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Is it permissible for me to say to non-Muslims “And the same to you” when they wish me a Happy New Year or say Best Wishes?.


Praise be to Allaah.

It is not permissible to greet or congratulate the kuffaar on the occasion of Christmas, New Year or any of their other holidays, and it is not permissible to respond to them when they greet us on those occasions, because they are not festivals that are prescribed in our religion, and returning their greeting is an affirmation and approval of them. The Muslim should be proud of his religion and its rulings, and he should be keen to call others and convey to them the religion of Allaah, may He be glorified and exalted.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on greeting the kuffaar on the occasion of Christmas and how we should respond when they greet us on this occasion. Is it permissible to go to the parties that they hold on this occasion?

Is a person sinning if he does any of the things mentioned without intending to, and he only does it to be nice, or because of or shyness or embarrassment or other reasons? Is it permissible to imitate them in that?

He replied:

Greeting the kuffaar on the occasion of Christmas or any of their other religious holidays is haraam according to scholarly consensus, as was stated by Ibn al-Qayyim in his book Ahkaam Ahl al-Dhimmah, where he says:

"Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah." End quote.

Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not accept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning):

"If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. .
[al-Zumar 39:7]

". . .

This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion . .

[al-Maa’idah 5:3]

So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise.

If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning):

"Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers."

[Aal ‘Imraan 3:85]


It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations.

Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them." Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem: "Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3/44.

And Allaah knows best.]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/answering-somone-when-they-say-happy-new-years/ Sat, 31 Dec 2011 14:24:44 +0000 Ruqayyah Warriner http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/very-important/
If a few drops of water fall on a person after completing istinja’, that does not affect tahaarah
Often times, when I do instinjah, I feel like the water is spilling back on me. What is the ruling on the water that spills on one who uses a modern toilet, when washing oneself. Is the water from the toilet that spills after one releived oneself najis? how to deal with that?.


Praise be to Allaah.

With regard to all religious matters, the Muslim should not pay attention to whatever may happen to him of whispers from the Shaytaan. He has to purify himself as he has been commanded and pray as he has been commanded, and he should not pay any attention to any whispers that the Shaytaan may present to him, aiming to trick him and make him dislike worship and have doubts about it.

These drops that fall from behind after cleaning oneself with water (istinja’) are just the leftovers of the istinja’ water that drip from the body. So you should not pay any attention to that. Go ahead and pray, for the certainty of having purified oneself cannot be cancelled out by mere doubt. This in fact is a kind of waswaas (whisper from the Shaytaan) that must be warded off and given no attention. Al-Bukhaari (2056) and Muslim (361) narrated that ‘Abd-Allah ibn Zayd (may Allah be pleased with him) said: A complaint was made to the Prophet (blessings and peace of Allah be upon him) about when a man thinks that something has happened whilst he is praying. He said: “Do not stop until you hear a sound or notice a smell.”

Al-Nawawi (may Allah have mercy on him) said:

This hadeeth represents one of the basic principles of Islam and one of the most important foundations of fiqh, which is that things are judged to remain as they originally were until there is certainty to the contrary, and fleeting doubts do not affect them. End quote.

Sharh al-Nawawi ‘ala Muslim, 4/49

Shaykh al-Islam (may Allah have mercy on him) was asked: What if a person does wudoo’ and starts to pray, then feels a drip during his prayer: is his prayer invalidated or not?

He replied: Merely feeling something does not invalidate wudoo’ and it is not permissible for him to stop an obligatory prayer because of a mere doubt. But if he becomes certain that urine has escaped to the exterior of the private part, then his wudoo’ is invalidated and he has to clean himself with water (istinja’), unless he suffers from urinary incontinence, in which case that does not invalidate his prayer if he has done what he is enjoined to do.

End quote. Majmoo‘ al-Fataawa, 21/219-220

Shaykh Ibn Baaz (may Allah have mercy on him) said:

The believer should not pay any attention to this whisper, because that will prompt the Shaytaan to make him doubt more, and the Shaytaan is keen to spoil the deeds of the sons of Adam, such as prayer and other things. So it is essential to beware of his plots and whispers, and put one’s trust in Allah and assume that whatever may happen to him of whispers are from the Shaytaan, so that he will not pay attention to it. But if something comes out of him for certain, and there is no doubt, he should clean himself again and do wudoo’. But if there is still some doubt, even if it is a little, then he should not pay any attention to that, so he should continue to believe that his wudoo’ is valid and continue to fight the Shaytaan. End quote.

Majmoo‘ Fataawa Ibn Baaz, 10.123

And Allah knows best.]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/very-important/ Sun, 06 Feb 2011 06:11:29 +0000 Ruqayyah Warriner http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/who-was-ibn-arabi/

Who was Ibn ‘Arabi?

