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

 

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Scholars and Islamic Teachers Act Upon Their Knowledge

بسم الله الرحمن الرحيم

 

Scholars and Islamic Teachers Act Upon Their Knowledge

 

This is an extremely important characteristic which should be found in the individual who is in a position to teach the religion. He should be mindful that he has become an example for others to follow. With this being the case his statements and actions must be in accordance with what Islam legislates and encourages. This also demands that the teacher displays exemplary character, especially when in the presence of others. Allah – The Most High – mentioned in the Glorious Quran concerning Prophet Shua’ib alayhi salaam:

 

وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ

{I do not wish to oppose that which I call you to} (Surah Hud)(11:88)

 

The famous companion Abu Darda (may Allah be pleased with him) said:

 

إن أخوف ما أخاف إذا وقفت على الحساب أن يقال لي: قد علمت، فماذا عملت فيما علمت

 

Indeed my greatest fear concerning standing on the Day of Judgment is that it will be said to me: You have learned, hence what have you done with your knowledge?!

 

(Jam’e Bayaan al ‘Elm wa Fadlihee #647)

 

Imam al Thahabee Rahimahullah mentioned on the authority of Abu ‘Umraan who said that Hiram bin Hayaan Rahimahullah said:

 

إِيَّاكُم وَالعَالِمَ الفَاسِقَ.

 

Beware of the sinful scholar.

 

When this statement reached ‘Umar ibn al Khattaab (radhiallahu anhu) he wrote to Hiram inquiring about it. Hiram  replied:

 

مَا أَرَدْتُ إِلاَّ الخَيْرَ، يَكُوْنُ إِمَامٌ يَتَكَلَّمُ بِالعِلْمِ، وَيَعْمَلُ بِالفِسْقِ، وَيُشَبِّهُ عَلَى النَّاسِ، فَيَضِلُّوا

I only intended good ‘oh Leader of the believers! If the scholar speaks with knowledge and then acts with sin, this will confuse the people and they will be led astray. (Tareekh al Islam 5/534)

 

Sheikh ‘Abdul ‘Azeez bin Baaz Rahimahullah said:

 

Another matter which relates to the student of knowledge with regards to his position with Allah firstly, and secondly with regards to his brothers and the society, is that he should fear Allah within himself. When he learns something, he is diligent in performing it without delay and procrastination. He learns and he acts upon it. It is incumbent that actions accompany knowledge. The student should constantly bring himself to account. (The Obligation of a Student of Knowledge pg.15)

 

Sheikh Muhammad bin Saleh al ‘Uthaymeen Rahimahullah mentioned:

 

It is incumbent upon the student of knowledge to act upon his knowledge. This includes belief, worship, manners, character and dealings with others. This is the fruit and result of knowledge. The carrier of knowledge is similar to the carrier of a weapon. This weapon could either defend him or harm him. It is because of this that the Prophet (May the Peace and Blessings of Allah be upon him) said:

وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ

 

The Quran is a proof for you or against you. (Sahih Muslim)

 

(Mejmoo’ Fatawaa 26/80)

 

It is vital that those who are in positions to teach the Muslim communities realize that they must set a good example and display fear of Allah in private and in open. It is due to this that Imam al ‘Awzai’ee Rahimahullah mentioned:

كنا نضحك ونمزح ، فلما صرنا يقتدى بنا خشيت أن لا يسعنا التبسم

We used to laugh, but when we became individuals who others followed, I feared that it was no longer befitting for us to smile.

 

(Al Madkal ila Sunan al Kubraa 1/448)

 

Although no Muslim would deny the permissibility of laughing, the above narration displays for us the great importance the Salaf gave to being cautious of one’s character, especially for those who are looked at as examples in the Muslim communities.

 

Sheikh Abdul ‘Azeez bin Baaz Rahimahullah said while discussing the great status that Allah has given to the people of knowledge, he said:

 

The scholars are on a higher level than the layman. This is due to the enormous effect they have on the people, and the tremendous benefit they disperse to the masses. (Knowledge and the Character of its People pg.7)

 

It is due to this fact that the Salaf were very keen to monitor the teacher’s character before taking knowledge from him. Ibraheem al Nakha’ee Rahimahullah said:

 

 

كانوا إذا أتوا الرجل ليأخذوا عنه نظروا إلى هديه وسمته وصلاته ثم أخذوا عنه

If they (students of knowledge) approached an individual for the purpose of study, they would first examine his guidance, character and prayer. Then they would take knowledge from him. (At Temheed 1/48)

 

In light of this information, it is befitting that the Muslim communities are cautious who they take their knowledge from. They should not lend their ears to any and every individual, even if those individuals claim to have a level of knowledge and are able to benefit others. Rather, the Muslim communities seek to benefit from those who to the best of their ability display exemplified Islamic character. By doing so, these individuals (teachers) have truly helped their Muslim brothers and sisters by first saving themselves, and then trying their level best to save others from a blazing Hell-fire.

 

The above information is a summarized excerpt of an article soon to be available titled:

The Characteristics of Those Who Knowledge is Taken From

Etiquette’s within the Houses of Allah

Etiquette’s within the Houses of Allah

بسم الله الرحمن الرحيم

Every Muslim is aware of the sacredness of the Houses of Allah. The Masjid was from the first matters of importance that the Prophet Mohammed (may the peace and blessings of Allah be upon him) attended to upon his arrival in Madinah. It is the place where the Muslims (males) meet on a daily basis to establish the second pillar of the religion of Islam. It is the place where knowledge and wisdom is disbursed and spread from. It is the place where the Muslims receive their weekly reminders (Friday sermons) concerning their obligations to Allah, to themselves, to their families, and to the rest of creation. The Houses of Allah contain all the above mentioned merits and endless more. With this being the case, we felt the need to remind ourselves and our brothers and sisters in Islam of some of the etiquette’s and rulings pertaining to attending the Masjid (Mosque). We should keep in mind, they are the Houses of Allah, and although He -The Mighty and Majestic – is far above dwelling in them, rather, they are built and constructed for the sole purpose of worshiping Him, and therefore they should be treated with due respect and reverence by those attending them.

With this purpose in mind we have compiled this brief, summarized reminder related to some of the etiquette’s for attending the Houses of Allah. We pray and hope this humble work benefits the Muslim communities and serves as a reminder for those who have possibly forgotten the sacredness of the Masjid.[1]

Merits and Importance of the Masjid

The Houses of Allah contain merits and blessings that are not present in any other structure upon the face of the earth. These merits and blessings are so numerous, that they are not confined to merely entering the Masjid, but even before one does so, if he has the intention of going to the Masjid, he begins to reap the blessings from the very moment he leaves his own home! The Prophet Muhammad (may the peace and blessings of Allah be upon him) said:

“Whoever goes to the Masjid, Allah will prepare a place for him in Paradise, every time he goes to the Masjid.” (Sahih Bukhari and Sahih Muslim)

He also said:

“Whoever performs wudoo (ablution) in his home, then leaves to the Masjid for the purpose of performing an obligatory prayer, his steps will be a means of expiation for his sins. One step will remove a sin, while the other will gain him an increase in reward.” (Sahih Muslim)

It likewise took place during the time of the Prophet (may the peace and blessings of Allah be upon him), that an individual lived a far distance, but he was very diligent in performing the congregational prayers in the Masjid. Some people mentioned to him: Why don’t you purchase a donkey, so that you may ride it (to the Masjid), especially during the night and during severe heat? He responded: I do not wish to do so. I hope that my footsteps to the Masjid are recorded (as good deeds), and also my footsteps while returning to my family are likewise recorded. Upon hearing this, the Prophet of Allah (may the peace and blessings of Allah be upon him) said: Allah has recorded both for you. (Sahih Muslim)

With regards to the merits obtained after entering the Masjid, the Prophet (may the peace and blessings of Allah be upon him) said:

“The Angels continue to supplicate for the individual who remains in the Masjid that he has prayed in, as long as he does not pass wind. The Angels say: Oh Allah forgive him!, Oh Allah have mercy on him!” (Sahih Bukhari)

The importance of the masjid is also known by the disbelievers. If one were to read into the history of the battle between the Islamic lands and the Catholics, one would find, even up until this very day, whenever the disbelievers seek to invade or fight a Muslim country; one of the first places intended with destruction is the masjid. This is because the disbelievers are well aware of the importance of the masjid in uniting and teaching the Muslim community.

Before Entering the Masjid

1. The Muslim should keep in mind that the sole purpose of the masjid is the worship of Allah. With this being the case, it is befitting that the person establishes the correct intention before entering this house of worship.

Allah – The Mighty and Majestic – mentioned in His Glorious Book the affair of the masjid, He said:

{In houses which Allah has ordered to be raised, in them His Name is remembered. Those who are present glorify Him in the mornings, afternoons, and evenings.} Surah al Nur:36

The Prophet (may the peace and blessings of Allah be upon him) mentioned concerning the masjid:

“Indeed the Houses of Allah were built for the remembrance of Allah, prayer, and recitation of the Quran.” (Sahih Muslim)

Therefore it is incumbent upon the Muslim to realize that the purpose of the masjid is not for social gatherings and conversation, but rather it is a place designated by our Lord – The Most High – for the establishment of His worship, the mention of His Name, and the recitation of His Book. The person who enters the masjid and then leaves should feel an actual spiritual uplift. After leaving the masjid, his level of eeman (faith) and taqwa (piety) should be on a higher level than when he first entered. Allah – The Mighty and Majestic – mentioned in His Glorious Book:

{Indeed prayer prevents evil and disliked deeds.} Surah al Ankabut:45

2. It is mandatory for the person who wishes to attend the masjid to make certain that he does not possess an offending odor. This is based on the statement of Allah in the Quran:

{Oh children of Adam! Take your adornment while attending the masjid (prayer)} Surah al ‘Araaf:31

Also the statement of the Prophet (may the peace and blessings of Allah be upon him):

“Whoever eats garlic or onions should not attend the masjid.” (Sahih Bukhari and Sahih Muslim)

The above mentioned proofs inform that it is mandatory upon the Muslim to make certain that he does not offend others with bodily odor while attending the masjid, and therefore, one should try his very best to clean himself before attending prayer in the Houses of Allah. The scholars of Islam also inform that the above prohibition applies even more so to smoking, due to the appalling smell which remains for a substantial amount of time on the smoker. This smell undeniably causes harm and affects other worshippers in the masjid, and it likewise harms the Angels. The Prophet (may the peace and blessings of Allah be upon him) said:

“Indeed the Angels are harmed by that which the children of Adam (humans) are harmed by.” (Sahih Muslim)

3. While heading toward the masjid, the person should not rush and run, but rather he should take his time. This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“If you hear the call to prayer you should walk to the masjid in a calm, peaceful manner, and do not rush. Whatever you catch (from the prayer), then pray, and whatever you have missed, you should complete it.” (Sahih Bukhari and Sahih Muslim)

Upon Entering the Masjid

The person entering the masjid should observe the following etiquettes:

1. Entering the masjid with the right foot first

The famous companion of the Prophet Anas bin Malik mentioned:

“From implementation of the Sunnah, is that a person enters the masjid with his right foot first, and leaves the masjid with his left foot first.” (Mustedraq of Hakim)

It is also recorded that ‘Umar ibn al Khattab held a similar view. (Sahih Bukhari)

2. Supplication upon entering

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“If one of you enters the masjid, he should say: Oh Allah open for me the doors of Your mercy! Allahuma Iftah lee abwaab rahmatika.” (Sahih Muslim)

The Prophet (may the peace and blessings of Allah be upon him) also said:

“If one of you enters the masjid, he should send prayers upon me, and then say: Oh Allah open for me the doors of Your mercy.” (Sunan Abi Dawud)

3. Praying 2 units of prayer before sitting (Tahiyyatul Masjid)

The proof for this is the statement of the Prophet (may the peace and blessings of Allah be upon him):

“If one of you enters the masjid, he should pray two units of prayer before sitting.” (Sahih Bukhari and Sahih Muslim)

4. Praying behind a sutra

The sutra is a barrier that shields the person who is praying from allowing someone to cross directly in front of him. The Prophet (may the peace and blessings of Allah be upon him) said:

“When one of you prays, he should stand behind a sutra and he should pray close to it. This is in order to prevent the shaytan from disturbing his prayer.” (Sunan Abi Dawud)

5. Trying one’s best to obtain a place in the first row[2]

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“If the people were aware of the tremendous reward obtained for answering the call to prayer, and praying in the first row, they would draw straws to seek a place in the first row.” (Sahih Bukhari and Sahih Muslim)

He also said:

“The best rows for the men are the first rows.” (Sahih Muslim)

The Prophet Muhammed (may the peace and blessings of Allah be upon him) once observed some of his companions sitting toward the rear of the masjid just before the commencing of prayer. Upon seeing this he said:

“They will cease to delay (approaching the first row) until Allah will delay them (from entering Paradise).[3] (Sahih Muslim)

6. Repeating after the Muathin (caller to prayer)

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“When you hear the call to prayer, say similar to the Muathin.” (Sahih Bukhari and Sahih Muslim)

7. Supplication between the athan (the call to prayer) and the iqamah

The Prophet of Allah (may the peace and blessings of Allah be upon him) has informed his nation of various times that supplication is more likely to be answered by Allah. One of those times is between the athan and the iqamah. The Prophet (may the peace and blessings of Allah be upon him) said:

“The supplication made between the athan and the iqamah will not be rejected.” (Musnad of Imam Ahmed)

8. Recitation of the Quran and remembering Allah

We have already mentioned earlier in this booklet the statement of the Prophet (may the peace and blessings of Allah be upon him):

“Indeed the Houses of Allah were built for the remembrance of Allah, prayer, and recitation of the Quran.” (Sahih Muslim)

9. Trying one’s best to attend gatherings of knowledge

This is based on the statement of the Messenger of Allah (may the peace and blessings of Allah be upon him):

“A group of people do not gather in the House of Allah, reciting His book and studying it amongst themselves, except that tranquility befalls them, the Angels surround them, mercy encloses them, and Allah mentions them to those in His company.” (Sahih Muslim)

Also the general statement of the Prophet (may the peace and blessings of Allah be upon him):

“Whoever treads a path seeking knowledge, Allah will make his path easy for him to Paradise.” (Sahih Muslim)

Based on the above narration, it is safe to say that if a person leaves his home with the intention of praying in congregation and likewise with the intention of seeking knowledge in the masjid, he will – by the permission of Allah – gain great reward due to the fact that he has combined between two tremendous actions which are loved by Allah – The Mighty and Majestic.

10. It is mandatory that the masjids are kept clean, and the worshiper should try his best to assist. This is based on the statement of the ‘Aaisha who said that the Prophet (may the peace and blessings of Allah be upon him) ordered that the masjid should be cleaned and perfumed. (Musnad of Imam Ahmad)

Matters to Avoid While Visiting the Masjid

The actions of the believer while visiting the Houses of Allah must vary from his normal actions outside of the masjid. This is due to his awareness of the sacredness of this house. He keeps in mind at all times, that he is visiting a place that has been established for the worship of Allah, and therefore, that which takes place in it should be mainly focused on actions which draw one nearer to Allah.

Subsequently, the following actions are forbidden:

1. Buying and selling within the masjid[4]

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“If you witness a person buying or seeking to purchase within the masjid, say to him: May Allah not bless your trade.” (Sahih Muslim)

2. Speaking loudly or about matters of no real importance[5]

Al Saeeb bin Yazeed mentioned: I was standing in the masjid one day when I felt someone pocking me. When I turned around I saw that it was ‘Umar bin al Khattab. He instructed me to bring him two men who were in the masjid raising their voices. When I brought him the two men ‘Umar asked them: Where are you from? They replied: We are from Taif. ‘Umar said: If you were from this city, I would have beaten you! You were raising your voices in the masjid of the Prophet?! (Sahih Bukhari)

Sa’eed bin al Musayib mentioned:

“When a person sits in a masjid, indeed he is sitting for the worship of his Lord, and therefore he should only speak with that which is good.” (Tafsir al Qurtubi)

It is also befitting to remind those whom bring children to the Houses of Allah that they are responsible for monitoring their children and making sure their behavior is not a disturbance to fellow worshippers. The Prophet of Allah (may the peace and blessings of Allah be upon him) said:

“All of you are guardians, and everyone will be questioned concerning those under his care.” (Sahih Bukhari and Sahih Muslim)

Although this hadith is general, without a doubt, it applies to those whom accompany their children along with them to the Houses of Allah. The guardian should teach those in his care the correct manners of visiting the house of worship. He should not allow his child to run around and disturb others who are seeking nearness to Allah. If the child is too young and cannot be taught these manners, it is preferable to leave the child at home rather than cause disturbance to others within the masjid.

