How does a Father Teach his Children Tawheed?
Niqabi
Shaykh Allama Muhammad bin Salih al-Uthaymeen -Rahimullaah- was asked:
How does a father teach his children Tawheed?
He answered:

 ● ‘He teaches them Tawheed just like he teaches them other matters of the Deen. From the best of what is in this subject is the book ‘The Three Principles’ by Shaykh-ul-Islaam Muhammad bin AbdulWahab. If he makes them memorise it by heart and explains to them its meanings appropriately to their understanding and their intellects.
Then there comes a lot of goodness from this. This is because this book is built upon questions and answers, and clear easy expressions, which have no complexity.

Then the father shows them the Ayaat of Allaah (His signs) so that he can practically implement what is mentioned in this small book.
For example,  the sun, the father asks, who created it? Likewise the moon,  the stars,  the night and day, you say to them:
‘The sun, who created it? Allaah.
The moon?   Allaah,  the night?  Allaah, the day?  Allaah.  Allaah -Azza wa Jal- created all of these. This is so that one can water the tree of the Fitrah (the natural disposition) because the human himself has been created with his natural disposition upon Tawheed of Allaah -Azza wa Jal.

Like the Prophet -sallAllaahu alayhi wa sallam- said:
(كل مولود يولد على الفطرة ، فأبواه يهودانه أوينصرانه أو يمجسانه)
‘Every newborn is born upon the Fitrah (natural disposition), so it is his parents who either make him into a Jew or into a Christian or into a Majoos (fire worshipper).’

● Also he teaches them Wudu, how to make Wudu by demonstration and saying: This is how one does Wudu, and he performs the Wudu in front of him.

● Likewise the Salah (prayer), along with taking aid with Allaah Ta’ala, and asking Allaah -Azza wa Jal- for guidance for them. Also, that one keeps away from any statement which opposes good behaviour or every prohibited action, so he should not get them used to lying,  cheating and treachery,  nor lowly manners.
Even if the father was trialed by prohibited actions, like if he was trialed by smoking,  he should not smoke in front of them because they will get used to it and it will become easy upon them to do it as well.
 One should know that every man of a household is responsible for the people of the house, due to the saying of Allah Tabaraka wa Ta’ala:


(يَا أَيُّهَاالَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً)
《 O you who believe! Ward off from yourselves and your families a Fire (Hell)》[Tahreem: 6]
Our protecting them from the fire cannot be except if we get them used to righteous actions and to leave off bad actions. The Messenger of Allaah -sallAllaahu alayhi wa sallam- affirmed that in his saying:

(الرجل راع في أهله ومسؤول عن رعيته)
‘A man is a shepherd for his family and he is responsible for his flock.’
A father should know that their being righteous is beneficial to him in this world and the hereafter Indeed from the closest of people to their fathers and mothers are the righteous children, male and female.

(وإذا مات الإنسان انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به،أو ولد صالح يدعو له )
‘When a person dies his actions cease except for three: continuous charity,  or knowledge people benefit from,  or a righteous child who supplicates for him.’

We ask Allah Ta’ala to aid all of us upon carrying out the trust and responsibility.’


[Silsilah Noor ala Darb. Tape: 350 side A]

Translated By Abbas Abu Yahya

________________________________________________
Link to download the book ‘The Three Principles’ by Shaykh-ul-Islaam Muhammad bin AbdulWahab: http://abdurrahman.org/tawheed/the3fundprinciples.pdf

Link to download the questions & answers from the book ‘The Three Principles’ by Shaykh-ul-Islaam Muhammad bin AbdulWahab: http://islamthestudyguides.files.wordpress.com/2011/12/u3-mcq2.pdf

Labels: , , , , 0 comments | edit post
Modernizing the Islamic Hijab
Niqabi
"How do you combine Western fashion with a Muslim dress code? Fashion is a form of self-expression. It's all about experimenting with looks and, in many cases, attracting attention.
 The Islamic headscarf, or hijab, is exactly the opposite. It's about modesty and attracting as little attention as possible.
 However, a growing number of Muslim women are successfully blending the two."

 “Start Quote
 My label is a celebration of Islamic culture and art and it's not apologetic”
 End Quote Sarah Elenany Fashion designer

 They get inspiration from the catwalk, the high street and fashion magazines, and they give it a hijab-friendly twist - making sure that everything except the face and hands are covered.
 They are known as Hijabistas."

"Jana [editor of Hijabi Style] says one of the reasons why so many young Muslim women are reading hijab fashion blogs is that the Muslim fashion industry is lacking inspiration.
 "I get comments on my blog from people saying that the clothes offered to Muslim women are too Islamic looking - they look very ethnic, very foreign," says Jana.
 "Young Muslims are increasingly looking for fashion that doesn't set them apart from the rest of society."

 *Extracted from http://www.bbc.co.uk/news/10105062#skip_feature_02


What is a hijab in the first place?

The word "hijab" or "ḥijāb" (Arabic: حجاب ) refers to both the head covering traditionally worn by Muslim women and modest Muslim styles of dress in general.
The Arabic word literally means curtain or cover (noun).

However, these are the main reasons why some muslim women prefer fasionable, eye catching Hijabs.

 1. Inspiration from catwalks, high street and fashion magazines.
 2. Clothes offered to muslim women are too islamic looking.
 3. Looking for fashion that doesn't set them apart from the rest of the society.

