Category Archives: Fatawas / Questions To The Scholars

Advice by Shaikh ‘Abdullah bin ‘Abdul Rahim al Bukhari حفظه اللهRegarding Children Cartoons

Advice by Shaikh ‘Abdullah bin ‘Abdul Rahim al Bukhari  حفظه اللهRegarding Children Cartoons

 

Question: You are aware of the dangers involved in accustoming children to (watching) animated films, along with what they contain of harm and immoral character. We request for your advice concerning this matter, may Allah bless you.

 

Answer: Similar to the previous question, why don’t parents fulfil their obligations?(Rather) they leave their child watching cartoons. What type of benefit will they gain in their religion or worldly life?! I say – the father or mother may feel there is some good present in some of them, but there is also tremendous harm in them or in most of them. In fact, there are matters which aren’t permissible such as music, and some of them contain unclothed women or nearly naked. (In addition), some of these cartoons teach aggression, killing, murder, beating…etc. Subhana Allah! They are they destroying their homes with their own hands! Why so much devotion to providing destruction for our children?!

 

And of course, some of the films are purchased; they aren’t free!

 

Why are they so diligent in destroying their children; their own flesh and blood?! Then once the child, who is raised watching this violence and fighting, grows up, he begins to abuse his father or mother or grandfather or grandmother, or other than them, (but) who is the cause?!

 

Verily from Allah we come, and to Allah we will return. This action is destruction and annihilation. We ask Allah for protection from this.

 

Some people provide these destructive (TV or movie) channels which destroy their children. They destroy their character, their manners – we seek refuge in Allah – (they destroy) their beliefs and their religion.

 

Indeed the people of the truth live in extreme strangeness. The person who reflects over the approaching of the Day of Judgment will find that the universal decree of Allah is taking place; everything that we witness, and others witness from wide spread evil. I shouldn’t say spread of evil and generalize it, rather, the presence of evil in various locations, and the presence of killing, oppression, turning away from Allah, this is all clear absolute indications of the nearness of the Day of Judgment. It is only the distance of two bow lengths, or even closer (referring to the closeness of the Last Day). If the verses were revealed to the Messenger of Allah صلى الله عليه وسلم

 

{The Hour has neared and the moon has split.} Surah al Qamr: 1

 

Allah has informed that the Hour is near and that it is approaching, but most people are unaware, and most people are headless and neglectful. Likewise, the Day will come as a complete surprise, as Allah has informed. When this occurs, regret will not avail, nor will these impermissible means of entertainment and poisoned rational. Nothing will avail anyone expect what a person has put forward of good deeds. Good deeds which you will want to witness (on the Final Day), as was mentioned by Salamah (may Allah be pleased with him and have mercy on him).

 

At any rate, I say: It is only hours and days that pass, and the wise person with sound intellect; the one who possesses understanding, will race to fulfil the truth; he will flee to Allah, and turn to Him.

 

Indeed there is neither change nor might except from Allah.

 

Source: The Rights of the Children Upon their Fathers and Mothers pg. 63-65

 

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I Came To Islam By Way Of Refutations,And The Call To Tawheed

بسم الله الرحمن الرحيم

It was recently asked to me:

Did you come to Islam by way of refutations, or did you come to Islam by way of the call to Tawheed?

This question may be considered demeaning to the affair of refutations in Islam, but it’s also possible the questioner is sincere in seeking clarity.

Thus, my response to him is:

I came to Islam by way of both, because indeed, Islam and Tawheed are built on refuting falsehood and calling people to the worship of Allah alone without any partners. I came to Islam because it is the religion that has clarified the distortions and misconceptions which have polluted the pure Tawheed and worship of Allah. I came to Islam because it is the only religion that accurately refutes and warns against the evils and harms of shirk and innovation and it likewise, warns against those who call to deviation in all forms.

Read full response Here. I came to Islam to Islam by way of refutations,and the call to Tawheed?

Ramadan vs. Watching the World Cup

بسم الله الرحمن الرحيم

Ramadan vs. Watching the World Cup

By: Shaikh Saleh bin Fowzan al Fowzan (حفظه الله تعالى)

Question:

Is there any advice for the youth (and from them are students of knowledge), who are following the World Cup matches during the latter part of the night? (Keeping in mind) In Ramadan, the matches will be held during Isha prayer and during the night prayer (Taraweeh).

Answer:

It is mandatory upon the Muslims to abandon jest and play, and they should engage in the worship of Allah The Mighty and High. They should not waste their time following the matches or other matters of jest and play, especially in the blessed month of Ramadan. It is mandatory upon the Muslims generally, and more specifically the youth because some of them are heavily engrossed in following the matches and watching them, and there is no benefit in doing this. Rather, there is harm present in this action due to it being a waste of time. How can an individual waste his precious time and waste this tremendous opportunity; which is Ramadan, by following matches?! This is a great loss which cannot be regained. Consequently, it is upon them to forgo this action and engage in the worship of Allah, especially in the month of Ramadan. (The Muslim) should take advantage of his valuable time and spend it in obedience to Allah, (spend it) standing in prayer for Allah and conducting the night prayer. This is what we have been ordered, and this is what remains for the individual, and he will find it (the reward) with Allah The Mighty and High.

Mustafa George DeBerry

2nd Ramadan, 1435H. | June 30, 2014

Link: http://alfawzan.af.org.sa/node/15245

Men Performing Ruqyah on Women Should Not Touch Them

 

Men Performing Ruqyah on Women Should Not Touch Them
The High Esteemed Scholar Shaikh Saalih bin Muhammad al Luhaydan (حفظه الله تعالى)

 

Question:What is the ruling on the action that is performed by some individuals while conducting ruqya, which is, the touching of the person (being treated), especially placing the hand on the head of a foreign (non-relative) female? They place their hands on her head, or the area of pain, and other places. Is this action permissible and is there a hadeeth that informs of this?

Answer: It is not permissible for a man to touch any part of the body of a foreign woman, even if he does so from above her clothing (without skin contact). There are many sensitive parts of the body that become affected even if they are touched from above the clothing, and once a woman is touched in these areas, things will occur.[1]

Firstly: The Prophet (صلى الله عليه و سلم) did not instruct the person performing ruqyah to touch the person being treated! The manner of conducting ruqyah, by way of Quran, is that the person reads the verses which he deems to be effective in curing, then he blows air (from his mouth) – with (a small) portion of saliva – onto the area which he intends to be cured. If he is conducting ruqyah upon a person who has pain in his head, or he has trouble breathing, or other than this, he should blow on that area of the body, but he does not touch the person with his hand. There are some individuals who perform ruqyah but they are unaware of (the correct) manners of performing it, which have come in the Sunnah and their effects. These people feel that as long as they are performing ruqyah, it is permissible for them to touch from the right to the left (all parts of the body). Without a doubt, this is clear evil. Likewise, there is no reason for placing one’s hand on the head (of the sick person). Ruqyah is not performed with the hands, nor is it based on the feelings of the person performing it. Some individuals even use electric volts, and other (unlegislated) means, and they don’t use (legislated) supplications. When Jibreel performed ruqyah on the Prophet (صلى الله عليه و سلم), He (Jibreel) said:

بِاسْمِ اللهِ أَرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ
“In the Name of Allah, I (seek to) cure you from everything that harms you.”[2]

 

It took place that Abu Sa’eed al Khudri (رضي الله عنه) performed ruqyah on a disbeliever who was bitten, after his (the disbeliever’s) tribe sought all means of curing him, but they failed. Abu Sa’eed (رضي الله عنه) and those who were with him had (earlier) sought from the disbeliever to be accepted as guests, but they rejected their request.[3] This took place during an Islamic expedition. (When a poisonous insect bit the leader of these disbelievers) they said to one another: It’s possible that the group of individuals (Abu Sa’eed and those on the journey with him) have someone amongst them who can cure him. They approached the Muslims and said: Is there anyone amongst you who can cure? They (the Muslims) replied: No. Abu Sa’eed (رضي الله عنه) replied: In fact, I can treat him but we have sought from you to shelter us and you rejected our request, so I will not treat him until you pay something in return. Consequently, they agreed to give him a number of sheep. Then Abu Sa’eed (رضي الله عنه) accompanied them (to their leader) and read Surah al Fatihah over him 7 times. Every time he completed recitation of the surah he would blow a (small) portion of saliva on the area which needed treatment. Upon completing the seventh recitation, the man stood up as if he had been untied.

The Shaikh commented: It’s possible (some of) the listeners (to the audio) know the meaning of this term: ‘untied’. When a camel’s leg is tied to his hooves, he cannot walk. Once this tie is removed, he jumps (and walks).

The man stood up as if he had been untied, and then the companions (of Abu Sa’eed) took what was paid to them, but some of them were reluctant to accept it. They said: How can someone take payment for the Glorious Quran! Consequently, they did not divide the payment of sheep until they approached the Prophet (صلى الله عليه و سلم) along with the payment, and they informed him of what occurred. Upon hearing this, the Prophet (صلى الله عليه و سلم) said:

 

إن خَيْرَ ما أخَذْتُم عليهِ أُجرة القرآنَ الكريمَ، اقتسِموا واضرِبوا لي مَعكُم بسَهْمٍ
The best thing that one would take payment for is The Glorious Quran. Divide (the sheep), and give me a portion.[4]

 

The Prophet (صلى الله عليه و سلم) wanted to assure them of the permissibility of accepting the payment.

The Prophet (صلى الله عليه و سلم) then said to Abu Sa’eed (رضي الله عنه), after he was informed that he had recited Surah al Fatihah to cure the man:

وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ؟
What made you aware that it (Surah al Fatihah) is a cure?

 

When the companion (Abu Sa’eed) noticed that this surah began with the exultation and glorification of Allah, the praise of Him, then informing of the worship of Him, and then invoking Him with supplication, he realized the greatness of this surah and consequently, he used it for ruqyah, and it was the best form of treatment.

Indeed help is sought from Allah.

Translation by: Mustafa George DeBerry

Riyadh, K.S.A

1st of Rajab 1434 |30th of April, 2014

Link: http://www.lohaidan.af.org.sa/node/224

 

[1] Scholars have also mentioned that it is not permissible for the man performing ruqyah on a female, to be alone with her. This is based on the statement of the Prophet (صلى الله عليه و سلم):

لَا يَخْلُوَنَّ أَحَدُكُمْ بِامْرَأَةٍ، فَإِنَّ الشَّيْطَانَ ثَالِثُهُمَا

“None of you (men) should be alone with a female, for verily the Shaytan will be the third of them.”

Musnad of Imam Ahmad #114

[2] Sahih Muslim #2186

[3] Abu Sa’eed (رضي الله عنه) and those with him were on a journey.

[4] Sahih al Bukhari #5749 (with a similar wording)

The Advice of Shaikh Saleh al Fowzan to the Sinful Caller

 بسم الله الرحمن الرحيم

The Advice of Shaikh Saleh al Fowzan to the Sinful Caller

Our beloved Shaikh Saleh al Fowzan (حفظ الله تعالى) was asked the following questions at the end of his weekly lessons (over a year ago):

Question: There are some callers to Islam who have knowledge but these individuals fall in to sin and evil deeds. Should we warn against them or should we advise them privately?

Answer: You should advise them in private. It’s possible that you are not accurate in your accusations against them, and thus, it is upon you to investigate to find out if they have really made a mistake, and then advise them.

Source: Q & A session at the end of Fathul Majeed lesson 21/5/1434h. corresponding to April 2, 2013

Link: http://alfawzan.af.org.sa/node/14459

Question: If I have fallen into a sin and then I seek forgiveness from Allah, should this sin prevent me from calling to Allah, or should I seek His forgiveness and continue to call to Allah?

Answer: If the only person who called to Allah were a person free from all sins, no one would be qualified to call to Allah! There is no one who is free from sins, but if the Muslim commits a sin, he should seek forgiveness, and the sin should not prevent him from calling to Allah and enjoining the good and forbidding evil. The caller should not say: I have sins and incorrect deeds, I am not fit (for calling to Allah), rather, he should leave off and avoid the sins. No one has forced him to commit them. He should abandon sinning and repent to Allah, (and at the same time) he should not abandon performing righteous deeds, calling to Allah, enjoining the good and forbidding the evil.

Source: Q & A session at the end of Igathatul Lahfaan lesson 28/4/1434h. corresponding to March 19, 2013

Link: http://alfawzan.af.org.sa/node/14407

Translator’s Notes:

  1. Notice how the Shaikh is very keen on advising the individual in private.
  2. Notice how the Shaikh has encouraged the caller to strive to abandon sin and evil deeds.
  3. He likewise is encouraging the sinning individual to repent to Allah.
  4. The Shaikh is focusing on the greater benefit, which is calling to Allah.
  5. The Shaikh is also informing the public that no caller will be free from fault, but what is upon the people is to advise him. This informs of 2 issues: the first is the actions which are befitting for the caller (repentance and abandonment of sin, while continuing to call to Allah), the 2nd the actions which are befitting for the people (advice, and doing so in private).

Allah knows best.

May Allah reward our beloved Shaikh for his sincere advice and humble encouragements.

 

Mustafa George DeBerry

Riyadh, K.S.A

 

 

How Does One Seek Knowledge if He Cannot Reach The Scholars? Answered by Shaikh Dr. Ahmad bin ‘Umar Bazmoul (حفظه الله تعالى) (Originally translated in 2005, but recently updated with various additions and links)

How Does One Seek Knowledge if He Cannot Reach The Scholars?

Answered by Shaikh Dr. Ahmad bin ‘Umar Bazmoul (حفظه الله تعالى)

(Originally translated in 2005, but recently updated with various additions and links)[1]

Question: What does a person who wants to seek knowledge do if he is not able to reach the people of knowledge? Does he suffice with taking knowledge from books, and what is the methodology of doing so?

The Shaikh repeated the question and asked:

Is the person an Arabic speaker or a non-Arabic speaker?[2]

The questioner responds that he is an Arabic speaker.

The Shaikh answers:

As for seeking knowledge, the origin is that the Muslim travels to the scholars to gain knowledge from them if he does not have a scholar in his locality. What is befitting for him is to travel to the scholars if he is able. All praise is for Allah (عز و جل), during our present time means of communicating with the scholars have become widespread. (It has become easy for us to communicate with) the scholars who are upon the straight methodology and safe Aqeedah, but we will mention some easy affairs for the one seeking knowledge in our present time so that he can seek it while being in the confines of his home.

This is done in the following ways:

1. If he is able to call a scholar (one upon the Sunnah) if he has the financial means, him and a group of his friends can attend a class with the scholar. This is a means of seeking knowledge.

 

[1] All footnotes in this article are by the translator.

[2] This is an example of how the people of knowledge are eager to benefit the questioner, after having knowledge of the questioner and his specific needs, abilities and circumstances.

 

Read the recently updated article with various additions and links Here

Some Fawaaid Obtained While Being in The Company of Sheikh Muhammad bin ‘Umar Bazmoul (حفظه الله تعالى)

بسم الله الرحمن الرحيم

Some Fawaaid Obtained While Being in The Company of Sheikh Muhammad bin ‘Umar Bazmoul (حفظه الله تعالى)

 

Rabe’a al Awal 28, 1435h | February 28, 2014

A little over a week ago, the Western Salafi community of Riyadh had the opportunity to sit with Sheikh Dr. Muhammad bin ‘Umar Bazmoul حفظه الله. Indeed this was a wonderful experience because many of us had never met the Sheikh before, thus his visit was a great opportunity for us to sit with him and gain from his knowledge.

Note: These benefits that are mentioned below were not heard during the sitting because the Sheikh mentioned them while driving, and not in the public gathering with the brothers.

  1. We informed the Sheikh that we have been sitting with Sheikh Saleh al Luhaydan حفظه الله for 3 years now, and by the Grace of Allah, we have completed Kitab al Tawheed with English translation, and now we have started Al ‘Aqeedah al Wasitiyah. We also informed him that before beginning lessons with Sheikh Luhaydan حفظه الله, we previously studied several works with Sheikh ‘Abdullah bin ‘Abdul Rahman al Ghudayan. Upon hearing this the Sheikh commented:

This is a tremendous blessing that Allah has bestowed upon the Western community in Riyadh, and I advise you to continue and benefit from the senior scholars as much as you can.

He furthermore advised that after completing Al ‘Aqeedah al Wasitiyah, that we choose a book other than an ‘Aqeedah book to read to Sheikh Luhaydan. He said: You should try to benefit from the Sheikh in various fields along with ‘Aqeedah.

He commented: Sheikh Luhaydan حفظه الله is from the most senior Salafi scholars today! He is firm in Aqeedah and Salafiyah. His support and call to Salafiyah is clear and this brings joy to the heart of the Salafi.

  1. We noticed that Sheikh Dr. Muhammad Bazmoul حفظه الله had a very strong love for Sheikh ‘Abdullah bin ‘Abdul Rahman al Ghudayan رحمه الله. When we informed him that we sat with him for several years, he mentioned how knowledgeable the Sheikh was and how he too benefitted greatly from him during Sheikh  ‘Abdullah bin ‘Abdul Rahman al Ghudayan’s  رحمه الله visits to Mecca every year.
  1. The following morning after Sheikh Muhammad’s bin ‘Umar Bazmoul حفظه الله lecture at the Mufti’s masjid, he asked me: What do you think about the number of attendees? I said: “Sheikh, it was more than it usually is”. He replied: “Is this normal in Riyadh”? I said: “For the Thursday lectures, yes. The attendance is always low”. Upon hearing this, he said:” This is normal for the lessons of Ahlu Sunnah”! Then he went on to say: “It is mentioned in the books of the Salaf that people used to hear about the lessons of ‘Atta bin Abee Rabah (رحمه الله) in Mecca and how knowledgeable he was. Once they arrived in Mecca, they searched for his lessons but they were surprised to find him sitting with only a few students! The Sheikh also said: I was informed that Sheikh ‘Abdul Azeez bin Baaz used to give lessons after Fajr in the masjid near his home in Riyadh. One morning after salaah, a person said to him: Oh Sheikh! There is no need to give a lesson this morning, only a few people have come for the lesson. Sheikh ‘Abdul ‘Azeez bin Baaz رحمه الله   replied: Then I will give the lesson”.[1]
  2. The Sheikh was asked a question about translating books into other languages without seeking permission from the original author. He replied: If profit is made, then the original author has the right to receive a portion of this profit, and thus his permission should be sought. However, if no profit is being made, then it is not mandatory to seek his permission to translate his works.
  3. The Sheikh was asked: What is the most correct opinion regarding the validity of Talaq al Bid’ee?

He replied: Some forms of Talaq al Bid’ee are valid, while others aren’t. From those which are valid:

  1. If a man divorces his wife 3 times in one gathering, only 1 talaq is valid, but his action is bid’aa.
  2. If a man divorces his wife between 2 menses, but he has had intercourse with her, this is bid’aa, but the divorce is valid.

An example of the type which is not valid is if a man divorces his wife during her menses, this is bid’aa and the divorce is void.

These were some of the benefits that we obtained while driving with the Sheikh, many more can be heard on the audio recording, including:

  1. Advice for firmness upon the straight path
  2. Advice for new students of knowledge
  3. The importance of sitting with the scholars
  4. The importance of seeking knowledge and not allowing old age to hinder one from seeking knowledge
  5. The reason why some individuals will be prevented from drinking from the Prophets  (صلى الله عليه و سلم) basin on the Day of Judgment

And others….

May Allah bless the Sheikh and grant him success in this life and the next, and may Allah allow us to continue to benefit from him.

وصلى الله وسلم و بارك على نبينا محمد و على آهله و صحبه و سلم

Mustafa George DeBerry

Riyadh, K.S.A

Jamaad al Awal 8, 1435h | March 9, 2014


[1] This is an important point and reminder because the Hizbees always look at numbers, whereas the Salafi seeks the face of Allah and is not concerned with numbers. He seeks to benefit the people even if only one person attends his lessons!

The Audio of this Blessed Gathering.

Question’s &Answer’s While Being in The Company of Sheikh Muhammad bin ‘Umar

Bazmoul (حفظه الله تعالى)

Fatwa By Shaykh Fawzan 2009

On Sept 11, 2009, I asked Sheikh Saleh al Fowzan the following question:

Is it recommended for the Muslims who reside in Western countries and do not understand Arabic, to read the translated books of the scholars, such as the books of Sheikh Ibn Baaz, Sheikh Uthaymeen and others, and is it recommended for those Muslims to read these books in groups?

The Sheikh responded:

Yes, this is allowed. This is knowledge being made easy for them. They should read these books in their language, all praise be to Allah. And they are allowed to read the books alone or in groups.

Mustafa George DeBerry

Riyadh, Kingdom of Saudi Arabia,

The Salafi Teacher Doesn’t Teach at Any and Every Masjid

بسم الله الرحمن الرحيم

The Salafi Teacher Doesn’t Teach at Any and Every Masjid!

By Sheikh Saleh bin Fowzan al Fowzan

Our beloved teacher, Sheikh Saleh bin Fowzan al Fowzan was asked the following question 2 weeks ago (12 Rabe’a ath Thani 1435h | 12 February 2014):

In England, we have some masajid (plural of masjid) which invite students of knowledge whom are upon the methodology of the Sunnah, for the purpose of teaching Tawheed or to give lectures on Tawheed. The following day (thereafter), the same masajid will invite a teacher whom follows the Sufi or Ash’aree methodology, and that person will teach their methodology to the people. Is it permissible for the Sunni caller/teacher to accept such an invitation and teach in these masajid?

The Sheikh responded:

No, this is not permissible. If these masajid merge (the teachings and lectures of) the Sunni teacher and an innovator or a deviant, it is not permissible for the Sunni teacher to accept this invitation. This is because, these masajid are actually using him as a disguise and they are covering themselves by way of him. They say (to the people): We teach Tawheed and we listen to lectures in Tawheed!

This action is not correct because it is a combination of truth and falsehood. The Sunni teacher can only accept the invitation after they agree to his condition. He must impose a condition upon them and inform them that he will only teach and deliver lectures, if they agree that they will not invite individuals whom are in opposition to what he is teaching and calling them to (of the truth).