3. Reciting Quran loudly to the extent that it disturbs other worshippers

Abu Sa’eed al Khudri reported that the Messenger of Allah (may the peace and blessings of Allah be upon him) heard some people reciting the Quran loudly in the masjid, whereupon he said to them:

“All of you intend to call on his Lord, therefore you should not harm one another, nor should you raise your voices in recitation.” (Sunan Abi Dawud)

In the above narration we have a clear prohibition from the Prophet with regards to disturbing others in the masjid, so what is the case with those who disturb others with vain talk, music on their cell phones, laughing and joking, etc?! No Muslim would doubt that recitation of the Quran is one of the most beloved actions to Allah, and even with its great status in Islam, the Prophet (may the peace and blessings of Allah be upon him) has forbidden that a person recites to the extent that he disturbs his fellow worshippers. This informs that those who disturb others with matters less in status than the Quran have indeed committed a grave wrong.[6]

4. Crossing the path of someone praying[7]

The Prophet (may the peace and blessings of Allah be upon him) said:

“If the person walking in front of someone praying knew the extent of his fault, it would be better for him to wait forty before crossing in front of someone praying.” (Sahih Bukhari and Sahih Muslim)

Leaving the Masjid

1. Supplication upon leaving the masjid

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

“When one of you leaves the masjid he should send prayers upon me and say: Oh Allah! I ask you for Your blessings – Allahuma inne asaluka min fadlik.” (Sahih Muslim)

2. To remember that one is leaving a House of Allah

We have constantly reiterated in this booklet that the person who attends the masjid should focus on the seeking nearness to his Lord. During his visit he should have prayed, supplicated, remembered Allah and he possibly heard something of Islamic knowledge which would benefit him in this life and the next. Thus, his character upon leaving the House of Allah should be more superior and distinguished. Our pious predecessors (Salaf) have informed that an indication that one’s worship has been accepted by Allah, is that the person’s actions after the performance of worship is better and more noble. If the worshipper does not feel this increase in eeman, it is possible that he is not establishing the prayer in a befitting manner and therefore he should evaluate his actions before and during performance of prayer.

 

In conclusion

These were just a few etiquettes which we felt the need to remind ourselves and our brothers and sisters as it relates to attending the Houses of Allah.

Allah knows best. May the peace and blessings of Allah be upon His final Prophet and Messenger, and upon his family members and companions.

Mustafa George DeBerry

Riyadh, K.S.A

July 13, 2010


[1] Much of the narrations present in this booklet are taken from the book titled: Riyadh al Saliheen by Imam al Nawawi.

[2] This applies to males and females if there is a barrier between the two sexes. If there is no barrier, the female is encouraged to pray in the latter rows.

[3] This was mentioned as an admonition to those whom constantly delayed approaching the first row.

[4] This includes placing advertisements for the sale of products and services within the masjid.

[5] This ruling does not include raising the voice during sermons and classes.

[6] It indeed saddens us to hear some of what takes place of fighting, arguing, and even threatening with weapons, in some of the Houses of Allah in the West! This is without a doubt a grave crime and those who perform such deeds should immediately repent to their Lord and seek His pardon.

[7] This includes the Imam (the one leading the prayer), or a person praying alone. It does not include the person praying behind the Imam.

Etiquettes within the Houses of Allah pdf

The Repentance of Al Habeeb Abu Muhammad

The Repentance of Al Habeeb Abu Muhammad

بسم الله الرحمن الرحيم

An Important Reminder Related to Sincere Repentance

Indeed the shaytan has succeeded in leading many people astray from the straight path of Allah. He promised this, as we were informed by our Lord – The Most High – when He said:

لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ثُمَّ لَآتِيَنَّهُمْ مِنْ بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

I will indeed sit on Your straight path. Then I will approach them from the front, from behind, from the right and then from the left. You will find most of them to be ungrateful. (Surah al ‘Araaf:16/17)

From the countless tricks of the shaytan and his constant deception of the children of Adam (may the blessings of Allah be upon him) is that he seeks to divert the servant away from performing sincere repentance. He is keen to accomplish this through several means and sinister strategies. Amongst his strategies is persuading an individual to blame others for difficulties and calamities that occur as a result of one’s own sins. Due to this Allah – The Most High – has informed His servant that that which occurs in one’s life of calamity is a direct or indirect result of what a person has put forward by way of his own hands. Allah – The Most High – said:

وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ

That which befalls you of calamity is due to what your hands have put forward, and Allah pardons much. (Surah al Shura:30)

Sheikh ‘Abdul Rahmaan al Sa’di commented on the above verse:

Allah informs in this verse that a person is not afflicted with a trial in his body, wealth, children, or in anything that he loves and is dear to him, except that this occurs due to that which he has put forward of sins from his own hands. (Tayseer Kareem al Rahmaan pg.899)

The Salaf of the past realized this evil plot of the shaytan and as a result, they did not seek to blame others if calamities took place, especially those which occurred as a result of one’s sins.

If one were to read the speech of the Salaf, one would find them to be undoubtedly well versed and exceptionally intelligent as it pertains to sins and repentance. The likes of their true understanding of the ill effects of sins and what follows them of trials and calamity can be witnessed in the statement of Fudayl bin ‘Eyaad, he said:

إني لأعصي الله فأعرف ذلك في خلق حماري وخادمي

Indeed I disobey Allah and as a consequence, I witness the evil result in the character of my donkey and my servant. (Hilyat al Awliyah 8/109, Al Daa wa Dawaa pg.134)

Another example which shows how the Salaf viewed this matter is illustrated in the story of the repentance of Al Habeeb Abu Muhammad. It is mentioned that he was a wealthy merchant who used to lend money to those in need, but with a stipulation that the debtor repays the loan along with interest. One day while Al Habeeb was leaving his home he passed by a group of young boys who upon seeing him began to chant:

Here comes the man who deals in interest!

Upon hearing this, Al Habeeb lowered his head in humiliation and said:

Oh Allah! You have exposed my affair even to these young boys!

Al Habeeb then returned home, gathered his wealth and said:

Oh my Lord! I am a slave, and I seek to purchase myself with this wealth, so please free me.

In the morning Al Habeeb donated all of his wealth in charity and thereafter he began to diligently busy himself with the worship Allah.

It is mentioned that from that time on, if anyone saw Al Habeeb, he would either be fasting, or indulged in prayer and remembrance of Allah.

It took place that after some time Al Habeeb passed by a group of youth who upon seeing him mentioned:

Lower your voices. Here comes Al Habeeb, the devoted worshiper!

Upon hearing this Al Habeeb said:

Oh Allah! At times You admonish, and other times You praise. Indeed this is all from You.

The people of his time mentioned that Al Habeeb became in individual whose supplication was always accepted. (Tahtheeb al Kamaal 5/390)

Many lessons and points of reflection can be derived from this story. From amongst them:

1. When Al Habeeb realized that his affair became well known to the public, he immediately turned to Allah in repentance and sought His forgiveness.

2. He did not become angry because of the information being spread, but rather he straight away concluded that his own sins were the cause of the public becoming aware of his faults.

3. Without delay Al Habeeb removed from his presence that which he had gained of wealth by way of sin. This is an indication of his true sincerity in repentance.

4. Al Habeeb did not begin to inquire about who informed the youth of his sin, nor did he say that those who informed the youth had backbitten him. Instead, he grasped the most significant benefit derived from this occurrence, which is the fact that he has committed a wrong against his soul, and he is in need of Allah’s forgiveness.

5. Due to his true sincerity and eagerness to repent, Allah blessed Al Habeeb by rectifying his honor with the people, and He made him and individual whose supplication was always answered.

In the actions of Al Habeeb are important lessons for the believers and we should all try to gain from this tremendous story.

A present day example of this is, if a Muslim female, for example, were to listen to music from time to time on the internet. One day while her husband is sitting with their children one of them says: Abee, do you know that Ummi listens to music on the computer? If the husband confronts and admonishes his wife, she should not become upset and angry with her children. Instead, she should recognize that possibly this means that her Lord wants well for her! How? It’s possible that if her husband never became aware of this sin, she would continue performing it thereby causing greater harm to her soul. But once her fault became known to her husband and she was admonished for it, at this point, if she stops the sin, turns to Allah and seeks His forgiveness, this trial in reality has become a blessing!

The statement of Fudayl and the story of Al Habeeb clearly illustrate how the Salaf understood the great affair of repentance, and how they attributed what befell them of trials and tribulations to themselves and not to others. Indeed when an individual comes to such a realization, he will begin to sincerely turn to Allah and seek His pardon.

Another matter which is worthy of mentioning is that if a servant finds himself constantly committing wrong, however his Lord does not cause difficulties and misfortunes to occur in his life, but instead Allah continues to bless him, this is considered Istidraaj (leading to one’s destruction). This fact was mentioned by our beloved Prophet Muhammad (may the peace and blessings of Allah be upon him), he said:

إذا رأيت الله يعطي العبد من الدنيا على معاصيه ما يحب فإنما هو استدراج

If you notice that Allah continues to bless an individual with that which he loves of this world, while that person persists to indulge in sin, know that this is leading to his destruction. (Musnad Imam Ahmed and rated authentic in Silsilah al Saheehah 1/700)

The Prophet (may Allah be pleased with him) also said:

إذا أراد الله بعبده الخير عجل له العقوبة في الدنيا وإذا أراد الله بعبده الشر أمسك عنه بذنبه حتى يوافي به يوم القيامة

If Allah wants well for His servant, He rushes the punishment for his sins in this life, but when Allah doesn’t want well for His servant, He delays the punishment until the Day of Judgment. (Jame’ al Tirmidhee:2396)

The above narrations clearly show that when Allah wants good for a person who has wronged himself, He will put in that person’s path a calamity that will distress him to such a degree that it consequently causes him to turn to his Lord in a state of humiliation seeking His mercy and begging for His pardon. This proves that tribulations in the life of the Muslim can in fact become enormously needed means of purification. But this only takes place if the servant notices this reality and uses the calamity to his benefit from the very beginning. In light of this, the Prophet of Mercy (may Allah be pleased with him) said:

إِنَّمَا الصَّبْرُ عِنْدَ الصَّدْمَةِ الأُولَى

Indeed patience is to be displayed at the beginning of the mishap. (Sahih al Bukhari:1283, Sahih Muslim:2178)

With clarification of this important issue, it becomes evident how cleverly the shaytan has allowed tremendous reward and forgiveness to escape the hands of those who are neglectful and careless at times of major tests in their lives!

May Allah correct our affairs and grant us Tawfeeq to understand all matters of our wonderful religion so that we may be saved from the endless plots of the shaytan.

Mustafa George DeBerry

Riyadh, K.S.A

August 24, 2010

The Best Of You, Is The Best to His Family

Be Salafi with Your Family, Just Like You Are Salafi with the Brothers

بسم الله الرحمن الرحيم

Indeed our religion has taught us the best of character and mannerisms, and the Prophet Muhammad (may the peace and blessings of Allah be upon him) without a doubt displayed exemplary character to his wives, and children. It is for this reason that if a person claims to be Salafi, he should be diligent in displaying this character and mannerism amongst those who are closest to him; his family.

We ask Allah to allow us to be true followers of the Salaf al Saaleh.

Brief reminder to my brothers and sisters:

The Salaf used to say:

The best of the speech is that which is short and straight to the point.

With this in mind, I will only mention in this reminder a short hadeeth, and a short statement of one of the Imam’s of his time. In this hadeeth and statement, myself and my brothers should realize an area of family life which we have greatly neglected! May Allah forgive us all and guide us to that which is better.

The Hadith:

The Prophet (May the peace and blessings of Allah be upon him) said:

خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ ، وَأَنَا خَيْرُكُمْ لِأَهْلِي

“The best of you is the best to his family, and I am the best to my family.” (Jame’ al Tirmidhee)

The Statement of Imam al Showqanee (died 1255) He stated:

فترى الرجل إذا لقي أهله كان أسوأ الناس أخلاقاً وأشجعهم نفساً وأقلهم خيراً، وإذا لقي غير الأهل من الأجانب لانت عريكته وانبسطت أخلاقه وجادت نفسه، وكثر خيره، ولا شك أن من كان كذلك فهو محروم التوفيق، زائغ عن سواء الطريق، نسأل الله السلامة!

“You find a man, if he comes into contact with his family, he displays the worst of character, he is prideful, and very little good is seen from him. But if he meets with other people, his disposition is very gentle, his character is very soft, he is very giving, and he displays much good. There is no doubt, this type of individual is from those who have been prevented from good and success, and he is one who has deviated from the correct path. We ask Allah for protection!

Source: Nal al Awtaar (2/246)

No comment!!!

Mustafa George

9th Muharam 1435 | Nov. 12, 2013

New Class By Sheikh Bin Muhammad Al Luhaydaan Hafidahullah

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The Masjid of The People of Innovation is Cleaner and More Comfortable….!!!

The Masjid of The People of Innovation is Cleaner and More Comfortable….!!!

Answered by Sheikh Saleh al Fowzan at the end of his lesson on 28 Thul Hijjah 1434h. | Saturday November 2nd, 2013

بسم الله الرحمن الرحيم

Question: Some people in our country pray and attend the masaajid (plural of masjid) of the people of innovation and desires. When we advise them, they respond:

These masaajid are cleaner and more comfortable than the masaajid of Ahlu Sunnah!

How should we respond to their statement, and is it allowed for them to perform this action?

Answer: If this person intends to go to the masaajid of the people on innovation for the purpose of admonishing them, correcting them, and displaying the Sunnah, then there is no problem in him doing so; this is something good. As for him saying that they (the masaajid of the people of innovation and desires) are cleaner and, and… This speech is erroneous, and it is an indication that he prefers the people of innovation over the people of the Sunnah. This is a very dangerous affair. In addition, why doesn’t he clean the masaajid of the people of the Sunnah? He should seek reward from Allah and clean the masaajid, or find someone to clean them.

Link: http://www.alfawzan.af.org.sa/sites/default/files/Montaqo-28-12-1434-01.mp3

(Q&A at end of lesson)

Translator’s comment:

The speech of our beloved father is a clear indication that the people of the Sunnah should act upon the following:

  1. They should strive to be in the company of the people of the Sunnah
  2. They should strive to help with the upkeep of the masaajid of the people of the Sunnah
  3. They should be diligent and eager in providing any and all forms of support (physical, financial, etc.) to the masaajid of the people of the Sunnah
  4. Those in charge of the masaajid should try their best to thorough keep these places of worship clean, comfortable, and free of all harms (shirk, innovation, fitna, hizbiyah, dirt, filth, gossip, backbiting, etc.)[1]
  5. If a person of the Sunnah attends a masjid of the people of innovation, he should admonish them, correct them, or call them to the Sunnah.

May Allah guide us to that which is pleasing to Him, and may He grant us love of the people of the Sunnah.

Mustafa George DeBerry

Riyadh, K.S.A

28 Thul Hijjah 1434h. | Saturday November 2nd, 2013


[1] Sheikh Saleh ala Sheik said: It is upon the individuals responsible in the masjid to make it a place of good, kindness, and learning. They should likewise make it a place of comfort, relaxation, unity of the hearts, assisting upon good, righteousness and taqwa. (Al Aimah wa Muathinoon pg. 5)

Sheikh Ahmad an Najmi (may Allah have mercy on him) said: Being that the masjid is the source of all good, it is mandatory upon those who are responsible for the masjid to only allow those who are qualified to run it. Those who teach in it, it should be known by way of their lectures, sermons, speeches and lessons, that they call to that which is supported by the Book, the Sunnah and the guidance of the Salaf as Saleh. As for the individual who is accused; based on proofs, that he is a hizbee and he spreads, supports and calls to innovation, they should forbid this person from teaching in the masjid.  (Dawr al Masjid fil Islam pg.90)

The true knowledge is taken from the scholars.

بسم الله الرحمن الرحيم

إن الحمد لله نحمده ، و نستعينه ، ونستغفره ، ونعوذ بالله من شرور أنفسنا ، ومن سيئات أعمالنا

التعلم هنا معناه : التلقي عن العلماء والحفظ والفهم

والإدراك ، هذا هو التعلم ،

Shaykh Saleh Al Fowzan said:

The meaning of having knowledge here is that the person takes it from the scholars, they memorize it, and they understand it and they comprehend it. This is knowledge.

ليس المراد مجرد قراءة أو مطالعة حرة كما يسموﻧﻬا هذا ليس

تعلما إنما التعلم هو : التلقي عن أهل العلم مع حفظ ذلك وفهمه وإدراكه تماما ، هذا هو

التعلم الصحيح ، أما مجرد القراءة والمطالعة فإﻧﻬا لا تكفي في التعلم وإن كانت مطلوبة ،

وفيها فائدة لكنها لا تكفي ، ولا يكفي الاقتصار عليها .

ولا يجوز التتلمذ على الكتب كما هو الواقع في هذا الوقت ، لأن التتلمذ على الكتب

خطير جدا يحصل منه مفاسد وتعالم أضر من الجهل ، لأن الجاهل يعرف أنه جاهل ويقف

عند حده ، لكن المتعالم يرى أنه عالم فيحل ما حرم الله ، ويحرم ما أحل الله ، ويتكلم

ويقول على الله بلا علم فالمسألة خطيرة جدا .

فالعلم لا يؤخذ من الكتب مباشرة إنما الكتب وسائل ، أما حقيقة العلم فإﻧﻬا تؤخذ

reference:

سلسلة شرح الرسائل شرح الأصول اثلاثة 

٢٧

معالي اشيخ صالح بن فوزان الفوزان

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He said: Knowledge is not that a person simply reads or freely reads, as some people say title it. This is not knowledge (this is not studying). Real knowledge is that the person takes it from the people of knowledge, and that they memorize, understand, and comprehend .This is the true (manner of) seeking of knowledge.