  ...And the Question arises, 'What Are Our Obligations?'

in regard to : 1. Inspiration from catwalks, high street and fashion magazines:
Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 4031; classed as saheeh by al-Albaani in Saheeh al-Jaami’ al-Sagheer.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about adopting hairstyles from fashion models – is that included in the hadeeth of the Prophet (peace and blessings of Allaah be upon him), “Whoever imitates a people is one of them”? He replied: “The same applies to hair: it is not permissible for a woman to style her hair in the manner of kaafir and immoral women, because whoever imitates a people is one of them. I would like to take this opportunity to advise the Muslim woman and those who are in charge of them to avoid these (fashion) magazines and these styles which encourage imitation of the ways of the kuffaar and liking the indecent clothes that they wear, that have nothing whatsoever to do with the modesty of Islam, and these fashions regarding hair styles. The Muslims should be distinct from others as dictated by Islamic sharee’ah and the Islamic attitude, so that the Muslim ummah may regain its pride and honour.  ~ From Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, p. 12, question no. 188
"And abide in your houses and do not display yourselves as [was] the display of the former times of ignorance. And establish prayer and give zakah and obey Allah and His Messenger. Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification.."  Surah Al- Ahzab : 33
The Prophet (peace and blessings of Allaah be upon him) warned against that when he said: “There are two types of the people of Hell whom I have not yet seen: people with whips like the tails of cattle with which they strike the people, and women who are clothed yet naked, astray and leading others astray, with their heads like the humps of camels, leaning to one side. They will not enter Paradise nor even smell its fragrance, although it fragrance may be detected from such and such a distance.”  Narrated by Ahmad and Muslim.

Clothed yet naked, as in,
   1. Clothes are not loose enough [size of her limbs can easily be predicted]
   2. Transparent [Revealing the skin color of body parts we are obliged to cover - this is worse than tight clothing since along with the size of the limbs, people can see the color of skin]
   3. Wearing no veil,etc. [part of the body is covered while the other part is uncovered, provided that both parts are obligatory to be covered]

Clothes are supposed to be plain with dull colors and shouldn't be an adornment itself [eg: designs with glitter]
 And stay in your homes, and commit not Tabarruj* (self display) like the Tabarruj of the Jahiliyyah (Ignorant). (33:33).
*Tabarruj of a woman is displaying her beauty and ornaments to strangers or men distantly related to her, and wearing in public, make-up or whatever might excite men's lust.
In his renowned book, Al-Kaba'ir (The Grave Sines), Imam Dhahabi asserts:
 "Among other things for which a woman would be cursed, are disclosing the fineries which she wears under her outer garment, wearing perfume in her outings, wearing a colorful outer garment, or a short cloak. Tabarruj includes all of these things. Allah (SWT) the Exalted hates Tabarruj and the women who practice it."

in regard to : 2. Clothes offered to muslim women are too islamic looking:

 Majority of Muslim women nowadays seems to be ashamed of wearing islamic clothing - the correct hijab. So they transform the correct islamic hijab to fashionable hijabs so that they could become hijabistas. The funny thing is that people from the west are helping them to become hijabistas.  However the truth is, their clothing can no longer be called a hijab when they've already violated the conditions of a hijab . So why don't they just fill their heart's desires by calling themselves Fashionistas instead of Hijabistas?  After all it would make more sense.
As Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) says, "The Muslims should be distinct from others as dictated by Islamic sharee’ah and the Islamic attitude, so that the Muslim ummah may regain its pride and honour." 
From Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, p. 12, question no. 188
'Abdullah bin 'Umar Allah (RA), reported that Allah's Messenger (SAW) said: "Whosoever wears a dress for pretentious show in this world, Allah (SWT) will give him to wear a dress of humiliation on the Day of Resurrection, then it will be set on fire." (Abu Dawud)

 Clothing must not be Ostentatious
Ibn-ul-Athir said: "Ostentation applies also to colors, when a person wears clothes of eye catching colors so that he or she stands out or becomes the center of attention."

in regard to : 3. Looking for fashion that doesn't set them apart from the rest of the society:
"And if you obey most of those upon the earth, they will mislead you from the way of Allah . They follow not except assumption, and they are not but falsifying.."  Surah Al-An'am : 116
"And whoever of you devoutly obeys Allah and His Messenger and does righteousness - We will give her her reward twice; and We have prepared for her a noble provision.." Surah Al- Ahzab : 32
For you is your religion, and for me is my religion.." Surah Al-Kaafirun : 6
 "Then We have made you follow a set of laws, so adhere to it, and follow not the inclination of those who do not know." 45 : 18
 "It is not high time that the believers should humble their hearts to the rememberance of Allah (SWT) and the truth which He has revealed and that they should be unlike those whom the Book was given before, and to whom the term seemed over protracted so that their hearts hardened, and many of them are impious." Surah 57:16
"O Prophet, tell your wives and your daughters and the women of the believers to bring down over themselves [part] of their outer garments. That is more suitable that they will be known and not be abused. And ever is Allah Forgiving and Merciful." Surah Ahzab : 59

 What is so wrong about being set apart from the kuffar?? Isn't that what we are supposed to be??
Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Abu Dawood, 4031; classed as saheeh by al-Albaani in Saheeh al-Jaami’ al-Sagheer.