Link: http://alfawzan.af.org.sa/sites/default/files/Fathul-12-4-1435.mp3

Q & A at end of lesson

Mustafa George DeBerry

Riyadh, Kingdom of Saudi Arabia,

23 Rabe’a ath Thani 1435h | Feb. 21, 2014

Questions and Answers with Shaikh Ghudayaan

Questions and Answers with Shaikh Ghudayaan

December 13, 2009

Question #1: We notice a deficiency with regards to some people in their dealings with one another, even though all of them claim to be upon the way of Ahlus Sunnah wal Jama’ah. But with great sorrow, we find that some of them don’t implement Islam when it comes to dealing with one another. What is your advice?

Shaykh Ghudayaan : Verily the Prophet (Salallahu alayhi was salam) mentioned that the Ummah would become divided into 73 sects, and when the Prophet was asked about these 73 sects, he said all of them would go to hell except for one, and when he was asked about the one that would go to paradise, he said the one that is what I am upon, and what my companions are upon. The Shaykh said based upon that, if an individual truly wants to be an adherent to the Qur’an, and to the Sunnah in a correct way, then this individual will be from the saved sect. Regardless of the time span between the time which the individual lived in, and the time of the Messenger. So the point is not with the title, or that what the person claims. But that which is considered is their reality, and that which a person is on. And because of that, the Prophet said “upon you is my Sunnah, and the sunnah of my rightly guided khulafaa. Hold on to it with your molar teeth, and beware of newly invented matters. For every newly invented matter is astray, and every deviation is in the hellfire”. So therefore, it is upon a Muslim to be wise, and to be knowledgeable about the affairs of his religion. You have two types of individuals: you have the type of individual in Islam where everything in the religion is obligatory upon him, and it’s not permissible for him to go against anything of this legislation. It should be understood that this legislation is for mankind, and it is also for the jinn. The Quran is for mankind and it is also for the jinn. The Prophet Muhammad (Salallahu alayhi was salam) is for mankind and he is likewise for the jinn. Because of that Allah says – Tabarak is for Allah, the Lord of all the worlds – and Allah also mentioned about His Messenger – Say, This Quran has been revealed to me so that I can be a warner to all the worlds. Allah said – Verily We have sent him to all of mankind – The  Prophet said – Verily I was sent to the Red and the Black (i.e. all people) and verily a prophet was sent to his people specifically – meaning the prophet was sent to all of mankind. The Shaykh also mentioned about how Allah mentioned a group of jinn that were listening to Prophet Muhammad, and then they returned to their people saying – verily we have heard a book that was sent down after Musa; and then they ordered their people to answer the call of Allah. And the Prophet mentioned that it has been revealed to me that a group of jinn were listening to the Quran. So based on that, the legislation is general for all of all mankind, it’s for the humans and for the jinn. And the message of Prophet Muhammad is for all of mankind. Based on that it is upon the Muslim to learn what Allah made obligatory him from His religion, Tawheed, belief, purification, salah, and hajj. And if a person wants to be involved in buying and selling, then it is upon him to find out the halal and the haram of that.  This is the first individual – this is fard ayn (a collective obligation). The second individual, which are the ones who have to learn extra. This is fard kifayah, and individual obligation. These are the leaders, the teachers of the religion, judges. So this division that you see upon the earth, and many people calling to different affairs, the Prophet has already judged in this regard. The fact that there will be division into 73 sects, and there will be a saved sect. The Prophet described what the saved sect is, and said that they are the ones that are upon what I am upon, and what my companions are upon. So in order for a person to really be from the saved sect, he has to be upon what the Prophet and his companions were upon.  So if an individual is not upon that, then he is not from the saved sect, no matter what he claims with his tongue.

Question #2 – What are the principles as it relates to the dress of the Muslim female, in front of other muslim women?

From that which is known, the free Muslim female’s entire body is an ‘awrah. Her entire body should be covered, except her face and hands in salat, as well as salat in umrah, and salat in hajj. This is not the case when the believing woman is amongst other believing women, or with her father, and close male relatives. But if a female is amongst men that are not her close male relatives, like her father and other than him, then it is obligatory upon her to cover her face, hands, and the rest of her body. But we also advise that a woman does not wear tight fitting clothing which reveals the shape of her body, even in front of women. Because there are some women, if they were to do this in front of other women, those other women would find attraction in looking at that woman. There are some women that enjoy looking at other women, just as a man enjoys looking at women. Because of this, it is obligatory that a woman covers herself properly even amongst other women. Likewise, if she is around her close male relatives, she should not wear clothing that is tight fitting, see through, or that which reveals a part of her body. Because as we mentioned, the entire body of the woman is an ‘awrah.

Question #3 – Is it permissible for a Muslim female to expose her hair in front of non-Muslim females?

It is upon a Muslim female to display Islamic character. Whether that is amongst Muslim females or non-Muslim females. Because if a Muslim female displays Islamic character, she will be respected. And if she doesn’t display Islamic character, she will not be respected. So this is something she should display among Muslim and non-Muslims.

Question #4 – I (a man) work in a hospital, and the nature of my work requires me to draw blood from patients, and to clean those that are unable to clean themselves. Is it permissible for me to do this even with female patients?

The female patients are treated by the female nurses, and the male nurses treat the male patients. It is not permissible for the male nurse to treat the female patient, and the opposite is true. This is because this is not an emergency situation that makes this sort of thing permissible.

Question #5 – When is it obligatory for a person to migrate from the land of the disbelievers to the land of the believers?

From the established principles of the legislation, is that difficulty brings about ease. And implementation of this issue of migration can be applied to this principle in a manner that every individual is aware of their own situation from several different angles. For example, the country that they’re going to. It should be a country that is safe, and where an individual’s life is safe, his wealth is safe, his honor is safe, and he has the means to provide for himself. Likewise, the country that he’s leaving from does not prevent him from migrating, and he’s not harmed from doing so. Indeed Allah says in the Qur’an: Allah does not want to make difficulty for you in the religion. And Allah says that: he does not burden an individual with that which it cannot bear. Allah also said: Allah wants good for you, and he does not want difficulty for you. So that which is intended is that everyone is aware of their affair, and they are also aware of their abilities, so they should use that which we have mentioned to determine if their situation requires migrating to the land of Islam.

Question #6 – Is it permissible for a person that migrates from the land of the disbelievers to the land of the Muslims, to return to the land of the disbelievers, and what are the conditions of that action?

A person that migrates from the land of the disbelievers to the land of Islam, it is not permissible for him to return to that land that they’ve migrated from except if there is some benefit. So if there is an apparent benefit or need for him to return, then there is no problem in returning to that land, or any other land. But if there is no benefit or need, then it is not permissible to return, because it is feared that the person may have some desire to stay, or there may be something that prevents them from leaving, and this would contradict there hijra.

Question #7 – What is the obligation of the du’aat in the West, being that we see some of them that don’t take it seriously, or seek large amounts of wealth for calling and teaching?

Da’wah is the occupation of the Prophets and Messengers of Allah. Allah said to them: Call to the path of your Lord, with wisdom and good speech, and debate with them in a way that is better. So an individual, when they have knowledge of their religion, and when they have wisdom, then they should call. The Prophet said: Allah guiding one individual through you is better than the red camel. And the red camel was something that was precious during the times of the Prophet. What’s known is that the Prophet is the last of the prophets and messengers, and during the time of the Prophet he sent different callers from amongst the sahaaba, calling to the path of Allah Azza wa Jall. And they were giving the message of the Prophet. The Prophet said: transmit from me, even if it’s one verse. It’s possible that the person that hears you has more understanding than you. If a person starts in calling, then they should start with their own home; their wife; their children; their uncles; their nephews and nieces; their neighbors; the community that’s present in his masjid. Every person should give da’wah according to his own ability, time, place, and according to how much knowledge he possesses. A person should not belittle any level of da’wah. They should never say ” Oh, that’s a small community” or “that’s a small amount of people”, or “this is too small, I have to give to large amounts of people”. It is incumbent upon a person to propagate and to give the call.

Question #8 – If a boy enters into the religion of Islam, but he fears being hit or killed by his family if he displays any form of Islam. What should he do, and how should he perform the five daily prayers?

From the principles of the religion is that an individual is held accountable within his limits. So this individual, it’s possible for him to perform the five daily prayers secretively. For example, he designates a place in his home, and when the time of prayer enters, he closes the door of that place, and he performs the five daily prayers. Or, if there is a masjid close to his home, and it’s possible that he attends that masjid without his family knowing.

Question #9 –  What is your advice for some of the Muslim children that have been affected by imitating the non-Muslims in their clothing, and what is your advice for the parents since they are the ones that buy the clothes?

The Muslim is obliged to wear the clothing that is worn by the Muslim’s. Therefore it is not permissible for the Muslims to imitate the non-Muslim’s in their clothing. This is because the Prophet said: Whoever imitates a people, then he is from amongst them. And the Prophet also said: He, who imitates other than us, is not from us. And the Prophet said: May Allah curse the man who dresses similar to the woman, and the woman who dresses similar to the man. So it is not permissible for the Muslim to imitate the dress of the disbelievers, and likewise it is not permissible for the man to imitate the clothing of the woman, nor the woman to imitate the clothing of the man. All of these affairs are impermissible. As far as the parents, then the parents must understand that they will be held accountable for the actions of their children.

The Prophet said:

All of you are shepherds, and everyone will be questioned about his flock. The imam (i.e. ruler) is a shepherd, and he will be questioned about those under him. The man is the shepherd of his home, and he will be questioned about that which takes place. The female is a shepherd in the home of her husband, and she will be questioned. The slave is a shepherd over the wealth of his master, and he will be questioned pertaining to it.

 Allah ta’ala says:

Oh you who believe, save yourselves and your families from the hellfire, whose fuel is men and stones.

 

And the Prophet said:

A father has not given his child a greater gift than the gift of good character.

Therefore, it is incumbent upon the parents to rear their children, and oblige them to display the Islamic character. And from that is that they forbid them from imitating the disbelievers. And if the parents do not, and they leave their children to imitate the disbelievers, then indeed they are in sin.

Question #10 – What is your advice for a man that has high level of anger, even though he prays in the masjid, fasts, and does all of the pillars of Islam, but it’s noticed that he has a high level of anger in how he deals with his wife and children?

What’s known is that the Prophet forbade a person from becoming angry. When a person asked the Prophet for some advice, he said: Do not become angry. So because of that it is incumbent upon a person to the best of his ability to not become angry. And he should understand that if he does become angry, then it’s possible that he is going to do something that is forbidden. And this harms him, and it harms the people that he is communicating with. That’s for the individual that gets angry, but as for the people that are around him, there’s advice for them as well.  For example, his family, his wife his children; if he’s a teacher his students; if he’s a manager, his workers; those people should abstain from those things that make him angry. So, in fact, this cure from becoming angry, it must be a mutual cure. The family has to take part in it, the children have to take part in it, the students, the co-workers; everyone has to take part. The people that are around this individual, they do not do that which makes him angry. Then as far the individual himself, he should try to display forbearance, patience, and try not to become angry.

 

Mustafa George DeBerry
Riyadh, Kingdom of Saudi Arabia

Question And Answer with Sheikh Abdullah al Ghudayan rahimahullaah

Question And Answer with Sh. Abdullah al Ghudayan rahimahullaah

 

بسم الله الرحمن الرحيم

 

 

 

Presented and Translated by Mustafa George DeBerry

 

January 10, 2010

 

Question 1: It isn’t hidden from you that which is contained in Sooratil Faatihah from wisdom and secrets. Is it possible for you to mention some of the merits of this particular Soorah?

 

Answer: This soorah has been made a pillar from the pillars of prayer. Due to that, the Prophet صلى الله عليه وسلم‎ mentioned: “There is no salaat for the individual who does not read the opening chapter of the Qur’aan (which is sooratil Faatihah).” He likewise mentioned that Allah has made it the opening chapter of the Qur’aan. It is befitting that when a person wants to read the Qur’aan, they begin with sooratil Faatihah. And likewise it took place that a man from amongst the Sahaabah approached the Prophet صلى الله عليه وسلم‎ after reciting over someone who had been bitten by a poisonous insect or animal. This person who was bitten was cured from this bite and poison. The Prophet صلى الله عليه وسلم‎ asked him, “What did you recite over him?” The Sahaabee replied, “I recited sooratil Faatihah.” The Prophet صلى الله عليه وسلم‎ said, “And how did you know that it was a cure!” Therefore, sooratil Faatihah should be read over a sick individual no matter what type of sickness that individual is afflicted with. If it is magic, or it’s possible that person is insane, or any type of sickness, it is recommended that sooratil Faatihah is read over the individual, and it can be read more than one time. Likewise, the Prophet صلى الله عليه وسلم‎ mentioned that Allah said in a Hadeeth Qudsi,”

 

Verily I have divided the prayer between Me and My servants. When the person begins by saying Alhamdulillaahi Rabbil Aalameen, Maaliki Yawmid Deen-the person has mentioned all of this, Allah Says, “Verily My Servant has praised Me.” When the person says,”Eyaaka na’budu wa eyaaka nasta’een,” Allah says, “Now I have divided this between Me and My servants. They worship Me and they seek My assistance, And for My Servant is that which he sought. Then, “Ihdenas siraatal mustaqeem.” Allah says, “This is for My servant.” So at the end of the Salaat, Allah is giving guidance to the individual to be upon other than the way of the Yahood and the Nasaaraa.

 

 So, in this soorah, Allah is expressing how He is answering the call of His servant. There are many more merits that can be mentioned with regards to this soorah, but due to the timing of the program we will suffice with what was mentioned.

 

Question 2: How does a person seek knowledge if they are distant from the scholars and people of knowledge?

 

Answer: The Qur’aan is the origin of the legislation, and the legislation is general for mankind and Jinn until the Day of Judgment. Allah mentioned, “Say: This Qur’aan has been revealed to me to warn with it.” And Allah said, “Glory be to Allah, the One Who sent down the Qur’aan to His servant so that he could be a warner to mankind.” The third ayah is pertaining to the Jinn listening to the Prophet (sallallaahu alayhi wa sallam), and then returning to their people and informing them that they’ve heard a book which was sent down after Moosa(alayhis salaam) guiding to the straight path. They informed their people to obey the caller to Allah. Therefore, every individual is responsible for learning the obligatory matters upon every individual Muslim. That which Allah has made obligatory from matters of Faith, Tawheed, Purification, Prayer, Fasting, Hajj and Umrah. If an individual is one upon whom it’s obligatory to pay Zakaat, he must know matters of Zakaat. This is fard ‘ayn (individual obligation upon every Muslim) of the Ummah. The Ummah is of two categories: The Ummah of propagation (Da’wah), and the Ummah of response. The Ummah of Da’wah consists of every individual Muslim, Kaafir (disbeliever) or Jinn. However, the Ummah of response is that which the Messenger (sallallaahu alahyi wa sallam) mentioned that his Ummah will divide into 73 sects. All of them will be in the Hellfire except the one who is upon that which He and His Companions were upon.

 

The next category of that which is an obligation is the collective obligation (fard kifaayah) which doesn’t fall upon every individual. Rather, it falls upon those individuals in certain positions, who wish to perform specific actions. If you want to be a judge, a Mufti, a teacher, then this becomes a collective obligation. Not everyone takes part in it.

 

It’s possible for an individual who wants to learn, that he finds someone who is grounded to teach him. He can study with that individual in several ways: He can meet him, sit with him and study or he can use any of the present-day means of communication.

 

Question 3: What is your advice for the individual who says “I live far from the Masjid, and therefore it isn’t obligatory upon me to attend the congregation. Rather, I will pray in my home.”

 

Answer: Prayer in congregation is obligatory. And prayer in congregation has 27 more merits than the prayer alone. Therefore, it is incumbent upon an individual to be diligent in going to the Masjid. And he should pray with the congregation of Muslims. An individual can do so by walking or by way of car in order to save time. However, an individual should not pray in his home.

 

Question 4: What are the etiquettes of attending the Salaatul Jumuah, and is it permissible for an individual to look at his mobile phone and the likes during the Jumuah Prayer?

 

Answer: Firstly with regards to the Jumuah prayer, it should pertain to the current affairs of the people. Meaning, you direct them toward that which Allah has ordered them, and you admonish them from performing that which Allah has forbidden them. (This is what relates to warning from sins and encouraging them to do good). For the one who is attending the Jumuah prayer, it is compulsory for him to be quiet and listen to the sermon. It is not permissible for the individual to busy his sight, hearing or limbs, with other than listening to the sermon. Because of that, the Prophet صلى الله عليه وسلم‎ said, “Whoever plays with the pebbles, then he has distracted himself, and whoever has distracted himself, then there is no Jumua’h for him.” Likewise, the Prophet صلى الله عليه وسلم‎ said, “If you say to your companion (the one who is sitting next to you) be quiet, during the sermon of the Imaam, then verily you have spoken.” So even in admonishing someone, it isn’t permissible to do so until the Imaam sits between the two khutbahs, and then he can do this (enjoin the good and forbid the evil).

 

Question 5: If an individual doesn’t have the ability to migrate to Saudi Arabia, what other countries would you advise a person to migrate to?

 

Answer: An individual should migrate to a country that allows him to implement his religion within it. This is the country to which the individual should migrate. It is incumbent for the individual to migrate to the country where he can learn his religion, and implement it. There are many countries which have affairs in opposition to the religion, but they don’t harm an individual that wants to practice his religion in terms of worship of Allah and the likes. What a person can do is make the prayer of Isktikhaarah (the prayer of decision making), during the night for three nights. Each consecutive night he performs the prayer one time. During this time they will ask Allah to choose for them the country that they should make hijrah to which is the country that is befitting for them. Once the person gets an idea of what country he should migrate to, he migrates to that country, putting his trust in Allah, because only Allah knows what will take place in the future.

 

Question 6: If a female becomes Muslim in the Western countries, and she wants to marry, is it permissible for her disbelieving father to be her Walee (guardian as it pertains to marriage, divorce and the likes)? And is it permissible for her non-Muslim brother to attend her wedding as a witness?

 

Answer: If a female enters into Islam, it is not permissible for a non-Muslim to be a guardian over her. Instead, she should contact the president of the Islamic centre in the country that she resides in, and she discusses this affair with him. If she doesn’t have a Muslim, male relative, then the president of the Islamic centre will deal with her marital affairs.

 

Question 7: Is it permissible for a father to prevent his daughter from marriage for the purpose of completing her studies?

 

Answer: The Prophet (sallallaahu alayhi wa sallam) said:” If a person approaches you who is upright in his religion and possess good character, then marry him (to your daughter or the likes). If you don’t, there will be much corruption and evil throughout the Earth. Therefore, if a man approaches, and he has good religion and good character, if he is trustworthy etc., it is not permissible for the father to prevent the marriage from taking place. It is possible that the father makes an agreement with the man who is marrying his daughter, that she completes her studies. This is because there is no doubt that in completing her studies is a benefit for the husband, the children, whether they are males or females, in the future, as well as benefit for the female and the Muslims as a whole. If this female completes her studies, she can teach and benefit the Muslims in the future. I don’t think if the man has good character and religion, that he would want to prevent his wife from completing her studies.

 

Question 8: If a man has two wives, and a matter or disagreement took place with one of his wives, is it permissible for him to stay with the other wife instead of spending nights with the wife who the problem occurred with?

 

Answer: What is known is that fairness between the wives is obligatory. That is why the man who is not fair between his wives will come on the Day of Resurrection with his side leaning. Therefore, the time that a man spends in migration from his wife should not take from her rights. To have the nights is her right. And it is possible that the issue for which he is migrating from her is not a valid issue. So if he does take away her nights, and the issue for which he is migrating from her is not a valid issue, then he has oppressed her in this action. This may take place in one of two ways. That is, the issue for which he is migrating from her is not valid, or he migrates from her for a particular number of days and he has oppressed her in doing so. Therefore, it is advised that the individual uses another means for advising his wife, in order that he does not migrate from her. Likewise, it is not permissible for him to stay at one wife’s house in order to admonish the other wife.

 

Question 9: A female would like to seek knowledge, but she is very busy with the affairs of the home i.e., having several children. What is your advice for her, and what should she do?

 

Answer: As we’ve mentioned in a previous answer, it is obligatory for her to learn the Fard Ayn, from the affairs of Tawheed, Eemaan and other affairs of worship such as purification, prayer, Umrah and Hajj, if she wants to make Hajj and the likes of that. Therefore, she should request that her husband provides her with the cassette tapes and materials so that she can learn from them. Likewise, if there is something that she is uncertain about, she should ask the People of Knowledge.

 

Question 10: Does the person, who reads the translation of the meanings of the Qur’aan in English, receive the same reward as the person who the Messenger of Allah (sallallaahu alayhi wa sallam) mentioned for the person who reads a letter of the Qur’aan?

 

Answer: From that which is known, is that it is impossible to translate the Qur’aan word for word, letter for letter. And if an individual claimed that he did translate it, he has translated it, but he was not able to bring the exact, precise meaning intended by Allah. The translations that are present today are translations of the meaning of the Qur’aan. The Qur’aan is an Arabic book, revealed in the Arabic language. Therefore, it is upon an individual to learn that which will allow him to and assist him in understanding the Book of Allah. Meaning, to learn the Arabic Language and its sciences, eloquence of the Arabic language, the reasons for revelation, the verses that abrogated other verses. There are roughly 16 sciences which enable a person to understand the Qur’aan correctly. Likewise, the Prophet صلى الله عليه وسلم‎ said,” Whoever gave their opinion or said about the Qur’aan that which they had no knowledge of, then let them prepare for themselves a seat in the Hellfire.” If a person does not have the ability to learn these different sciences, then they should constantly recite the Qur’aan. If they are uncertain about something, then they can ask the people of knowledge, as Allah says in the Qur’aan,”Ask the people of knowledge if you do not know.”

 

Question 11: What is your opinion of an individual who says, “We do not need to read the Books of Belief (Aqeedah) constantly, but rather we should read the books pertaining to the softening the heart?

 

Answer: As I have mentioned in a previous answer, as it pertains to the affairs related to fard ‘ayn, the individual who makes (the previously mentioned) statement, can’t complete the fard ‘ayn merely by reading these types of heart-softening books. Therefore, it is waajib (incumbent) upon him to read the books pertaining to Tawheed and Eemaan. And if he wishes to engage in other actions such as buying and selling, etc, then he must also learn these affairs. Furthermore, he is not excused from the mistakes he makes due to his deficiency in reading books related to Aqeedah, but rather he falls into sin if he does not do so.