As for reading, skimming through books and reading them, this is not sufficient as studying. Even though there is some good present in it, it’s not sufficient. It’s not permissible that a person is only a student of books, as we see during our present time. Because if a person is self-taught (only reads books) then this is something which is very dangerous, this individual will bring about much evil because being self-taught is worse than the ignorant person. The individual who is ignorant he knows he’s ignorant and he stops at the limits. As for the who is self taught, this individual feels he is knowledgeable, and because of this , he makes haram which Allaah has made halal and he makes halal that which Allah has made haram. Likewise, this individual speaks about Allaah ‘Azza Wa Jal without knowledge, and this is a dangerous affair!

The Shaykh goes on to explain that knowledge is not only taken from books but, it is taken from the Ulemah. A person should not limit himself to taking from books; books are only a means. The reality of knowledge is that it’s taken from the scholars, generation after generations, but books are only a means of support and help. The true knowledge is taken from the scholars.

Mustafa George DeBerry

Riyadh, K.S.A

26 Thul Hijjah 1434h. | Oct.31 , 2013

The Superiority of Knowledge over Other Righteous Deeds

 بسم الله الرحمن الرحيم

The Superiority of Knowledge over Other Righteous Deeds

The Prophet صلى الله عليه و سلم  said:

إذا مات ابن آدم إنقطع عمله إلا من ثلاثة: صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له

If the son of Adam dies, his actions cease except 3: A continuous charity, or knowledge which people benefit from, or a righteous son who supplicates for him. (Saheeh Muslim)

Sheikh Saleh bin Al Fowzan commented:

I heard Sheikh Muhammad bin Ibraheem رحمه الله mention during a lecture that he delivered in the College of Shari’ah (in Riyadh):

Indeed the continuous charity can possibly discontinue (due to funds depleting, etc.), and the righteous son may pass away. As for beneficial knowledge, its benefit will continue and not cease, and the person will continue to gain reward (after his death).

This is certainly one of the reasons why knowledge is more superior to other righteous deeds.

Source: At Ta’leek al Qaweem ‘ala Kitaab Iqtidaah al Siraltul Mustqeem pg. 22

Translator’s note: In addition to what was mentioned above we also gain the following benefits:

  • Knowledge which other people benefit from is a reason why other people (who are not related to the person responsible for teaching the knowledge) will supplicate for him in addition to the righteous son. If a Muslim dies, the norm is that only his family and friends will supplicate for him. In the case of a scholar, or person who has taught others, those who have benefitted from him will also supplicate for him after his death. It is for this reason why we still supplicate for the great Imam’s of the past; the likes of Imam al Bukhari رحمه الله, Imam Muslim رحمه الله, Imam Ahmad bin Hanbal رحمه الله and others. We also supplicate for the scholars of present days, the likes of Sheikh ‘Abdul ‘Azeez bin Baaz رحمه الله, Sheikh ‘Uthaymeen رحمه الله, Sheikh Al Albaani رحمه الله, Sheikh Muqbil رحمه الله and others. We even supplicate for Islamic teachers who have passed away in more recent times, the likes of Abu Uwais رحمه الله   and Abu Talhah رحمه الله. Thus, it is clear how knowledge is more superior to other righteous deeds.
  • As it relates to the righteous son, it is also possible that the person’s son (or daughter) deviate from the straight path (no longer practices Islam), and consequently, their supplications are no longer accepted from them.

May Allah have mercy on our scholars and Islamic teachers who have guided us and taught us the Book and the authentic Sunnah of our beloved Prophet صلى الله عليه و سلم

Mustafa George DeBerry

Riyadh, K.S.A

23 Thul Hijjah 1434h. | Oct. 28, 2013

Important Benefit from Sheikh Muhammad bin Saleh al ‘Uthaymeen Related to Marriage and Observing that which is Apparent

Important Benefit from Sheikh Muhammad bin Saleh al ‘Uthaymeen Related to Marriage and Observing that which is Apparent

بسم الله الرحمن الرحيم

While explaining the hadeeth of Fatimah bint Qaes (may Allah be pleased with her); in which she approached the Prophet صلى الله عليه و سلم and informed him that individuals have approached her for marriage, upon hearing the names of these individuals the Prophet صلى الله عليه و سلم replied:
As for Abu Jahil, he does not remove the stick from his shoulder (he beats women), and as for Mu’awiyah, he is poor. Instead, marry Usamah. (Saheeh Muslim)

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Sheikh ‘Uthaymeen commented (in summary):
If it were said: How can the Prophet صلى الله عليه و سلم say: “As for Mu’awiyah, he is poor”, while he (the Prophet) doesn’t know? It’s possible he (Mu’awiyah) will become wealthy (in the future). And actually, this did take place. Mu’awiyah became a ruler; in fact he became one of the wealthiest rulers.
Thus, we say: From this hadeeth a vital benefit can be derived, which is: That which should be considered is what is apparent, not what will possibly occur in the future. Pay close attention to this principle. An individual is not commissioned to (consider) matters of the unseen, but rather, he is responsible for that which is in front of him.
Consequently, we know the answer for a commonly mentioned question (issue). This occurs when a man who is not religious seeks to marry a religious female. The female would like to marry him and thus she says: It’s possible that Allah will guide this man by way of me. This action may or may not occur in the future. She does not know, but that which is presently apparent is that this individual is not religious. If the female was to say: It is possible that Allah will guide him by way of me, we will respond: It is (also) possible that Allah will lead you astray by way of him! Both of these outcomes are possible, and you (the female) being led astray by way of the man is more likely, due to the fact that the authority and influence of the man over the woman is much greater than her authority and influence over him. Likewise, how many men put pressure on their wives to perform something that the husband wants, and due to his pressure, the female falls into something she herself dislikes. This is something which is known and proven. The most important benefit in this issue is that a person is responsible for that which is apparent, not that which will may or may not occur in the future.
Source: Fathul Thee Jalalee wal Ikram bi Sharh Bulough al Maram vol. 11, pg. 201
Translator’s note:

May Allah have mercy upon our beloved Sheikh and father Sheikh Muhammad bin Saleh al ‘Uthaymeen. Indeed his statements and clarifications are filled with wisdom and sound understanding. The advice of the Sheikh can also be applied to the common day belief of many sisters (when approached for marriage by individuals not upon the methodology of the Salaf): I know he’s not Salafi, but ان شاء الله he will come to the minhaj through my guidance and direction! Then after a few months, we find the sister attending the gatherings of the people of innovation and those supporting them! We have even witnessed sisters falling into major shirk, innovation, and defending the callers to hizbiyah due to being married to individuals not upon the methodology of the Salaf. Similarly is the statement of some females, when approached for marriage by an individual who has a proven reputation of mistreatment of women, you find some women saying: I will be the one to change him! Or: He will never treat me the way he treated others! These spurious statements and the likes are clear examples of how females place themselves in dreadful predicaments as it relates to marriages.
May Allah guide our women to that which is better, and may He keep us all firm upon the straight path.

Mustafa George DeBerry
Riyadh, Kingdom of Saudi Arabia
17th of Dhil Hijjah | Oct. 22, 2013

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

Response to Recent Lies of Shadeed Muhammad

بسم الله الرحمن الرحيم

إن الحمد لله نحمده ، و نستعينه ، ونستغفره ، ونعوذ بالله من شرور أنفسنا ، ومن سيئات أعمالنا
من يهده الله فلا مضل له ، ومن يضلل فلا هادي له ، وأشهد أن لا إله إلا الله وحده لا شريك له وأ شهد أ ن محمداً عبدُه و رسولُه

Allah -The Most High-has warned the believers from lying and distorting the truth in His Glorious book, Allah said:

فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

{Go throughout the earth and see what was the punishment for those who lied.} Sûrat Âl-‘Imrân (3:137)

فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ

{Go throughout the earth and see what was the punishment for those who lied.} Sûrat An-Nahl (16:36) and others.

Allah -The Most High and Exalted- also stated:

فَلَا تُطِعِ الْمُكَذِّبِينَ

{Do not obey the liars.} Sûrat Al-Qalam (68:8)

In addition, our Lord has reprimanded those who lie in over 160 verses in the Quran, and although these verses were revealed concerning those who disbelieved and lied against the Prophets and Messengers, their warnings are generally applied to everyone who adapts this reprehensive characteristic.

Our Glorious Lord also ordered His servants with justice and to speak that which is true. He -The Most High – stated:

وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ

{And do not cover the truth with falsehood, and conceal the truth while you are aware}.Sûrat Al-Baqara (2:42)

He -The All Knowing – also stated:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِين

{Oh you who believe, fear Allah and be with those who are truthful.} Sûrat At-Taubah (9:119)

He -The All Just – also stated:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ

{Indeed Allah orders (the people) to be just and to display good conduct.}Sûrat An-Nahl (16:90)

Based on the above, it is clear to every Muslim whom Allah has blessed to understand His admonitions that lying is not permissible in Islam and is considered to be from the worst of characteristics. It is because of this that the Prophet صلى الله عليه و سلم stated:

عَلَيْكُمْ بِالصِّدْقِ فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ وَمَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا وَإِيَّاكُمْ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ وَمَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا ‏”‏

 “It is upon you to be truthful, for indeed truthfulness leads to righteousness and righteousness leads to Jennah. A man will continue to be truthful and seek the truth until he is written with Allah as a truthful individual. And beware of lying, for verily lying leads to indecency and indecency leads to the Hell-fire. A man will continue to lie and seek dishonesty until he is labeled with Allah as a liar.”

[Saheeh Muslim]

Our beloved Prophet Muhammedصلى الله عليه و سلم the one who called to all forms of good character, has cautioned us from oppressing others, he said:

اتَّقوا الظُّلمَ ، فإنَّ الظُّلم ظُلُماتٌ يومَ القيامة

Beware of oppression, for indeed it will be darkness on the Day of Judgment.”

[Saheeh Muslim]

Our beloved Messenger صلى الله عليه و سلم also informed that the oppression of an individual toward his brother will not be pardoned by Allah. He stated:

وأمّا الظلمُ الّذي لا يتركُهُ اللهُ فظُلمُ العبادِ بعضُهمْ بعضًا حتى يَدِينَ لبعضِهِمْ من بعضٍ

“As for the oppression which Allah will not pardon; this is the oppression of the servants toward one another. This will not be pardoned until the oppressed individual receives (the good deeds) from the one who has oppressed him. ”The Musnad of Abu Dawood al Tayalisee and declared Hasan by Al Albanee [Silsilah Saheehah: 1927]

When the true believer reads and understands such admonitions, he will do his level best to avoid such undignified, deceitful character.

Recently, I was informed that Shadeed Muhammad has written an article in which he mentioned my name in a debasing, humiliating manner. After hearing this information I sincerely hoped that his speech would be based on proofs and substantial statements so that I may be corrected or defend that which I believe to be the truth. To my great dismay, while reading his statements, I realized this individual only sought to attack my character and honor. Although he desperately tries to cover up his attack by presenting himself to be knowledgeable and of high intellect, the reality of his speech is that it is merely a baseless attack on my character in a clumsy attempt to discredit anything that I have done for the religion of Allah. In his cunning manner, he also reverts to using lies in order to convince the reader that Mustafa has no Islamic academic knowledge and therefore should not be listened to or taken from.

Before reading his statements and my responses to them, it is important for the reader to know that in no way do I intend to praise myself nor will I continue to argue with someone who I feel has no foundation to argue upon. Rather, he seeks to waste my valuable time and the reader’s time in futile argumentation instead of presenting a knowledge-based platform for discussion and debate. Consequently, I inform my beloved brothers that I don’t intend to continue to participate in this pointless feud.

Allah, The All Aware, stated in His Glorious book:

لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا

{Allâh does not like that the evil should be uttered in public except by him who has been wronged. And Allâh is Ever All-Hearer, All-Knower}. Sûrat An-Nisâ’ (4:148)

It is for this reason why I will take time out of my schedule to respond to the lies and distortion of the truth regarding me and my honor. In a recent article Shadeed Muhammed mentioned several statements concerning me, and from amongst them was:

  1. I joined the Islamic University of Madina in the mid 90’s.
  2. I graduated in 2006, indicating that it took me almost 10 years to complete a 6 year Bachelorette course.
    1. I was always absent and had very low grades.
    2. He is ashamed to call me a graduate.
    3. I am teaching English in Riyadh, and have been doing so ever since I graduated from the Islamic University of Madina in 2006.
    4. I am completely detached from the Muslim community in the West.
    5. The article that I complied on the ruling of Muslims studying in mixed universities was comical and a disservice to the Muslims living in the West.

The above statements are a summary of what was mentioned by this individual. Now, I will briefly respond to each statement while asking Allah to guide my pen and heart in that which I write and intend.

Response to lie #1: I joined the Islamic University of Madina in the mid 90’s.

According to my high school diploma, I graduated from high school in 1993(I began truly practicing Islam in 1994). In September of 1994 I was studying engineering in New York Institute of Technology (College) in Manhattan, NYC. According to my tax documents at the age of 18 and 19 (1994, 1995) I was present in America working for the Federal Express Corp. so that I could pay for college. According to the stamps on my passport, I first came to Saudi Arabia in 1996 (at the age of 20), after receiving a transfer from Federal Express Corp., which allowed me to transfer from 34th street in Manhattan, to Mecca’s (Saudi Arabia) FedEx branch. After residing in Saudi for 1 year I was then granted a scholarship and I joined the Islamic University of Madina and started the language program in September 1997. All of the above facts are known by many brothers who were present in Saudi Arabia and met me when I first arrived for work in 1996, and then when I joined the university in 1997. These facts are also available on official documents, some of which can be viewed at the end of this brief clarification.

Where then, does Shadeed get his information that I joined the Islamic University of Madina in mid 1990’s?

Response to lie #2: I graduated in 2006.

According to my university degree I graduated from the Islamic University of Madina in the academic year 2003/2004 (see attached picture), which means that I completed the 6 year program in 7 years. This indicates that it only took me one extra year to complete the program, and not almost 10 as mentioned by Shadeed. I was never from amongst those who delayed their studies for the purpose of spending more time in Madina. In fact, anyone who knows me would say that I was totally against this idea. Therefore, I only took one extra year to complete the program as a result of personal issues and critical circumstances.[1]

Response to lie #3: I was always absent and had very low grades.

For my first five years in the university, I was only absent 3-4 times. I was never known to be absent from lessons until I began to have children and at a later time due to marital problems which was in my 3rd year of college.[2] As for my grades, my stamped university transcripts prove that once again Shadeed is terribly wrong. During my two years in the language program I was from amongst the top students of my class achieving ‘Mumtaz’ (excellent) each year, except for the last level when I achieved ‘Jayid Jiddan’ (very good). Upon entering the college of Hadeeth and trying to tackle the huge academic gap, by the grace of my Lord, I still was able to achieve good grades. I was known by my instructors for being diligent in my studies and I was also known for having very good memorization skills masha Allah, and because of this some of my highest grades were always in Quran and Hadeeth. In addition to the aforementioned, during my stay in Madina I was chosen to be responsible for distributing the financial assistance provided by Sheikh Abdul Muhsin al ‘Abaad حفظه الله to his students. This position is only held by individuals who are consistent in their attendance to the lessons and are known by those close to the Sheikh. I would have not been given this responsibility if I was known for being a poor student not dedicated to his studies.

Once again the question is posed, where is Shadeed getting this false information from, and why hasn’t he sought to verify it before publically presenting false, deceitful statements?

Response to statement #4: He is ashamed to call me a graduate.

Our Lord -The Most High and Exalted – has commanded us not to insult one another.

Allah –The All Just- mentioned:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسَىٰ أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلَا نِسَاءٌ مِنْ نِسَاءٍ عَسَىٰ أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنْفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَنْ لَمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

{Oh you, who believe, do not ridicule one another. It may be that the one who is being ridiculed is better than the one ridiculing him. Nor let some women ridicule others. It may be that the female who is ridiculed is better than the one performing the ridicule. Nor should you insult one another by nicknames. How bad is it to insult another person after having faith. And whoever does not repent, then such a person is an oppressor.}
Sûrat Al Hujurât (49:11)

This temperament that is being displayed by Shadeed is not Islamically acceptable, especially from someone who claims to be a caller to Islam. Is this temperament in accordance with the Quranic verse present on the opening page of Shadeed’s website (Invite to the path of your Lord with wisdom and fair speech, and debate with them in a manner which is better.)?

In my article concerning mixed universities, I did not speak ill of him nor debase him. I merely brought to his attention and the public’s attention that he had mistakenly transmitted something that the Noble Sheikh Saalih bin Muhammad al-Luhaydaan حفظه الله did not say. It was upon Shadeed to accept that he had made a mistake and convey this to the people in a humble manner. Instead we find that he doesn’t in anyway seek to correct the matter, but rather he insists on arguing against that which is established and taken from the Quran and authentic Sunnah as it relates to mixing in universities. In addition to his constant baseless argumentation, he also approved that an article written by an individual who has neither knowledge nor any right to speak about Islam, be placed on his website.