If you are so ashamed about Islamic rules and regulations, how could you be a 'Correct' Muslim?? Think About It!

"It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair. And whoever disobeys Allah and His Messenger has certainly strayed into clear error.." Surah Ahzab : 36

Follow the link below to know more about the correct Islamic hijab:
http://www.brevardmasjid.com/outward_appearance/7_conditions_detailed_p.html

( 'Ala', a hijab magazine from turkey, demonstrates how to hold on to hijab in these modern times, by modernizing hijab. Alot of the youngsters are being fooled through such ignoramuses. Nauzubillahi minah shaitaanih rajeem! )
Labels: 1 comments | edit post
Be Careful From Who You Take Your Deen From!
Niqabi
Shaykh Ahmad ibn Bazmool
Transcription by: Umm Yusuf min Sri Lanka


The shaykh hafidhahullah then stated that this issue of knowing merely the groups and the likes is a very important subject. It is taken from the statement of Muhammad ibn Sareeh rahimahullah this is a matter or this knowledge is a matter of deen, so be careful who you take your deen from. This matter is a matter of deen, so be careful who you take your deen from. So this is how important this issue is. Is that the knowledge when o­ne takes from someone or o­ne hears from someone or o­ne learns from someone that knowledge is going to be deen something that is going to weighty o­n the Day of Judgment something that he is going to meet Allaah with so it is important that he takes his knowledge o­nly from those who are known to have knowledge. And who are known to have taqwa and who are known to be upon righteousness, because what he takes is going to be his path to the Hereafter so look to who you take your deen from means that a Muslim must look and takes his deen from Ahlus sunnah, the salafiyoon the o­nes who follow the salaf us salih and secondly that the o­ne that he takes his deen from is someone who has knowledge, known for knowledge, known for being upright and known for having taqwa. This knowledge is a matter of deen so be careful who you take your deen from.

Then the shaykh Ahmad bin Bazmool hafidhahullah ta’ala stated that Imaam Malik rahimahullah mentions in the introduction of Saheeh Imaam Muslim that there was in Madinah a hundred men that were pointed to by the people as being worshippers and being people who were righteous and being people having abstinence from the dunya but no o­ne would take knowledge from them. This statement by Imaam Malik rahimahullah is saying, that it is not enough for a person to be known for worship and being known for having abstinence from the dunya and being known for the outward expression of his worship that you take from him. That these people were known for that and these people pointed to them for that but no o­ne would take their affairs from them because it was not from their affair. Their affair was worshipping and righteousness but their affair was not knowledge. He said that if we would understand that any of us who would see a brother who has his thobe properly clad and the length of his beard is long we would think that he is a scholar of his time of the mufti of his area and this is a great mistake.

Then the shaykh Ahmad bin Bazmool hafidhahullah ta’ala states that there is no doubt that is obligatory upon the people to learn ilmi shar’ee, Islamic knowledge and this is based o­n the Quraanic verse, Allaah subhana wata’alah says “Ask the people of knowledge if you do not know.” And it is based upon the statement of Prophet Muhammad salallahu alaihi wa sallam “that seeking knowledge is an obligation upon every Muslim”. And a man came to Imaam Malik rahimahullah and said, “I want to seek knowledge” and Imaam Malik rahimahullah told him start with that which you needfor your night and your day because he means that the areas of knowledge are many and extensive and what is important is what you need is for your night and your day. And of course the first thing that you need is Tawheed, because it is the basis for all actions. And then you need taharah the proper way to purify yourself and then you need the proper manner of how to make salaah and like this.

So this is understood and this has been explained, it is clear that that man needs what he needs for his day and his night of Tawheed and of taharah purification of salaah. Then we can see the mistake of those who want that the Muslims get involved or start without knowledge in siyaasah or political issues upon the methodology of the hizbiyyah or partisanship or defending the people who are upon shirk and bid’ah. We see that these people who call to these types of issues are not individuals from whom we should take are knowledge from.

Shaykh Ahmad bin Bazmool hafidhahullah ta’ala then went o­n to say that in reality the weakness of this ummah and the humiliation of this ummah is because of the ignorance of the ummah regarding this deen. It is not like some people say that the weakness of the ummah is because it does not have the physical strength or the weakness of the ummah is due to the fact that the disbelievers are conspiring against it. The shaykh says no, the weakness of the ummah is from inside the ummah, that the ummah does not have knowledge of deen . This ummah does not support Allaah so Allaah does not support it. As Allaah says in the Qur’aan, “If you support Allaah, Allaah will support you and will make your foothold firm. He said that the scholars say, that supporting Allaah means learning the deen, the ahkam the regulations of the deen, acting upon the deen and studying the deen. He says it is not like those people think that what we need to do is concentrate o­n the materialistic issues and if we knew about the strategies and conspiracies of the disbelievers and their political plans and we had a system arranged with all sort of leaders and the like that that will solve our problems. He said no, it is clear that humiliation comes from ourselves. Based o­n the hadith of Prophet salallahu alaihi wa sallam that if you deal in eena which is an illegal transaction a form of usury which means a Muslim will enter into which is forbidden regarding transaction and you follow the tails of the cows meaning will give in to agriculture and these type of issues and get them more importance than the Hereafter and you leave Jihaad neither do you establish Jihaad nor do you for Jihaad for Jihaad he said has two types of preparations Roohi wa Maddi, Roohi meaning spiritual preparation and Maddi meaning material preparation. And this is why you see the mistake of Usaamah bin Laden among many reasons for his mistakes he is wrong and incorrect is he thinks that Jihaad is o­nly the materialistic preparation and he has totally forgotten about the spiritual preparation and he has totally forgotten about many issues in Islaam. And that which he is doing is nothing to do with the sunnah and which he is doing has nothing to do with Islaam and he is in ignorance of these issues and the scholars have responded against him. So it is the issue that the Muslims, the ummah will not learn the deen and will get involved in tijaarah and forbidden trading transaction and will leave Jihaad and will become pleased with the dunya, then Allaah subhana wata’alah will send upon him humiliation. And He will not lift this humiliation off from them until they return to their deen. The scholars say return to the deen is learning the deen, acting upon the deen and spreading the deen. He says it is not through explosions and bombings and harming individuals who had no hand in any evil and this type of thing but it is returning to the deen of Allaah learning it, practicing it and spreading it.