 

Question 12: Is it permissible for the teacher of Qur’aan to request a salary to teach the people the Book of Allah?

 

Answer: The Prophet صلى الله عليه وسلم‎ said, “The most deserving thing you would take a fee for is teaching the Book of Allah.” Therefore, if the individual wants to charge a fee for teaching the Book of Allah, then there is no problem in them doing so. It is possible that the individual does so in order to have free time to teach the Qur’aan, and it is also possible they wish to do so because they have no other means of providing for themselves. Therefore, it is permissible to do so, and it is likewise not a problem that the person seeking the reward for teaching the Book of Allah whilst seeking a means of provision. There is also no difference whether the person charges a fee to teach the Qur’aan in his home, in the Masjid or other than that. The ruling of it being permissible is the same.

 

Question 13: Is it permissible for a man to trim, cut, or line his beard from the top or bottom, for any specific reason?

 

Answer: It is not permissible. The Prophet صلى الله عليه وسلم‎ said, “Grow the beards and trim the mustache.” The Prophet صلى الله عليه وسلم‎ left his beard, and he did not take anything from it, from any direction. It is befitting that an individual follow the guidance of the Prophet صلى الله عليه وسلم‎ rather it is compulsory. As Allah says in the Qur’aan, “Say: If you love Allah, then follow me. Allah will love you and forgive you of your sins.” Therefore, we understand that the guidance of the Prophet صلى الله عليه وسلم‎ and following it is the path which leads to the pleasure of Allah. Thus, it is not permissible to take from the beard.

 

Fatawa on Mixed Education

Fatawa on Mixed Education

 

This is a compilation that came to my email recently, insha Allah it should shed some light on the subject especially due to the presence of a recent fatwa which in fact confused many people in this regard. We advise the people to do what the scholars have informed when there is a difference of opinion, and that is to follow that which is supported by proofs and evidences.

 

May Allah bless those who compiled these fatawa.

Fatawa of the Scholars:

 

1. Question: Muslim women and their daughters in western countries where there are Muslim minorities face very difficult circumstances in that education and work are mixed environments. We are caught between two possibilities. Either we cut-off our provision, stay at home and beg and as a result sink to a very desperate material condition, or, alternatively, wear our Islaamic hijaab and study and work in those societies which do not differentiate between mixing and separation. What is your esteemed opinion concerning this matter?

 

Response: Concerning this very crucial issue, I believe that it is obligatory for a Muslim to patiently adhere to and persevere with Allaah’s religion and not to be of those whom Allaah describes, saying:

 

{And of mankind are those that say, “We believe in Allaah.” But if they are made to suffer for the Sake of Allaah, they consider the persecution of mankind as Allaah’s punishment…}, [Soorah al-‘Ankaboot, Aayah 10].

 

A Muslim must be patient and if it is not possible to gain a livelihood except by what Allaah has forbidden, namely through the mixing of men and women, then this livelihood must be abandoned and another sought from another direction or from another country. Was Allaah’s land not vast enough for you to emigrate therein? This is also true with respect to seeking knowledge. How good it would be if the Muslim minorities could establish their own schools based on the religion of Islaam, where boys and girls are taught separately. If that could be achieved it would be a great blessing. It is not possible, however, for us to permit the mixing of the sexes because of the seriousness of the issue and the level of temptation contained therein.

 

Shaykh Ibn ‘Uthaymeen

al-Aqalliyaat al-Muslimah – Page 74, Fatwa No.14

 

Published: 24 March 2000

 

http://abdurrahman.org/knowledge/fatwabase/studyandworkinmixed_sex_en.m

2.

Mixed education

 

Question: Many Islamic societies suffer from the problem of mixed education between boys and girls, which they have inherited from the time of colonization or from the practice of copying western civilization. What are the dangers of mixed education and how can we rid ourselves of it.

 

Response: There can be no doubt that there is great harm in mixed education and that it is a threat to the modesty, chastity and character of both men and women. Islamic countries must, therefore, abandon it and provide separate education for men and women. This subject has been dealt with at great length. We have written about the subject whatever Allah willed and other eminent scholars have also written about it. It is part of our religion and it is incumbent upon the Islamic countries to segregate education so that both men and women are taught separately. This is obligatory both in universities and other institutions.

 

The way to achieve this is for the Muslims to stand together and to cooperate in demanding this segregation. If they are sincere they will succeed, inshaa.-Allaah.

 

We said previously, that it is necessary for those responsible in Islamic Countries to work together and cooperate with the people responsible for Muslim minorities in order to ensure that education is not mixed and that both boys and girls are taught separately. This is necessary to protect everyone from iniquity, immorality and temptation. If this does not succeed and a country does not respond, then Muslims should pursue the matter themselves and spend whatever they can from their own wealth to establish a university where segregation of men and women can be implemented.

 

In the same way, if there is no response from the state to their demands with regards to other schools, the Muslim minorities must do what they can by collecting money that has been generously donated for the Sake of Allah. They must give generously and spend until there are Islamic schools, institutions and colleges that are not mixed. This is their duty, and Allah will ask them concerning it on the Day of Resurrection if they have been negligent. Allah (Subhaanahu wa Ta’aala) says:

 

{So, by your Lord, We shall certainly question them all concerning what they used to do} [Soorah al-Hijr, Aayah 92-93]

 

The duty of the scholars is to encourage the wealthy to contribute in this matter. They must encourage them to establish segregated schools, institutions and colleges in order that there might be a far and wide reaching effect in benefiting the Muslims, both male and female, and in protecting them from mixing, which their enemies are keen to encourage.

 

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

 

Shaykh Ibn Baaz

al-Aqalliyaat al-Muslimah – Page 32, Fatwa No.6

 

http://abdurrahman.org/knowledge/fatwabase/mixededucation.htm

 

 

3.

The Ruling on Studying in Mixed Universities in Order to Call to Allah

Question:

 

Is it permissible to for a man to study in a university in which men and women mix in one place, bearing in mind that the student has an active role in calling to Allah?

Answer:

 

It is my view that it is not permissible for a person ý man or woman ý to study in mixed schools; this is because of the great danger to his modesty, reputation and morals, because a human being, whatever may be his reputation, morals and innocence, if there is a woman sitting next to his chair ý and especially if she is beautiful and revealing her beauty ý is unlikely to be safe from temptation and evil and everything which leads to temptation and evil is forbidden and is impermissible. So we ask Allaah, Most Glorified, Most High, for our Muslim brothers that they protect them from such matters as these which bring nothing but evil, temptation and corruption to their young men. And if no other university is found except this one, he should leave his studies in order to study in another country in which there is no such mixing. So I do not consider it permissible, although someone else might hold another opinion.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah Vol. 5 Page 163

 

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1316

 

 

4.

سؤال :أنا طالب من لندن أدرس الطب فى رومانيا والجامعه بها إختلاط ولا أستطيع أن أجعل الجامعه أنتساب لأن هناك دراسات تطبقيه تستدعى التواجد الدائم وأريد أكمل دراستى حتى أتمكن من الهجرة إلى بلاد المسلمين وأنفع المسلمين وعلما أن تركى لدراسة سيغضب والدى والهجره ý..فهل أترك الدراسه علماص بأن المكان الذى أنا فيه مسجد وعدد كبير من العرب

 

Question:I am a student from London but I study medicine in Romania and the University is mixed and I have to be there a lot because of some courses that we take. I want to finish my studies to be able to make hijrah (emigrate) to a Muslim country and benefit the Muslims. If I leave University then my parents will go angry on me. Do I leave the University? Also the University I am in has a Masjid and lots of Arab people.

الجواب لشيخ محمدبن هادى المدخلى

لا يجوز الدراسه فى مكان فيه أختلاط بين الجنسين وهذة المبررات التى ذكرتها لا تكفى ,أما الأول فلو لم تتمكن من الهجرة هذا سيسره الله لك عزوجل إن علم الله سبحانه وتعالى منك نية الخير سيسره لك……….

فإن لم تكن قادرا على ذلك وكنت قادر على أن تصوم وتزكى وتأمر بالمعروف وتنكر المنكر

فتكون الهجرة لست واجبا عليك فإن الله تعالى يعذرك

أما التعليل الثانى بأن تنفع المسلمين فإن الله تعالى ما أمرك أن تنغعنا وتضر نفسك فقدم بنفسك أولا قال تعالى ( ياأيها الذين أمنوا قو أنفسكم وإهليكم نارا)لم يقدم أهليكم .فأنت الان تقدم من ليس بآهل النفع وهو عموم المسلمين ý……..فالأنسان مأمور أولا بحفظ نفسه ý.قال النبى صلى الله عليه وسلم فى النه الصحيحه (أبدأ بنفسك ثم بمن تعول )….

الشاهد أن الله ما أمرك أن تضر نفسك لتنفعنا نحن فأبدأ بنفسك

وأما إن كان المكان فيه مسجد وناس من العرب كثيير فهذا ليس بحجه فأنت مأمور بأ، تقى نفسك من النار

Answer :By ash-Shaykh Muhammad ibn Haadee al-Madkhalee

 

It is not permissible to study in mixed place and those excuses that you mentioned is not enough. If you are not able to make hijrah then Allah will make it easy for you if you have a good intention. If you can pray and fast and do zakat and do ma3roof (good actions seeking the pleasure of Allah) and deny munkar (evil actions earning the anger and punishment of Allah) then hjirah is not wajib (compulsory) on you and Allah excuse you.

 

I say about benefiting Muslims that Allah subhanahu wa ta’ala did not order you to harm yourself and benefit us (the Muslims). Allah said In the Quraan:

قال تعالى: ياأيها الذين أمنوا قو أنفسكم وإهليكم نارا

 

Oh you who believe, protect yourself and your family from the hell fire.

 

So Allah started with yourself and you are putting Muslims before yourself when you are ordered to protect* yourself (from the fire) first.

 

قال: (ابدأ بنفسك ثم بمن تعول) الترمذي

In the authentic hadeeth found in Sunan at-Tirmidhi, Prophet Muhammad (May the peace and blessings of Allah be upon him) said: Start with yourself and then who you support.

 

So Allah didn’t order you to harm yourself to benefit us (the Muslims) but to start with yourself first.

 

Concerning your third excuse that there is a masjid there and lots of Arab people then that is not an excuse because you are ordered to protect* yourself self from hell fire.

 

————-

 

Translator’s Note: Protecting yourself from the Hell-Fire in the above statements is referring to protecting himself from the evils and fitnah (temptation) of free-mixing and all the munkar (evil) that is in the mixed schools and schools of the non-Muslims nowadays.

 

Translated and Transcribed by Umm Mu’adh and checked by Yaqoob Amadei.

 

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=723

5.

Shaykh Uthaymeen on Mixing in University

 

Shaykh Ibn Uthaymeen (may Allaah have mercy on him) was asked:

 

Is it permissible for a man to study in a mixed university where men and women mix in one classroom, knowing that the student has a role to play in calling people to Allaah?

 

He replied:

 

What I think is that it is not permissible for anyone, man or woman, to study in a mixed school, because of the grave danger that it poses to his chastity, integrity and morals. No matter how great a person’s integrity, morals and innocence, if a woman is sitting beside him on the seat ý especially if she is beautiful and unveiled ý he can hardly avoid fitnah and evil. Everything that leads to fitnah and evil is also haraam and is not permitted. We ask Allaah to keep our Muslim brothers safe from such things which will only bring evil, fitnah and corruption to their youth. If there is no other university apart from this one, he should go and study in another city or country where this mixing does not happen. I do not think that this is permissible but others may have a different opinion.

 

Fataawa Islamiyyah, 3/103

 

Aboo ‘Ubaydah Ahmad Nishwan ibn ‘Alee al-Maraduwee

 

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=7238

 

 

6.

The Permanent Committee on Mixed Education

The scholars of the Permanent Committee for Islaamic Research and Fataawa (al-Lajnah ad-Daa.imah lil-Buhooth al-ýIlmiyyah wal-Iftaa.) stated:It is haraam for male and female students and teachers to mix in educational institutions, because of the fitnah and provocation of desires and immoral conduct that results from that. The gravity of the sin is compounded if the female teachers and students uncover any part of their awrahs or wear see-through or tight clothing, or if the students or teachers flirt or joke together, which may lead to transgression of limits and violation of honour.

 

Fataawa Islamiyyah, 3/102,103

 

How to soften a hard heart

Question:

If a person experiences hardness of his heart, what are some things which will soften this hardness?

Answer:

There is nothing better, nor more sufficient than recitation of the Quran. This is what will soften one’s heart. Allah the Exalted and High said:

الذين آمنوا وتطمئن قلوبهم بذكر الله ألا بذكر الله تطمئن القلوب

{Those who believe and their hearts find tranquility in the remembrance of Allah. Indeed in the remembrance of Allah the hearts will find tranquility.}

(Surah al Ra’d) (13:28)

Consequently, that which softens the heart is the Quran. It is that which if Allah revealed it upon a mountain; you would see the mountain crack and crumble due to fear of Allah. Other things which soften the heart are:

• Sitting with righteous individuals
• Listening to the recitation of the Quran
• Listening to lectures and reminders

These are things which will soften one’s heart.

Link: http://www.alfawzan.af.org.sa/node/14944

Translated By Mustafa George DeBerry

Riyadh, Saudi Arabia

Trials and Tribulations

Question: What would you advise us during this time in which much trials and tribulations have become apparent, the people of innovation have (also) spread, and the scholars are passing away?
Answer: The first thing that I advise is that you fear Allah the Most High. I likewise advise you to increase in your supplication that Allah makes us and you firm upon the religion, and that He protects us from the evil of these trials and tribulations.

Secondly, I advise you to seek knowledge from the people of knowledge, and be diligent in doing so. Indeed the only thing that would save one from these trials and tribulations with Allaah’s permission is correct knowledge. If you don’t gain correct knowledge, it is possible that you will fall into the trials and you won’t know that it’s a calamity. Therefore, it is upon you to seek knowledge from the people of knowledge, and you should not become lazy; as it relates to seeking knowledge to the best of your ability.

http://www.alfawzan.af.org.sa/node/14958

Translated By Mustafa George DeBerry

Riyadh, Saudi Arabia

Scholarly Observations On Some Organizations, Groups and Figureheads

Scholarly Observations On Some Organizations, Groups and Figureheads

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

Scholarly Observations On Some Organizations, Groups and Figureheads

Excerpt:

Al-‘Allaamah Rabee Bin Haadee Al-Madkhalee (hafidhahullaah) said:

“Indeed, from the most severe of afflictions and trials upon Islaam and the Muslims in this era, is the appearance of a group claiming to be upon the methodology of Ahlus Sunnah Wal-Jamaa-ah, but unfortunately this group does not act except in opposition to this methodology and its people; openly at times and behind veils at other times.
And indeed this group has placed a heavy burden upon its shoulders, and that is its defence of the people of innovation and misguidance. They author books in this regard and decorate statements for it; and they spread such defence in the world under the slogan of justice and equity or the methodology of Al-Muwaazanah. [1]

They exceed the limits in the affair of Fiqul Waaqi (knowledge of current affairs) and speak ill of the scholars of the salafi methodology as a result of that; rather they degrade the methodology of the scholars as a result of this and increase in ill speech against the salafi methodology and its people. The effects of justice and equity are neither seen in their arguments against the people of the salafi methodology nor in their praises and exaltations for the people of innovation.

Alongside concealing themselves with the Salafi Methodology, they are not seen to give it importance except with respect to what they utilize to deceive those deceived by them, or (what they utilize as) garments of salafiyyah in order to bring the people to their corrupt partisan organization, (and in order) to kill their love for the Salafi Methodology, the call to it, defence of it, and traversing upon the methodology of the pious predecessors with the (correct) loyalty and disownment and being warned against the people of innovation.

So they divert a great deal of people from the true methodology and the truthful alliance for it, and (direct them) towards that passionate alliance to the people of innovation and defence of them, their innovations and falsehoods, or playing down their innovations to the extent that it leads them to the station of the extreme murji-a with regards to their views towards the major innovations and great affairs of opposition to the true religion of Allaah.

And due to this, hatred has occurred from them towards the carriers of the Sunnah and the salafi methodology; and they set up those who present their mistakes which have neither been criticized by a Sunni nor an innovator from amongst those who ascribe themselves to Islaam. They present these mistakes as mighty affairs of blunder and destruction; rather they make the virtues and merits of ahlus Sunnah to be repugnant and disdainful in addition to much fabrication and accusation.

So with these disgraceful deeds they perpetrate, they are from the severest in war against the salafi methodology and its people; the severest in their opposition to the salafi methodology and its people; the most intense in their defence of the groups of innovation and trials. They have authorships in this regard and from them: The many authorships of Shaikh Abdur-Rahmaan Abdul Khaaliq who carries the responsibility of this destructive orientation.

Also included:

Seeking knowledge from other than the Scholars – Shaykh Saalih ibn Fowzaan al-Fowzaan

Seeking knowledge from other than the Scholars
– Shaykh Saalih ibn Fowzaan al-Fowzaan

Reference: Taken from the lesson “The importance of seeking knowledge”
al-Ijaabaat al-Muhimmah fil-Mashaakil al-Mulimmah – Volume 2, Page 81-82

Category: Knowledge

If two or more people gather in a house and begin studying books (of knowledge) and some ahadeeth, what is your opinion regarding that?

The confining of some students to themselves and their (establishing) lessons in some of the homes and memorizing amongst themselves and reading to themselves – in (all of) this there is great danger; This does not benefit them at all, rather, they may become deluded (into thinking they are actually benefiting) by it.

It is imperative they go to the scholars and sit with them in whatever place. As for sitting in the homes and groups of ignorant students reading and explaining and expounding for themselves, then therein is great danger.

And their remaining upon ignorance is better (for them) than following this path. (This is) because (the condition of) al-jaahil al-_base_et (one who is ignorant and knows he is ignorant) is simpler than (that of) al-jaahil al-murakkab (one who is ignorant but does not recognize himself as such). (So) al-jaahil al-_base_et knows he is ignorant, however, al-jaahil al-murakkab thinks he is knowledgeable whilst (in reality) he is ignorant.
Translator: Mohammed Akhtar Chaudhry, Abu Abdullaah
Date Published: Sunday, 20 January 2008
Date Printed Monday, 21 January 2008 at 07:13:13
Printed From: Madeenah.Com website

The Clarification to This Fatwa By Mustafa George

Asalam u alaikum

The people have taken this fatwa out of context. There are several responses to this fatwa, and these are responses of clarification from a student of Sheikh Fowzan (2 years) himself and a student of other senior scholars (Sheikh Abdul Muhsin al Abaad, Sheikh Rabea, Sheikh Ubaid, Sheikh Abdullah al Ghudayan, Sheikh Abdullah Aqeel, etc)

I myself have presented to many scholars the following question:

Is it allowed for a person who lives in the west and has no ability to sit with the scholars and does not know Arabic, is it possible for that person to come together with other Muslims in his area and read from the translated books of the Ulema?

Many of the senior scholars have answered that this is ok as long as the people follow exactly what is in the book and not make up things from themselves. They should also contact a student who has actually sat with the scholars for some time and inquire about any things they are not clear on, and if they can have the student sit with them from time to time, then this is also good.

A second proof, which clarifies this fatwa, is the fact that Sheikh Saleh al Fowzan and other Ulema have given permission for their books to be translate into other languages. Sheikh Saleh gave Musa Richardson permission to translate: Things which nullify one’s Islam, Sheikh Abdul Muhsin and Sheikh Abdul Razzaq ibn Abdul Muhsin gave me permission to translate many of their works, Sheikh Ubaid gave others permission to translate some of his works, with that being the case, then it is understood that these scholars know that there are people reading their books who do not understand Arabic, that’s why the books have been translated. So with that being the case, they are well aware of people reading these books and not being able to sit with the scholars.

Thirdly, so how should this fatwa be understood?

This fatwa is pertaining to people who have the ability, and know Arabic, and live in countries with scholars, but they still prefer not to sit with them! all of the above mentioned scholars that I myself have sat with have warned against a person living in a country with a scholar and having the ability to sit with him, but instead the person leaves the scholars, abandons their lessons and sits alone or with others in a private place and reads without referring to the scholars nor taking from them! This is what is meant by this fatwa and this is what i have heard from the various senior scholars that i have sat with.

Allah knows best, I hope this brings some clarity to the fatwa, also, if you refer to the advice of Sheikh Ahmed Bazmoul on http://www.salafee.multiply.com, on how does a person seek knowledge if he has no access to a scholar, this will also bring about some clarity insha Allah.

Question and Answer session with Sheikh ‘Ubaid al Jabiree (Riyadh, K.S.A 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 benefiting 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 them2. 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’)

The Ruling on Seeking Knowledge in the Month of Ramadan

بسم الله الرحمن الرحيم

The Ruling on Seeking Knowledge in the Month of Ramadan

Question Posed by:

Sakinah bint Sheikh Muhammad Nasirul Deen al Albani

She stated: All praise belongs to Allah alone, and may the peace and blessings of Allah be upon His Messenger. For that which proceeds:

I asked my father (may Allah have mercy on him) the following question:

I read that some of the scholars of the past would stop teaching in the month of Ramadan for the purpose of focusing on recitation of the Quran. These individuals were from amongst those who gave religious verdicts, but during this month, they would not issue verdicts to people. Is this information correct, and if so, should I concentrate solely on recitation of the Quran, consequently leaving off reading hadiths and their explanations, and should I postpone lessons of the science of Quranic recitation[1] and other similar actions?

Sheikh al Albani responded to his daughter’s question, he stated:

There is no origin in the Sunnah for this deed, but rather, that which is mentioned in the Sunnah, which is reported in Saheeh al Bukhari, and Saheeh Muslim, is increasing is one’s recitation of the Quran in the month of Ramadan. As for only concentrating on the Quran in this month, and abandoning other forms of worship, such as seeking knowledge, teaching hadiths and explaining them, this action has no proof from the Sunnah. Similar to this is the issue of doing other pious deeds such as giving charity, and being kind to others, etc. So in summary, abandoning other forms of good deeds and only focusing on recitation of the Quran, there is no proof from the Sunnah to support such an act, but rather what is mentioned in the Sunnah is that one increases in his recitation of the Quran.