Some time ago, before the affair of Shadeed Muhammed became known to the masses in the West, individuals from his website contacted me and requested that some of my articles be placed on his website. I agreed and the articles were placed there. My question then is: If he was ashamed to call me a graduate, then why would he agree for my articles to be placed on his website? Either he has forgotten this, or due to my clarification of his mistake in the mixed university issue, he has now only come to the conclusion that I am not a real student, and therefore he is ashamed to call me a graduate.

As for being a real student or a fake student or true graduate …, indeed that affair is with Allah. I do not claim to be real or fake, nor do I use the fact that I am a graduate of Madina University to gain any type of status neither in this life nor in the next.[3] You have students of knowledge and graduates who have contributed tremendously in the social and religious development of the Muslims in their communities, and you have those who have only caused discord and havoc and continuously seek to expose the negligence of the Salafi communities in the West. These individuals have proven themselves to be more harmful than positive in changing and assisting the present struggle of the Salafi communities in the West.

I myself (and I hope and believe this is the same for the rest of the Salafi callers in the West), merely seek to please my Lord and benefit the people to the best of my ability, hoping that my Lord will forgive me and enter me into His everlasting paradise.

Response to lie #5: I am teaching English in Riyadh.

Upon completing my studies at the Islamic University in Madina, I first returned to the states and assumed the position of Imam at Masjid Muslimeen in Brooklyn, NY where I delivered Friday Khutbah, taught Islamic lessons, and taught Arabic language lessons in Brooklyn and in other cities in America.[4]  After experiencing some administrative problems there, I returned to the Middle East and began working to support my family in the U.A.E. I remained there for close to two years and then returned to Riyadh. I have never been an English teacher in Riyadh. In 2007 when I joined an international school in Riyadh I was hired as an Islamic Education Instructor. I taught Islamic Education for three years and then I was promoted to Vice Principal.[5] Since I have been in Riyadh I have never been an English instructor except privately from time to time to make extra cash at night, and even in doing that, by the mercy of Allah I consistently attend the lessons of the senior scholars and this is known by the scholars and brothers who reside in Riyadh. If residing in the land of the Muslims while working to support my family and continue to sit with the scholars is something blameworthy, then indeed some of Shadeed’s supports deserve the same dispraise that I have received from him and thus it is expected that he likewise admonishes them for such actions.

In addition to the above, the senior scholars who I have studied under, translated for, and consulted concerning my presence in Saudi Arabia have all supported what I am presently doing. They are pleased with the fact that I am supporting my family and continuing to study and benefit the English speaking community in Riyadh and abroad, and they consider it to be praiseworthy.

Response to lie #6: I am completely detached from the Muslim community in the West.

I don’t wish to praise myself nor do I intend to do so with the following information. When I lived in the U.A.E from 2006-2007 I arranged lessons with the English speaking community in Sharjah. We conducted lessons once a month which by the grace of Allah, was considered very beneficial for those who attended. These lessons were recorded and are present on the internet for others to benefit from.

While residing in the U.A.E I continued to stay in touch with the scholars and translate questions and answers by them and post them on the internet. These questions and answers are dated back to 2006 and are still available for people to benefit from. There are even questions answered by scholars who are no longer alive, the likes of: Sheikh Ahmed al Najmi, Sheikh Abdullah Aqeel, and Sheikh Abdullah Ghudayan (may Allah have mercy on all of them).

These scholars have passed away but by the mercy of Allah, their knowledge is still present on the internet in English for people to benefit from. (Many of these audio recordings are also available with me).

Upon arriving in Riyadh in 2007, by the mercy of Allah, I continued to sit with the scholars and benefit from their sound knowledge and wisdom. Within one year Allah decreed that Sheikh Abdullah Ghudayan رحمه الله agreed to conduct lessons with the English speaking community in Riyadh. We conducted lessons with him for three years and then Allah took his soul. During that time I also conducted live tele-link sessions with Sheikh Ghudayan رحمه الله and the communities in the West. It even took place that one time Sheikh Ghudayan   رحمه الله was absent and he requested from me to conduct the lesson in the masjid on his behalf. After he passed away these sessions along with a biography of the Sheikh were placed on the Internet for the English speaking Muslims to benefit from.

Upon the passing away of Sheikh Ghudayan رحمه الله, I approached Sheikh Luhaydan حفظه الله (a senior scholar and close friend of Sheikh Ghudayan رحمه الله), and requested that he continue teaching the Western community residing in Riyadh. The Sheikh agreed and we have been studying with him for more than two years now and these lessons are broadcasted live on the Internet for the Western community to benefit from.

The English speaking families residing in and outside of Riyadh also greatly benefit from the gatherings of knowledge which are held in Riyadh during the course of the year. We have had several guest speakers, the likes of: Sheikh Abdullah Ghudayan رحمه الله, Sheikh Salih al Suhaimee حفظه الله, Sheikh Abdullah Bukhari حفظه الله, Sheikh Ali Hadadee حفظه الله, Sheikh Muhammad Ramzan al Hajiree حفظه الله, Sheikh Asim al Qaryutee حفظه الله, Sheikh Muhammad Khamees حفظه الله, Sheikh Abdullah Dhufaree حفظه الله, Sheikh Muhammad al Fifee حفظه الله, and others.

These lessons are attended by hundreds of Western families from within, and outside of Riyadh, and the responsibility of translation is shared by me and another student of knowledge.

The idea of having regular gatherings where English speaking families can attend for the purpose of listening to live translated lessons has now spread to other cities in Saudi Arabia. Brothers from various cities have contacted us in Riyadh requesting for assistance in establishing the same sort of knowledge gatherings in their cities in Saudi Arabia. The news has also reached many scholars and they are also pleased with this action and have informed us of their encouragement and support. Some scholars have even paid for the cost of the gatherings from their own personal budget.

Although these gatherings are present in Saudi Arabia, indeed those present in the West benefit by two, if not more means. These include:

  1. The lessons are broadcast live allowing the various Western communities to follow.
    1. When individuals residing in Saudi Arabia return to their lands, they can inform the people of that which they have gained of beneficial knowledge and wise character from sitting with the scholars.
    2. The children and wives of the brothers working in Riyadh are in much need of these gatherings of knowledge. It has been a means for their Islamic and family development and has been a tremendous support for them while residing in Saudi Arabia. When and if their children return to the West, it allows them to have a foundation of knowledge to protect themselves from the ills of the society they return to.

In addition to the above, while residing in the U.A.E and Riyadh, I have been able to complete the translation and compilation of several Islamic works that have benefitted the English-speaking Muslim communities.

These works include:

  1. The Forbiddance of Homosexuality by Imam al Aajuree رحمه الله, (which is an important work due to the widespread indecency of homosexuality in the West.)
    1. How to Benefit from Islamic Seminars by Sheikh Saleh Al Sheikh حفظه الله (which was translated with the intention of assisting Muslims in the West in benefiting most from the yearly Islamic conferences conducted in the West.)
    2. The Keys of Good by Sheikh ‘Abdul Razzaq al ‘Abaad حفظه الله.
    3. A Brief Response to Some of the Beliefs of the She’at.
    4. Benefits from the Life of Sheikh ‘Abdullah al Aqeel حفظه الله.
    5. Etiquettes of the Muslims within the Houses of Allah (which was compiled for the purpose of advising the Muslims in the West about their etiquettes and manners while attending the Masjids.)
    6. The Ruling on Muslims Attending Mixed Universities.

There are also others, which I ask Allah to accept from me. I also ask that He pardons me for not assisting His religion with greater dedication and commitment.

With all of this being said, is it just to claim that Mustafa George is completely detached from the social/religious affairs of the Muslims in the West?

Response to statement #7: The article which Mustafa compiled was comical and a disservice to Muslims living in the West.

The article which was compiled and translated informed of the Islamic ruling on Muslims attending mixed universities. It was supported with concrete proofs and evidences from the Quran, the authentic Sunnah, and statements of the scholars of the past and present on the issue of mixing between the sexes. The scholars who derived the ruling from the main sources of Islamic jurisprudence did not in any way specify that this ruling is isolated to a particular country or society. This is because Islam, as it was taught by our beloved Prophet صلى الله عليه و سلم over 1,400 years ago is the same Islam that is mandatory for the Muslims in all countries, cultures and societies to practice and implement until the Day of Judgment. What was haram and halaal over 1,400 years ago will continue to be haram and halaal until the creation is brought in front of their Lord. Allah, The Mighty and Majestic, said concerning the religion that is preferred by Him:

إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ

{Truly, the religion with Allâh is Islâm.} Sûrat Âl-‘Imrân (3:19)

He -The Most High- also mentioned:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

{Today I have completed your religion, I have concluded My blessing, and I am pleased with Islam as a religion.} Sûrat Al-Mâ’idah (5:3)

Allah, The All Wise, likewise mentioned concerning His legislation:

وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا

{And you will not find any change in the Way of Allâh.} Sûrat Al-Ahzâb (33:62)

The aforementioned verses are clear proofs that the religion of Allah, along with its divine and just rulings, is suitable and applicable in every place and time.

Sheikh ‘Abdul ‘Azeez bin Baaz رحمه الله stated:

The religion of Allah is Islam and it is suitable and applicable for every time and place until the Day of Judgment. [Mejmu’o al Fatawa 9/200].

Sheikh ‘Abdul ‘Azeez bin Baaz رحمه الله he also mentioned while addressing the situation of the Muslims in non-Muslim countries:

From that which is important to inform, as it relates to the Muslim minorities in the non-Muslim countries, from the greatest of affairs related to them is that they strictly adhere to the religion of Allah. They should seek knowledge of the religion and adhere to it in all situations and circumstances; whether at  times of ease or times of difficulty, while having good health, or sickness, while travelling or not, in all situations and circumstances. This is the obligation upon every Muslim male and female wherever they reside. It is upon them to abide by the religion of Allah and to be patient in doing so. They should hold fast to the religion with their molar teeth, especially during present times; times which are strange, Islam is strange and the enemies are several in number while those who support and defend the Islam are few in number.  Thus it is incumbent upon every Muslim, and specifically the Muslim minority residing in non-Muslim countries, to adhere to the religion of Allah and to seek knowledge related to this religion so that they can act upon knowledge, and so that they can perform the obligations that Allah has legislated for them to follow, and so that they can abstain from that which Allah has forbade, and they do this upon knowledge and understanding. They should do so in order that they become prime examples for others.[Al Aqaliyat al Muslimah pg.14]

Sheikh Muhammad bin Saleh al ‘Uthaymeen رحمه الله stated: The Islamic legislation is suitable for every time and place… (He then said) not only is it suitable, but (its implementation) will rectify every time and place. [Fatawa and Duroos Haram al Madanee: tape number 65 side A]

Sheikh ‘Abdul ‘Azeez Ala Sheikh حفظه الله, stated:

The religion of Islam and its legislation is inclusive of all good in this life and the next. This is the religion of Islam; it is a religion of worship and it is suitable for every time and place. [Mujela Buhooth al Islamiyah 13/71]

Sheikh Saleh bin Fowzan حفظه الله was asked:

What is your opinion of the statement of an individual who claims that he does not accept the rulings of the scholars of Saudi Arabia because they have not studied and researched the affair of the Muslims in America?

The Sheikh responded: That which is haram in Saudi Arabia, is haram in America. This is the statement of an individual who seeks to disconnect the people from the scholars. [Questions and Answers at the end of the lesson: Ighathatil Lahfan, Riyadh, 2013]

The above Quranic proofs and scholarly statements clearly inform and explain that the legislation of Islam is applicable and suitable for every time and place. Consequently, how can an individual believe that the prohibition of men and women mixing in an educational environment is not applicable for Western society? But greater than that, how can a student of knowledge support the belief that in order for scholars to reach an accurate conclusion regarding the affairs of the Muslims in the West, they will first have to study the current affairs of the Muslims in the West in depth, and that until this is done, their rulings regarding prominent social/religious issues should be avoided because they are based on ignorance and lack of knowledge.[6] This, in a nutshell, is what was presented by the individual whose article was placed on Shadeed’s website in response to what was written concerning Muslims attending mixed universities in the West.

At any rate, I will begin to conclude this brief clarification by saying indeed we all would like to see the Salafi Muslim communities in the West prosper and flourish with knowledge, emaan, worldly gain, and stability. However, what must be kept in mind is that this will only come about when we hold fast to our religion as it was revealed by our Lord and implemented by the Prophet and his noble companions, in addition to working hard to correct the ills present within the communities.

Allah -The Most Merciful- stated:

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُمْ فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَىٰ لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا ۚ يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا

{Allah has promised those who believe from amongst you and do righteous deeds, that He will allow them to inhabit the earth just as He allowed those who came before them to do so, and He will establish for them the religion that He is pleased with. He will also replace their fear with safety. They will worship Him and not commit partners with Him.}
Sûrat An-Nûr (24:55)

The above verse is a promise from our Lord, and indeed He does not break His promise. But if at any moment we believe that we can alter the Islamic legislation (with the justification that our communities are struggling and we need professionals to support them) and turn our backs on the advice and direction of the scholars of Islam, those whom Allah has granted sound wisdom and understanding of His religion, then we will certainly blame ourselves when we fail in the long run.

Lastly, it is important to mention that although what takes place is some Salafi communities in the West of harms and vices are certainly displeasing, the questions that pose themselves are:

  1. What is the benefit of mentioning the ills of the Salafi communities in the West in an article which is intended to advise someone who has apostated from Islam? Indeed most would agree that the last thing he (the apostate) needs is to be reminded of the faults of the Salafi communities.
    1. What is the benefit of mentioning the specific names of individuals who Shadeed holds to be some of the main causers of trouble in the Salafi community in the West in an article authored to advise an apostate? Would this be a means of calling this individual back to the correct path?
    2. Has Shadeed Muhammed done a thorough, extensive study and an accurate comparison of all, or most non-Salafi communities in the West, and thus has based his comparison on significant findings? The reality is, if one were to visit the non-Salafi communities in the West and inquire about their problems, he would shockingly come to know that they too share the same social grievances of the Salafi communities[7]. A proof for this is the fact that in many prisons in the United States and England, you have a large number of Arab and Indo-Pak inmates who are not at all connected or associated with the Salafi communities in those countries. Likewise if one were to visit, for example, Masjid Takwa in Brooklyn New York, or Masjid Farook on Atlantic Avenue in New York, and speak to those in authority in these masjids, you will find that they too complain of them losing or having totally lost grip on the younger generation of Muslims. Many of their sons are no longer practicing Islam, their daughters have taken off their hijabs and now are indulging in indecent relationships with the opposite or even the same sex. Some time ago BBC did a complete program focused on Asian gangs in the UK, in which most, if not all members of these gangs are from Asian Muslim families who are not associated with Salafi communities, but rather, they are associated with those communities which Shadeed constantly describes as being advanced and going somewhere! It is likewise becoming more common in the West that Indo-Paks from Muslim families, are converting to Christianity, and thus you have forums and websites supporting them. Once again, these individuals were never associated with the Salafi communities.

Upon Sheikh Muqbil al Wadi’ee’s (may Allah have mercy on him) visit to America, he informed of the many horrific stories which he heard from the Yemeni Muslim community in California. Some individuals approached him and informed that their daughters lost their virginity before marriage to disbelieving men, while others informed that their wives and/or sisters are having extra marital relationships with foreign men, and the list goes on.[8] As I have stated, the stories which were told to the Sheikh were told to him by Arab Muslims living in America which is a clear indication that they too suffer from what the African-American Salafi communities suffer from. This proves that in reality, the Muslim (Salafi and non-Salafi) communities in the West all share the same frustrations related to raising children, marital disputes, crimes committed by Muslims, etc. even though those Arab, or Indo-Pak communities have a greater number of professionals who support the communities, they own large, beautiful buildings and at times have established schools, where as many of the Salafi communities do not have the same luxuries as they do. None the less, the Salafi communities indeed must strive harder to:

  1. Educate their community members and their families upon Tawheed and abstinence from Shirk.
  2. Cultivate the character of the members of their communities and those who attend or visit their masjid or organization.
  3. Provide larger and more comfortable places of worship for the believers, and more suitable educational institutions for our Muslim women and children.
  4. Call the society, as a whole, to the pure religion of Allah.

All of the above (and more) must be striven for and accomplished, with the commands of Allah and His Messenger being the measures by which we work for success and improvement. In no way is it acceptable that one persistently highlights and focuses on the dilemmas present in the Salafi communities as a means of rectification. It would be more beneficial that instead of persistently highlighting these dilemmas, he breaks his pen of criticism and grabs a shovel, for indeed his pen is not that which will build and develop our communities!

As for the five lies of Shadeed presented in his recent article, then all of these lies have been responded to with absolute, undeniable proofs. However, many questions arise:

  1. Why would Shadeed make up lies, and why would he fabricate statements that can be easily responded to with documentation and evidence?
    1. Why wouldn’t he search and investigate before seeking to blemish and debase someone’s honor?
    2. Is lying something minute in the eyes of Shadeed that he would not take time to properly investigate before belittling another Muslim?