Shaykh Ahmad bin Bazmool hafidhahullah ta’ala went o­n to say so we know and understand this. There is a very important point that we must understand and that is that it is forbidden for anyone who does not have knowledge to talk. That is if he is jaahil ignorant is forbidden to talk in the matters of the deen. And this is something very clear from the Qur’aanic verses in which Allaah says, “Do not talk about those matters which you have no knowledge, verily regarding the hearing, the heart and the talk all of these matters a person will be questioned about.” And then Allaah subhana wata’alah mentions the forbidden matters after mentioning al fawaahish outwardly and inwardly and mentioning other matters and He says and to ascribe to Allaah that which he has no authority or that you commit shirk and then He says and you speak about Allaah when you have been forbidden that you speak about Allaah when you have no knowledge. He said that the scholars have got from this that speaking about Allaah without knowledge is worse than shirk. Speaking about Allaah without knowledge is worse than shirk, for two reasons o­ne is that this speaking about Allaah tabarakta wat’ala without knowledge is something that is general something that it will affect everybody but the state of the something he has done regarding himself. So it is forbidden for anyone to speak about Allaah without knowledge. And there is the narration of the Prophet salallahu alaihi wa sallam in which some of his companions was with o­ne of his companions o­n a journey and he got injured and when he got injured he also fell into sexual defilement, state of junub and it was a very dark cold night and he wanted to know if he should take wudhu or tayammum and he asked them if it is possible to do this and they said no you must take a ghusl you must take a full ghusl, so when he did this, he died. So when this reached the Prophet salallahu alaihi wa sallam he said, “they killed him they killed him, may Allaah kill them. Why did they not ask if they were ignorant? Verily the cure for ignorance, is asking.” So this shows that it is forbidden for someone who does not know, to talk.

So Shaykh Ahmad bin Bazmool hafidhahullah says if we have understood from what has preceded, the o­ne being questioned if he does not know, if he cannot answer it is haraam for him to answer. He must also know that the Muslim who does not know it, is forbidden for him to ask someone who does not know. It is forbidden for him in matters of deen to ask someone who does not know. Rather he has to ask an aalim a scholar someone who has knowledge and this is what Muhammad ibn Sar’ee rahimahullahu meant when he said this matter is a matter of knowledge of deen so be careful who you take your deen from.

He said also in our daily life we had a medical situation or whatever, will we go to a mechanic ?, and if we had a problem with our car will we go to a farmer? and if we wanted to construct a house will we go to someone who is a specialist in cleaning?. No, we will go to each individual who has a specialty in which they are specialist in. So when it comes to an issue of deen we must go to the ulemaa we must go to the scholars. And it is not right to say ask anybody or to do what everybody else is doing this is a major mistake also. As comes in a narration of Abu Darda raliallahu anhu in this in the khilafa of Uthmaan raliallahu anhu in the time of Uthmaan raliallahu anhu when he went to the masjid and he prayed and he saw some tabi’een praying but they were not praying according to the sunnah. There salaah was not the salaah according to the sunnah. Abu Darda went home angry. And when Umm Darda raliallahu anha saw him she said, “What has made you angry, what has caused you to get angry.” He said, “By Allaah I don’t see anything that we were doing in the time of the Prophet salallahu alaihi wasallam that the Muslims are doing except that they pray together. Meaning that many of the sunan many of the practices that they were doing in the time of the Prophet salallahu alaihi wasallam that individuals were not doing it and what was left was that they were just praying together. This is Abu Darda’s statement while he is at the period which is close to the Prophet salallahu alaihi wasallam and there were a lot of sahabahs still alive and there were many tabi’een so what about now o­ne thousand four hundred years after that are the people the general masses upon sunnah? Are the general masses upon knowledge? Are the general masses people that we should follow? No! but we should follow the ulemaa Rabbaniyeen, the scholars who know the deen of Allaah tabarakta wata’la we should not follow what our mothers were upon our fathers were upon our relatives are upon but we should follow that which the scholars are upon. These people are not right that they follow the general masses but we should follow the Prophet salallahu alaihi wasallam and the o­ne who directs us to the right. In fact what the Prophet salallahu alaihi wasallam was upon are the scholars.