Link for original text:

http://www.sahab.net/forums/index.php?showtopic=122056

Translator’s comment:

1. The above mentioned statement does not at all mean that a person shouldn’t focus on the Quran in the month of Ramadan, as is clearly stated in the fatwa, but what is intended is that a person should understand that just because Ramadan approaches, doesn’t necessitate that one stops seeking knowledge and other forms of worship, but rather, one is encouraged to increase in his recitation of the Quran along with his performance of other righteous deeds in this blessed month, and from the greatest forms of righteous deeds is seeking knowledge of one’s religion.

2. There was an interesting article on http://www.sahab.net in which the author explained how seeking knowledge, especially knowledge of hadeeth is in fact a part of studying the Quran. This is because the Sunnah has been revealed to explain and clarify the Quran, and therefore it is hoped that a person who continues to study the Sunnah during the month of Ramadan gets rewarded greatly. In the same article, the author also brought light to the fact that the Salaf al Saleh considered teaching and studying similar to remembrance of Allah and recitation of the Quran, due to the fact that by learning, one is seeking clarity and understanding of the Book of Allah or of the authentic Sunnah of His beloved Messenger (صلى الله عليه و سلم).

3. I have also heard the above statement mentioned by some of the senior students of Sheikh ‘Abdul ‘Azeez bin Baaz and the students of Sheikh Ahmad al Najmi, to the extent that last year, Sheikh Ali al Hadadi began teaching Saheeh al Bukhari, from the beginning of the book, in the month of Ramadan.

[1] The Sheikh’s daughter and her sister (may Allah preserve her) have authored a very detailed book on the science of Tajweed (Quranic recitation), she also was responsible for typing and formatting some of her father’s works such as some of the volumes of Silsilat ahadeeth al Saheeha and others.

Mustafa George DeBerry.

The Death of Usama bin Laden by Sheikh ‘Abdul Muhsin al ‘Abaad

The Death of Usama bin Laden by Sheikh ‘Abdul Muhsin al ‘Abaad

May 12, ’11 2:21 PM

بسم الله الرحمن الرحيم

سُئل شيخنا عبدالمحسن بن حمد العبَّاد البدر عن مقتل الخارجي أسامة بن لادن
الموافق لـيوم الأثنين 28/5/1432هـ بعد صلاة العشاء (بدون تسجيل)
السؤال: ما هو القول الوسط في مقتل أسامة بن لادن فهناك من فرح بمقتله,
وهناك من قال إنه كان مجاهداً وحكم له بالشهادة؟

أجاب شيخنا: كيف مجاهد؟! نعم هو مجاهد في سبيل الشيطان.
أسامة بن لادن جلب شراً عظيماً على المسلمين
ولا شك أن ذهابه فيه راحة لهم, يرتاح الناس بذهابه

In The Name of Allah – The Beneficient, The Merciful

On Monday May 2, 2011. Sheikh ‘Abdul Muhsin al ‘Abaad (may Allah preserve him) was asked concerning the death of Usama bin Laden.

Question:

What is the just opinion concerning the death of Usama bin Laden? There are some who have rejoiced over his death, and there are others who claim that he died as a martyr.

Answer:

How is he considered a martyr?! Yes, in fact he fought in the path of the Shaytan. Because of Usama bin Laden, much evil has befallen the Muslims. There is no doubt, his absence brings about comfort for the Muslims. They can relax now that he is gone. (Arabic text provided by the Sheikh’s student ‘Abdul Rahmaan al ‘Umaysaan: http://www.sahab.net/forums/index.php?showtopic=120559

Translator’s comment:

After reading this, some may find within themselves dislike for the statement of the Sheikh, but the reality is, due to the actions of Usama bin Laden and those who follow his methodology, much evil has befallen the Muslim ‘Ummah. Entire Muslim countries have been fought, innocent Muslims have been killed, Muslim women have been raped, and the list goes on and on. Therefore, the speech of the Sheikh is not strange. The Muslims need those who can bring about benefit and ease to the ‘Ummah, instead of those who cause harm and turmoil. The Prophet r said:

المُسْلِمُ مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ

“The (true) Muslim, is the one who the other Muslims are safe from his tongue and hands.” Sahih al Bukhari #10

Abu Sa’eed al Khudri t mentioned that the Prophet r was asked:

أَيُّ النَّاسِ أَفْضَلُ؟

Who is the best person?

The Prophet r responded:

مُؤْمِنٌ يُجَاهِدُ فِي سَبِيلِ اللَّهِ بِنَفْسِهِ وَمَالِهِ

The believer who fights in the way of Allah with his body and his wealth.

The companions then asked: And then who?

The Prophet r replied:

مُؤْمِنٌ فِي شِعْبٍ مِنَ الشِّعَابِ يَتَّقِي اللَّهَ، وَيَدَعُ النَّاسَ مِنْ شَرِّهِ

The believer who fears Allah, remains amongst the people and protects others from his evil. Sahih al Bukhari#2789

The above proofs, and many others, inform that the true believer is one who protects others from his evil (direct evil, or indirect evil), and he is one who does not wish harm for himself nor does he wish it for others.

If a person were to say:

Isn’t it correct that we fight the disbelievers in order to raise the word of Allah?

The answer would be:

Yes, fighting is legislated but with conditions and regulations. If a person seeks to fight in the way of Allah, he must understand these conditions and regulations before doing so. If not, he may cause greater harm than good, thereby causing greater trials and tribulations upon himself and the Muslim community.

It is because of this that we find the scholars of Islam mentioning, in their books of Islamic jurisprudence, chapters on Jihad. This informs us that the matter of Jihad is not based on mere desire and emotion, but rather it is a very important issue in Islam that must be studied and adhered to in order to bring about correct results.

An example of the fact that Jihad has conditions and regulations is illustrated in the statement of the companion Rabaah bin Rabe’a who said:

While we were with the Messenger of Allah r during a battle, he noticed some people crowding around something. Upon seeing this, the Messenger of Allah r said:

Go and see why they are crowded around.

They informed him that it was a (disbelieving) female who was killed during the battle. Upon hearing this, the Prophet said:

مَا كَانَتْ هَذِهِ لِتُقَاتِلَ

She should have not been killed.

Then the Prophet r sent someone to inform Khalid bin Waleed that he should not kill women.

(Sunan Abi Dawood #2669 and declared authentic by Sh. Al Albani)

It is likewise reported in Sahih Muslim that the Prophet r forbid the companions from killing disbelieving children. (Sahih Muslim #1731)

Sheikh al Islam Ibn Taymiyah stated:

The Quran and Sunnah are filled with orders related to Jihad and its merits, but it is incumbent that one knows the difference between the legislated Jihad, which was ordered by Allah and His Messenger, and the innovated Jihad which is performed by the deviants, those who fight in obedience to the shaytan. These individuals believe that they are fighting upon the path of Allah. This (deviant) Jihad is performed by the likes of the people of innovation and desire, such as the Khawarij and those who are similar to them. (Al Eknaiyah pg.473)

An example of the important principle (preventing harm takes precedence over bringing about good) is derived from the statement of Allah – The Mighty and Majestic:

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ

{Do not insult those whom call on other than Allah, and as a result, they will then insult Allah wrongfully without knowledge.}

Surah al An’am:108

Al Hafith Ibn Katheer mentioned:

In this verse Allah is prohibiting His Prophet and the believers from insulting the false deities, which are worshipped other than Allah. This is the case even though insulting them may contain some benefit, but (the prohibition is mentioned) due to the greater harm that may occur This harm occurs when the believers insult the false deities of the disbelievers, this would cause for them (disbelievers) to insult that which the believers worship, Who is Allah, The One there is no deity worthy of worship except Him. (Tafsir ibn Katheer)

The above proof informs that it is forbidden for a Muslim to indulge in that which is recommended or even commanded, if that act will cause greater harm.

In present times, there is no doubt that the actions of the khawarij of our time have been the direct or indirect reason of much of the turmoil which the Muslim ‘Ummah is facing today.

May Allah correct the affairs of the believers.

Note: After translating this fatwa by our beloved Sheikh ‘Abdul Muhsin, I noticed that the brothers at http://www.salafitalk.com had already posted it. May Allah bless them and reward them for their work.

Mustafa George DeBerry

Riyadh, KSA.

Reciting the Quran for Protection Sheikh Uthaymeen

Reciting the Quran for Protection Sheikh Uthaymeen

Sep 26, ’09 4:32 AM

Important Question Related to Listening to The Quran for Protection from the Shaytan

Question: There is a hadith wherein it is mentioned that if a person recites Surah Al Baqarah in the home, the shaytan will not be able to enter the home. Does this ruling also apply to one who listens to the Surah being recited from an audio tape?

Answer: No, the recitation from an audio recording does not benefit (with regards to protection). This is because it can not be said that the person has (in fact) read the Quran, but rather it is said that he listened to a previous recording. Similarly, if we were to record an athan, and at the time of prayer we played the recorded athan, this would not be accepted. Likewise if we did the same with a Jum’ah (Friday) sermon, and at the time of Jum’ah prayer we played the sermon through the microphones, and (person on) the tape said: Asalam u alaikum wa Rahmatullahi wa Barakaatuhu, and then the caller of the athan calls to prayer, and the Imam gives the sermon (all on tape). Would any of this be correct and accepted? No it would not! Why? Because this is all considered a previous recording and it is similar to someone writing on a piece of paper or placing a Quran in his home. This does not take the place of reciting the Surah (for protection).

Sheikh Muhammed bin Saleh Al Uthaymeen – Liqa al Bab al Meftuh
Link: http://www.sahab.net/forums/showthread.php?t=368472

Fatwa on Sale Announcements in The Masjid

Fatwa on Sale Announcements in The Masjid

Aug 25, ’09 8:25 PM

In The Name of Allah The Merciful, The Bestower of His Mercy

Some time earlier this year Sheikh Abdullah bin Abdul Rahman Al Ghudayan (may Allah preserve him) was asked the following question:

Questioner: Is it permissible to make announcements for sales in the masjid if the profit for the items or food being sold returns to the benefit of the masjid itself? This is something commonly done in the masajid in the West.

Answer: It is not permissible for any announcements pertaining to sales or buying and purchasing to be made from within the masjid. The houses of Allah were not built for this purpose.

Questioner: Even if the profit from the sales return to the upkeep of the masjid?

Answer: Even if, no such announcement should be made from inside the masjid.

Translator’s note: There are several texts from the authentic Sunnah of the Prophet (may the peace and blessings of Allah be upon him) which support the answer given by our beloved Sheikh, and from them:

It is recorded in Sahih Muslim on the authority of Abu Hurayrah who said:

The Messenger of Allah (may the peace and blessings of Allah be upon him) said: If you witness a person selling or seeking to purchase within the masjid, then say to him:

May Allah not profit you in your transaction!

And if you witness a person making an announcement concerning his lost property then say:

May Allah not return your property to you!

It is likewise recorded in Al Tirmidhi, Abu Dawud and Nisaee on the authority of ‘Amrin bin Shua’b who reported on the authority of his father, on the authority of his grandfather who said:

Indeed the Messenger (may the peace and blessings of Allah be upon him) forbid buying and selling inside the masjid.

It is also recorded in the Muwatta of Imam Malik on the authority of ‘Ata bin Yasar that he would pass by individuals who were performing business transactions in the masajid and say to them:

What do you have for sale, and what would you like?

If they informed him that they wish to sell some goods, he (‘Ata) would reply:

You should (leave here and) go to the worldly market places, for indeed this is the market place for the hereafter!

We supplicate to Allah and ask His forgiveness for our faults and shortcomings, and we seek from Him His great bounty and blessings. It’s possible, in fact it’s certain, that if the masajid leave off such an act, Allah will increase the amount of assistance needed to support the masajid. Also, one should keep in mind, the selling of food and goods is not in itself forbidden, but what is forbidden is that announcements are made from within the masjid pertaining to the selling of these items and goods, and of course the actual selling and purchasing should take place outside the masjid and not at the back as you find in some masajid in the Wes

The Ruling on Isbal for Muslim Boys

The Ruling on Isbal for Muslim Boys
This was an article placed on salafitalk some time ago. I have placed it here for the general benefit.

Bismillah hir Rahman ir Raheem

There is no doubt that from the affairs that every Muslim father and mother will be questioned about on the Day of Judgment will be the raising of one’s children. The Prophet (salAllahu wa salem) said:

“All of your are shepherds and all of you will be questioned concerning his flock.”

Due to this reality, we find that the Salaf were very diligent in raising their children (from young)upon righteousness.

Ibn Umar was reported to have said:

“Raise your children correctly, verily you are responsible for them and you will be questioned regarding your rearing of them.” (Shu’ab al Eman 8295)

Mu’awiyah ibn Qura is reported to have said to his children after praying Salatul ‘Isha:

“Oh my children, sleep (early), it’s possible that Allah will bless you by allowing you to stand a portion of the night in prayer.” (Zuhd by Imam Ahmed 234)

Saleh ibn Ahmed bin Hanbal is reported to have said:

“My father (Imam Ahmed) would call me whenever a righteous man visited him, in order for me to look at that man, in hopes that I would be like that person.” (Siyar 12/530)

If one were to look into the books of the people of knowledge he would find that the Salaf were also diligent with regards to the dress of their children. An example of this is in the following statements:

Jabir ibn Abdullah is reported to have said:

“We used to prevent our young boys from wearing silk, and we would allow it for our young girls”

(Sahih Abi Dawud 3424)

Abdur Rahman bin Yazid said:

“I was in the company of Ibn Masoudwhen a young boy wearing silk approached, upon seeing him Ibn Masoud removed the silk from the boy and ripped it.” (Ibn Hazm in Muhalah 4/40)

Ibn Qudamah mentioned in Al Mugni:

 

“It is also forbidden for the parent to allow his/her child to wear that which is forbidden, just as it is prohibited to allow them to drink alcohol or indulge is usury.” (Al Mugni 1/344)

Ibn Taymiyyah mentioned:

“…that which is forbidden for the male to wear, it is likewise forbidden for him to allow his child to wear…” (Mejmoo’22/139)

Although the above statements are addressing the wearing of silk, these proofs along with their comments can also be applied to the wearing of the pants below the ankle, and Allah knows best.

Sheikh Muhammed bin Saleh al Uthaymeen (may Allah have mercy on him) said in response to a question posed to him concerning the ruling on children’s clothing which contains pictures. The Sheikh responded: The people of knowledge have mentioned that it is forbidden to allow a child to wear that which is forbidden for a grown person to wear… (he continued to deal with the issue of pictures on clothing). Then the questioner replied: Does this ruling also apply to isbal for boys? They Sheikh said: Yes, it also applies to isbal for boys. (Important Questions for the Muslim Family pg.144)

Sheikh Abdullah Al Ghudayan (may Allah preserve him) said concerning Isbal for the young boys: The parents should condition their children to dress Islamic while they are still at a very young age. (Weekly gathering with the Westeners, Riyadh)

I hope and pray this brings some clarity.

Mustafa George
Saudi Arabia

The Ruling on Mentioning Your Past Sins for The Purpose of Da’wah May

The Ruling on Mentioning Your Past Sins for The Purpose of Da’wah May 30, ’09 9:54 PM
for everyone

In The Name of Allah The Merciful, The Bestower of His Mercy

2 weeks ago (May 11, 2009)

Sheikh Saleh al Fawzaan  Hafidullaah was asked the following question during the question and answer session at the end of his Tafsir class in Riyadh:

Question: In our country America there are some individuals who used to sing/rap and they have now become Muslim. These individuals have begun to give lectures for the purpose of calling the youth to Islam and advising them to abandon disbelief, but at times they (ex-rappers/singers) mention in their lectures some of the sins that they used to commit in the past. Is this action correct?

Answer: This is not correct. As for them giving da’wah and calling people to Islam, this is good. But as for them mentioning their past sins, this is not befitting. What is correct is that they seek forgiveness and abandon mentioning of those sins except within themselves. They mention their sins within themselves for the purpose of regret and seeking forgiveness. Also, mention of one’s past sins to an audience can possibly lead the listeners to fall into the same sins.

Audio link: http://www.liveislam.net/browsearchive.php?sid=&id=62312

The question is read toward the end of the class

The Ruling On Reading From The Books Of A Person Who Has Gone Astray

The Ruling on Reading From the Books of a Person Who Has Gone Astray

Bismillah hir Rahman ir Raheem

Here is the Fatwa of Sheikh Muqbil concerning reading the older books of an individual who was once upon the correct minhaj, then went astray.

The Sheikh was asked in the book Tuhfatul Majeeb pg. 209

Question: Those whom were once upon the correct methodology, then deviated, is it permissible to listen to their audio recordings, or read their books that were authored before they went astray?

Answer: I do not advise a person to listen to their lectures or read from their books. I am very much impressed by the statement of Sheikh ul Islam Ibn Taymmiyah: If Allah did not bring about Al Bukhari nor Muslim, Allah would still preserve His religion. Indeed Allah has preserved His religion. Allah said: {We have sent down the Book, and We will protect it} Therefore, I advise the people to abandon their books, audios and refrain from attending their lessons and lectures…

Translated by Mustafa George DeBerry

Questions and Answers with The Senior Scholars March 2008

Questions and Answers with The Senior Scholars March 2008

If I live abroad and away from my parents, is it permissible for me to take photos of my children and send these photos to their grandparents in order for them to see their grandchildren?

Answer: Taking photos is not permissible.

Sheikh Abdullah Al Ghudayan

2. At night before going to sleep, how should a person read the legislated supplications and wipe over their children?

Answer: A person should read these supplications, wipe over themselves and then wipe over their children.

Sheikh Abdullah Al Ghudayan

Is it permissible for a menstruating female to attend classes in the masjid?

Answer: This is not permissible. The classes can be recorded and she can listen to them at home.

Sheikh Abdullah Al Ghudayan

Oh beloved Sheikh, I bring my wife along with me to attend Islamic classes and lectures. Some brothers have noticed this and have advised me saying that it would be better to leave my wife at home because of the statement of Allah: {Remain in your homes and do not display yourselves like the days of ignorance}. What is your opinion in this matter?

Answer: No, don’t listen to those individuals. You should allow your wife to accompany you to Islamic classes and lectures so that she can benefit.

Sheikh Saleh al Fowzan

Is it permissible for a person to work for an insurance company in America?

Answer: No, this is not permissible because insurance is forbidden.

Sheikh Abdullah Al Ghudayan

If a female would like to make hijra, does she need a mahram?

Answer: No, if a female would like to make hijra she does not need a mahram. This is the only time it is permissible for a female to travel without a mahram.

Sheikh Saleh Al Fowzan

Is it permissible for a female to travel for the purpose of seeking knowledge if she lives far from the area that classes are held in?

Answer: No, it is not permissible for a female to travel without a mahram.

Sheikh Saleh Al Fowzan

Is it permissible for a female to read the Quran during her menses?

Answer: Most of the scholars are of the opinion that a female is not allowed to read (touch) the Quran during this period except if she fears forgetting what she has previously memorized. This is the also the opinion of Sheikh ul Islam Ibn Taymiyyah.

Sheikh Saleh Al Fowzan

Does the impermissibility of reading from the Quran during the monthly menses also include carrying the Quran?

Answer: Yes, the cover of the Quran is considered a part of it.

Sheikh Saleh Al Fowzan

If I a person knows that his parent is in need of financial help, is it obligatory on that individual to provide this help even if the parent does not seek it?

Answer: Yes, it is obligatory upon the Muslim to help his parent even if the parent does not seek the assistance. This is if the person has the means to do so.

Sheikh Saleh Al Fowzan

Why did Allah create the Heavens and The Earth in six days?

Answer: It’s possible that this was done to teach mankind patience and performing actions in stages. There is no doubt that Allah could have created the Heavens and Earth with the statement ‘be’, but it’s possible that He did so in 6 days for the above mentioned reason.

Sheikh Saleh Al Fowzan

What is the ruling on praying in clothes that contain a blood stain?

Answer: The scholars disagree concerning whether blood is Najis or not. Therefore, if a person prays in clothing that contains blood, it is recommended for the person to repeat the prayer. Some scholars mention that the hadith where the Prophet –sallAllahu alayhi wa salem- removed his sandals during prayer, some scholars inform that there was a small amount of blood on the bottom of his sandal.

Sheikh Saleh Al Fowzan

If a person gives another individual wealth and instructs that individual to give this wealth (as charity) to another person, is it permissible for that person to use it himself if he is in need?

Answer: It is not permissible for the person to do so unless he mentions this to the giver of the charity. This is because the person who is instructed to give the wealth becomes a representative for the charity giver, and therefore it is not permissible for him to use the charity for himself unless he seeks permission.

Sheikh Saleh Al Fowzan

If a person forgets to say ‘Bismillah’ in the beginning of wudo what should they do?

Answer: They should say it during the wudoo.

Sheikh Saleh Al Fowzan

If a person leaves Islam -and this individual has performed hajj- if he returns to Islam, is it obligatory for him to perform hajj again?

Answer: The scholars disagree in this matter, therefore, it is recommended that he repeats it.

Sheikh Saleh Al Fowzan

If a female in the West becomes Muslim and she possesses no Muslim male relatives, who is responsible for assisting her in matters related to marriage?

Answer: The ruling in this matter is that the leader of the Islamic center of her community is responsible for all matters pertaining to marriage.

Sheikh Saleh Al Fowzan

If a female in the West would like to seek a divorce, but she has no male relatives to assist her in doing so, what should she do?

Answer: The leader of the Islamic center in her community is responsible for this matter.

Sheikh Abdullah Al Ghudayan

Is it permissible for a person to supplicate to receive the reward of the Prophets –sallAllahu alayhem wa salem?

Answer: No, instead a person should pray to be with the Prophets in Jenna. Seeking the reward of the Prophets is considered extremism in supplication.

Sheikh Saleh Al Fowzan

Is it permissible to congratulate disbelievers on different occasions?

Answer: It is permissible to congratulate them for events not related to religion, for example: child birth and the likes.

Sheikh Saleh Al Fowzan

Trans. Note: Holidays are not included in the above mentioned permission. Sheikh Saleh Al Fowzan and other scholars have clarified that it is not permissible to congratulate a disbeliever due to their various holidays such as: Christmas, Mothers Day, Easter, etc. The above mentioned permission is only for worldly occasions such as: child birth, job promotions, graduation, etc.

Is it permissible to purchase gold jewelry with a credit card?