Till now, he still has not informed the public that he was mistaken in transmitting the fatwa of Sheikh Saleh al Luhaydan حفظه الله concerning mixed universities.

  1. What is the reason for this delay, even if he himself disagrees with the Sheikh’s حفظه الله, opinion?
    1. Why won’t he humble himself and clarify this mistake to the public so that they can see his sincerity and honesty?

In closing, I advise Shadeed to take some more time out to learn his religion, because his recent actions and statements are possible indications that he needs to become more grounded in Islamic knowledge and propagation. The Muslim communities are in desperate need of individuals who:

  1. Have gained a strong foundation in the matters of Aqeedah, Minhaj, and Fiqh (preferably at the feet of the scholars).
    1. Are sincere in their quest to teach the Muslims the foundations of Tawheed and strict adherence to the authentic Sunnah (and this sincerity is displayed in their statements and actions).
    2. Try their level best to warn the Muslim communities of everything detrimental to their religion (i.e. shirk, innovation, deviant methodologies, dishonest dealings, etc.).
    3. Display the best of character in calling the masses to the religion of Allah.
    4. Work diligently to correct their defects, that of their communities, and finally the Muslim Ummah as a whole.

This is that which I have to offer in this short, constricted time. I ask Allah to guide those whom have gone astray back to the straight path, and I ask Him to allow us to die in a manner which is pleasing to Him.

May the peace and blessings of Allah be upon His slave and messenger Muhammad, and upon his family members and companions.

Mustafa George DeBerry | June 4th, 2013 |Riyadh, Kingdom of Saudi Arabia

(Please view the picture attachments below)

Picture Attachments

The above picture is my university certificate showing the ending of my name, my country, city, and the academic graduation year 2003/2004.

 

The above picture is the certificate awarded from the Islamic University of Madina language program stating my name, nationality, year of completion and grade: Jayid Jiddan (very good).

The above picture is a letter of praise from Sheikh Khalid Radadee (a teacher in  Madina and one who Shadeed has great respect for). In this letter Sheikh Khalid حفظه الله (who taught me during my stay in Madina) states that while studying in the Islamic University, he knew me to be diligent in seeking knowledge.

The above tax document states my name, city, and year of tax return (1995)


[1] The question and answer sessions which I compiled between 2006 -2007 are present on the internet. They clearly indicate dates, and my place of residence (U.A.E). It is sad that Shadeed would make such an incorrect statement, or blatant lie about something that can easily be researched on the internet.

[2] Towards the end of my 3rd year in college I was informed that my scholarship in the university may be in jeopardy due to me being absent a number of times in the second term. Upon receiving this information I approached the university administration and presented to them evidence that a person in America sent me a car (by sea cargo), but the car was stolen upon arriving at the sea port in Jeddah, which required that I appear in court in Jeddah during school hours. After investigating the documents and with the intervention of Sheikh ‘Abdul Razzaq al ‘Abaad (may Allah preserve him) my claim was proven to be authentic and the administration apologized and allowed me to continue my studies. What also proved to the administration that I was honest in my claim was the fact that I had received good grades prior to this occurrence and I was not known for being tardy or absent. This was the reason why at that time, other students’ files were closed but mine was not and I completed my studies and thereafter graduated from the university. All of the car shipment and police documents are still present with me till this day and can be viewed by anyone who requests to see them. There is no reason for me to lie in this matter or any matter and I seek refuge in Allah from being amongst those who are not truthful.

[3] At times we have witnessed students who, due to family circumstances, they were not able to complete their studies in the Islamic University. Some of these individuals, although they did not graduate, upon returning to their countries, they provided great support as it relates to teaching and cultivating the people in their communities. It is for this reason that we should clarify, being a graduate within itself, doesn’t prove that a person is a sincere, strong student of knowledge. At times you have graduates who have caused more harm than good upon returning to their communities. This indicates that the true criteria, as has been mentioned by the scholars of the past and present, is that which an individual is calling to and his dedication toward teaching the people, not what degree he has obtained.

[4]Shadeed is very much aware of this fact because during this time, his wife and my wife (who was still present in Madina) would occasionally gather and visit one another. He knows very well that I was present in America doing Da’wah work and that I wasn’t present in Riyadh teaching English.

[5] It is surprising to see that this individual would make this statement of falsehood when he himself resided in Riyadh for one year during the time that I was teaching Islamic Education at an international school. Not only did he live in the city, but his son attended my school and he also lived in the same apartment building as my Supervisor (Sabur Abdul Bassit). With all of this being said, it’s extremely hard to believe that he did not know that I was an Islamic Education teacher and not an English teacher.

[6] In a recent article authored by Sheikh Saleh al Fowzan he mentioned in response to someone who said:

If the fatwa of the Sheikh (Saleh al Fowzan) was presented to him once again (for review), he would indeed retract his statement. (summarized)

Sheikh Saleh responded: I seek refuge in Allah from retracting from the truth or to give a verdict without accurate contemplation and seeking the truth….!

Link: http://www.alfawzan.af.org.sa/node/14527

[7] Along with the greater problem that many non-Salafi communities are involved in or support major or minor actions related to innovation, and some of them are even involved in and propagate actions which are considered Shirk.

[8]Al Rihlatul Akheerah Lil Imam al Jazirah by Umm Salamah al Salafiyah pg. 28.

 

View Full File with Pictures Respond to Recent Lies Of Shadeed{1}

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:

If We Implement The Characteristics Of Our Beloved Prophet Sallallahu alayhi wasallam , We Would Be Upon Much Khayr

If  We Implement The Characteristics Of Our Beloved Prophet Sallallahu alayhi wasallam , We Would Be Upon Much Kheir 

Quote:

There is no doubt, if we implement the characteristics of our beloved Prophet sallallahu Alayhi wasallam and of his companions and of the salaf salaah( the pious predecessors) and of  our noble scholars we would be upon much kheir  (good), but where do we have our deficiencies , it’s because the further we get away from the Scholars and their characteristics and their admonition and their lessons , the further this causes us to  get away from the guidance of our beloved Prophet sallallahu Alayhi wasallam.

Mustafa George

Ebook: The Ruling on Muslims Attending Mixed Universities

SALH EB 20121101 free mixing in universities advert

A little more than two years ago, a fatwa was attributed to the Noble Shaykh Saalih ibn Muhammad al-Luhaydaan (May Allaah preserve him) wherein he permitted Muslims to attend mixed gender universities, and that he said that it is allowed for men and women to mix in this sort of environment, as a matter of necessity.  Clarification was sought from the Shaykh, only to realize that he made his ruling in a very limited circumstance for a particular situation. However, this fatwa was then falsely applied in an absolute way, to any general situation, causing much confusion in the west amongst Muslim communities. Our noble brother Abu Ismael Mustafa George (May Allaah preserve him) has compiled this excellent treatise translating many of the fatawaa of the scholars from the past to the present on this issue. Mustafa George states in his introduction,

“The purpose of this compilation is to remind myself and the English speaking Muslim community of the tremendous dangers that free mixing has upon the believing men and women as well as the community as a whole. A clear explanation and justification of why Islaam has forbidden such free mixing is present in the abundant proofs from the Qur’aan, the authentic Sunnah and the statements of the Salaf.”

After careful examination of this ebook, the reader will be left with a vividly clear understanding of this issue, inshaaAllaah ta’alaa.

An excerpt taken from the chapter: “The Proofs For The Impermissibility of Mixing From The Glorious Qur’aan”:

قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْ ذَلِكَ أَزْكَى لَهُمْ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ

 

{Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts etc.). That is purer for them. Verily Allaah is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts etc.)…}

Shaykh Muhammad Ameen ash-Shinqeetee (rahimahullaah) commented:

“From the Qur’aanic proofs which support the impermissibility of mixing between men and women is the fact that Allaah has ordered the two sexes to lower their gaze from one another….thus if one were to ponder over these religious, upright mannerisms that are mentioned in these verses, he would become aware that the callers to indecency and mixing between men and women have opposed these verses with a devilish philosophy and they conceal behind this the intent of losing dignity and chastity.”

Shaykh ‘Abdul ‘Azeez Ibn Baaz (rahimahullaah) commented on the above verse saying:

“In this verse Allaah orders His Messenger (صلى الله عليه وسلم) to inform the believing men and women that it is mandatory for them to lower their gaze and protect their private parts from fornication and adultery. From that which is known is that protecting one’s private parts from evil can only be accomplished when one also abandons all avenues of falling into such evil. Mixing between men and women is one of the greatest means of this evil occurring.”

He (Shaykh ‘Abdul ‘Azeez Ibn Baaz) also stated:

“From that which is known is that protecting the private parts from evil acts can only be accomplished when an individual abstains from all actions that lead to evil and certainly, looking at that which is not permissible and mixing between men and women in workplaces and other than this is one of the greatest means of falling into evil actions. Consequently, how is it possible that one can lower his gaze and protect his privates and a female cover her beauty if she has joined the men and mixed with them ?!”

Download: The Ruling on Muslims Attending Mixed Universities Translated and Compiled by Mustafa George DeBerry

A person Either Frees Himself, Or He Makes His Situation Worse

The Riyadh Saliheen given by Mustafa George DeBerry , is from the Explanation of Shaykh Muhammad Saalih ibn Al Uthaymeen Rahimahullaah

 These are some of Points of Benefit.

Abu Malik Al-Harith bin Asim Al-Ash’ar (May Allah be pleased with him) reported that: The Messenger of Allah صلى الله عليه وسلم said: “Wudu’ is half of Salah; the utterance of (Al-hamdu lillah – all praise belongs to Allah) fills the Scales of good actions; the utterance of (Subhan Allah wa Al-hamdu lillah) (Allah is far removed from every imperfection and all praise belongs to Allah) fills the space between the heavens and the earth, and Salat (prayer) is light; and charity is the proof of Faith; and endurance is light, and the Qur’an is a plea in your favour or against you. Every person departs; he either ransoms it or puts it into perdition. {Saheeh Muslim}.

A person either frees himself, or he makes his situation worse or, he puts it in a state of worse evil of punishment and the likes of that. And we understand that Allaah Azza Wa Jall has given us everything on the earth for our benefit as Allah says in

قُلۡ مَنۡ حَرَّمَ زِينَةَ ٱللَّهِ ٱلَّتِىٓ أَخۡرَجَ لِعِبَادِهِۦ وَٱلطَّيِّبَـٰتِ مِنَ ٱلرِّزۡقِ‌ۚ قُلۡ هِىَ لِلَّذِينَ ءَامَنُواْ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا خَالِصَةً۬ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۗ كَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَعۡلَمُونَ.

 

Say (O Muhammad صلى الله عليه وسلم):”Who has forbidden the adornment with clothes given by Allaah, which He has produced for His slaves, and At-Taiyyibat [all kinds of Halaal (lawful) things of food?” Say: “They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them).” Thus We explain the Ayat (Islamic laws) in detail for people who have knowledge. Surat Al-Aaraf (7:32)

 

So understand something

Allah Azza Wa jal has given you as a Muslim and as a human that which you need to provide for yourself the sustenance and what does Allah Azza Wa Jal expects you to do with it , He Expects you to use it and to get closer to Him

Allah says in the Quraan:

فَإِذَا فَرَغۡتَ فَٱنصَبۡ (٧ وَإِلَىٰ رَبِّكَ فَٱرۡغَب.

So when you have finished (your occupation), devote yourself for Allah’s worship. And to your Lord (Alone) turn (all your) intentions and hopes.

Surat Ash-Sharh (94:7/8)

Allah Azza Wa Jall said to the Prophet صلى الله عليه وسلم, and it is actually an order to the Ummah of the Messenger صلى الله عليه وسلم.

you are busy you have the things which you need to do, you have to work you have to support your family and you have to make a living, but when it’s time to Allah you turn to Allah, you turn to Allah. That which Allah has given us in this life should not be a distraction from Him Allah Azza Wa Jall because he is the one who has provided us with it, what is the case with that which Allah Azza Wa Jall has given us that which we need to nourish ourselves and we use it for disobedience to Allah Azza Wa Jall.

The reason why we are mentioning this is, the great Na’ma of Allah Azza Wa Jal and we also want to make sure that we are not following the path of the disbelievers as mentioned below on Shaykh Uthaymeen Rahimahullah explanation

Shaykh Uthaymeen Rahimahullah mentioned, He said:

Verily the disbeliever he begins his day with the disobedience to Allah. He said the disbeliever even if he begins his day with eating and drinking then verily he is going to be punished for that based on the above mentioned verse of Allah Azza Wa Jall. He said:

Every morsel of food that the disbeliever raises to his mouth he is going to be punished for. Every gulp of water that he raises to his mouth he is going to be punished for it every piece of clothing that he wears he is going to be punished for it.

The Proof for that is the statement of Allah Azza Wa jal in the Qura’an

قُلۡ مَنۡ حَرَّمَ زِينَةَ ٱللَّهِ ٱلَّتِىٓ أَخۡرَجَ لِعِبَادِهِۦ وَٱلطَّيِّبَـٰتِ مِنَ ٱلرِّزۡقِ‌ۚ قُلۡ هِىَ لِلَّذِينَ ءَامَنُواْ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا خَالِصَةً۬ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۗ كَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَعۡلَمُونَ.

(O Muhammad صلى الله عليه وسلم): “Who has forbidden the adornment with clothes given by Allah, which He has produced for His slaves, and At-Taiyyibat [all kinds of Halal (lawful) things] of food?” Say: “They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them).” Thus We explain the Ayat (Islamic laws) in detail for people who have knowledge.

 (Continuing on the statement of Allah in Suraltul Aaraf)

 It will only be for the believers, so after the Day of Judgment, once we enter in to Paradise. Surat Al-Aaraf (7:32)

The Disbelievers will not have the beauties of this life, they will not have the good drinks and the good food and the good clothing, that is only for the believers, so they indulge in it and they use it now and Allaah has not given the permission, so in the next life, Allah Azza Wa Jal would remove it from them.

ۡ هِىَ لِلَّذِينَ ءَامَنُواْ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَا خَالِصَةً۬ يَوۡمَ ٱلۡقِيَـٰمَةِ‌ۗ كَذَٲلِكَ نُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬ يَعۡلَمُونَ

Say: “They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them).”

These are some of Points of Benefit

(In addition, the believer we begin our day with what with Du’aa, Wudu Salaah Fajr, the disbeliever no he begins his day with disobedience to Allaah) So which Allah has provided with of drinking of sustenance of food clothing, is only for the believers, and the disbelievers Allah Azza Wa Jall has provided these things, but Allah Azza Wa Jall has made a condition that they believe in order for them to use it, and if they disbelieve, Allah Azza Wa Jal Allows them to use it but Allah is going to punish for it, Why Allah has given this sustenance so you do what?

So that you glorify the one who has provided it So that you pray to the one who has provided it. So that you have reverence for the one who has provided it. Some people they eat some people they drink, some people they breath, even the oxygen in the air they don’t realize, who is the One who has provide for me this oxygen, who is the one that has given me this sustenance who is the one who has given me the strength, Allah they don’t acknowledge Allah or they acknowledge Him but they commit partner with Him so because of that Allah will punish them for that which they use of his sustenance.

So this was something that I wanted to emphasize, that Shaykh Uthyameen Rahimahullah mentioned, we should reflect over that, that fact that these bounties are around us, the bounties of oxygen of, good health and intellect of food and drink and all this, it is all from the Na’ma (blessings, favours) of Allah Azza Wa Jal, and because of that it’s from the Na’ma of Allah and what does a believer does before he start to eat, he says: Bismillah!   And what a believer does when he finishes, he says:

Alhamdulillah what does a believer do before he goes to sleep he supplicates to Allah he glorifies Allah. And when he wakes up in the morning he supplicates to Allah and he glorifies Allah .He realizes that every single thing in this life of ease (like) sleeping being able to sleep, to be able to relax, that is also from the great bounties of Allah. Being able to breathe is from the great bounties of Allah! Being able to eat from the great bounties of Allah! This is the way of the believer even, when fulfilling ones desires the believer says a du’aa before having intimate relationship with one’s wife, this is from the great bounties of Allah, upon entering ones house (coming back from work) upon leaving the house all of these are from the great bounties of Allah and so the believer is in constant remembrance of Allah Azza Wa Jal.

Extracted from Riyadh Saliheen given by Mustafa George DeBerry

Sharhu Sunnah / Riyadh al Saliheen Jan.21, 2011

Anything That Brings Your Closer to Allaah

Quote: Anything That Brings Your Closer to Allaah

Anything that brings you closer to Allaah Azza Wa Jal  , Do not be deficient in it .Shaykh Abdullaah Al Ghudayaan Rahimahullaah

Verily Knowledge Is Not Learnt Except By Etiquette!

Shaykh Abdullah al Ghadayaan Rahimahullaah would NOT allow recordings of their classes ,because of the lack of concentration from the students.

We should strive to practice good etiquettes whilst seeking knowledge for verily knowledge is not learnt except by etiquette!