Then Shaykh Ahmad bin Bazmool hafidhahullah stated that the people are of two types. The awwam or the general laymen who have no knowledge and the tullabul ilm, al ulemaa they are together, tullabul ilm students of knowledge and the ulemaa. Now the ulemaa and the students are of two types. The ulemaa who are not in reality scholars and those are the o­nes who have hizbiyyah or innovation or partisanship or politics or this movement oriented overthrowing governments and blowing up things and things of this nature and bid’ah and mistakes in their aqeedah and their manhaj. These individuals should never be taken from whatsoever. The second is the tullabul ilm and the ulemaa who are upon the sunnah, salafiyeen upon the way of the salaf us saalih . They are upon the way of the sunnah and o­n the way of the salaf us saalih. These individuals the scholars are the source that you go to. The students of knowledge are actually made a (unclear ) source. They are individuals that you benefit from but you are never to take their statements over the statements of the ulemaa, of the scholars. So if we reiterate this point, the awwam the general masses don’t take anything from them but rather they should be taught, for they are ignorant.And those people who are considered scholars but their methodology is incorrect, their a qeedah and manhaj is incorrect they are involved in siyasah or politics or hizbiyyah or matters that are secretive and things of this nature they should not be taken from for they are in reality they are part of the seventy two groups that are promised the Hellfire. 
 
Rather the o­ne that should be taken from are the tullabul ilm and ulemaa who are upon the sunnah and who are upon the way of the salaf us saalih. But the distinction must be made that we take the words of the ulemaa over the words of the student of knowledge. For instance Kibar ulemaa the Great body of Scholars like Shaykh Rabee for example says something then we take what he has said and what they have said because they are the greater scholars. And it is not right to take what a student of knowledge says just because he is salafee unless he has some clear evidence that he has stated that the scholars have missed. But if generally speaking the people have of taking the students of knowledge because he is salafee over the scholars is a great mistake.

Shaykh Ahmad bin Bazmool hafidhahullah said this issue of importance of returning to the people of ilm , returning in going to the people of knowledge as a source in going back to them we have two stories from the Prophet Muhammad salallahu alaihi wasallam regarding this issue. o­ne is the story regarding the man from before us from Bani Israel who had killed 99 individuals and he wanted to get to Allaah tabarakta wata’la so he found an aabid a worshipper, he said notice an aabid a worshipper not an aalim a scholar. A worshipper who was worshipping in seclusion and he said to him, “I have killed 99 individuals, is there any means for me to repent to Allaah to make Taubah”. So this aabid who was ignorant said, “No”. So he killed him and he completed a hundred individuals. So then he went to a scholar and saying to the scholar I have killed a hundred individuals is there any means for me to repent. The aalim said what is(unclear)between you and making Taubah to Allaah. Of course you can make taubah but you are in a land that is evil and it is upon you to go to such and such land where there are righteous people who worship Allaah so you go there and worship Allaah with them.” So this shows you the issue of going to the scholar verses going to someone who is ignorant.

The second story is about two individuals, o­ne who was righteous and the other was a sinner. And every time the righteous o­ne would pass by the sinner he would correct him and advice him but he would not accept. So o­ne day the righteous person said to him, “By Allaah, Allaah will not forgive you.” So Allaah tabarakta wata’la said, “Who is it who is bold enough to go over Me or above Me, verily I have forgiven him and I have made your deeds nothing.” So this is the righteous person because he was ignorant he led him to go into the area that was described by Allaah tabarakta wata’la that he would not forgive o­ne of His creatures. So Allaah tabarakta wata’la wiped away or made nothing the deeds of the obedient o­ne and forgave the disobedient o­ne. So this shows us the importance of knowledge number o­ne and that we should acquire it and the importance of returning to the ulemaa. Don’t ask anyone and everyone but ask Raazikeena fil ilm those who are well grounded in knowledge.

In closing Shaykh Ahmad bin Bazmool hafidhahullah that someone might say what is wrong with taking knowledge from the hizbiyeen and mubtadiyah (One who commits bid’ah), if they have something beneficial to give. I’ll just take the good and I will leave the bad. He said there were several issues wrong with this.
o­ne, is that the Prophet salallahu alaihi wasallam warned against the ulemaa as soo or al jahaal, taking from the evil scholars or the ignorant. And this is in a hadith in which he said, “That Allaah tabarakta wata’la does not take the knowledge after having given it by taking it away from your hearts but by the death of the religious learned men, the scholars, until there will remain nothing but the ignorant people who will contort it and will give verdicts according to their opinions and they will mislead others and they will go astray and will lead others astray.

The second matter is that Allaah tabarakta wata’la and the Prophet salallahu alaihi wasallam‘s order of hizbudeen , preserving o­nes deen. And the person who goes and sits with the innovator or hizbee is not preserving his deen.

Thirdly, is that taking from the hizbiyeen or the innovators is that they are from the asaaghir, the small o­nes and we have been forbidden or the Prophet salallahu alaihi wasallam indicated that from the signs of the hour is that the people will take their knowledge from the asaaghir. And he said that the asaaghir are the innovators.

Fourthly is that the mubtadih you cannot forsake from the fact that he will not oppose you. You will think that he is giving you the best, but he will take you step by step until he pulls you and that is the way it has been amongst the past (unclear).