Answer: This is not permissible because from the conditions of purchasing gold is that the both parities (buyer and seller) must immediately receive the money and the items.

Trans. Note: Meaning, at the time of the purchase, the seller of the gold does not immediately receive the cash, therefore it is not permissible to purchase gold with credit cards.

If a man has two wives and happens to have sexual relations with one wife (in the day time), and that day is the night of the other female, is there a problem in such an action?

Answer: Yes, this is a sin.

Sheikh Saleh Al Fowzan

Is it permissible for a man to marry a second wife if he does not possess the financial means to do so?

Answer: This is not permissible. From the conditions of taking a second wife is that the man must be just. If he does not have the financial means to take another wife this will lead to injustice between the wives.

Sheikh Saleh Al Fowzan

Some scholars mention that there are 4 forms of Tawheed:

Tawheed Al Rububiyah
Tawheed Al Uloohiyah
Tawheed Al Asma wa Sifat
Taheed Al Etibah’ (following and adherence to the Messenger of Allah)

Is this last form (Al Etibah’) correct?

Answer: It is not correct to make adherence and obedience to the Prophet –salAllahu alayhi wa salem- a separate form of Tawheed. This is because, if a person disobeys the Messsenger –salAllahu alayhi wa salem- in a matter (not related to the foundations of the Religion of Islam), then that person is considered disobedient and he is not considered a disbeliever. Therefore it is incorrect to make this a separate form of Tawheed even if some scholars approve of this.

Sheikh Saleh Al Fowzan

Why is shaytan doomed to go to the Hellfire if he did not commit shirk?

Answer: The shaytan committed another form of disbelief called pride and opposition. Allah said concerning the shaytan: {He was prideful and opposing, and he was from those who disbelieved}

Sheikh Saleh Al Fowzan

If a female is certain that her husband has divorced her more than 5 times, and she can prove this, but the husband denies this, what should she do?

Answer: If a female knows for certain that her husband has divorced her more than 2 times, then it is no longer permissible for them to stay together. She must prevent him from staying with her.

Sheikh Saleh Al Luhaydan

26. Is it permissible for a man to marry a female who is being supported by the government of her country (welfare, etc), and after marriage the female continues to receive this governmental support on the basis that she is single and if she informs the government that she is married, she will no longer receive these funds. Is this action on concealment permissible?

Answer: No, if the female is married, she can no longer conceal this from the government in order to continue to receive governmental funding. If she does so, this is considered lying and therefore not permissible.

Sheikh Abdullah Al Ghudayan

May Allah increase us in that which is beneficial in this life and the next.

Mustafa George

Kingdom of Saudi Arabia

Questions & Answers With Scholars February 2008

Questions To The Scholars Feb 2008 Feb 11, ’08 3:43 PM
for everyone

Questions & Answers With Scholars February 2008

1. Some people while praying raise from rukoo while raising their hands similar to making du’a (supplication), is this correct?

Ans. This form of raising the hands during prayer is only permissible during supplication of kunoot. Other than this, it is not correct for one to raise his hands in this manner.
Sheikh Abdullah al Ghudayan

2. If someone seeks charity for a specific cause, then once the charity reaches them, the cause is no longer present, is it permissible for that person to use the charity for another need?

Ans. This is permissible because charity can be given to a rich person or a poor person, so even if the cause for seeking the charity is no longer present, it is ok for the person to use it for another need. But this is not permissible with obligatory charity (Zakat), it must be used for the reason why it was sought.
Sheikh Abdullah al Ghudayan

3. Are childrens books that contain fictional stories permissible?

Ans. If these stories carry correct moral meanings, then they are ok.
Sheikh Abdullah al Ghudayan

4. Does the person that has Hijamah performed on him obliged to make a wudo?

Ans. Yes, the person must make a wudo (before praying).
Sheikh Abdullah al Ghudayan

5. What is your advice for many communities where people in the masjid raise their voices immediately after prayer instead of supplication and remembrance?

Ans. The masjid has rulings and etiquette’s. People should observe the correct etiquette’s of the masjid and not raise their voices, nor should they speak of worldly affairs inside the masjid.
Sheikh Abdullah al Ghudayan

6. When is it permissible for a boy to accompany his mother on a journey as a mahram?

Ans. Once he reaches the age of puberty.
Sheikh Abdullah al Ghudayan

7. If a person prays in a house that was bought on Riba, does this affect the person’s prayer or fasting?

Ans. No, the prayer and fasting in correct, and the sin falls on the person who purchased the home through such a means.

Sheikh Muhammed bin Hasan Ala Sheikh

8. A female complains of her husband communicating with females by way of internet, what is your advice for her?

Ans. She must remind of to fear Allah. She must remind him of the severe punishment for the one that does such and action, she should choose the best times to remind him. She shouldn’t come to him in a stern, mean way. She should be gentle and soft in her admonition. She should also try to pull him closer to her in love and affection.

Sheikh Muhammed bin Hasan Ala Sheikh

9. What is your advice for men who marry females with an agreement to delay payment of the mahar, then the men divorces the females without payment and then remarry without paying the previous females their mahars?

Ans. This is incorrect and oppression. Allah states in The Quran: {And give the females their mahars} This action of those men is forbidden and oppression. They have opposed the order of Allah by this action. Once they decide to divorce the females, then the time to pay the delayed mahar is expired and they must pay the mahar at the time of divorce. The Prophet -salAllahu alayhi wa salem said: “This is the right that relations (physical) become permissible with” It is likewise not permissible for men to keep the female in oppression with hopes that she will seek a separation (khula). The Prophet -salAllahu alayhi wa salem- said: Treat the women kindly. This action is not kind treatment of them. Allah stated: {And live with them in kindness}. This action is not kindness. Allah ordered him with kindness good, and instead the man treats her with harshness and cruelty.
Sheikh Muhammed bin Hasan Ala Sheikh

Note: Sheikh Muhammed bin Hasan continued to give a short advice for the Muslims of America. We will post this soon insha Allah

10. Is it permissible for a female to seek custody of her son (3 yrs) if the father lives in another city and does not spend on the child?

Ans. The custody of the child at this age is for the mother. This is the Islamic legislation, and if the female gets married, the custody goes to the mother of the female until the child turns 7.

Sheikh Abdullah al Ghudayan

11. If a Muslim couple separates after having children, and the children stay in the custody of the mother, if the father makes hijra to the land of the Muslims, is he more deserving of the children being that he lives in the land of the Muslims?

Ans. Yes, the father becomes more deserving of the children due to them being raised in a Muslim land.
Sheikh Abdullah al Ghudayan

12. If a person has continuous drips of urine and would like to make an Umra, how should they go about this?

Ans. They can simply wrap something around the private part and make a wudo, then continue to perform the Umra.
Sheikh Abdullah al Aqeel

13. Is it permissible for a man to delay payment of a debt, if he has the ability to repay it?

Ans. No, he must repay it.
Sheikh Abdullah al Ghudayan

14. Is it permissible for a Quran teacher to write or mark in the Quran of the student to indicate a place that the student needs to review a mistake?

Ans. No, it is not permissible to write anything in the Quran. The mark or writing should be made outside and not within the pages of the Quran.

Sheikh Abdul Azeez Ala Sheikh (Mufti), Sheikh Saleh al Fowzan

15. Is it permissible for a person to separate (dental operation) between the teeth if the teeth are joined, one on top of the other, and not for the purpose of beautification?

Ans. In this case, it is permissible.

Sheikh Abdul Azeez Ala Sheikh

16. The questioner said: I would like to make a statement, some people have begun to trim their beards and shave them below and above and the likes. You even have students of knowledge doing such an action, and when they are admonished they reply that there is a disagreement in the matter and some of the scholars do such an action. What advice would you give to these individuals?

Ans. It is upon a person to take the example of the Messenger -salAllahu alayhi wa salem- He ordered that a person grows his beard and does not cut it. This is the example that a person should follow, and the Prophet’s beard was long and he did not cut it. (summarized answer)

Sheikh Abdul Azeez Ala Sheikh

17. What is your opinion on perfumes that contain alcohol, specifically when praying?

Ans. There is no problem in using these perfumes.

Sheikh Abdul Azeez Ala Sheikh

18. Oh beloved Sheikh, I am a merchant and I place a lower price on my goods if a person pays in cash (up front), and a higher price if they pay in installments. Is this transaction permissible?

Ans. There is no problem in such and action.

Sheikh Abdul Azeez Ala Sheikh

Note: We apologize for the delay in answers. We will do our level best to post the responses from the scholars quicker in the future. Questions sent to: scholarquestions@gmail.com are still being answered from late 2007 till date.

Mustafa George
Kingdom of Saudi Arabia

Questions and Answers with Sheikh Abdullah al-Ghudayan رحمه الله تعالى

بسم الله الرحمن الرحيم

November 9, 2007

Questions and  Answers with Sheikh Abdullah al-Ghudayan رحمه الله تعالى

1.Question: Is the origin of giving da’wah that one should use gentleness?

Answer: Yes, this is the origin of giving da’wah. Allah said in The Quran:

{Call to the way of your Lord with wisdom and good speech, and debate with them with that which is better}

He (Allah) also said:

{If you were stern and harsh hearted, they would have abandoned you}

2.Question: What is the difference between a prophet and a messenger?

Answer: A prophet is one who revelation was revealed to him, but he was not ordered to propagate it (meaning: he was not ordered to propagate a new legislation, instead he called to the old legislation), while a messenger was ordered to propagate revelation.

3.Question: If a person leaves the masjid, and then returns, must he/she perform the prayer of entering the masjid once again?

Answer: If one intends to return to the masjid (right away), they do not have to repeat the prayer for entering the masjid.

4. Question: related to female prayer in congregation

Answer: It is legislated for females to pray in congregation, but the Imam (female) must stand between the first row in the middle, and not in front of the row.

5. Question: Is it permissible to read the books of the Christians?

Answer: If a person wishes to read their books in order to refute them, then there is no problem. But there is no longer a real need to read their books because these books have been abrogated with the sending of the Quran. I also advise one to read the Quran in order to gain reward in doing so.

6 Question:.The book: Al Kasais al Kubra (book related to matters specifically for the Messenger Muhammed (salAllahu alayhi wa salem) is authored by who?

Answer: Jalal ud-Deen as-Suyooti

7. Question:Is the principal: ‘Let’s work together in that which we agree, and excuse one another for what we disagree’ correct?

Answer: This is a total incorrect principal. Today, you have individuals that don’t believe in Allah, they don’t believe in the Quran, the don’t believe in the Prophet, which means they oppose the Muslims in foundations of the Religion. If we were to agree with this principal, that means we would have to over look all these matters of fundamental belief and join together with these people. It is obligatory on a Muslim to implement Islam in all of his life. It is not befitting that one is similar to a tree that sways whenever the wind blows. The Prophet (salAllahu alayhi wa salem) said that there would be 73 sects, one in Paradise, and the others in the Hell-fire, a person that follows this (incorrect) principal intends to create one group out of 73. How can this be done when you have individuals that don’t believe in Allah, nor His Messenger, nor the Quran, and you have other individuals who commit clear Shirk. So what does that person (that follows this principal) want?! It is upon a Muslim to hold fast to his/her Islam. Allah said in the Quran:

{And you (Muhammed) are not a guard over them. So (instead) remind them with the Quran, those that fear the punishment}

Therefore, this is a %100 incorrect principal.

Other questions asked to Sheikh Abdullah and Sheikh Saleh al-Fowzan in Ramadan

1. Question: If a person is sick or old and can not fast, and at the same time, can not feed the poor because of their own financial difficulty, what should he do?

Answer: First he should consult with a doctor to make sure he can not fast. If this is really the case, then feeding the poor will remain a debt on the person’s part. He must pay it in the future when he has the means to do so. (Sheikh Ghudiyan)

2. Question: What does a person do if he enters a masjid right before the time of prayer, and there is a lecture taking place supporting sufi beliefs?

Answer: Why would he go to such a masjid, he should pray in a different masjid. (Sheikh Fowzan)

May Allah bless these scholars for lending their valuable time and knowledge.

May the peace and blessings of Allah be upon our Messenger Muhammed, and upon his family members and companions.

Mustafa George DeBerry
Saudi Arabia

Gathering with Sheikh Abdullah bin Abdul Rahman al Ghudayan

Gathering with Sheikh Abdullah bin Abdul Rahman al Ghudiyan

(October 14, 2007)

Note: From the first day of Eid, Sheikh Abdullah al Ghudiyan –member of the senior committee of scholars in Riyadh, Kingdom of Saudi Arabia- has agreed to sit with the Western brothers and sisters after Salat al Isha, answering various questions and lending beneficial advice. The following is a quick translation of October 14th gathering.

Question #1: What is the meaning of the principle: The origin (ruling) of all (worldly) matters is permissible until proven forbidden?

Answer: This principle with the wording mentioned in the question is not correct. The correct principle is: The origin of beneficial (worldly) matters is permissible until proven forbidden, and the origin of all harmful (worldly) matters is forbidden until proven permissible.

An important matter should also be known, and that is this aforementioned principle does not apply to two cases:

The origin in matters related to relations with a female (sexual) is forbidden until proven permissible (marriage contract, etc)
The origin related to meats (beef, chicken, etc) is also forbidden until proven permissible. This is because a Muslim is not allowed to eat meat that has not been slaughtered according to our legislation.

Question #2: The Messenger –salAllahu alayhi wa salem- mentioned in a hadith that whoever touches his private part, then it is upon him is to perform ablution. Does this apply to the person whose privates are touched, and the individual doing the touching, and does this include the rectum, and what is the correct opinion regarding one touching these body parts with desire, or without desire?

Answer: If one touches his/her private part, weather with desire or without, the ruling is the same, it breaks the wudoo. This is the ruling for the individual doing the touching, and not the one being touched (meaning: if one’s private part is touched by other than himself, this does not break that person’s –the one being touched- wudoo). This ruling also applies to the rectum.

Question #3: Is it permissible to continue in a marriage relationship where one spouse dislikes the other, but he/she remains in the marriage due to the children present between them?

Answer: Marital relationships have rulings, just as other relationships have rulings, for example, the relationship between a servant and his Lord, a servant and himself, and a servant and other human beings. As for a marital relationship, each spouse has his/her rights, some rights are upon him/her, and other rights are due to him/her. What is incumbent is that each spouse fulfills the rights that are upon them and seek what is due to them. One should not refuse to perform his/her obligations, nor should one seek what does not rightfully belong to them. This (marriage) is a relationship governed by Islamic rules and regulations.

With regards to a spouse disliking the other, the reason for this dislike should be known and made aware of. At times this reason is poor dealings between husband and wife. A man may possibly dislike the treatment received by his wife, or the opposite. It may also take place that a husband dislikes his wife due to her deficiency in Religion, for example she does not pray or fast, or (even worse) she commits adultery and allows men to enter her home at the absence of her husband. In this case, it is legislated to divorce her based on her un-Islamic actions, in fact, it is not permissible to stay with her.

The Messenger –salAllahu alayhi wa salem- clearly stated the criteria for seeking a wife and a husband. He said: “If someone approaches you (guardian of female) with good character and religion, then marry (to your females). If you do not, there will be much evil and corruption spread.”

He –salAllahu alayhi wa salem- also said: “A female is married for 4 reasons, her wealth, her beauty, her status and her religion. Look for the pious female, and may you hands be filled with dust (may you be successful).”

The Messenger –salAllahu alayhi wa salem- in these two narrations has informed of what and individual should look for in choosing a spouse. He made religion a criteria in both hadiths. Therefore, if the dislike present between husband and wife is based on religious reasons, it’s possible that the best and only solution is divorce.

On the other hand, if the aversion is related to poor dealings between to spouses concerning (sexual) relations or problems related to service within the home, then these problems can be solved. Some females are never satisfied, they always seek more and more, and some men have the same character, nothing satisfies them, but these sort of problems can be cured.

So in summery, (most) problems related to individual rights can be rectified. Some men seek to impose their masculinity upon their wives. I have heard that some men only approach their wives (intercourse) after beating them severely!

Another type of aversion may be caused by an outer force. This is (usually) categorized into three types:

That which is caused by magic.
That which is caused by demon (jinn) possession. At times, female jinns possess (human) men and cause them to dislike their wives. Male jinns also possess (human) females and cause them to dislike their husbands.
Aversion caused by evil eye (al Ain). The Messenger –salAllahu alayhi wa salem- said: “Indeed al Ain is true, and if anything was to proceed decree, it would be al Ain”

I was told of a man marrying a particular female and not having the ability to have relations with her for 12 years. They lived a normal marital life except for this issue (sexual relations). This trial was finally lifted when the person that placed the evil eye on the husband finally died, and after that, this couple lived a normal marital life.

So in summary, the outer elements that possibly create hatred between a husband and his wife are 3:

Magic
Jinn (demon possession)
Evil eye (al Ain)

The last type of aversion is one created for some unknown reason. There is nothing present of the above mentioned factors except that the spouses simply dislike on another.

The point that I wish to make is that, in general, the reason for such dislike, hatred of aversion should be known (in order for a rectification to occur). And by saying so, if rectification is possible, then this is what is befitting, but if not, then there is no problem in seeking a divorce.

Allah stated in the Quran:

{If discord is feared between them (husband and wife), then seek a representative from his side, and one from her side. If they (husband and wife) desire rectification, Allah will give them success} surah al Nisaa:35

He (Allah) also stated:

{If a female fears discord and disagreement from her spouse, there is no problem in them seeking reconciliation} surah al Nisaa:128

Question #4: Is it permissible for an individual to perform Hajj on behalf of his deceased father? Before death, the father had intentions of performing hajj himself but this did not transpire.

Answer: Hajj can be categorized into three categorizes:

That which Allah made obligatory upon His servants.
That which a servant made obligatory upon himself by way of fulfilling an oath. (i.e. if Allah grants me such and such, I will perform hajj)
That which is made obligatory due to invalidation of a previous hajj. For example, while one was performing a voluntary hajj, he/she annulled it by having intercourse during the state of Ihram. If this takes, place an individual must make expiation and repeat the hajj in the future.

What seems apparent from the question is that the person is referring to the first type mentioned above. It is permissible for a person to make hajj of behalf of his/her deceased relative, it is also permissible for he/she to make hajj of behalf of a living relative if that relative is unable (physically) to perform the hajj themselves. If one intends to perform hajj on behalf of a living person, he/she must first seek that person’s permission. This is because all actions must be coupled with an intention. Therefore, it is permissible for one to make hajj on behalf of a deceased person, and it is likewise permissible for one to do so for a living person with the above mentioned condition (permission).

Question #5: There is a situation of much discord between a father and his children. Most of what causes this discord is due to worldly affairs sought by the father from his son which the son finds difficult to accomplish. An example is, the father orders his son to resign from his present low paying occupation, and seek a new occupation that pays more. The father also interferes in his son’s marital affairs. What advice would you offer to the father and his children? May Allah bless you.

Answer: Justice is from the principals of Islam. Allah states in the Quran:

{Indeed Allah orders justice} surah al Nahl:90

It is also mentioned in a Hadith al Qudsi:

“Oh My servants, indeed I have made oppression forbidden upon Myself, and I have made it forbidden amongst you, therefore do not oppress”

Based on this verse, and this hadith, the dealings of the father toward his children, and the dealings of the children toward their father must be in accordance with the aforementioned verse and hadith. It is not permissible for the father to use a staunch approach in dealing with his children, nor is it permissible for them to use this approach with dealing with their father, indeed this would be considered oppression.

As for his (father) interference in his son’s marital affairs, there are specifics that must be clarified. If this interference takes place due to deficiency in the wife’s religion, for example, if she drinks, or commits illegal (sexual) crimes by allowing men to visit her in the absence of her husband, or dating, etc. Or if she has abandoned prayer and obligatory fasting, or commits (major) acts of shirk, then it becomes obligatory that the father interferes in his son’s marriage. This is because the father will be questioned about his responsibilities, and his child is from the responsibilities that he will be questioned regarding. The Messenger –salAllahu alayhi wa salem- said:

“Everyone is a shepherd, and everyone will be questioned concerning his flock”

But if the wife is in fact righteous, then the father has no right to interfere in his son’s marital affairs. Some people wish to impose their opinions upon everyone, weather these opinions are correct or incorrect, but this is not permissible for one to do.

It should also be known that if the father orders his son with something forbidden in the Religion, it is not permissible for the son to obey him. This is because there is no obedience to the creation in disobedience to The Creator, but if the father orders the son with that which is permissible, the son must obey him.

In summary, both the father and his children must abide and submit to Islamic legislation in dealing with one another.

Question #6: What is the best manner of performing the Aqeeqah (slaughtering in celebration of a newborn, does one distribute the meat, or cook it themselves, and can this be done in a country other than the country the child is born in?

Answer: The Sunnah, as it relates to the Aqeeqah, is that the meat should be divided as follows:

A portion of the meat should be distributed amongst the poor and needy.
The second portion should be distributed amongst family members and neighbors.
The third portion should be eaten by the members of the house of the newborn child.

With regards to the country where the distribution should take place, according to the Sunnah, this should take place in the country where the child was born.

These were the questions and answer presented to Sheikh Abdullah bin Abdul Rahman al Ghudayan on October 14, 2007. May Allah reward the Sheikh for giving his valuable time in service of Islam and the Muslims.

May the peace and blessings of Allah be upon His Messenger Muhammed, and upon his family members and companions.

Rejecting The Fatawaa of The Scholars!

Rejecting The Fatawaa of The Scholars! Jul 19, ’07 11:24 AM
for everyone

Question: Oh respected Sheikh, I mentioned to an individual a Fatwaa (religious verdict/ruling) by Sheikh Abdul Azeez bin Baaz –rahimahullah- and Sheikh Ahmed An Najmee regarding the impermissibility of using certain words or phrases. Upon hearing the Fatwaa, the individual rejected it and stated that these words are casual (used in conversation), and he continued to repeat them. Oh respected Sheikh, what is the ruling in this matter?

Answer: The ruling in this matter is that this person has rejected the truth. He rejected the truth and chose to follow his desires. (By doing so) He has places himself in a dangerous position and a serious warning becomes applicable to him. We ask Allah to guide him and return him to the truth.