Notes on Advising and Condemning

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

These are a few very important reminders to our brothers on the affair of advising, condemning and debating, taken from two works of our Salaf- As- Saleh. The first book is entitled: “The Character of the Scholars”, by Imam Al Ajuree (died 360h). The second is entitled: “The Difference Between Advising and Condemning”, by Al Hafith Ibn Rajab Al Hanbali (died 795h) -may Allah have mercy on them both.

It is not for anyone to think that this speech has a hidden meaning or intention. The purpose is merely to remind one another, and to refer the readers back to the full translation of the second work. We hope and pray the reminder benefits the believer.

Muhammed bin Al Husayn (Imam Al Ajuree) said on page 39: (Arabic text)

It was (known) with the people of wisdom that most debates cause a change between the hearts of brothers, create division after unity, and hostility after affability.

Reported on the authority of Abee Umamah, the Messenger –sallallaahu alayhi wa salem- said: People did not deviate after guidance except that they are given to debate and argumentation. (Recorded by At Tirmidhi, Ibn Majah, Ahmed, and others. Declared to be hasan by Sheikh Muqbil in Saheeh al Musnad #470)

He (Imam Al Ajuree) continued to say:

If it is said: What should one do in a matter that is unclear? (How does one debate an issue?)

It is said to him: If this is the case, and the individual wants to derive knowledge that is unclear to him (through debating), it is upon him to approach a scholar that is known for seeking the pleasure of Allah through his knowledge. He is known for sound knowledge, understanding, and intellect. The individual (then) discusses with him the matter in a manner of discussion performed by a person seeking the truth. He informs him (the person he is debating) that my debate with you is one of seeking the truth, and not the debate of a person wishing to defeat. Thereafter, the individual compels himself to be just in his debate. This is because, it is obligatory upon him to love for his opponent to be correct, and (to) dislike for him to be incorrect, just as one would love for himself.

(translators note: The author is referring to the hadeeth: “No one truly believes until he loves for his brother that which he loves for himself”. Recorded by Bukhari and Muslim).

He also informs his challenger: If your intention in debating me, is for me to err, and you to you to be correct, and I have a similar intention, then (know) that this is something forbidden upon us, because this is a characteristic (from us) that does not please Allah. Rather, it is incumbent upon us to repent from this.

If it is said: Then how do we debate?

(Then) it is replied: By advising.

If it is said: How does one advise?

I say to him: “Being that the matter between us is that I hold (an issue) to be permissible, and you say (that the same issue) is impermissible, thus our ruling in this debate is that we (both) speak concerning the matter, the speech of one seeking harmony. My intent is that the truth is manifested to me upon your tongue, in order that I may follow your statement, or that the truth is manifested to you upon my tongue, and consequently, you will follow my statement, based on and in accordance to the Book, the Sunnah, and the consensus of the scholars. If this is our (true) intention, I hope the outcome of this discourse commendable, that we are guided to the truth, and that the shaytaan does not obstruct our matter.

Al Hafith Ibn Rajab mentioned in his very beneficial work, “The Difference between Advising and Condemning”, pg.7 (Arabic print):

These are some summarized/comprehensive notes concerning the difference between advising and condemning. Indeed they are counterparts due to the fact that both of them involve mentioning about people what they dislike being mentioned. However, the distinction between the two (advice/condemning) may be misunderstood by many. Verily Allah is The One that grants correctness.

Know that mentioning about a person that which he dislikes being mentioned is
forbidden, if the purpose of doing so is to merely dispraise him and make his faults and defects apparent. But, if there is a beneficial good (in mentioning his faults) for the general masses of Muslims – especially for some of them – and the purpose of mentioning the person’s faults and defects brings about that benefit, then in this case it is not considered forbidden, but rather recommended.

He mentioned on pg. 8:

Because of this, we find in their (scholars) authored books in several fields of knowledge –such as Tafseer, explanation of Prophetic traditions (Hadeeth), Islamic jurisprudence (Fiqh), differences of the scholars, and other than that, (we find) their books filled with debates and refutations of weaker statements of the salaf and the latter day scholars, such as the Sahabah, the Taabiyeen, and those that followed them.

None of the people of knowledge abandoned this clarification, nor did they claim the refutation and clarification to be dispraise, criticism, or defamation of the one whose statement was being refuted, except if the person being refuted was one to have grave mistakes in his speech and evil manners in his expressions. In this case his grave mistakes and evil manners would be refuted apart from the original refutation and opposition of him. This (refutation) is done so with legislated, sound proofs. The reason for this is that the scholars of the religion are all in agreement with presenting and making apparent the truth that Allah sent His Messenger –sallAllahu alayhi wa salem- with, and so that the religion can be solely for Allah alone, and in order for His word to be the uppermost.

All of them (scholars) are in agreement that completely encompassing knowledge without neglecting any portion of it, is a level that none of them have reached, nor did any one from the early scholars, nor the latter scholars claim to have reached such a level (of knowledge). Because of this, the Imams of the Salaf – those whose knowledge and merits are agreed upon – used to accept the truth from whomever informed them of it, even if this person was young. They would (also) advise their companions and followers to accept the truth, even if it was presented in another person’s statement. (another school of thought, or the likes).

He said on pg.9:

Some famous ones from amongst them (scholars of the Salaf) would add after mentioning their opinion: This is my opinion, if anyone comes with a better opinion, we will accept it from him.

Imam Ash Shaafe’ee would be extreme in doing this. He would strongly advise his followers to follow the truth and accept the Sunnah (even if) it appeared in opposition to their opinions. (He advised them to) throw their opinions on the wall (forsake their opinions and accept the stronger one). He would mention about his (own) books: “Without a doubt you will find in them (his books) what contradicts the Quran and the Sunnah, for verily Allah – The Most High- said: ‘If it (The Quran) was from other than Allah, you would find in it much contradiction’”

Further down, on the same page he (Ibn Rajab) said:

This is a proof that he did not have any other intention except to present the truth, even if it was on the tongue of someone else debating him or opposing him.

Whoever has a similar condition does not mind his statements being rejected and his contradictions to the Sunnah being corrected, whether during his lifetime, or after his death.

This was the way of other scholars (other than Ash Shaafe’ee) of Islam, those who defended and protected it, from amongst the Salaf and those who followed. They did not hate the opposition of those that opposed them based on proofs presented to them, even if those presented proofs were not strong enough for them to leave their original proofs, and replace them with the opposing proofs.

Due to this, Imam Ahmed used to mention Ishaq bin Rahuwayh and praise/commend him and say: “Even though we disagree in certain matters, verily it is the nature of people to constantly disagree”

He (Ibn Rajab) later mentioned on pg. 10:

Imam Ahmed approved of what was mentioned to him from the statement of Haatim Al Asam, when it was said to Haatim: “You are a non-Arab and you do not speak eloquently, but you do not debate anyone except that you defeat him. How do you accomplish this?” Haatim replied: “By way of three elements:

1. I am pleased when my opponent is correct
2. I am saddened when he is incorrect
3. I preserve my tongue from mentioning about him that which he dislikes” (or similar to this statement).

Imam Ahmed commented on this statement saying: “How wise is this man!”

Subsequently, refuting the weak statements and clarifying the mistakes in those opinions that oppose the truth based on legislated evidences, is not what was disliked by those scholars (the likes of Ash Shaafe’ee, Imam Ahmed, etc.). Rather, they loved this and they praised the individual who performed it, and commended him.

So (this form of refutation) is not in any way considered backbiting. Suppose there is someone that detests his mistakes that are in opposition to the truth being exposed, in this case, no concern is given to his dislike, because verily the dislike of presenting and making apparent the truth- if it is in opposition to the statement of a specific man- is not from the praise worthy characteristics. In fact, it is obligatory for the Muslim to love the appearance of the truth and that the Muslims become aware of it, whether the truth is in agreement to one’s opinion or in opposition to it.

This is from sincerity to Allah, His book, His Messenger – sallAllahu alayhi wa salem-, His religion, the rulers of the Muslims, and the common people. This is the religion itself, as the Messenger has informed (in a hadeeth).

We strongly advise the reader to read the full work (The Difference between…). It is filled with tremendous benefit on the subject of advising and condemning.

The full translated text (The Difference between…) can be found on www. al-ibaanah.com under e-books.

To the best of my knowledge, the first work has yet to be translated. We encourage our brothers working in translation to race toward righteous deeds by making that work available to the English speaking communities.

May Allah give us all tawfeeq in following what is pleasing to Him.

Mustafa George  DeBerry.
Ruwais, United Arab Emirates

Etiquettes within the Houses of Allah (Masaajid)

Every Muslim is aware of the sacredness of the Houses of Allah. The Masjid was from the first matters of importance that the Prophet Mohammed (may the peace and blessings of Allah be upon him) attended to upon his arrival in Madinah. It is the place where the Muslims (males) meet on a daily basis to establish the second pillar of the religion of Islam. It is the place where knowledge and wisdom is disbursed and spread from. It is the place where the Muslims receive their weekly reminders (Friday sermons) concerning their obligations to Allah, to themselves, to their families, and to the rest of creation.

 

The Houses of Allah contain all the above mentioned merits and endless more. With this being the case, we felt the need to remind ourselves and our brothers and sisters in Islam of some of the etiquettes and rulings pertaining to attending the Masjid (Mosque). We should keep in mind, they are the Houses of Allah, and although He -The Mighty and Majestic – is far above dwelling in them, rather, they are built and constructed for the sole purpose of worshipping Him, and therefore they should be treated with due respect and reverence by those attending them.

 

With this purpose in mind we have compiled this brief, summarized reminder related to some of the etiquettes for attending the Houses of Allah. We pray and hope this humble work benefits the Muslim communities and serves as a reminder for those who have possibly forgotten the sacredness of the Masjid. [1]

 

Merits and Importance of the Masjid

 

The Houses of Allah contain merits and blessings that are not present in any other structure upon the face of the earth. These merits and blessings are so numerous, that they are not confined to merely entering the Masjid, but even before one does so, if he has the intention of going to the Masjid, he begins to reap the blessings from the very moment he leaves his own home! The Prophet Muhammad (may the peace and blessings of Allah be upon him) said:

 

“Whoever goes to the Masjid, Allah will prepare a place for him in Paradise, every time he goes to the Masjid.” (Sahih Bukhari and Sahih Muslim)

 

He also said:

 

“Whoever performs wudoo (ablution) in his home, then leaves to the Masjid for the purpose of performing an obligatory prayer, his steps will be a means of expiation for his sins. One step will remove a sin, while the other will gain him an increase in reward.” (Sahih Muslim)

 

It likewise took place during the time of the Prophet (may the peace and blessings of Allah be upon him), that

 

An individual lived a far distance, but he was very diligent in performing the congregational prayers in the Masjid. Some people mentioned to him: Why don’t you purchase a donkey, so that you may ride it (to the Masjid), especially during the night and during severe heat? He responded: I do not wish to do so. I hope that my footsteps to the Masjid are recorded (as good deeds), and also my footsteps while returning to my family are likewise recorded. Upon hearing this, the Prophet of Allah (may the peace and blessings of Allah be upon him) said: Allah has recorded both for you. (Sahih Muslim)

 

With regards to the merits obtained after entering the Masjid, the Prophet (may the peace and blessings of Allah be upon him) said:

 

“The Angels continue to supplicate for the individual who remains in the Masjid that he has prayed in, as long as he does not pass wind. The Angels say: Oh Allah forgive him!, Oh Allah have mercy on him!” (Sahih Bukhari)

 

The importance of the masjid is also known by the disbelievers. If one were to read into the history of the battle between the Islamic lands and the Catholics, one would find, even up until this very day, whenever the disbelievers seek to invade or fight a Muslim country; one of the first places intended with destruction is the masjid. This is because the disbelievers are well aware of the importance of the masjid in uniting and teaching the Muslim community.

 

Before Entering the Masjid

 

1. The Muslim should keep in mind that the sole purpose of the masjid is the worship of Allah. With this being the case, it is befitting that the person establishes the correct intention before entering this house of worship.

 

Allah – The Mighty and Majestic – mentioned in His Glorious Book the affair of the masjid, He said:

 

{In houses which Allah has ordered to be raised, in them His Name is remembered. Those who are present glorify Him in the mornings, afternoons, and evenings.} Surah al Nur:36

 

The Prophet (may the peace and blessings of Allah be upon him) mentioned concerning the masjid:

 

“Indeed the Houses of Allah were built for the remembrance of Allah, prayer, and recitation of the Quran.” (Sahih Muslim)

 

Therefore it is incumbent upon the Muslim to realize that the purpose of the masjid is not for social gatherings and conversation, but rather it is a place designated by our Lord – The Most High – for the establishment of His worship, the mention of His Name, and the recitation of His Book. The person who enters the masjid and then leaves should feel an actual spiritual uplift. After leaving the masjid, his level of eeman (faith) and taqwa (piety) should be on a higher level than when he first entered. Allah – The Mighty and Majestic – mentioned in His Glorious Book:

 

{Indeed prayer prevents evil and disliked deeds.}

Surah al Ankabut:45

 

2. It is mandatory for the person who wishes to attend the masjid to make certain that he does not possess an offending odor. This is based on the statement of Allah in the Quran:

 

{Oh children of Adam! Take your adornment while attending the masjid (prayer)}

Surah al ‘Araaf:31

 

Also the statement of the Prophet (may the peace and blessings of Allah be upon him):

 

“Whoever eats garlic or onions should not attend the masjid.”

(Sahih Bukhari and Sahih Muslim)

 

The above mentioned proofs inform that it is mandatory upon the Muslim to make certain that he does not offend others with bodily odour while attending the masjid, and therefore, one should try his very best to clean himself before attending prayer in the Houses of Allah. The scholars of Islam also inform that the above prohibition applies even more so to smoking, due to the appalling smell which remains for a substantial amount of time on the smoker. This smell undeniably causes harm and affects other worshippers in the masjid, and it likewise harms the Angels. The Prophet (may the peace and blessings of Allah be upon him) said:

 

“Indeed the Angels are harmed by that which the children of Adam (humans) are harmed by.” (Sahih Muslim)

 

3. While heading toward the masjid, the person should not rush and run, but rather he should take his time. This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

 

“If you hear the call to prayer you should walk to the masjid in a calm, peaceful manner, and do not rush. Whatever you catch (from the prayer), then pray, and whatever you have missed, you should complete it.” (Sahih Bukhari and Sahih Muslim)

 

Upon Entering the Masjid

 

The person entering the masjid should observe the following etiquettes:

 

1. Entering the masjid with the right foot first

 

The famous companion of the Prophet Anas bin Malik mentioned:

 

“From implementation of the Sunnah, is that a person enters the masjid with his right foot first, and leaves the masjid with his left foot first.” (Mustedraq of Hakim)

 

It is also recorded that ‘Umar ibn al Khattab held a similar view. (Sahih Bukhari)

 

2. Supplication upon entering

 

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

 

“If one of you enters the masjid, he should say: Oh Allah open for me the doors of Your mercy! Allahuma Iftah lee abwaab rahmatika.” (Sahih Muslim)

 

The Prophet (may the peace and blessings of Allah be upon him) also said:

 

“If one of you enters the masjid, he should send prayers upon me, and then say: Oh Allah open for me the doors of Your mercy.” (Sunan Abi Dawud)

 

3. Praying 2 units of prayer before sitting (Tahiyyatul Masjid)

 

The proof for this is the statement of the Prophet (may the peace and blessings of Allah be upon him):

 

“If one of you enters the masjid, he should pray two units of prayer before sitting.”

(Sahih Bukhari and Sahih Muslim)

 

4. Praying behind a sutra

 

The sutra is a barrier that shields the person who is praying from allowing someone to cross directly in front of him. The Prophet (may the peace and blessings of Allah be upon him) said:

 

“When one of you prays, he should stand behind a sutra and he should pray close to it. This is in order to prevent the shaytan from disturbing his prayer.” (Sunan Abi Dawud)

 

5. Trying one’s best to obtain a place in the first row [2]

 

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

 

“If the people were aware of the tremendous reward obtained for answering the call to prayer, and praying in the first row, they would draw straws to seek a place in the first row.” (Sahih Bukhari and Sahih Muslim)

 

He also said:

 

“The best rows for the men are the first rows.” (Sahih Muslim)

 

The Prophet Muhammed (may the peace and blessings of Allah be upon him) once observed some of his companions sitting toward the rear of the masjid just before the commencing of prayer. Upon seeing this he said:

 

“They will cease to delay (approaching the first row) until Allah will delay them (from entering Paradise).[3] (Sahih Muslim)

 

6. Repeating after the Muathin (caller to prayer)

 

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

 

“When you hear the call to prayer, say similar to the Muathin.”

(Sahih Bukhari and Sahih Muslim)

 

7. Supplication between the athan (the call to prayer) and the iqamah

 

The Prophet of Allah (may the peace and blessings of Allah be upon him) has informed his nation of various times that supplication is more likely to be answered by Allah. One of those times is between the athan and the iqamah. The Prophet (may the peace and blessings of Allah be upon him) said:

 

“The supplication made between the athan and the iqamah will not be rejected.”