And the fifth matter is that the person who is going there saying “I will get the good and leave the bad” is ignorant. So he cannot protect himself from falling into a fitnah. So he can’t protect himself from falling into a fitnah. So for all these reasons above and more it is important that you take o­nly from the scholars who are known for the knowledge who are well grounded in their knowledge and we do not ask or take from anyone else. And then he said hadha wa salallahu wa nabiyinah Muhammad.

Taken from : http://www.calgaryislam.com
Labels: , 0 comments | edit post
Ruling on Listening to Unknown Speakers and Taking Knowledge
Niqabi
What is the Ruling on Listening to Unknown Speakers and Taking Knowledge from them?
ما حكم سماع أشرطة المجاهيل وأخذ العلم عنهم؟

Bismillah al-hamdulillaah wa salaatu wa salaam ‘alaa rasoolillaah wa ‘alaa aalihi wa sahbihi wa man tabi’a hudaahu wa bad.

The trails of today are very many. Innovations and mixing up innovators with the people of the sunnah and their outward call to the sunnah and salafiyyah is wide spread, for this reason one should be cautious. ‘Abdullaah ibn ‘Abbaas used to say, if a man said ‘I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) or the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, we (used to) rush to him and went out to seek him, listening to him, but when the fitnah occurred they began asking about the men (who were narrating the knowledge) like how Ibn Seereen mentioned “we said: name to us your men” meaning they were known by whom they narrated from. So from there they would know if they would listen and accept or refuse and not listen. If that was the case in that time, then our time has more priority. It is a must that one determines and limits those whom he listens to, and from whom he reads from, and who he takes from, and (the works he) issues, and also who he sits with, this is very important. As for being a haatib layl (one who gathers wood at nigh i.e. blindly, heedlessly), listing to everyone and those who are unknown. No, it is feared that a trail will befall this one. Surely from the signs of success from Allaah and wanting good for his slave, it is uprightness and guidance that he helps him to sit, mix with and take from the people of the Sunnah. It is obligatory to have seriousness and diligence towards seeking out that which brings about success and guidance from Allaah, and Allah is the one who grants success.  

بسم الله والحمدلله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد ، الفتن اليوم كثيرة جدا, والبدع كثيرة جدا, وتلبس المبتدعة بأهل السنة وإعلانهم للسنة والسلفية كثير جدا؛ لذلك ينبغي الحذر. وإذا كان عبدالله بن عباس يذكر أنهم كانوا إذا قال رجل : سمعت رسول الله صلى الله عليه وسلم, أو قال رسول الله صلى الله عليه وسلم , ابتدرناه ،يبادرونه, يشرئبون إليه, يسمعون منه ، لكن لما وقعت الفتنة صاروا يسألون عن الرجال كما ذكر ابن سيرين: (قلنا : سموا لنا رجالكم). أي يعرفون عمن ينقلون, ومن ثم من خلال النقلة يعرفون هل يسمعون ويقبلون,أم يرفضون ولا يسمعون. فهذا إذا كان في ذلك الزمان, ففي زماننا أولى,لابد أن يحدد الإنسان لمن يسمع, ولمن يقرأ, وعمن يأخذ ويصدر, وعند من يجلس, هذا مهم جدا, أما أن يكون حاطب ليل يسمع للجميع وللمجاهيل ,لا,هذا تخشى عليه الفتنة ، وإن من علامات وصور توفيق الله وإرادته بعبده الخير والصلاح والهداية أن يوفقه إلى مجالسة ومخالطة والأخذ عن أهل السنة ، فالواجب الجد والاجتهاد والتحري استجلابا لتوفيق الله وهدايته ، والله الموفق

~ Shaykh Falaah Ismaa’eel al-Mandakar
http://www.mandakar.com/FatawaDetails.asp?ID=314


Labels: , 0 comments | edit post
True Knowledge is Taken from Scholars not (only) from Books
Niqabi
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 Salih Al Fawzaan 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

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
Posted from: http://knowledgeofislamblog.wordpress.com (Blog of Mustafa George hafidhahullaah)
Labels: , 0 comments | edit post
Rebelling Rulers who fails to Implement Islamic Shariah
Niqabi


Question:
Should Muslims rebel against a ruler who fails to implement the commands of Allah?

Answer:
In the name of Allah, the Beneficent, the Merciful

It is not lawful for Muslims to violently rebel against an unjust Muslim ruler. Rather, Muslims should be patient and encourage reform through non-violent action.

Allah said:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ

O you who believe, obey Allah and obey the Messenger and those in authority among you.
Surah An-Nisa 4:59

In many narrations, the Prophet has forbidden us from rebelling against the rulers.
Hudhayfa ibn al-Yaman reported: The Messenger of Allah, peace and blessings be upon him, said:

يَكُونُ بَعْدِي أَئِمَّةٌ لَا يَهْتَدُونَ بِهُدَايَ وَلَا يَسْتَنُّونَ بِسُنَّتِي وَسَيَقُومُ فِيهِمْ رِجَالٌ قُلُوبُهُمْ قُلُوبُ الشَّيَاطِينِ فِي جُثْمَانِ إِنْسٍ

Rulers after me will come who do not follow my guidance and my tradition (sunnah). Some of their men will have the hearts of devils in a human body.