Source: Official Website of Sheikh Saleh Al Fowzan

Link:http://www.alfawzan.ws/AlFawzan/FatawaSearch/tabid/70/Default.aspx?PageID=7268

Questions to the Scholars March – April – May 2007

Questions to the Scholars March – April – May 2007

Questions to the Scholars (continued: March – April – May 2007)

March 31, 2007

Is it permissible for a man who has a child from fornication before marriage, to take custody of his child, out of fear that the disbelieving mother will raise him/her as a believer?
Answer: No, due to the fact that the child does not belong to him, they are children of the bed and they belong to their mother.
(Sheikh Saleh Al Fowzan)

Does a divorce or khula stand if it was given in a state of anger?
Answer: If the man lost his senses then it does not hold, but if he was aware of what he was doing then it stands.
(Sheikh Saleh Al Fowzan)

Is it permissible for a female to seek a khula (separation) from her husband after completing her menses if she and her husband have had sexual intercourse, or is it similar to a talaq wherein they must wait for a new menstrual cycle and purification?
Answer: She should wait for a new menstrual cycle that sexual intercourse has not taken place in. There is a disagreement amongst the scholars in this matter, but that which is preferred is that she waits for purification without having intercourse, and then she seeks the khula.
(Sheikh Saleh Al Fowzan)

A questioner asks: I live in a land far away from the scholars and students of knowledge, how do I seek knowledge with this being the case?

Answer: You should leave the land of the disbelievers and travel to the land of the Muslims where the scholars are present.

Questioner: And if he is not able?

Sheikh: If he is able then he should relocate, if he is not presently then in the future when he is able he should do so.
(Sheikh Saleh Al Fowzan)

Can a person affect their best friend and the closest person to them with the evil eye?
Answer: Yes, this is possible
(Sheikh Saleh Al Fowzan)

April 10, 2007

If a person delays prayer until the athan for the next prayer is called, upon entering the masjid, what should the person do?
Answer: If there is enough time, for example between the athan and the iqamah, the person should pray the prayer he delayed. But if there is not enough time, then he should pray the prayer that is being established during that time, and thereafter pray what he delayed in performing.
(Sheikh Saleh As Suhaymee)

The questioner states: I have a sister who is a lesbian, should I break ties with her?
Answer: You should not break ties with her. You should advise, direct and admonish her. It is possible that Allah guides her through you. But you should not mix with her, especially during her gatherings, ceremonies and the likes.

Questioner: If a father finds his son performing the same acts (gay), what should he do?

Sheikh: He should also continue to advise him and admonish him with kindness.

(Sheikh Saleh As Suhaymee)

A girl was named by her parents ‘Sanama’, can she keep this name being that it has a beautiful meaning in the Indian language?
Answer: No, she must change this name.

Note: Sanam means idol in the Arabic language
(Sheikh Abdullah Al Ghudayan)

May 12, 2007

Is there any supplication that a Muslim should never supplicate with?
Answer: This is a very general question that I can not answer. In general one should not make du’a for something bad, but this question is too general for me to answer.

(Sheikh Abdullah bin Abdul Azeez Al Aqeel)

In those living in the west, is it incumbent upon us to know the religion of the people in the place that we eat or purchase meat from, or is it sufficient to know that we are in the land of the people of the book?
Answer: If you know that the people in the place that you are eating from are from the people of the book, then there is no problem in you eating meat from the, but if they are possibly not from the people of the book, then you can not eat from them. A person must be careful in this matter.
(Sheikh Abdullah bin Abdul Azeez Al Aqeel)

A girl wishes to marry someone from the people of the Sunnah, but her father refuses to marry her to a man upon this methodology, instead he wishes her to marry someone that follows the Sufi teachings, what should she do.
Answer: The father should not reject someone who is good for his daughter. The Prophet –sallallahu alayhi wa salem- said: “If a person approaches you and you are pleased with his religion and character, then marry him or there will be fitnah and much evil spread through the earth”. If father should marry his daughter to who she wishes to marry, or he can place someone else responsible for getting her married.

(Sheikh Abdullah bin Abdul Azeez Al Aqeel)

Can you give advise to a husband that always returns home from the masjid with stories about what is taking place in so and so’s home. The husband hears these stories from the Imam of the masjid, or the congregation.
Answer: The Prophet –sallallahu alayhi wa salem- said: “It is sufficient for a person to be a liar when they transmit everything they hear”. If the actions that are being performed are good actions that people can benefit from and be influenced with, then it is correct to inform of these actions. But if the actions being performed are bad, then they should not be spread.
(Sheikh Abdullah bin Abdul Azeez Al Aqeel)

Note: Sheikh Saleh Al Fowzan gave a similar response

May 23, 2007

1. Is it permissible for a female to author a book mentioning the good aspects of polygny, if this female has not studied Islamic Education in a university or with the scholars?

Answer: This is something good that she would write such a book, but she should have it reviewed by the people of knowledge before distributing it.

(Sheikh Abdul Azeez Al Rajhi)

2. There is a phone job that has become comman in the west. The worker stays home and takes orders for goods by way of phone. The question is: many customers purchase goods by way of bank cards. The worker is not certain whether the person is purchasing the item on credit or directly from their bank account. Is this form of work permissible?

Answer: The worker must be certain the person is not purchasing using the impermissible form of credit. If the worker is not certain, it is not permissible for them to deal in such a transaction.

(Sheikh Abdul Azeez Al Rajhi)

We will post recent answers in July (insha Allah) due to traveling.

Questions to The Scholars March – April 2007

Questions to The Scholars March – April 2007

March 19, 2007

1- A female has a daughter from fornication before Islam, this female (mother) is now a Muslim and married. Who should be the wakeel for the daughter born before Islam if her father is not Muslim?

Answer: The mother would be her wali.

Questioner: And if she reaches the age of marriage, who should be her wakeel from the males?

Sheikh: The wali of her mother.

Questioner: Are you referring to the grandfather of the girl, meaning the father of the mother?

Sheikh: Yes.

Questioner: What if he is a non-Muslim?

Sheikh: It should then be the brother of the mother, or the son of the mother’s brother.

Questioner: It can not be the husband of the mother?

Sheikh: No, the husband of the mother should not be the wali for the girl. Rather, it should be someone from the mother’s male relatives.

Questioner: Does the wali have to be a Muslim?

Sheikh: No, if the girl is a Muslim, a non-Muslim should not be her wali. It should be a Muslim male believer well established in his Islam.
(Sheikh Abdullah Al Aqeel)

2- I have read in the Quran many verses informing of not taking the non-Muslims as partners or protectors. In my country ( America ) the government assists poor families, are we (Muslims) allowed to take this assistance if we need to, and how do we understand these verses?

Answer: Assistance does not necessitate taking the kufaar as protectors. It is possible that the kufaar help a Muslim and they are not taken as protectors.

Questioner: So how do we understand those verses related to this subject?

Sheikh: You have other verses that inform of the permissibility, for example the statement of Allah: {Allah does not forbid you from being generous and just to those who have not fought you in your religion nor driven you from you homes. Verily Allah loves those who are just} surah Al Mumtahina:8.
(Sheikh Abdullah Al Aqeel)

3- What is your advice for a husband who spends most of his time on the internet reading that which has no place in Islam. At times, he spends all night on the internet and orders his wife to stay up serving him. Is the wife sinful for not obeying him in this?

Answer: No, she does not fall into sin because she is only to obey him in what is correct, and his action is not correct.

Questioner: What advice would you give for the husband?

Sheikh: He should be advised and told to fear Allah.
(Sheikh Abdullah Al Aqeel)

4- If a Muslim borrows something from another individual and destroys that object, he then promises to pay the price for what he destroyed. Is it permissible for the individual whose property was destroyed to hold some property from that person until he repays the cash?

Answer: If they agree upon that there is no problem in doing so.

Questioner: What is the person who destroyed the property refuses to give some of his property until he pays the cash?

Sheikh: They should agree on something reasonable.
(Sheikh Abdullah Al Aqeel)

5- I know it is befitting for a Muslim female to remain in her home, and she should not leave her home except out of need. Is it permissible for a female to leave her home with her children to a park if her husband gives permission for this?

Answer: If there is nothing forbidden involved in her leaving the home such as, her dressing improperly or mixing with men, nor any harm caused, then there is no problem.

(Sheikh Abdullah Al Aqeel)

April 4, 2007

1- What is the ruling on a man who stays out late with his friends playing chess, and if the time for prayer approaches, he and his companions continue to play and delay the prayer?

Answer: This individual has combined between two evils:
-Playing a game that he does not know the ruling on
-Delaying the prayer, and without a doubt, delaying the prayer is the worse of the two evils.
(Sheikh Abdullah Al Aqeel)

2- A questioner mentions that they have read that Sheikh Al Islam Ibn Taymiyyah, if he wanted something, he would fall into prostration and supplicate to Allah. Is this action legislated?

Answer: Yes, this is legislated because of the hadeeth of The Messenger –salallahu alayhi wa salem- said: The closest that a person comes to his Lord is when he is in prostration. It is also mentioned that Imam Al Bukhari would not place a hadeeth in his book except after praying two units (raka’at) of prayer. Thus, this action is permissible and there is no problem in doing it.

(Sheikh Abdullah Al Aqeel)

3- Is it permissible for a woman to threaten her son with migration (hajr) if he does not divorce his wife?

Answer: No, it is not permissible for her to interfere with the relationship of her son and his wife in such a manner. It is also not permissible for her to turn him against her, migrate from her, divorce her, or take away her rights. None of this is permissible for her to do, and if she does so, she is sinful.

Questioner: Can the mother of the boy forbid her son and his wife from having children until they complete their higher studies?

Answer: She can not interfere in these affairs.
(Sheikh Abdullah Al Aqeel)

4- What is the ruling on electronic video games?

Answer: What are they?

Questioner: They are games played on a screen. They possess pictures, sounds, etc.

Sheikh: Pictures (of living things) are totally forbidden. The Messenger – salallahu alayhi wa salem- said: “May the curse of Allah be upon the pictures makers/takers”. They are not permissible.
(Sheikh Abdullah Al Aqeel)

(Back-dated question)

1- Is it permissible for a man that has more than one wife to designate one night for himself. On that night he does not sleep with either of his wives, instead, he stays in a separate room and studies and sleeps by himself. Is this sort of action permissible?

Answer: This is permissible. It is similar to a story that happened during the rulership of Umar bin Al Khattab –radiyAllahu anhu, a female approached him complaining that her husband spends a great portion of the night praying and doesn’t sleep with her. Umar bin Al Khattab called an individual by the name of Shurayh and told him to judge in the matter. Shurayh said: Verily Allah has allowed a man to marry 4 women. If this man were to do so, he would only see his wife every 4th day. If that is the case, then it is permissible for a man to do what this man is doing (paraphrasing the story).

The Sheikh commented: So based on this athar, it may be said that his action is persmissible.

Questioner: Is there a condition that he must not see either wife on his night?

Sheikh: What is important is that he does not sleep with either of them.

(Sheikh Ahmed an Najmee/Dec. 27, 2006)

We will be sending out more Q & A for the month of March within a few days insha Allah.

May Allah give us tawfeeq to act upon what is pleasing to him.

Mustafa George
Ruwais, United Arab Emirates

Questions to the Scholars February 2007

Questions to the Scholars February 2007

February 1, 2007

1- What does a person do if they are affected with the evil eye, but they don’t know who placed it on them?

Answer: The person affected with evil eye or magic should perform legislated ruqyah. From it; is reading surah al Fatiha and ayat Al Kursi as well as the end of surah al Baqarah. For more information on this subject, I advise one to refer to Sheikh Abdul Azeez bin Baaz’s book on the topic.
(Sheikh Ubaid al Jabiree)

2. What are the women on the day of Eid allowed to do?

Answer: They are allowed on the first day of the two eids to beat the drum, with the condition that they are separate from the men and the sound of the drum is heard and not their voices. It is also better for the younger girls to beat the drums instead of the older women.
(Sheikh Ubaid al Jabiree)

3. What is your opinion of Saddam Hussain pronouncing the shahadatan (declaration of faith) right before his hanging?

Answer: It is established with us with certainty that Saddam Hussain was an apostate due to his acceptance of the beliefs of the disbelieving communist party. It has not been established with us that he denounced these beliefs. Due to this, we considered him a disbeliever.
(Sheikh Ubaid al Jabiree)

4. A man committed adultery, and now his wife would like to separate from him. The man refuses to let his wife go and says he loves her and has repented. What should the wife do?

Answer: If adultery is from the nature/habit of this man, then he is an open sinner and he should repent from this action, and it is permissible for her to seek a separation from him. If this action is not the habit/norm of the person, then she should suffice with his repentance from the action. Allah knows best.

(Sheikh Ubaid al Jabiree)

February 12, 2007

1. Is it permissible for a group of people to do ruqyah on a person in congregation, for example 2 people read simultaneously over the sick individual?

Answer: There is no problem in this.
(Sheikh Abdullah al Aqeel)

2. We have a custom in my country, whenever a person buys a new home; we call a person that has memorized the Quran and pay him to recite the Quran in our new home for the purpose of seeking blessings. Is this action permissible?

Answer: The origin (reciting the Quran) of this action is good, but it is not permissible at that time, it is considered an innovation and is not permissible. To recite the Quran at such a time, in such a place, for such a purpose, is an innovation.
(Sheikh Abdullah al Aqeel)

3. Is it permissible to recite the Quran over a person that is not sick, rather for the mere purpose of seeking the blessing of the Quran?

Answer: There is no problem in doing this.
(Sheikh Abdullah al Aqeel)

4. Is it permissible for a person that becomes Muslim after being a Christian, to perform their own Aqeeqah?

Answer: There are different statements of the scholars of fiqh in this matter. Some say that the only person that performs the aqeeqah is the father; others say that a person can perform their own aqeeqah, or even their uncle or mother or the likes. It is in fact better that someone performs the aqeeqah if it was never done for them, although them doing it themselves does not take the actual place of the one performed by the father, it is still better that it is performed, and there is no problem in doing so.
(Sheikh Abdullah al Aqeel)

5. Is it permissible for a female to ride in a vehicle with a foreign man (taxi driver), for the purpose of going shopping or for a reason similar to this one?

Answer: Verily the Messenger -sallahi alahi wa salem- said:

“A male and female (non-mahram) do not join in private, except that the shaytoon is the third of them”

This (hadeeth) applies to a house, a car, a tent, or any private area, they are all the same.

(Sheikh Abdullah al Aqeel)

6. A man has an account in an bank that deals with interest, the bank has credited to his account with a portion of interest, how should he get rid of this?

Answer: He should critically count his original wealth, or have the bank do so. Once he knows the specific amount added to his account, he must remove it and give it to someone in need, such as a poor person, or someone else. What is important is that he removes it from his wealth, and in giving it away, he should not consider it to be from the obligatory poor tax (zakat).
(Sheikh Abdullah al Aqeel)

February 17, 2007

1. A family has a pet lizard in their home, is it permissible for them to keep this type of creature as a pet?

Answer: This is not permissible, they are in fact ordered (by the Messenger) to kill this sort of creature, so upon them is to kill it.

Questioner: What kinds of creatures or animals are we allowed to keep as pets?

Sheikh: Birds, cats, sheep (the example of a farm).
(Sheikh Saleh al Fowzan)

2. A female is asking: How do women establish prayer in congregation?

Sheikh: They do this behind the men

Questioner: If they are praying behind a wall, do they begin from the first row, or the second?

Sheikh: They begin from the first row if they are behind a barrier.
(Sheikh Saleh al Fowzan)

3. A married female had problems between her and her husband, upon finding out that she was pregnant, she had an abortion because she was informed by the husband that he would separate from her. Now she would like to repent and correct her affair with Allah. What is upon her?

Sheikh: What was the age of the child at the time of abortion?

Questioner: It is not mentioned in the question

Sheikh: In order to answer the question correctly, the age of the child must be known (at what stage was the pregnancy)
(Sheikh Saleh al Fowzan)

4. Is it permissible for a Muslim female to ride in a car with a man that is not her mahram?

Sheikh: No, it is not permissible for a woman to be in private with a foreign man.

(Sheikh Saleh al Fowzan)

February 27, 2007

1. Is whistling permissible?

Answer: This is not permissible. It has come that The People of Quraish used to do such a thing while praying at the ka’ba. Allah said about them:

“Their prayer at the house was nothing but whistling and the clapping of their hands” surah An Fal:35
(Sheikh Ahmed an Najmee)

2. If a person thinks he saw the Messenger -sallahu alahi wa salem- in a dream, how does one know if he truly saw the Messenger?

Answer: If the description of the Prophet -sallahu alahi wa salem- was the same as what is mentioned in the (authentic) books.

Questioner: Did the Prophet -sallahu alahi wa salem – wear a green turban?

Sheikh: No
(Sheikh Ahmed an Najmee)

3. How does one throw away Quranic tapes that she doesn’t want?

Answer: Why doesn’t she want them anymore?

Questioner: I don’t know, she did not mention in her question.

Sheikh: If she no longer wants them, it’s better that she gives them to someone else.

(Sheikh Ahmed an Najmee)

4. If a female lives near a masjid and hears the athan (call to prayer), must she want for the iqamah before she begins to pray?

Answer: As long as the time for prayer has entered, she does not have to wait for the iqamah, unless she herself wishes to wait.
(Sheikh Ahmed an Najmee)

5. After entering into salat, is it permissible for a person to change their intention for that particular prayer?

Answer: It is permissible for a person to do so if they are praying a fard (obligatory) prayer. Meaning, it is permissible for a person to turn an obligatory prayer to a supererogatory prayer, and not the opposite. This is because the supererogatory prayer is lower then the obligatory prayer, and it is permissible to change the intention from the higher prayer to a lower one, and not the opposite.
(Sheikh Ahmed an Najmee)

6. If a female and her husband separate (divorce), and they have 3 children, the children, two daughters and a son, the children stay in the care of which parent?

Answer: The female keeps the children as long as she doesn’t marry.

Questioner: How do we understand the hadeeth where in it, the Messenger gave the children the choice for which parent they preferred to stay with?

Sheikh: This is for the boys. There is no proof to show that his ruling applies to the girls.

(Sheikh Ahmed an Najmee)

February 28, 2007

1. How does a mother recite over her children (verses of Quran for protection) before they go to sleep?

Answer: She can recite, and she makes her intention for recitation for them (the children).

Questioner: Does she also have to wipe over them after the recitation?

Sheikh: This is good and correct.
(Sheikh Abdullah al Ghudayan)

Mustafa George
Ruwais, United Arab Emirates

Questions To The Scholars November 2006

Questions to the Scholars

 

Nov. 2006

1. If a female believes she is afflicted with the evil eye, but she does not know who has done this to her, what should she do?

Answer: She should perform legislated curing (ruqyah). She should do this a half an hour, or 15 min. before sleeping at night. She can do this herself, or another upright woman , can assist her in this, or people that are known to use the correct legislated curing, and are known for their uprightness in the religion. She should stay far away from those who use magic or sorcery. She should read the mua’withat (surah an Nas and Falaq) as well as surah al Ikhlas ayat al Kursi and surah al Fatihah. She should say: I seek refuge with the complete words of Allah from the evil that was created, and other legislated supplications.

(Shiekh Abdul Azeez ar Rajhi)

Additional information:The Committee for Religious Verdicts in Saudi Arabia was asked a similar question, from what they responded was:

Usage of surah al Ikhlas, al Mua’withat (surah an Nas and Falaq), al Fatihah, and other chapters and verses of the Quran in reading over the sick is from the permissible forms of curing (ruqyah) that the Messenger (salallahu alaihi wa salam) legislated through his actions and approvals of his companions. It is recorded in Sahih al Bukhari and Muslim on the authority of ‘Ayesha, that she said: The Messenger (sallallahu alahi wa salam) during his final illness used to recite al Mua’withat and blow into his hands. When this became to difficult for him, I (‘Ayesha) would do this for him.

On of the narrators of the hadeeth said: How was this done (blowing)? Imam Az Zuhree replied: He would (recite) and then blow air mixed with a slight amount of saliva in his hands and then wipe them over his face.

It is also recorded in Sahih al Bukhari on the authority of Abu Sa’eed al Khudree who said: A group of companions of the Messenger (sallalahu alahi wa salam) were on a journey when they came to a village of people living in the desert. They (the companions) requested from the people of this village to be guests with them. The people rejected this request and the companions left them. After some time, the leader of the village people was bitten (snake, scorpion, etc) The villagers then approached the companions seeking medicine or someone to cure their leader. The companions replied that they will not do so except that they give them something in return. They prepared for them a large amount of sheep. One of the companions then read surah al Fatihah over the leader and performed ruqyah by using his saliva (blowing air mixed with saliva into his hands and wiping over the sick leader). The leader was cured and the companions took the sheep but later questioned one another about the permissibility of eating from them being that they were a price made for curing with the Quran. The Messenger (sallalahu alahi wa salam) was informed and approved of the action. He also requested that a piece of the sheep be saved for him. Therefore, in the first hadeeth, you have the action of the Messenger (sallalahu alahi wa salam) himself, and in the second narration, you have his approval of the actions of his companions performing ruqyah with surah al Fatiha.

(source: Fatawah of the Committee #446)

 

Mustafa George DeBerry

Ruwais,United Arab Emirates

Questions to the Scholars this week September 2006

Questions to the Scholars this week

 

Sept.7, 2006 / Shaban 14, 1427

1. If an argument takes place between a wife and her husband, and the wife says something displeasing to the husband, is it permissible for the husband to threaten the wife with divorce and in order for her to save the marriage, she has to pay the utility bills and buy her own food for one full month. Is this action allowed?

Answer: The expenses of the home are on the husband. His speech/action is incorrect.   

(Sheikh Ahmed an Najmee)

 

2. If a man wants to hide his good deeds from people, is it allowed for him to lie when giving gifts or the likes to others?

Answer: No, when he gives something to a person, he just mentions that it is from a doer of good, and he is in fact that doer of good.

(Sheikh Ahmed an Najmee)

 

3. If a man wishes to divorce his wife during her pregnancy, is it allowed that he leaves her home until she gives birth, then returns and divorces her?

Answer: He can divorce her while she is pregnant. This is because Ahlus Sunnah mention that a divorce according to the Sunnah is two:

1) to divorce a women between two menses where no intercourse has taken place.

2)to divorce a women while she is pregnant.

It is also allowed for him to leave the home during her pregnancy.