(Musnad of Imam Ahmed)

 

8. Recitation of the Quran and remembering Allah

 

We have already mentioned earlier in this booklet the statement of the Prophet (may the peace and blessings of Allah be upon him):

 

“Indeed the Houses of Allah were built for the remembrance of Allah, prayer, and recitation of the Quran.” (Sahih Muslim)

 

9. Trying one’s best to attend gatherings of knowledge

 

This is based on the statement of the Messenger of Allah (may the peace and blessings of Allah be upon him):

 

“A group of people do not gather in the House of Allah, reciting His book and studying it amongst themselves, except that tranquility befalls them, the Angels surround them, mercy encloses them, and Allah mentions them to those in His company.” (Sahih Muslim)

 

Also the general statement of the Prophet (may the peace and blessings of Allah be upon him):

 

“Whoever treads a path seeking knowledge, Allah will make his path easy for him to Paradise.” (Sahih Muslim)

 

Based on the above narration, it is safe to say that if a person leaves his home with the intention of praying in congregation and likewise with the intention of seeking knowledge in the masjid, he will – by the permission of Allah – gain great reward due to the fact that he has combined between two tremendous actions which are loved by Allah – The Mighty and Majestic.

 

10. It is mandatory that the masjids are kept clean, and the worshipper should try his best to assist.

This is based on the statement of the ‘Aaisha who said that the Prophet (may the peace and blessings of Allah be upon him) ordered that the masjid should be cleaned and perfumed. (Musnad of Imam Ahmad)

 

Matters to Avoid While Visiting the Masjid

 

The actions of the believer while visiting the Houses of Allah must vary from his normal actions outside of the masjid. This is due to his awareness of the sacredness of this house. He keeps in mind at all times, that he is visiting a place that has been established for the worship of Allah, and therefore, that which takes place in it should be mainly focused on actions which draw one nearer to Allah.

 

Subsequently, the following actions are forbidden:

 

1. Buying and selling within the masjid [4]

 

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

 

“If you witness a person buying or seeking to purchase within the masjid, say to him: May Allah not bless your trade.” (Sahih Muslim)

 

2. Speaking loudly or about matters of no real importance [5]

 

Al Saeeb bin Yazeed mentioned: I was standing in the masjid one day when I felt someone pocking me. When I turned around I saw that it was ‘Umar bin al Khattab. He instructed me to bring him two men who were in the masjid raising their voices. When I brought him the two men ‘Umar asked them: Where are you from? They replied: We are from Taif. ‘Umar said: If you were from this city, I would have beaten you! You were raising your voices in the masjid of the Prophet?! (Sahih Bukhari)

 

Sa’eed bin al Musayib mentioned:

 

“When a person sits in a masjid, indeed he is sitting for the worship of his Lord, and therefore he should only speak with that which is good.” (Tafsir al Qurtubi)

 

It is also befitting to remind those whom bring children to the Houses of Allah that they are responsible for monitoring their children and making sure their behaviour is not a disturbance to fellow worshippers. The Prophet of Allah (may the peace and blessings of Allah be upon him) said:

 

“All of you are guardians, and everyone will be questioned concerning those under his care.” (Sahih Bukhari and Sahih Muslim)

 

Although this hadith is general, without a doubt, it applies to those whom accompany their children along with them to the Houses of Allah. The guardian should teach those in his care the correct manners of visiting the house of worship. He should not allow his child to run around and disturb others who are seeking nearness to Allah. If the child is too young and cannot be taught these manners, it is preferable to leave the child at home rather than cause disturbance to others within the masjid.

 

3. Reciting Quran loudly to the extent that it disturbs other worshipers

 

Abu Sa’eed al Khudri reported that the Messenger of Allah (may the peace and blessings of Allah be upon him) heard some people reciting the Quran loudly in the masjid, whereupon he said to them:

 

“All of you intend to call on his Lord, therefore you should not harm one another, nor should you raise your voices in recitation.” (Sunan Abi Dawud)

 

In the above narration we have a clear prohibition from the Prophet with regards to disturbing others in the masjid, so what is the case with those who disturb others with vain talk, music on their cell phones, laughing and joking, etc?! No Muslim would doubt that recitation of the Quran is one of the most beloved actions to Allah, and even with its great status in Islam, the Prophet (may the peace and blessings of Allah be upon him) has forbidden that a person recites to the extent that he disturbs his fellow worshipers. This informs that those who disturb others with matters less in status than the Quran have indeed committed a grave wrong.[6]

 

4. Crossing the path of someone praying [7]

 

The Prophet (may the peace and blessings of Allah be upon him) said:

 

“If the person walking in front of someone praying knew the extent of his fault, it would be better for him to wait forty before crossing in front of someone praying.” (Sahih Bukhari and Sahih Muslim)

 

Leaving the Masjid

 

1. Supplication upon leaving the masjid

 

This is based on the statement of the Prophet (may the peace and blessings of Allah be upon him):

 

“When one of you leaves the masjid he should send prayers upon me and say: Oh Allah! I ask you for Your blessings – Allahuma inne asaluka min fadlik.” (Sahih Muslim)

 

2. To remember that one is leaving a House of Allah

 

We have constantly reiterated in this booklet that the person who attends the masjid should focus on the seeking nearness to his Lord. During his visit he should have prayed, supplicated, remembered Allah and he possibly heard something of Islamic knowledge which would benefit him in this life and the next. Thus, his character upon leaving the House of Allah should be more superior and distinguished. Our pious predecessors (Salaf) have informed that an indication that one’s worship has been accepted by Allah, is that the person’s actions after the performance of worship is better and more noble. If the worshipper does not feel this increase in eeman, it is possible that he is not establishing the prayer in a befitting manner and therefore he should evaluate his actions before and during performance of prayer.

 

In conclusion

 

These were just a few etiquettes which we felt the need to remind ourselves and our brothers and sisters as it relates to attending the Houses of Allah.

 

Allah knows best. May the peace and blessings of Allah be upon His final Prophet and Messenger, and upon his family members and companions.

 

Mustafa George DeBerry

Riyadh, K.S.A

July 13, 2010

 

[1] Much of the narrations present in this booklet are taken from the book titled: Riyadh al Saliheen by Imam al Nawawi.

 

[2] This applies to males and females if there is a barrier between the two sexes. If there is no barrier, the female is encouraged to pray in the latter rows.

 

[3] This was mentioned as an admonition to those whom constantly delayed approaching the first row.

 

[4] This includes placing advertisements for the sale of products and services within the masjid.

 

[5] This ruling does not include raising the voice during sermons and classes.

 

[6] It indeed saddens us to hear some of what takes place of fighting, arguing, and even threatening with weapons, in some of the Houses of Allah in the West! This is without a doubt a grave crime and those who perform such deeds should immediately repent to their Lord and seek His pardon.

 

[7] This includes the Imam (the one leading the prayer), or a person praying alone. It does not include the person praying behind the Imam.

The 3 Fundamental Principles Shaykh bin Abdul Wahab Rahimahullaah

53 – The 3 Fundamental Principles (Sh. bin Abdul Wahab)

Explanation of ‘The Meaning of Taghoot’ Shaykh bin Abdul Wahab Rahimahullaah

16 – Explanation of ‘The Meaning of Taghoot’ (Sh. bin Abdul Wahab)

Explanation of the 4 Rules regarding shirk Shaykh ibn Abdul Wahab Rahimahullaah

14 – Explanation of the 4 Rules regarding shirk (Sh ibn Abdul Wahab)

Explanations of the Nullifies of Islaam Shaykh ibn Abdul Wahab Rahimahullaah

11 – Explanations of the Nullifies of Islaam (Sh ibn Abdul Wahab)

Belief in the Angels and its effect on the life of the Ummah Shaykh al-FawzanHafidullaah

61 – Belief in the Angels and its effect on the life of the Ummah (Sh al-Fawzan)

The Creed of Ahlus Sunnah wal Jamaa’ah concerning the Companions Shaykh Abdul Muhsin Al-Abbaad Hafidullaah

52 – The Creed of Ahlus Sunnah wal Jamaa’ah concerning the Companions (Sh. Abdul Muhsin Al-Abbaad)

The Correct Belief and What opposes it, The Nullifies of Islaam bin Baaz Rahimahullaah

20 – The Correct Belief and What opposes it, The Nullifies of Islaam (bin Baaz)

Sufficiency in Creed al Maqdisee Rahimahullaah

18 – Sufficiency in Creed (al Maqdisee)

The Divine Predecree and Ordainment Shaykh Uthaimeen Rahimahullaah

22 – The Divine Predecree and Ordainment (Sh. Uthaimeen)

The-Biography of Shaikh Rabee’Bin Haadee Al Madkhalee

miraath-The-Biography-of-ShaikhRabee

The Best Days of the Year – Ten Days of Dhul Hijjah

The Best Days of the Year – Ten Days of Dhul Hijjah
The Best Days of the Year – Ten Days of Dhul Hijjah

1. Good deeds are more beloved to Allaah.
‏ ‏ ‏
‏ النَّبِيِّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏أَنَّهُ قَالَ ‏ ‏مَا الْعَمَلُ فِي أَيَّامٍ أَفْضَلَ مِنْهَا فِي هَذِهِ قَالُوا وَلَا الْجِهَادُ قَالَ وَلَا الْجِهَادُ إِلَّا رَجُلٌ خَرَجَ يُخَاطِرُ بِنَفْسِهِ وَمَالِهِ فَلَمْ يَرْجِعْ بِشَيْءٍ ‏

“There are no days during which good deeds are more beloved by Allaah than these (ten) days.” The Prophet, sallallaahu ‘alayhi wa sallam, was then asked: “Not even Jihaad in Allaahs way?” He replied: “Not even Jihaad in Allaah’s way; except for a person who went out (for Jihaad) with his self and wealth and came back with none (i.e. lost all for Allaah).”[Bukhaaree (no. 969)]

Ibn Rajab Al-Hanbali (rahimahullaah) said: “It appears, and Allaah knows best, that good deeds practiced during these ten days are superior to any other ten days during any other month.” [La’taif al Ma’rif]

2. It’s recommended to be involved in a lot Dhikr.

وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ

And mention the Name of Allaah on appointed days. [al-Hajj, ayah 28]

Ibn Rajab Al-Hanbali (rahimahullaah) said: “The majority of the scholars view the appointed days as the ten days of Dhul Hijjah.”

3. They are included in the days Allaah appointed for Musa (‘alayhi salaam).

وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً

And We appointed for Musa (Moses) thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights. [Al-A’raf, ayah 142]

4. Allaah completed His religion on the 9th

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion. [ Al-Ma`idah, ayah 3]

5. The sacrifice is done on the ‘Eid, and this is the Sunnah of Ibraheem (‘alayhi salaam).

6. Allaah frees slaves from the fire on ‘Arafat more than any other day.

نَّ رَسُولَ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏قَالَ ‏ ‏مَا مِنْ يَوْمٍ أَكْثَرَ مِنْ أَنْ يُعْتِقَ اللَّهُ عَزَّ وَجَلَّ فِيهِ عَبْدًا أَوْ أَمَةً مِنْ النَّارِ مِنْ يَوْمِ ‏ ‏عَرَفَةَ ‏ ‏وَإِنَّهُ ‏ ‏لَيَدْنُو ثُمَّ ‏ ‏ يُبَاهِي بِهِمْ الْمَلَائِكَةَ وَيَقُولُ مَا أَرَادَ هَؤُلَاءِ

The Prophet (sallallaahu ‘alaihi wa sallam) said: There is no day on which Allaah frees more of His slaves from Fire than the Day of ‘Arafat, and He verily draws near, then boasts of them before the angles, saying: ‘What do they seek?’ (Sahih Muslim 1348)

7. There is great virtue in Fasting on the 9th.

سئل رسول الله صلى الله عليه وسلم عن صوم يوم عرفة فقال: “أحتسب على الله أن يكفر السنة التي قبله والسنة التي بعده،

The Prophet (sallallaahu ‘alayhi wa sallam) was asked about fasting on the Day of of Arafah. He said: Fasting the day of ‘Arafah expiates the [minor] sins of two years: a past one and a coming one. [Muslim 1162]

8. Eid Al-AdHa is the 10th.

9. These are the days for Hajj.

لْحَجُّ أَشْهُرٌ مَعْلُومَات

The Hajj (pilgrimage) is (in) the well-known (lunar year) months. [Al-Baqarah, ayah 197]* the other days are Shawwal and Dhul Qi’dah

10. Allaah swears by these days.

وَالْفَجْرِوَلَيَالٍ عَشْروَالشَّفْعِ وَالْوَتْر

By the dawn; By the ten nights (i.e. the first ten days of the month of Dhul-Hijjah), And by the even and the odd. [Fajr, ayat 1-3]

The Prophet (sallallaahu ‘alayhi wa sallam) said: The ten are the ten days of Dhul- Hijjah and the odd is the Day of Arafah and the even is the ‘Eid. [Ahmed 3/ 327 and Bazzar 2286] Ibn Rajab graded the isnad of this hadeeth as being Hasan.

Source: The old SalafiTalk Website, via Lataif al Ma’rif and Tafseer ibn Katheer
_______________________

Fasting the first Nine Days of Dhul-Hijjah
Fasting the first Nine Days of Dhul-Hijjah

Hunaydah ibn Khaalid narrated upon the authority of his wife who said, “Some of the wives of the Prophet (salallaahu ‘alaihiwasallam) told me that the Prophet (salallaahu ‘alaihiwasallam) used to fast the Day of ‘Aashoorah, the first nine days of Dhul-Hijjah, and three days out of every month*.” (Imam Ahmad, An-Nasaaee; Imam Al-Albanee declared it Saheeh)

*- 13th, 14th, and 15th every month

Commentary: Imam An-Nawwawee (rahimahullaah) said with reference to fasting the first nine days of Dhul-Hijjah: “It is extremely preferable to do so.”
__________________________________________________ __________________________________________________

Fatwah from Shaikh al-‘Uthaimeen about fasting first Nine Days of Dhul-Hijjah

A questioner asked Shaikh al-‘Uthaimeen (rahimahullaah) the following question:

Question: Oh Shaikh, are there any authentic ahadith that mention fasting the first [nine] days of Dhul-Hijjah?

Answer by Shaikh al-‘Uthaimeen: “Fasting the first [nine] of Dhul-Hijjah is from the righteous actions without doubt.

And the Prophet salallaahu ‘alaihi wasallam said, “There are not any days in which righteous actions are done that are more beloved to Allaah than these ten days.” They said, “Oh Messenger of Allaah, not even jihad in Allaah’s cause?” He said, “Not even jihad in Allaah’s cause, except for a man who left out with his self and his wealth, and he did not return with either.”

So fasting is included in the general context of this hadith. And there appears a hadith stating that the Messenger of Allaah salallaahu ‘alaihi wasallam used to fast the first ten of Dhul Hijjah, not counting the ‘Eid [in other words, the first nine days of Dhul-Hijjah].

And Imam Ahmad ibn Hanbal rahimahullaah takes this position and it is authentic. Fasting in the first ten [of Dhul-Hijjah, excluding the ‘Eid] is sunnah. Yes.”
________________________

Fasting on the day of Arafah is an expiation for two years

The ninth day of Dhul-Hijjah is the day of ‘Arafah, since it is on this day that the pilgrims gather at the mountain plain of ‘Arafah, praying and supplicating to their Lord. It is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ‘alayhi wa sallam) was asked about fasting on the day of ‘Arafah, so he said, It expiates the sins (Minor) of the past year and the coming year. [Muslim (no. 1162)]

Imaam at-Tirmidhee (d.275H, rahimahullaah) said: “The People of Knowledge consider it recommended to fast on the day of ‘Arafah, except for those at ‘Arafah.” [Muslim (no. 1348)]

Allaah frees slaves from the fire on Arafat more than any other day. quote:
Likewise, the Prophet (sallallaahu ‘alayhi wa sallam) said: There is no day on which Allaah frees people from the Fire more so than on the day of ‘Arafah. He comes close to those (people standing on ‘Arafah), and then He revels before His Angels saying, ‘What are these people seeking.’

[Jaami’ut-Tirmidhee (3/377)]

Forgiveness of the Sins even if they are like the foam on the Sea

As for you staying till the evening in ‘Arafah, then Allaah descends to the sky of the Dunya and He boasts about you to the Angels, and says: ‘My slaves have come to Me, looking rough, from every deepvalley, hoping for My mercy, so if your sins were equivalent to the amount of sand or the drops of rain or like the foam on the sea, I will forgive them. So go forth My slaves! Having forgiveness and for what or who you have interceded for.’