I said, “O Messenger of Allah, what should I do if I live to see that time?” The Prophet said:

تَسْمَعُ وَتُطِيعُ لِلْأَمِيرِ وَإِنْ ضُرِبَ ظَهْرُكَ وَأُخِذَ مَالُكَ فَاسْمَعْ وَأَطِعْ

You should listen and obey them even if the ruler strikes your back and takes your wealth, even still listen and obey.
Source: Sahih Muslim 1847, Grade: Sahih

Awf ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said:

خِيَارُ أَئِمَّتِكُمْ الَّذِينَ تُحِبُّونَهُمْ وَيُحِبُّونَكُمْ وَيُصَلُّونَ عَلَيْكُمْ وَتُصَلُّونَ عَلَيْهِمْ وَشِرَارُ أَئِمَّتِكُمْ الَّذِينَ تُبْغِضُونَهُمْ وَيُبْغِضُونَكُمْ وَتَلْعَنُونَهُمْ وَيَلْعَنُونَكُمْ

The best of your rulers are those whom you love and they love you, who pray for you and you pray for them. The worst of your rulers are those whom you hate and they hate you, whom you curse and they curse you.

It was said, “Shall we confront them with swords?” The Prophet said:

لَا مَا أَقَامُوا فِيكُمْ الصَّلَاةَ وَإِذَا رَأَيْتُمْ مِنْ وُلَاتِكُمْ شَيْئًا تَكْرَهُونَهُ فَاكْرَهُوا عَمَلَهُ وَلَا تَنْزِعُوا يَدًا مِنْ طَاعَةٍ

No, as long as they establish prayer among you. If you find something hateful from them, you should hate their actions but not withdraw your hand from obedience.
Source: Sahih Muslim 1855, Grade: Sahih

Umm Salamah reported: The Messenger of Allah, peace and blessings be upon him, said:

سَتَكُونُ أُمَرَاءُ فَتَعْرِفُونَ وَتُنْكِرُونَ فَمَنْ عَرَفَ بَرِئَ وَمَنْ أَنْكَرَ سَلِمَ وَلَكِنْ مَنْ رَضِيَ وَتَابَعَ

There will be rulers from whom you will see both goodness and corruption. One who recognizes their evil and hates it will maintain his innocence, but one who is pleased with it and follows them will be sinful.

It was said, “Shall we not fight them?” The Prophet said:

لَا مَا صَلَّوْا

No, as long as they pray.
Source: Sahih Muslim 1854, Grade: Sahih

Many of those who call for violent rebellion have resorted to the use of terrorism against innocent civilians. Such acts are completely rejected by Islam. The Prophet severely warned those who engage in such acts of reckless violence and rebellion.

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

مَنْ خَرَجَ مِنَ الطَّاعَةِ وَفَارَقَ الْجَمَاعَةَ فَمَاتَ مَاتَ مِيتَةً جَاهِلِيَّةً وَمَنْ قَاتَلَ تَحْتَ رَايَةٍ عُمِّيَّةٍ يَغْضَبُ لِعَصَبَةٍ أَوْ يَدْعُو إِلَى عَصَبَةٍ أَوْ يَنْصُرُ عَصَبَةً فَقُتِلَ فَقِتْلَةٌ جَاهِلِيَّةٌ وَمَنْ خَرَجَ عَلَى أُمَّتِي يَضْرِبُ بَرَّهَا وَفَاجِرَهَا وَلاَ يَتَحَاشَ مِنْ مُؤْمِنِهَا وَلاَ يَفِي لِذِي عَهْدٍ عَهْدَهُ فَلَيْسَ مِنِّي وَلَسْتُ مِنْهُ

Whoever rejects obedience to the ruler and divides the community and dies will have died upon ignorance. Whoever fights under the banner of one who is blind, raging for the sake of tribalism, or calling to tribalism, or supporting tribalism, and is killed will have died upon ignorance. Whoever rebels against my nation, striking the righteous and wicked alike and sparing not even the believers and does not fulfill the pledge of security, then he has nothing to do with me and I have nothing to do with him.
Source: Sahih Muslim 1848, Grade: Sahih

The righteous predecessors (salaf as-salih) recognized that the evil which comes through violent rebellion is worse than the evil of the ruler himself. For this reason, they counseled patience and wisdom in the face of injustice, and they would pray for the ruler to be guided to righteousness.

Hasan Al-Basri said:


لَوْ أَنَّ النَّاسَ إِذَا ابْتُلُوا مِنْ قِبَلِ سُلْطَانِهِمْ صَبَرُوا مَا لَبِثُوا أَنْ يُفْرَجَ عَنْهُمْ وَلَكِنَّهُمْ يَجْزَعُونَ إِلَى السَّيْفِ فَيُوَكَّلُونَ إِلَيْهِ فَوَاللَّهِ مَا جَاءُوا بِيَوْمِ خَيْرٍ قَطُّ

If the people had patience when they are being tested by their unjust ruler, it will not be long before Allah will give them a way out. However, they always rush to their swords, so they are left with their swords. By Allah, not even for a single day did they bring about any good.
Source: Tabaqat Al-Kubra 8789

At-Tahawi said:


وَلَا نَرَى الْخُرُوجَ عَلَى أَئِمَّتِنَا وَوُلَاةِ أُمُورِنَا وَإِنْ جَارُوا وَلَا نَدْعُو عَلَيْهِمْ وَلَا نَنْزِعُ يَدًا مِنْ طَاعَتِهِمْ وَنَرَى طَاعَتَهُمْ مِنْ طَاعَةِ اللَّهِ عَزَّ وَجَلَّ فَرِيضَةً مَا لَمْ يَأْمُرُوا بِمَعْصِيَةٍ وَنَدْعُو لَهُمْ بِالصَّلَاحِ وَالْمُعَافَاةِ

We do not recognize the rebellion against our leader or those in charge of our affairs even if they are unjust, nor do we wish evil for them, nor do we refuse to follow them. We hold that obedience to them is part of obedience to Allah the Exalted and therefore obligatory as long as they do not command us to commit sins. We pray for their right guidance and pardon.
Source: Aqeedah At-Tahawi

Ahmad ibn Hanbal said:

لَا يُتَعَرَّضُ بِالسُّلْطَانِ فَإِنَّ سَيْفَهُ مَسْلُولٌ ، وَعَصَاهُ

Do not confront the ruler, for his sword is unsheathed.
Source: Jami’ Ulum wal-Hikam

The main evidence used to justify a violent rebellion against the ruler is the saying of Allah:

وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ

Whoever does not judge by what Allah has revealed, then it is those who are the disbelievers.
Surah Al-Ma’idah 5:44

It is argued that if the Muslim ruler does not refer to the Sharia for judgment, or he does not apply the proper Sharia rulings, then he becomes a disbeliever who should be killed. However, this is incorrect because the unbelief mentioned in the verse is the lesser unbelief that does not take the ruler out of the fold of Islam.
A man asked Ibn Abbas concerning this verse. Ibn Abbas said:

إِذَا فَعَلَ ذَلِكَ فَهُوَ بِهِ كُفْر  وَلَيْسَ كَمَنْ كَفَرَ بِاَللَّهِ وَالْيَوْم الْآخِر وَبِكَذَا وَكَذَا

If he does that, then there is disbelief in it, but this is not like one who disbelieves in Allah and the Last Day and so on.

Ata’ said:
كُفْر دُون كُفْر وَفِسْق دُون فِسْق وَظُلْم دُون ظُلْم

The verse means disbelief less than disbelief, wickedness less than wickedness, and oppression less than oppression.

Tawus said:

لَيْسَ بِكُفْرٍ يَنْقُل عَنْ الْمِلَّة

This is not the unbelief that rejects someone from the religion.
Source: Tafseer Al-Tabari 5:44

Therefore, if the ruler does not apply the Sharia properly, this is sinful but it does not justify a violent rebellion against them. Rather, the proper way to enjoin good and forbid evil regarding the rulers is through non-violent preaching, advising, and if necessary, acts of civil disobedience.

Ahmad ibn Hanbal said:

التَّغْيِيرُ بِالْيَدِ لَيْسَ بِالسَّيْفِ وَالسِّلَاحِ

Changing evil with one’s hand is not done with swords or weapons.
Source: Jami’ Ulum wal-Hikam

A Muslim should sincerely advise the ruler using mild speech, preferably in private.
Tamim Ad-Dari reported: The Messenger of Allah, peace and blessings be upon him, said:

الدِّينُ النَّصِيحَةُ
Religion is sincerity.
We said, “To whom?” The Prophet said:


لِلَّهِ وَلِكِتَابِهِ وَلِرَسُولِهِ وَلِأَئِمَّةِ الْمُسْلِمِينَ وَعَامَّتِهِمْ

To Allah, His Book, His Messenger, the leaders of the Muslims, and their common people.
Source: Sahih Muslim 55, Grade: Sahih

In the same way, Allah commanded Moses and Aaron, upon them be peace, to speak mildly to Pharaoh, even though Pharaoh was a great tyrant and not a Muslim.

Allah said:
فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ

Speak to him with gentle speech that perhaps he may be reminded or fear Allah.
Surah Ta Ha 20:44

If this is how Allah commanded them to speak to a great tyrant who was not a Muslim, then a Muslim ruler is even more deserving of better treatment.
It may become necessary to be more vocal and forceful if the ruler is a stubborn oppressor. Speaking the truth to him in this case becomes a form of jihad.

Abu Sa’eed Al-Khudri reported: The Prophet, peace and blessings be upon him, said:

إِنَّ مِنْ أَعْظَمِ الْجِهَادِ كَلِمَةَ عَدْلٍ عِنْدَ سُلْطَانٍ جَائِرٍ

Verily, among the greatest of struggles is a word of justice in front of a tyrant.
Source: Sunan At-Tirmidhi 2174, Grade: Hasan

If the ruler commands the Muslims to commit sins, they should disobey him and not fulfill his command, but this should be done without violence. In other words, a Muslim should behave with civil disobedience.
Ali reported: The Prophet, peace and blessings be upon him, said:


لَا طَاعَةَ فِي مَعْصِيَةٍ إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ

There is no obedience to the leader involving disobedience to Allah. Verily, obedience is only for good conduct.
Source: Sahih Bukhari 6830, Grade: Sahih

Therefore, a Muslim should attempt to reform the ruler and enjoin good without resorting to violence. Violence and terrorism leads to the fracturing of Muslim society, which is even worse than the oppression of the rulers. Instead, Muslims must be patient and wise in the face of such injustice, and they should pray for Allah to guide the rulers to right conduct.
Labels: , 0 comments | edit post