(Sheikh Ahmed an Najmee)

Sept. 10, 2006 / Shaban 17 1427

 

1. If a man has a daughter from fornication, what is permissible for him in relation to this girl?

Sheikh: The child from zina is not ascribed to him and there are no family ties between him and her, it is also not permissible for him to marry her, and it is not incumbent upon him to support her.

Questioner asks: Is it permissible for him to visit her, speak to her and be alone with her in private?

Sheikh: No, it is not permissible.

(Sheikh Abdullah bin Abdul Azeez al Aqeel)

2. A man lives in an Islamic country, but travels abroad from time to time. During his travels, he leaves his wife in that Islamic country. While he is gone, it is witnessed from his wife disobedience to her husband. What should the one that witnesses this do? Should he inform the husband or what?

Sheikh: Are they all Muslims?

Questioner: Yes

Sheikh: Is she betraying her husband through adultery?

Questioner: No, but what takes place is that he says to her for example; don’t leave the house, but when he travels, people see her outside.

Sheikh: But her presence outside does not inform of an evil action. A woman must leave the house for her needs.

Questioner: For example he says to her; do not enter the house of so and so and when he travels, she is found or seen entering that house.

Sheikh: These types of affairs are difficult to implement in a strange, distant country ( the Sheikh then mentioned something unclear)

Questioner: So it is not for them to inform the husband?

Sheikh: Allah knows best, whoever covers the Muslim’s fault in this dunya (life), Allah will cover their faults in the hereafter.

(Sheikh Abdullah bin Abdul Azeez al Aqeel)

3. There is an old American female that from time to time has severe arguments with her spouse which lead to hitting and harm from the husband. This female does not have Muslim relatives nor is she under a Muslim government. The question is, in the case of serious arguments and anger, is it permissible for her to leave the house without the permission of her spouse?

Sheikh: It is obligatory for a female to obey her husband and it is not permissible to leave the house except with his permission, except in case of an emergency where he is negligent toward her. If, for example, he seeks from her rights and obligations but he is negligent toward her, then it is permissible for her to leave the home in order to obtain food or things of great need. Therefore, she does not leave except if he is negligent toward her and does not fulfill obligations in her regard. As for becoming angry and leaving, it is not permissible except in an emergency case. Another example is her seeking things from him from outside and he does not bring those things, then it is possible that it is permissible in this case.

Questioner: I have explained to you that she is an old American female, so if for example, her husband beats her and she is forced to call the police who are kuffar, is this permissible for her?

Sheikh: Yes, without a doubt. If she is being harmed and she can find someone that will assist her by way of law, there is no problem in this.

(Sheikh Abdullah bin Abdul Azeez al Aqeel)

 

Sept 20, 2006 / Shaban 27 1427

1. Is it permissible for a mother to let her child sleep on it’s stomach?

Sheikh: Yes, this is permissible.

Questioner: The female is asking because she knows that hadeeth that forbids an adult to sleep on it’s stomach.

Sheikh: At a young age, the child must sleep on its stomach, then it grows and crawls, then later it walks.

(Sheikh Ahmed an Najmee)

2. A Muslim female has a son who she considers to be a trouble-maker, and his character is affecting her other children, what should she do? Keep in mind, that in America and the West, people have a habit of kicking their children out of their homes.

Sheikh: Throwing children out of the home?!

Questioner: Yes, this is something well known in America and England.

Sheikh: But where will she throw him to, where will he go?

Questioner: I don’t know Oh Shiekh.

Sheikh: This could never be possible (not permissible).

Questioner: So how should she treat him.

Sheikh: She should correct him when he does wrong, admonish him and stop him from doing wrong.

Questioner: So she should be patient with him?

Sheikh: Yes, she should. If she throws him out, it’s possible he is taken by (unclear word) and they do evil things with him, or they kill him.

(Sheikh Ahmed an Najmee)

3. What is the ruling on migrating from the wife? The reason for the question is that a female saw her husband doing something forbidden, the husband then ruled that she was spying on him and now has migrated from her for 4 weeks. Is this permissible for him to do?

Sheikh: It is permissible for a man to migrate from his wife for a month, or two if there is a benefit derived from this.

Questioner: Is this done in the home, or outside of the home?

Sheikh: No, this is done in the home, and (only) if there is a benefit.

(Sheikh Ahmed an Najmee)

4. There is a divorced female who has kids, the father does not spend on them and she must work in order to spend on her kids and herself. In the community she lives in, there are no schools on the methodology of Ahlus Sunnah wal Jama’a, all the schools are either of the people of innovation, like the Ikwan al Muslimeen, or the disbelievers (government schools). In this case, what should she do?

Sheikh: She should fear Allah to the best of her ability and she should do what she has the ability to do. She should closely watch her children. If they are taught by those that follow the ways of the Hizbees, those that follow the paths of so and so (in opposition to the correct methodology), then she should correct her children and clarify to them that the correct way is following the Quran and the Sunnah and the Sahabah and the Tabe’een and the People of Hadeeth.

Questioner: So she should put them in the schools of the people of innovation or the schools of the disbelievers?

Sheikh: The schools of the Ikhwan al Muslimeen are better than those of the kufaar. They should not be placed in the schools of the disbelievers.  

 (Sheikh Ahmed an Najmee)

Sept 23, 2006 / Shaban 30 1427

 

1. A family has a mentally disturbed son. His age is 20, but he has the character of a small boy. He does not understand anything of the religion nor of cleanliness. Is the pen lifted from this boy, and if this is the case, should the family force upon certain Islamic manners, the likes of growing a beard, or should this not be done because the pen is lifted from him?

Sheikh: If he understands what is said to him, if he is ordered to pray and ordered to cover his ‘awra (obligatory portion of the body to be covered) and he obeys, then he is not considered mentally disturbed, instead he is sane and there is no problem in them forcing these things upon him. They should fear Allah as much as they can and order him with what they are able. If he fulfills the order, then good, but if he does not, or is deficient in something, then they should not scold him.

(Sheikh Abdullah bin Abdul Azeez al Aqeel)

 

2. Is is from the Sunnah to greet one another at the beginning of Ramadan?

Sheikh: Yes, the Prophet (sallahu alayhi wa salem) used to greet the his companions at the beginning of the month and ask Allah to bless (tabarak) them in it and he also encourage them to do same.

(Sheikh Abdullah bin Abdul Azeez al Aqeel)

 

 

3. Is it permissible to buy a home in America through an Islamic company? The way this takes place is; the customer informs the company of the house he/she would like to purchase, the company then purchases the home and sells it back to the customer with a higher price. The individual then pays for the home in monthly installments. Is this permissible?

Sheikh: If the company that purchased the home now fully owns it, and sells it to the customer through a correct transaction, then this is permissible even if (the new price) is more than the original price of the home.

(Sheikh Abdullah bin Abdul Azeez al Aqeel)

Sept 25, 2006

 

1. If a female is divorced has has possession of her children, is it permissible for the children to visit their father if he does not pray?

Sheikh: If he will not corrupt them nor is there fear that he will harm them, then it is permissible.

(Sheikh Saleh al Fawzaan)

 

2. Are children’s films (cartoons, etc.) permissible if they do not contain music, but still have pictures (of living things).

Sheikh: Pictures (of living things) are forbidden for the adult and the child.

(Sheikh Saleh al Fawzaan)

Mustafa George,

Ruwais, United Arab Emirates

 

 

Shaykh Ahmed An Najmee Declares Saddam Hussain A Muslim

heikh Ahmed an Najmee declares Saddam Hussain a Muslim! Jan 7, ’07 12:42 AM
for everyone

This question was presented to Sheikh Ahmed an Najmee concerning Saddam Hussain on Saturday the 18th of Dhul Hijjah/ 6th January, 2006.

It reads:

Many questions have been asked concerning Saddam Hussain and the position of the Muslim with regards to him, (and the fact that) he declared the shahadatan (declaration of Islam) as was seen (video recording), and other than that.  (The question is) what is the (correct) position of the student of knowledge in this matter, and should one send peace upon him or not?

The Sheik responded:

All praise is for Allah, and may much peace and blessings be upon the Messenger of Allah, and upon (the Messenger’s) family and companions.

In reality, the belief of the communist is a disbelieving belief. I have read what Saddam did in Iraq from the spilling of blood (killing) and the closing of the masajid from the worshippers and forbidding them from entering them, as well as the spreading of evil and other than that of affairs that took place from him.  There is no doubt that these sort of actions are disbelief because the communist belief is disbelief.  But the fact that he was jailed for an extended period of time and he declared the shahadatan (declaration of Islam) before being hung at the time of his death, based on that, we declare him to be a Muslim and we leave his affair to Allah -Aza wa Jel. We also say that there is no harm in praying over him.  If a person is a student of knowledge in a land where the ruler orders prayer to be performed (janazah prayer performed in a distant land) over him, than a person should pray over him and leave his (Saddam’s) affair to Allah.

Link:http://www.sahab.net/forums/showthread.php?t=342732

Questions to the Scholars Oct. 2006

Blog Entry Questions October 2006 Jan 4, ’07 3:36 AM
for everyone
Questions to the Scholars Oct. 2006
1- How would you advise the Muslims that live in the lands of disbelief where there is no Islamic gov’t present to judge in their affairs and disputes, such as marriage disputes and the likes?
Answer: I advise the Muslims there to take their affairs to the Islamic centers and organizations in those countries.
(Sheikh Saleh al Fawzaan)
2- If a man is married and then decides to take a second wife, then later finds that he can not support two homes, what should he do? Should he divorce the second wife or not?
Answer: The choice is his. If he wishes to divorce her, he can do so, or he can keep her. The choice is his.
(Sheikh Saleh al Fawzaan)
3- What is the iddah (waiting) period for the female that sought separation (khula) from her husband?
Answer: If she is not pregnant, the period is one mensing cycle, if she is pregnant, the waiting period is until she gives birth.
Questioner: Do they remain in the same home during this period?
Sheikh: No they don’t because she is no longer his wife and they can not reunite except after a new marriage.
(Sheikh Abdullah al Ghudayan)
Note: Before the remaining questions were asked a brother from Algeria requested from the Sheikh to read over him due to a sickness he feels he has (related to jinn or magic), the Sheikh agreed to read over the individual and requested him to bring back zam zam water in order for the Sheikh to use it in curing him. (The same individual requested from Sheikh Saleh al Fowzan to read over him, but the Sheikh responded that he doesn’t read over people)
5- A female is affected with the evil eye and she believes that she knows who has done this to her, should she request the person to make a wudo (ablution)?
Answer: Yes, she should request from that person to wash and give her the water.  She then would take a bath with that water.  She can also use the clothes for this purpose.  Meaning, she should wash the persons underclothing and then take a bath with that water.
(Sheikh Abdullah al Ghudayan)
6- If she is afflicted with the evil eye, but does not know who has done this to her, what should she do?
Answer: She should read surah al Anbiyah for seven days before going to sleep.  She should be in a state of wudoo when doing so.  It’s possible that she will see the person that afflicted her with the evil eye.
(Sheikh Abdullah al Ghudayan)
7- With what would you advise a person that has taken on a second wife, but later realizes he can not afford the expenses of two households, should he divorce one wife?
Answer: He should give them the choice and an agreement should be made with them. If they both agree to stay, then he keeps them based on their agreement.
(Sheikh Abdullah al Ghudayan)
8- Is it permissible for a woman to enter into ihram (garments worn for hajj or umrah) while she has her monthly cycle (hayd), if she is certain that it will end before she arrives to mecca (before she performs the umrah or hajj)?
Answer: Yes, she can enter into the ihram while she is in this state.  Her menses does not prevent her from entering into ihram, but it prevents her from performing the umrah until she is clean.
(Sheikh Abdullah al Ghudayan)
9- If a female gets her menses while performing umrah or hajj, what is upon her?
Answer: Firstly, when she intends to make the rituals of umrah or hajj, she should make a condition; “Oh Allah, if I am hindered by something, then my place is where you stopped me”.
As for hajj, if the only thing that remains for her to perform is the farewell tawaf, then there is no farewell tawaf upon her.
(Sheikh Abdullah al Ghudayan)
10- If a person begins fasting in the month of Ramadan, then after fajr he decides to break his fast due to a travel that day, but he does not eat or drink anything until sunset, is it considered that he has fasted on this day?
Answer: No
(Sheikh Abdullah al Ghudayan)
11- What can the Muslims that live in the land of the disbelievers do (in disputes and the likes), being that they don’t have Muslim judges or courts?
Answer: They should be the ones to judge in their affairs.  Allah said:
‘If you fear dispute between them (wife and husband), then choose a judge from his side and one from her side’
So this is something they can do in their marriage affairs.  They pick a judge from her side and one from his side for the matter.
Questioner: The reason for the question is that some men in the west feel that no one can separate him from his wife because it is not a Muslim country.  So you find women seeking separation, but their husbands force them to stay because he feels no one can force him to divorce her.
Sheikh: That is not permissible.
(Sheikh Abdullah al Ghudayan)
12- Is it permissible for a person to say: I do not accept the statement of a scholar except with proofs mentioned?
Answer: If this person is a normal layman, then it is not a condition to know the proofs, especially when he has asked a scholar who is trusted.  But if he is someone that understands the proofs then there is no problem for him to seek them.
(Sheikh Abdullah al Ghudayan)
13- If a person hears a verdict (fatwa) from a scholar, then later hears a different opinion from another scholar, what should he do?
Answer: This is not an easy affair.  A person should understand that the scholars differ in levels of knowledge and they differ in levels of piety.  In my opinion a person should ask the most trusted of the scholars and they shouldn’t ask other than them.
(Sheikh Abdullah al Ghudayan)
Note: During the visit with the Sheikh a person with western clothes and a trimmed beard entered the office.  He began to ask the Sheikh about affairs pertaining to zakat (poor charity).  What was touching was that after the Sheikh answered his question, the Sheikh commented saying: This question shows that you have eman! The Sheikh continued to say: These days you have very few people that ask and inquire about zakat and salat.  If one makes salat (prayer), no one knows whether that person has made a wudoo except Allah.  Also for the person that pays zakat, no one knows that this person has paid zakat except Allah.  This shows that you have faith.
I realized that the Sheikh was giving this person dawah and encouraging him to return in the future.
May Allah preserve our scholars and give them ease in their affairs.  There still remains about 15 questions.  InshAllah, we will send those out within a day or two if Allah gives us life and tawfeeq.
All previous questions were answered in Ramadan/October 2006
May the peace and blessings of Allah be upon the last messenger Muhammed, and upon his family members and companions.
Mustafa George DeBerry
Ruwais, United Arab Emirates

How To Seek Knowledge If You Can’t Reach The People Of Knowledge

This is an advise from Shaykh Bazmool, found on the site http://www.sahab.net concerning the person that is not able to reach the scholars in person.

How to seek knowledge if you can’t reach the people of Knowledge

Shaykh Ahmad bin Umar Bazmool

Question: What does a person who wants to seek knowledge do if he is not able to reach the people of knowledge? Do they suffice with taking knowledge from books, and what is the methodology of doing so in this case?

The Shaykh repeated the question and asked:

Is the person an Arabic speaker or a non Arabic speaker?

The questioner responds that he is as Arabic speaker.

The Shaykh answers:

As for seeking knowledge, the origin is that the Muslim travels to the scholars to gain knowledge from them if he does not have a scholar in his locality. What is befitting for him is to travel to the scholars if he is able. All praise is for Allah (Aza wa Jel), during our present time means of communicating with the scholars have become widespread. (It has become easy for us to communicate with) the scholars who are upon the straight methodology and safe aqeedah, but we will lay (mention) some easy affairs for the one seeking knowledge in our present time so that a person can seek knowledge while he is in the confines of his home.

This is done in the following ways:

1. If he is able to call a scholar (one upon the Sunnah) if he has the financial means, him and a group of his friends can attend a class with the scholar. This is a means of seeking knowledge.

2. Another way which is also easy it that an individual for example travels to Saudi Arabia for Hajj or Umrah and during his visit, he buys tapes of the people of knowledge that are well known for their correct beliefs and methodology. (A person) can also request someone else who is traveling to buy these tapes for them. Thereafter the individual listens to these audio recordings, he listens to the speech of the people of knowledge. It is, by the permission of Allah, as if he is in front of the scholar.

3. If an individual is able to be consistent with the classes on the radio, for example the classes of Shaykh Saleh al Fawzan or other than him (may Allah preserve him) from the scholars that are well known who’s classes are broadcasted on the Quraan radio station (KSA). It is upon the individual to be consistent with this program. This is very good, but at the same time, I warn of some stations that have lessons with individuals whose affairs are not known or those who are known to have deviated from the salafi methodology. Verily, one does not take knowledge from these stations for indeed those individuals that are unknown or have deviated from the correct path and the salafi methodology; one does not take knowledge from them. This is because knowledge is from the religion, so let everyone look to who he takes his knowledge from. (Unclear sentence) Verily if you seek knowledge from a person of innovation or a man that you do not know his religion, you do not know if is methodology is safe or unsafe. And the methodology (of an individual) is known by either being widespread or asking the salafi scholars. You say to them: We have an individual so and so, do you know this person? If they reply: We know him to have the correct methodology and belief. Then one can take from him, but if they say, we don’t know him then you should continue to ask until you find out about him.

4. By way of internet, for indeed there are (paltalk) rooms for Shaykh Zayd al Madkhali, Shaykh Ahmad an Najmee and Shaykh Rabee al Madkhali and other than them from the salafi scholars. There are also rooms for some salafi students of knowledge, classes that an individual can go on the internet and enter these rooms and schedule classes for himself. I also warn from intensive lessons from some directions that it is not known who is teaching. An individual says: I take the lesson and I just continue upon my way! I warn you of this. I warn you from taking lessons from rooms that either have individuals who are unknown or they are known for incorrect beliefs. Do not be deceived because an individual teaches in such and such university or such and such institute etc… verily these titles: (BA, MA, PhD) do not benefit and do not satisfy ones hunger. The respect of an individual is the praise of the salafi scholars for them, and their knowledge of them. A person merely being a doctor and the likes, an individual may in fact be a revolutionist. So be aware and do not be deceived by his degree (unclear words) I am informing you of sources for seeking knowledge but there might be some sort of danger in some of them, so I have to warn you from this danger.

Other means of seeking knowledge similar to what was mentioned by the questioner, such as reading books.

But in reading books there are also things one should be cautious of:

1. If a person does not have knowledge, he can misunderstand something

2. He may incorrectly pronounce words

3. He may read from whoever comes and goes and the affair becomes confusing to him. He reads from the people of Ahlus Sunnah and he, for example reads from the people of innovation, and he does not distinguish between the two. But on the other hand, if he knows the arabic language, he understands the speech and he has sat with the people of knowledge and he has some foundations for example; the foundations that by the permission of Allah, he is able to continue reading, writing and researching, then this is ok.

But he should be aware of the following matters:

1. He should refer to the speech of the scholars, not depend on his own understanding

2. He must be diligent and read the books of the people of sunnah, those known with the correct methodology and belief only!

3. When he is able to reach the Ulamaa, it is upon him to do so. To go to them, to refer back to them, to ask them.

4. His reading of books is done so out of need he does not make this his means of seeking legislated knowledge, rather, he takes if from the mouths of the scholars just as the salaf took it from the Prophet (sallahu alayhi wa salam) and his students and those who came after took it from the salaf. This is (the way) knowledge (should be sought). If a person merely takes it from books, and reads from those who are not known, then a person may deviate. Verily knowledge is obtained by seeking it and having a relationship (with the people of knowledge). The purpose of seeking knowledge is not merely to have abundant amounts of information; verily there are affairs that are related to knowledge, such as its manners and understanding. It is because of this, ignorance and mistakes have increased for the individual who has made reading books a habit instead of sitting with the scholars.

These are some means of seeking knowledge that I advise myself and the questioner with. Allah knows best, and may the peace and blessing of Allah be upon the Messenger Muhammad, his family and his companions.

Article taken from http://www.sahab.net:

http://www.sahab.net/forums/showthread.php?t=336213

Translated by:

Mustafa George

Ruwais, United Arab Emirate

Questions Asked to The Scholars This Week 2006 21 August

Questions Asked to The Scholars This Week

Aug. 21, 2006 / 26 Rajab, 1427
1. If the ruler of a Muslim country did not order the qunoot (supplication before the end of the prayer…) to be performed, if someone prays at a masjid and the Imam makes qunoot, should that person raise his hands?
Answer: There is no problem if he does.
Questioner: Even if the ruler doesn’t order the qunoot?
Sheikh: Yes, even if he doesn’t order.
(Sheikh Ahmed an Najmee)
The above question was also asked to Sheikh Abdullah al Aqeel (last living student of Sheikh Abdur Rahman as Sa’dee). He gave the same response.

Aug.22, 2006 / 27 Rajab, 1427
1. Is it permissible for a Muslim female to wear light color shoes and purses (outside the home)?
Answer: The female dress is not allowed to attract attention to her. It can not be the kind of dress that attracts men to her. This is forbidden whether this is on her feet, head, hands etc. A Muslim female is ordered to cover herself. Allah said: ….they must cover their bodies (surah ahzab).
(Sheikh Abdullah al Aqeel)

2. If a women’s father dies and she is not married, is it obligatory for her brother to support her and does he fall into sin if refuses?
Answer: If she needs money and her brother has the extra means, he should give her according to what is correct without being extravagant and wasteful. This is known to be from keeping of ties. So it is upon him to give good to his sister.