[Reported by at-Tabarani in his book “al-Kabeer” and by al-Bazaar. Shaykh Al-Albani (rahimahullaah) graded it Hassan. Taken from ‘Saheeh al-Targheeb wa Tarheeb.’ Volume 2, Page 9-10, hadeeth no. 1112]

[Source: Ahadith regarding the benefits and blessings of Hajj – Translated by Abbas Abu Yahya Taken from ‘Saheeh al-Targheeb wa Tarheeb’ By the Shaykh Muhammad Nasr ud-Deen al-Albaani]

It is the day on which the religion was perfected and Allaah’s Favor was completed

In Al-Saheehayn, it was reported from ‘Umar ibn al-Khattaab (radiallaahu ‘anhu) that a Jewish man said to him, “O Ameer al-Mu`mineen, there is an aayah in your Book which you recite; if it had come to us Jews, we would have taken that day as an ‘Eid (festival).” ‘Umar said, “Which aayah?” He said (what means): This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. [al-Maa`idah, ayah 3]. ‘Umar said, “We know on which day and in which place that was revealed to the Prophet (salallaahu ‘alaihi wa sallam). It was when he was standing in ‘Arafaah on a Friday.

Allaah expresses His pride to His angels

It was reported from Ibn ‘Umar that the Prophet (salallaahu ‘alaihi wa sallam) said: Allaah expresses His pride to His angels at the time of ‘Ishaa` on the Day of ‘Arafaah, about the people of ‘Arafaah. He says, ‘Look at My slaves who have come unkempt and dusty.’

Narrated by Ahmad (rahimahullaah) and classed as saheeh by al-Albaani.

Allaah Swears by these 10 Days, odd and even

Allaah swears by these days.
1. By the dawn;
2. By the ten nights (i.e. the first ten days of the month of Dhul-Hijjah),
3. And by the even and the odd . [al-Fajr, ayat 1-3]
quote:
The Prophet (salallaahu ‘alaihi wa sallam) said, The ten are the ten days of Dhul-Hijjah and the odd is the Day of Arafah and the even is the Eid. [Ahmad 3/327, and Bazzar 2286] Ibn Rajab (rahimahullaah) graded the isnad of this hadeeth as being Hasan.

[Source: Taken from Lataif al Ma’rif and Tafseer ibn Katheer (rahimahullaah)]

The standing on ‘Arafaat Is the Hajj

The standing on ‘Arafaat is the Hajj. The crowds should remind you of the Day of Resurrection. Humble yourself to Allaah, manifest your ‘uboodiyyah to Him Alone through du’aa, sincere intention and strong determination to free yourself from the sins of the past and to build up a commitment to rush for doing what is good. Think of becoming a better person when you return. Rid yourself of false pride and showing off because it may ruin what you gain on this day.

[Source: Hajj and Tawheed by Dr. Saleh as-Saleh (rahimahullaah)]

Praying Eid in the Musallaa is the Sunnah Shaykh al-Albanee Rahimahullaah

63 – Praying Eid in the Musallaa is the Sunnah (Sh al-Albanee)

Lessons on Fasting, Taraweeh and Zakaat Shaykh Uthaimeen Rahimahullaah

28 – Lessons on Fasting, Taraweeh and Zakaat (Sh. Uthaimeen)

The Night Prayer in Ramadhan Shaykh Al Albanee Rahimahullaah

21 – The Night Prayer in Ramadhan (Sh. Al Albanee)

The Conditions, Pilliars and Requirements of Prayer Shaykh Abdul Wahab Rahimahullaah

23 – The Conditions, Pilliars and Requirements of Prayer (Sh. Abdul Wahab)

The first Ten Days of Dhul-Hijjah are the Best and Most Virtuous Days of the Year!

The first Ten Days of Dhul-Hijjah are the Best and Most Virtuous Days of the Year!

Excerpt:

DOING GOOD DEEDS IN GENERAL: The first ten days of Dhul-Hijjah are the best and most virtuous days of the year. They are the days in which Allaah – the Mighty and Majestic – most loves the doing of good deeds. About this the Prophet (sallallaahu ’alayhi wa sallam) said, “The best days in the world are the ten days.” [1]

Imaam Ibnul-Qayyim (d.751H) – rahimahullaah – said, “Indeed, its days are the most excellent of all the days with Allaah.” And it has been confirmed in Saheehul-Bukhaaree (2/382), from Ibn ’Abbaas (radiyallaahu ‘anhumaa) who said, that Allaah’s Messenger (sallallaahu ’alayhi wa sallam) said: “There are no days during which good deeds are more beloved to Allaah than these (ten) days.” He was then asked, ‘Not even jihaad in the path of Allaah?’ So he replied, “Not even jihaad in the path of Allaah, except for a person who goes out with his self and his wealth, and comes back with nothing.” And it is these ten days that Allaah has taken an oath by in His Book, by His saying:

“By the Dawn and by the Ten Nights.” [Sooratul-Fajr 89:1-2]

This is why it is recommended to increase in making takbeer (saying Allaahu akbar), tahleel (saying Laa ilaaha illallaah) and tamheed (saying Alhamdulillaah) during these days …”[2]

The Prophet (sallallaahu ’alayhi wa sallam) said, “There are no days that are greater with Allaah, and in which good deeds are more beloved to Him, than these ten days. So increase in making tasbeeh (saying Subhaanallaah), tamheed, tahleel and takbeer, during them.“[3] …

Source: Troid.ca, via The Ark

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.

Kitaab At Tawheed of Shaykhul Islaam Muhammad Ibn Abdul Wahhab With Shaykh Saleh bin Muhammad Al Luhaydaan

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CLASS ONE: Kitaab at-Tawheed of Shaykhul Islam Muhammed ibn Abdul Wahab.Rahimahullaah
TAUGHT BY: Noble Shaykh Saleh bin Muhammed al-Luhaydaan.Hafidullaah
TRANSLATION: Arabic to English by our noble brothers Mustafa George & Sabir Crespen.
WHERE: LIVE broadcast by Salafi Events from Masjid bin Muhammed al-Luhaydaan Riyadh-KSA
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CLASS THREE: Qawaid al Arbaa’a “The Four Principles” of Shaykhul Islam Muhammed bin Abdul Wahab.


READ BY: Abu Isma’eel Mustafa George


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Tazkiya tul Nafs bi Tawheed (Purification of the Soul through Tawheed) and the Importance of Becoming Grounded in The Arabic Language

 

Tazkiya tul Nafs bi Tawheed (Purification of the Soul through Tawheed) and the Importance of Becoming Grounded in The Arabic Language (December, 2010)

Starting off with a short advice and the importance of what we are learning of Tawheed and the fact that Allaah tabaraka wa ta’alaa mentions:

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ فَمِنۡهُم مَّنۡ هَدَى ٱللَّهُ وَمِنۡهُم مَّنۡ حَقَّتۡ عَلَيۡهِ ٱلضَّلَـٰلَةُ‌ۚ فَسِيرُواْ فِى ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِينَ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allaah (Alone), and avoid (or keep away from) Taaghoot [1] (all false deities i.e. do not worship Taaghoot besides Allaah).” Then of them were some whom Allaah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied (the truth).( Surat An-Nahl(16):36)

So this affair of Aqeedah(Creed) is extremely important for the believers to focus on and give it their priority (main importance).There is no doubt that other subjects of Tarbiyah and Tazkiya and like Tazkiya tul nafus (soul purifications) itýs tremendously important in Islam.

Nevertheless, that which has the greatest form of Tazkiya is the Tazkiya tul Nafs bi Tawheed (Tazkiya of the soul with the Tawheed and with the Sunnah). Therefore, it is important for the believer to understand the importance of this particular subject that we are studying, which is the Tawheed and the Aqeedah (Creed) of the Believers.

You have some individual who hold the opinion that it’s not so important to focus on Tawheed and that Muslims are well aware of this subject. But the reality is the opposite. Recently, maybe two days ago and our beloved Shaykh Ali Ibn Yahya Al Hadaadee Shaykh Hafidullaah mentioned and also in today’s lessons while we were with him, he wrote an article and it was an advice to the Du’aat and it was called Al Muwaqef Al Mubkiyya (events that bring tears to your eyes)

The Shaykh mentioned two events or three that took place during Hajj time, to show you that many Muslims do not know the correct Aqeedah (belief), whether pertaining to Allaah Azza Wa Jal, or whether it is pertaining to the Sahaba, or the Angels , etc.

Therefore, the Shaykh Hafidullaah (may Allah preserve him) wrote that while he was making Hajj last year, while making Tawaf (circling around) the Ka’aba he saw a group of Moroccan women who were calling to the Ka’aba. They weren’t calling to Allah Azza Wa Jall they were saying

Al Madad Al Madad Ya baytulaa al Madad(Al madad is like assistance) so they were calling help oh the house of Allaah! They were calling out to the house of Allaah and they were not calling out to the Lord of the house. This occurred in the land of revelation. The place of revelation a place in Makkah, likewise he mentioned he heard a man while making Tawaf calling on the Messenger sallallahu alayhi wasallam. In addition, the Shaykh Hafidullaah, he mentioned to this man while he was making Tawaf, call on Allaah, call on the Lord of Muhammad sallallahu alayhi wasallam, do not call on Muhammad sallallahu alayhi wasallam, the man became extremely upset and responded to him, are you disrespecting the Prophet sallallahu alayhi wasallam. The Shaykh Hafidullaah said: I am not disrespecting the Prophet Sallallaahu alayhi wasallam but we are taught to call in Allaah.

وَقَالَ رَبُّڪُمُ ٱدۡعُونِىٓ أَسۡتَجِبۡ لَكُمۡۚ

And your Lord said: “Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation) Surat Ghafir or Al-Mumin(40:60)

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ‌ۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِ‌ۖ فَلۡيَسۡتَجِيبُواْ لِى وَلۡيُؤۡمِنُواْ بِى لَعَلَّهُمۡ يَرۡشُدُونَ (١٨٦

And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. [4] (Surat Al-Baqarah(2:186)

The Shaykh Hafidullaah mentioned these things to the man. Somehow this man took it and he started saying Ya Allaah Ya Allaah, but a few minutes later he heard the man once again calling on the Prophet Sallallahu alayhi wasallam and this is in Makkah itself. Look at the extent of the ignorance of the people and how ignorance is wide spread, even in the place of revelation. During present time and age technology and authentic books and knowledge and the honorable Scholars still being present, and you still have people who call on the Ka’aba and the Prophet sallallahu alayhi wasallam , you still have people calling on the Angels, you still have people cursing the Sahaba. You still have people believing in stones, and these people are amongst the Muslim, if you search the Internet, you can find videos of people worshiping graves, videos of people cursing the Sahaba. Consequently, this is something that is present and even now.

You have groups in England and groups in Australia and America from the Ashaira. They are approaching the Sunni the Salafia some individuals are somewhat weak and don’t have a strong grounding, and they are pulling them away and pulling them to disbelief. Disbelief in the Sifat of Allaah Azza Wa Jall (Names and Attributes of Allaah),they call to disbelief in that which is in the Quraan, that which is Al Bukharee and the which is Al Muslim about the Sifat of Allaah Azza Wa Jall.

Some of these Ashaira went to an extent to even print a book, questions to ask salafi. This is to make that individual doubt his religion. Therefore, there is no doubt it is extremely incumbent upon the individual to be firm in his Aqeedah, and likewise to implement the Sunnah of the Prophet sallallahu alayhi wasallam as it pertains to worldly dealings.

I also advise my brothers and sisters to become grounded in the Arabic language and by doing so they will to cut out the middle man (translations). It is not befitting that an individual can only learn his religion when someone is willing to sit and translate for him!! So one can only learn his religion when one can sit and translate for him. Example if you learn the Arabic language and this a small advice and yet it is tremendous in meaning, when you learn the Arabic language you can go to its sources (Quran, Sunnah, scholars, etc.) yourself.

You can go to the Quran and read the Quran yourself and to books of Tafseer that explain the Quran itself and books of Hadeeth and books that explain the hadeeth, you can sit with the Ulema and contact them without having an intermediary (translator).

The da’ee (Islamic caller and teacher) is someone who Allaah azawajjal has given the ability to teach to people. Especially an English speaking person , but is it the case that its only possible for a person in the West who does not speak the Arabic language can only learn his religion when a da’ee is ready to teach it to him?! That is a PROBLEM. Someone may say: No, but I can go to Al bukharee and Muslim myself. But he fails to realize that these books are translated by individuals who took time out to translate. Books like Ibn Majah, Nasa, Abu Dawood, Tirmidhee all these books are translated by individuals who took the time out to translate had they not taken the time to translate these books, where would you be in your religion?!

Books of Aqeedah to Tahawiyyah or Kitabu Tawheed, Qawaida Arba (The Four Fundamental Principles) Usoolu Thalathaa (The Three Fundamental Principles) Kashfu Shubahaat.These books are written by an individual, Shaykh Muhammad bin  Abdul Wahhaab, Rahimahullah ta’alaa May Allaah raise him and give him Jannaah.The Shaykh Rahimahullah took the time out to write those books these books are available , now what I meant by the a middleman is how does an individual whether he is in England or America had excess to these books except by way to translation(someone who took time out to translate these books).

Therefore, to some extent you are in need of an intermediary, someone who sits down and translates these books, and if that person does not do this translation, where would you be in the understanding of your religion?! Likewise, in our community, if there is an affair that needs clarity like an issue that needs the attention of a scholar, you have to sit and call the du’aat, and request to him, can you please ask this to the shaykh for me .The da’ee has to find time to ask for you and, Alhamdulillah the da’ee he gets Baraka (blessings).But when he does not take upon himself to assist you, then how would your questions get answered?

I have mentioned in an article which I compiled some time ago maybe 3 or 5 years ago what would be the case of an individual who wants good in his religion, and wants to learn his religion but does not attain a strong grounding in the Arabic language? What would be the case of this person if he were to come in contact with Kibaur Ulemah (senior scholars), the likes of Shaykh Uthaymeen Rahimahullaah or Ibn Baaz Rahimahullah. Or let’s say the ones who are present, Shaykh Saaleh Al Fawzaan Hafidullaah, Shaykh Shaykh ‘Abdul-Muhsin al-’Abbaad, Shaykh Rabee’ Ibn Haadee al-Madkhalee, Shaykh Ubayd al-Jaabiree Shaykh Zayd al-Madkhalee, if you were to come in contact with all these noble Scholars these scholars who Allaah tabaraka wa’taala has placed in your presence so you can benefit from, so how would you benefit from them if you cannot speak the language of the Shaykh? You would give him salaams and he would return salaams how are you and it stops there only. Then the Shaykh walks away…..

One time this took place, a student of knowledge, at the time he was not student of knowledge, and I was informed, that this individual met Shaykh Ibn Baaz or encountered him. This individual had recently arrived in Al Madinah and he mentioned that he said to Shaykh Ibn Baaz , salaam and was given salaams back and even so much so that this individual he entered, the car with Shaykh Ibn Baaz who invited him to join him in his car to the Haram in al Madinah.

The Shaykh Rahimahullah was asking him questions and the individual did not speak Arabic yet, except from the du’aa of Shaykh Ibn Baaz Rahimahullah.

Therefore, reality is that we have the Ulema who are still living and it is upon people that they should be grounded in the Arabic language, so they can go back to the sources. So they can go back to Quran and the books of Tafseer and the Books of Hadeeth, so they can go to the books of the explanation of the Hadeeth, so that they can contact the Scholars directly and they are no longer in need of middleman. This is something which is extremely important and Bidhinillaah we pray to Allaah Azza Wa Jall with His Asma wa sifat, that the believers understand the advice they have been given and they take in upon themselves to gain a foundation in the Arabic language, in order that they can benefit directly from the sources of Islam.

Edited by Mustafa George DeBerry.

Friday, December 03 2010

Response to some Beliefs of the Shi’ah

Response to some
Beliefs of the
Shi’ah
Compiled and translated by
Mustafa George DeBerry
Riyadh, Kingdom of Saudi Arabia

While teaching Sharhu Sunnah by Imam al Barbaharee, I arrived at the statement of the author concerning the belief of Ahlu Sunnah with regards to the high status and merits of Abu Bakr, ‘Umar and ‘Uthman (may Allah be pleased with them). During my research in preparation for class, I compiled and translated several points which I felt the need to summarize for those who would like to take a closer look at some of the major contradictions of the shi’ah concerning the companions of the Prophet (may the peace and blessings of Allah be upon him). These points are valid and can’t be denied because they are present in many of their own books! I pray that this will assist those who have gone astray, in coming back to the correct path, and I also hope that this short compilation acts as a vital reminder for those Muslims who have begun to believe that there is no difference between the beliefs of Ahlu Sunnah and the shi’ah. This new concept is a result of various statements which are circulated by way of the media concerning the shi’ah. They have mentioned (for the purpose of deception) that the differences between the Sunni Muslim and the shi’ah are minor and should not lead to division. They make such claims, but when one reads their books and references, he finds most of their beliefs to be in total contradiction to their statements, thereby proving them to indulge in a level of dishonesty for the purpose of propagation.
A Brief Mention of the Beliefs of the Shi’ah Regarding Abu Bakr, ‘Umar,
and ‘Uthmaan (may Allah be pleased with them)
Generally, the shi’ah believe that all of the companions of the Prophet (may the peace and blessings of Allah be upon him) apostated after his death, except for three. Al Kulaynee (a shi’ah scholar) mentions in his book titled: Fur’oo al Kaafee on the authority of Ja’far:

I pray this article is of benefit to the Muslim communities.


Please click the attached document to read the article   (Click Here)….>  Shiat

I pray this article is of benefit to the Muslim communities.
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