3. If I enter the masjid and find two men praying in congregation. One is the Imam and the other being the follower, should I pull the follower to the back to pray with me or what should I do?
Answer: The Imam should step forward and you pray along side the follower.
(Sheikh Saleh Fowzan)

4. (When women pray in congregation) should they call the athan and iqamah?
Answer: There is no athan for them nor iqamah.
(Sheikh Abdullah al Aqeel)

Aug.29, 2006 / Shaban 5, 1427
1. If a man marries a female and agrees to pay her mahr in the future, once the marriage has taken place, is it permissible for the female to free her husband from paying the mahr?
Answer: Yes, this is permissible because once they agree upon a mahr, this is now in her hands, she can free him if she wishes to.
(Muftee, Saudi Arabia)

2. If a man marries a female and enters into privacy with her but does not have sexual relations with her, and then decides to divorce her, what is the ruling in this matter?
Answer: If he enters into privacy with her, in a place where no one can see them, and the doors are closed, this takes the ruling of having sexual relations with her. Upon her (if he divorces her) is the waiting period (‘idaah) and she will be considered a female that has been married.
Questioner: What about the mahr?
Sheikh: She keeps the full mahr.
(Muftee, Saudi Arabia)

3. If a female is divorced and has children by her previous husband, if she then gets remarried, gives the kids to their father (ex-husband), then gets divorced again, is it permissible for her to seek the children (those given to ex-husband) being that she is no longer married?
Sheikh: Are they still young?
Questioner: Yes
Sheikh: If she gets remarried, her rights to custody end, but it’s possible that they can be returned to her, but the affair must be taken to a judge.
(Muftee, Saudi Arabia)

4. If a man performs ablution in his home and before leaving to prayer he notices or feels that he has missed the congregation, should he pray in his home or go to the masjid to catch a second congregation?
Answer: It is better for him to go to the masjid because his footsteps are written for him to and from the masjid. If he catches another congregation, this is also good.
(Sheikh Abdullah bin Abdul Azeez al Aqeel)

5. If one reaches the masjid and finds the first congregation has finished, does he then have a choice, either he prays by himself, or he joins a second congregation?
Answer: No, he does not have a choice. It is befitting for him to join the second congregation.
(Sheikh Abdullah bin Abdul Azeez al Aqeel)

Mustafa George DeBerry
Ruwais, United Arab Emirates

Questions Asked to The Scholars July 2006

Questions Asked to The Scholars

August 13, 2006/ 22 Rajab, 1427

1. If a women is divorced from her husband and they have a child (no longer breastfeeding) together, when the man sends the monthly support funds for the child, it is permissible for the mother to use this money for herself (rent, bills etc..)

Answer: No, she has to only use it for the child’s needs.
(Sheikh Saleh al Fawzaan)

2. If a man divorces his wife, during the waiting period if he has sexual intercourse with her but does not intend to take her back, is this considered that he has taken her back?

Answer: He must intend in order for it to be considered taking her back.
(Sheikh Saleh al Fawzaan)

3. Is it permissible for a women to dance in front of her husband
without musical instruments or singing?

Answer: No, it is not permissible.
(Sheikh Saleh al Fawzaan)

4. There is a custom amongst Western Muslim women, when a female is about to marry, Muslim women visit her a day or two before the marriage. They hold something similar to a party where they eat and prepare the female for marriage (henna etc.) Is this custom allowed in Islam?

Answer: There is no problem in this.
(Sheikh Saleh al Fawzaan)

August 16 2006

1. There is a doubt that some Muslim are spreading about supporting Hizbollah. The doubt is:

Why should the Muslim not be happy with Hizbollah fighting Israel, even if Hizbollah are Shee’ite, when we find in surah al Room that the believers (Sahabah) were happy when Rome defeated The Persians.What is your response to this doubt?

Answer: (I did not catch the first sentence)….He did this to assist The Zionists of the world.
The second point: The threat of Hizb u Ibless (the party of the devil) upon the Muslims is greater than that of the Jews and Christians! Really!! They are not on the correct religion. I do not consider them Muslims, instead they are disbelievers. But we have a relationship with
them just as the Messenger – sallahu alaihi was salem – did with the hypocrites in al Madinah.I swear by Allah, I swear by Allah, I swear by Allah, they are more dangerous upon the Ummah of Islam than the Jews and the Christians.
This is an American, Jewish, Shee’e plot to totally surround the Muslims. So now, Lebanon is similar to Iraq. Syria is supporting them from the North and The Batinee al Ulwee al Nusaree gives a lecture last night informing that Hizb u Ibless was victorious over Israel. I swear by Allah, they did not beat Israel. Lebanon was destroyed. The Lebanese people were destroyed along with the bridges of the country and he says such a statement! Do you understand?! I am not a fool, nor can a fool fool me, as was mentioned by Umar bin al Khattab.
If this was a merely a war between Rome and Persia, we would be happy with the victory of Rome over Persia (translator’s comment: Reason being, the Romans are Ahlul Kitaab, while the Persians, at that time, were idol worshippers). But the affair is greater than this. This is an American, Zionist plan to establish the Shee’at everywhere.
(Sheikh Saleh as Suhaiymee)

2. Can a Muslim female work in a company around males?

Sheikh: Is she dressed correctly?

Questioner: Yes

Answer: She can do so if there is a dire need.
(Sheikh Saleh as Suhaiymee)

3. The same question above concerning Hizb u Allah was posed to Sheikh Saleh al Fawzaan later in the day. The Sheikh responded saying:

They were Christians (Rome), as for them, they are Idol worshippers (Wathaneyoon).

Questioner: You mean the Persians Oh Sheikh?

Sheikh: No, the Shee’at! Those who curse the sahabah are not Muslim.

4. If a women seeks a khulah from her husband and he agrees without
discussing the giving back of the mahr, is this valid?

Answer: That which is correct is that a sum of money is agreed upon. It can be greater than the mahr or less.

Questioner: But what if the money is not discussed?

Answer: If the money is not discussed then there is no khulah.
(Sheikh Saleh al Fawzaan)

5. If a person wants to travel to seek knowledge, is it obligatory for him to have the permission of his parents even if they are disbelievers?

Answer: If they need him, then it is obligatory for him to get their permission.
(Sheikh Saleh al Fawzaan)

Aug.19, 2006 / 25 Rajab, 1427
1. If a man marries a female and is alone with her without entering her and then divorces her, what is the ruling in this regard?
Answer: She has to wait the full waiting period (‘idaa) and the dowry is hers to keep.
Questioner: Even if he did not enter her?
Sheikh: Yes, him being alone with her is enough, even if he didn’t enter her.
(Sheikh Saleh Fawzaan)
2. If someone enters a masjid and finds the first row full, what should he do?
Answer: He should wait for someone to join him in a second row.
Questioner: Even if he waits close to the end of prayer and no one joins him?
Sheikh: Then he prays by himself (in the back row) and he is excused in doing so.
(Sheikh Saleh Fawzaan)

Aug.20, 2006 / 25 Rajab, 1427
1. Oh our beloved Sheikh, I am seeking clarification on a question I asked you last week. The question was pertaining to a man having intercourse with his wife after divorcing her while she still is in the waiting (‘idaa) period. My question is, is it permissible for a man to do such a thing during this period without intending to take her back?
Answer: How can he have intercourse with her without intending to take her back?! As long as be has had intercourse with her, that means he has taken her back and she is his wife.
Questioner: So by him merely entering her, this is considered him taking her back?
Sheikh: Yes.
Questioner: Even if he doesn’t have an intention?
Sheikh: How can he not intend to take her back? She is his wife!
Questioner: Some people in the West have heard about it being permissible to have intercourse with the wife during the waiting period without intending to take her back. They have heard that this is the opinion of Ibn Hazm.
Sheikh: ….taking the female back takes place through actions and statements.
(Sheikh Saleh al Fawzaan)
(This is a clarification for a previously mentioned fatwa of the Sheikh. We ask all that have read the previous fatwa to spread this correction)

The above question was also asked to Sheikh Ahmed an Najmee the following day. He answered:
This is incorrect for him to do it this way, but him doing such and thing means that he has taken her back.
2. If a man divorces his wife and she thereafter remarries, the ex-husband then travels abroad with the children to live in another country and does not intend to return. If the wife wants to see her children, is it obligatory on the husband to pay for the plane tickets for his children to visit their mother in another country or is it sufficient for her to communicate with them by way of phone even if this be over a long period of time?
Answer: This is a dispute and it is not my responsibility to answer it. This affair should be taken to a judge. (Sheikh Saleh Fawzaan)
The same question was posed to Sheikh Ahmed an Najmee, he responded:
Sheikh: I can’t say it’s obligatory on him to pay for the plane tickets, but it’s fitting for him to do so if his country is far away from the country she is in.
Did she get remarried? (The Sheikh asks the questioner)
Questioner: Yes, she has. She is residing in Egypt and the father is in Yemen. Both are originally from America, the father migrated to Yemen and the mother migrated to Egypt and remarried there.
Sheikh: And she is originally from Egypt?
Questioner: No, she is from America and the ex-husband also
Sheikh: It is sufficient that they communicate (by phone) and if he has the ability to facilitate them visiting their mother at least once a year so that they can see their mother.
Questioner: Also, is it obligatory for him to leave the children there with the mother for a period of time if she requests this?
Sheikh: This is in the hands of the husband. If there is no harm in him doing so, then it’s ok. If there is no harm, he can leave them for a week for example with their mother, then he would take them once more.
(Sheikh Ahmed an Najmee) .
3. In America there is a sister who has sought separation from her husband but they have not separated yet. The sister has acted as she is divorced and began sitting down with men with intentions to get married. What should her husband do in this case and what should the community that she lives in do. Should she be exposed in the community or what?
Answer: If the community knows that she is still married, they should inform the husband of what is taking place so that they (husband and wife) can go to a court and receive a separation.
Questioner: Should she be exposed in the community?
Sheikh: They (community) would inform the husband. This action without a doubt is a great mistake on the part of the wife. Placing herself in a position to marry and she is still married, this is a despicable act.
(Sheikh Ahmed an Najmee)

4. If a man enters the masjid and finds the first row full, what should he do? Is it permissible for him to pray next to the Imam or does he pray by himself if he does not expect someone to join him in the second row?
Answer: If he can pray next to the Imam he should, but if he can not he should try to fill in a gap between two people in the first row. If he can’t do that because the row is completely tight and he is forced to pray alone in the second row, he does this and there is nothing (sin) on him.
(Sheikh Ahmed an Najmee)
The above question about the female who is still married but is placing herself in a state to get married again was also asked to Sheikh Saleh Fawzaan, he replied:
Answer: He should complain of her actions to the authorities that she is still his wife.
Questioner: But this questions has come from America
Sheikh: He should inform that she is still his wife and he has not given her a divorce. As long as he has not divorced her, she is still his wife.
Questioner: Should the community expose this female?
Sheikh: He informs the authorities about her affair and she is returned to him and the affair is over.

Mustafa George DeBerry
Ruwais, United Arab Emirates

The Questions Today Were Asked To Sheikh Saleh al Fawzaan Hafidullaah

Questions Asked to The Scholars This Week

The questions today were asked to Sheikh Saleh al Fawzaan Hafidullaah
August 2, 2006 / Rajab 8, 1427
1. How do we respond to a person that says:
If ascribing oneself to salafiyah is correct because you are ascribing yourself to the early generation of Muslims, then the same goes for ascribing yourself to Jama’tul Tableegh because you are ascribing yourself to da’wah (Islamic Propagation) and Allah has ordered us to give da’wah in the Quran.
Sheikh: Jama’tul Tableegh are deviant. Their call is deviant. They don’t call to the correct Islam. They mix between what is correct and what is incorrect. This is deviation and incorrect.

2. What is the ruling on Muslim men wearing ties?
Sheikh: This is not permissible. This is imitation of those who wear the cross. It is not permissible.

3. Is the holding of a waleemah (marriage party) obligatory? If a person do not do so and has been married for 4 years, can he merely pay his wife some money to make up for not having the waleemah?
Sheikh: The waleemah is sunnah, it is not obligatory.

Aug 5, 2006 / Rajab 11, 1427

1. In America, if a disbeliever comes to a masjid and seeks funds, should we give them if we doubt them using this money for drugs or the likes?

Answer: Give him/her charity such as clothing or something permissible to eat, but don’t give him/her money if you have a strong doubt about them spending it on drugs or the likes.

(Sheikh Abdullah al Ghudayan Rahimahullaah)

2. Is it permissible for a man to buy children films for his child while knowing that these films have music and singing? The excuse that the father gives is that this is something educational for his child.

Answer: If there is present in these films that which causes harm to the children (in their religion), then this is not permissible.
The Messenger (sallahu alayhee wa sallam) said: “All of you are shepherds, and all will be asked about his flock”

(Sheikh Abdullah al Ghudayan Rahimahullaah)

3. Is it allowed for a married couple to watch pornography films together for the purpose of learning how to sexually please one another?

Answer: This is not allowed. These are evil pictures. No this is not allowed.
(Sheikh Saleh al Fawzaan)

4. During buying and selling transactions, is it permissible for a man
to look at a woman’s face?

Answer: There is no need for him to look at her face. His desire is to buy or sell, not the woman’s face.
(Sheikh Saleh al Fawzaan)

August 7, 2006 / Rajab 13, 1427

1. If a child reaches the age of 5, and his father has still not slaughtered for him/her(al-Aqeeqah), is it legislated for him (the father) to slaughter at such an age?

Answer: Yes, he (the father) should slaughter even if it be after a long
period of time. Even if the father dies, it is still upon him and the money for it should be taken from his wealth left behind.
(Sheikh Abdullah al Ghudayan Rahimahullaah)

2. What is the proof that Qunoot is in the hands of the Muslim rulers?

Answer: What is the role of the ruler?

Questioner: To administer the affairs of his country and people.

Answer: The answers that you are looking for can be found in Ibn
Taymiyyah’s book: As Siyasah Ash Share’yah (Legislated Politics)
(Sheikh Abdullah al Ghudayan Rahimahullaah)

3. Is it allowed for the parent to beat his/her child? The reason for
the question is because we have heard that this is something not allowed.

Answer: You know that raising a child is a great responsibility. It is
upon the parent to use in raising his/her child means that bring the
children closer, not ways and means that push them further away.
(Sheikh Abdullah al Ghudayan Rahimahullaah)

Aug. 8, 2006 / Rajab 14, 1427

1. If a man intends to take on a second wife, does he have to tell his
first wife his intention?

Answer: He can tell her. There is nothing wrong in this.

Questioner: But is it obligatory for him to tell her before he does so?

Sheikh: He can tell her before, or after. Both are permissible, but he should tell her before so that she doesn’t become suspicious of his actions when he is away.
(Sheikh Ahmed an Najmee Rahimahullaah)

2. If a man intends on marrying a second wife, but he has pending debts, is it obligatory for him to pay his debts before he gets married a second time?

Answer: This returns to the owner of the debt. If they allow the person to delay paying the debt until a later time so that they can get married, there is no problem with this.
(Sheikh Ahmed an Najmee Rahimahullaah)

3. Is it permissible for the Muslims to supplicate for the victory of
Hezbullah over Israel?

Answer: It is permissible for the Muslims to supplicate against Israel
in general. We also supplicate that Allah supports Ahlus Sunnah against Israel and every other enemy.
(Sheikh Ahmed an Najmee Rahimahullaah)

4. What is your opinion about Muhammed bin Saleh al Munajjid?

Answer: From what has come to me, he is close to the way of the Ikwan al Muslimeen.
(Sheikh Ahmed an Najmee Rahimahullaah)

Mustafa George
Ruwais, United Arab Emirates

The Following Questions Were Asked To Sheikh Saleh al Fawzaan

Questions asked to the Scholars this Week The following questions were asked to Sheikh Saleh al Fawzaan July 5th / Jamadu thani 9 1427)

1. How does and man with more than one wife divide his day? Does the wife’s time begin at fajr or when?

Sheikh Fawzaan: He stays with her at night. He goes to work in the day and stays with her at night. Questioner: Does that mean her time begins at magrib time? Sheikh Fawzaan: Yes.

2. Is it permissible for the poor Muslims of America and other western countries to seek financial assistance from their governments?

Sheikh Fawzaan: Yes, as long as the money is halaal.

3. Most masaajid in America are funded by the Muslim community itself, with this being the case, is it permissible for the administration of the masjid to seek funds for the expenses of the masjid from the community? Can this be done in the masjid after the five daily prayers?

Sheikh Fawzaan: Yes, this can be done for the expenses of the masjid.

4. If a female enters into Islam in a western country and she has no Muslim male relative, if there is no Muslim community near her or if there is no community that is upon the correct methodology near her, can she move to a different community traveling without a mahram?

Sheikh Fowzan: She should travel with a non-Muslim male mahram.

5. We have heard that some scholars or students of knowledge have said it is permissible for a female to travel on a plane without a mahram if her mahram accompanies her to the airport and another mahram meets her in her place of destination, is this correct?

Sheikh Fowzan: (They say that) but the Messenger (sallahu alayhi wa salem) said: ((No believing female travels without a mahram!!)) Whoever says other than this is mistaken and incorrect.

6. If a person seeks knowledge on the internet by listening to live lessons, can this person be considered a student on knowledge?

Sheikh Fowzan: No, he/she is not a student of knowledge

These questions were posed to Sheikh Saleh al Fowzan July 8, 2006 / Jamadul al Akhir 12, 1427)

1. If a man fornicates with a female, the female later has children for him then they both become Muslim and marry, do the children now become his rightful children? Or are they still considered children of the bed?

Sheikh Fowzan: He can not marry her until he makes tawbah and until she waits the prescribed time (three months). Only then can he marry her and the children are still not considered his. They take her family name not his. Questioner: If this brother then chooses to marry another wife, does his second wife have to cover in front of the boys he had before marriage (children of the bed)? Sheikh Fowzan: Yes she does

2. Is it correct that so many books are translated into other languages?The reason for the question is that today, we find so many books being translated and this hinders people from taking time to learn arabic. What is your opinion in this regard?

Sheikh Fowzan: If a person has the ability, they must learn Arabic. It is the language of the Quran, they must learn it if they have the ability. If a person doesn’t have the ability to learn Arabic, there is no problem in reading translated books.

3. If a poor man has more than one wife and he is not able to pay rent for two apartments, is it permissible for him to join two wives in one apartment?

Sheikh Fowzan: If the wives agree to this. Questioner: And if they don’t? Sheikh Fowzan: Then it is not permissible for him to do so.

The following questions were asked to Sheikh Abdullah Al Ghudayan rahimahullaah

1. If a Muslim has a debt with another Muslim and that individual dies (the one who the debt should be paid to), what should the ower of the debt do with the money? Sheikh Ghudayan: How much is the debt? Questioner: around $700 Sheikh Ghudayan: They should spend it in the way of Allah. They should put it toward the building of a masjid. What is important is that they use it in the way of Allah.

2. If a person obtains a job in a specific field based on him having a degree, but the degree was purchased and he never studied in the university, is his salary halaal and what should he do? Sheikh Ghudayan: (He said something i couldn’t understand) then he said, how could this be when the Messenger (sallahu alaihi wa salem) said: ((Whoever cheats us is not from us!!)) Just imagine if a person married you his daughter and told you she was a virgin, then you find out after 5yrs she was married five times before you! How would you feel?!! This is not permissible. And he won’t do the work correctly either.

3. A man works in a factory and he has certainty that this factory produces goods that are sold to beer companies, is it permissible for him to work for this factory? Sh. Ghudayan: No it isn’t. Then the sheikh asked where I was calling from. This is something that makes the questioner happy that the sheikh has interest in those whom he speaks with. May Allah bless our scholars.

July 9, 2006 / Jamadul Thani 13, 1427 1.

A Muslim owns a store, and hires a non-Muslim to work there. Is it permissible for the store to be open during the time of Jum’aa prayer, while the Muslim owner attends the prayer? Answer: The store should be closed ( during Jum’aa prayer) to show the kufaar the sacredness of our religion and this day. (Sheikh Ahmed An Najmee)

2. In the west, the Muslim women where the color black, but this color attracts attention to her. Is it permissible for her to wear dark colors like dark blue or dark brown? Answer: Does wearing black bring harm to her? Questioner: It may not exactly bring harm, but people look at her and think she’s crazy because she’s wearing black. The Sheikh: If there’s no harm brought to her, she should wear black and the kufaar in those countries should learn that this is the dress of a Muslim female.

(Sheikh Ahmed An Najmee) July 18 & 19, 2006 /Jamadul Thani 22 &23, 1427 3.

If a man divorces his wife and she has his child which is still breastfeeding, does he continue to support her and the child, or just the child (diapers, clothes, etc)? Answer: He continues to support her and the child because of the ayat in surah Talaq, ayat 6. Also, breastfeeding is not obligatory on her, so if she breastfeeds, he has to give her expenses and she spends it on herself. (Sheikh Abdullah Al Ghudayan)

4. Some women leave their homes with long abayas without wearing socks. When something is said to them in this regard, they inform that the abaya is long so there is no need to cover their feet with socks. What is your opinion? Answer: This is not permissible. They must wear socks. (Sheikh Abdullah Al Ghudayan) Note: The same question was asked to Sheikh Ahmed An Najmee , They hold the opinion that if the abaya is long enough, then this is sufficient.

5. Some women wear an abaya or jilbab that has sleeves that are somewhat tight around there arms. Is this permissible? Answer: This is not permissible. (Muftee of Saudi Arabia) .

6. If a man combs his beard and hair falls out, is there any sin on him? Answer: No sin falls on him.

Muftee of Saudi Arabia) July 24, 2006 / Jamadul Thani 28, 1427 7.

If a man marries a women without the presence of the two witnesses, what is upon them?

Answer: They have to repeat the marriage and inshAllah, there is no sin on them. (Sheikh Abdullah Al Aqeel) ( last living student of Sheikh Abdur Rahman As S’adee)

8. When a man wants to divorce his wife, does he have to have two witnesses present, or is it ok for him to divorce her, and then call the witnesses and inform them of what he has done?

Answer: It’s ok for him to call them and inform them of the divorce. (Sheikh Abdullah Al Aqeel)

9. A Muslim has a debt to a non-Muslim, before paying the debt, the non-Muslim dies, what shoud the Muslim do with the money? Answer: They should give the money to the government, or spend it in charity. (Sheikh Abdullah Al Aqeel)

10. Is it ok to place pictures on the walls of my home. These pictures are not images of things with a soul (trees, flowers, etc)? Answer: This falls into another form of haraam and that is wasting money for no benefit. (Sheikh Abdullah Al Ghudayan) .

11. If a Muslim migrates from America to another land, can he be considered a muhaajir (migrater) by holding an iqamah (residence permit), or does he need to receive the nationality of that country before he is considered muhaajir? (From what the Sheikh said) A general answer can not be given for this question. The situation of the person has to be studied and looked into. The situation of the country he is migrating from. Many affairs have to be studied before answering such a question. (Sheikh Abdullah Al Ghudayan)

We ask Allah to preserve our scholars that are still present and to have mercy on those who have passed away. Ameen.

Mustafa George. Ruwais, United Arab Emirates

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