Could you please clarify, who is IBn Rabi? I am getting conflicting views from various sources. Shayhk Muhyi al-Deen Ibn al-'Arabi [may ALLAH be well pleased with him] was not a heretic. He was a man way ahead of his times. Those who couldn't understand his wisdom labeled him heretic but he was far from it. Unless you are a Master of Tassawuf I would ask you to refrain from calling a servant of ALLAH "deviant". He was one who reached an extremely high level of understanding. His teachings were Islamically sound but not everyone was prepared for his enlightened wisdom. Even to this very day there are those who, due to their lack of understanding, label him wrongly. Sadly it has always been the case that when people can't understand something they try to destroy and disqualify it out of fear. If you take the time to read his works you will gain a great deal of knowledge from them. It is not good to make a judgement about someone whose understanding of our Deen is lightyears ahead of your own. Do not follow the Wahabbi, Salafi and Saudis who cast doubt and disbelief on those who teach the truth to validate their wicked misguidance. Ibn Arabi never misguided anyone he was simply too advanced for the simpletons of the age to understand. Ibn Taymiyyah did not possess the same level of understanding as Ibn Arabi and therefore he assessment mirrors his lack of understanding. Ibn Taymiyyah was an ant while Ibn Arabi was a giant. It was nothing short of ignorance on Ibn Taymiyyah's part to attempt to formulate an opinion about someone who was lightyears ahead of him in knowledge. Secondly, do not go believing what Ibn Taymiyyah quoted verbatim because whereas Ibn Arabi was true scholar and Shayhk, Ibn Taymiyyah himself was a genuine deviant. Ibn Taymiyyah's fatwas have been the source of a great %100


Praise be to Allaah.

Who was Ibn ‘Arabi?

He was a prominent Sufi; in fact he was an extreme Sufi. His name was Muhammad ibn ‘Ali ibn Muhammad al-Taa’i al-Andalusi. The scholars have told us about him in response to a question which was put to them. The question was as follows:

What do the imaams of the religion and the guides of the Muslims say about a book which has been circulating among the people, the author of which claims that he wrote it and distributed it to people by permission of the Prophet (peace and blessings of Allaah be upon him) which was given to him in a dream which he claims to have seen? Most of this book contradicts what Allaah revealed in His Books and is opposed to what His Prophets said.

Among the things that he says in this book are: Adam was called insaan because in relation to the truth (Al-Haqq), he was like the pupil [insaan] of the eye, the part that can see.

Elsewhere he said: Al-Haqq which is transcendent is the physical creation which you can see.

Concerning the people of Nooh he said: if they had turned away from their worship of [their idols] Wudd, Siwaa’, Yaghooth and Ya’ooq, they would have lost more of Al-Haqq.

Then he said: Every object of worship is a manifestation of Al-Haqq. Those who know it, know it, and those who do not know it, do not know it. The one who has knowledge knows what he is worshipping and in what image the object of his worship is manifested. These many and varied manifestations are like the limbs of a physical image.

Then he said concerning the people of Hood: They reached a true state of closeness (to Allaah) and were no longer remote. The heat of Hell no longer affected them and they gained the blessing of closeness to Allaah because they deserved it. They were not given this delicious experience as a favour, but because they deserved it as a result of the essence of their deeds, for they were on a straight path.

Then he denied the idea of the warning against those of mankind against whom the word of punishment is justified.

Should the one who believes in what he says be denounced as a kaafir, or should we accept what he says, or what? If the person who listens to him is an adult of sound mind, and does not denounce him by speaking or in his heart, is he a sinner, or what?

Please explain to us clearly and with proof, as Allaah has taken the covenant from the scholars on that basis, for negligence [on the part of the scholars] causes a great deal of confusion to the ignorant.

(‘Aqeedah Ibn ‘Arabi wa Hayaatuhu by Taqiy al-Deen al-Faasi, p. 15, 16).

(The author) mentioned the response of some of the scholars:

Al-Qaadi Badr al-Deen ibn Jamaa’ah said:

The passages quoted, and other similar parts of this book, are bid’ah and misguidance, evil and ignorance. The religiously-committed Muslim would not pay any heed to them or bother to read the book to find out more.

Then he said:

The Messenger of Allaah (peace and blessings of Allaah be upon him) could never give permission in a dream for something which goes against and contradicts Islam; on the contrary, this is from the evil insinuations or whispers of the Shaytaan and a trap whereby the Shaytaan is playing with him and tempting him.

His words about Adam, that he is the pupil of the eye, and his likening Allaah to His creation, and his remark that ‘Al-Haqq which is transcendent is the physical creation which you can see’ – if by ‘Al-Haqq’ he is referring to the Lord of the Worlds – is a clear statement of anthropomorphism [likening Allaah to His creation] and he has taken this notion to extremes.

With regard to his denial of what has been narrated in the Qur’aan and Sunnah concerning the warning: this makes him a kaafir in the view of the scholars of the followers of Tawheed.

His comments about the people of Nooh and of Hood is vain and false talk which deserves to be rejected. The best way of dealing with that is to destroy this and all other similar passages of his book, for it is no more than fancy words, an expression of baseless ideas and an attempt to introduce into the religion ideas that do not belong to it. The ruling on this is that it should be rejected and ignored. (Ibid., p. 29, 30).

Khateeb al-Qal’ah Shaykh Shams al-Deen Muhammad ibn Yoosuf al-Jazari al-Shaafa’i said:

Praise be to Allaah. His comment about Adam being called insaan is anthropomorphism [likening Allaah to His creation] and is a lie and falsehood. His belief that the idol-worship of the people of Nooh was valid is kufr. Anyone who says such a thing cannot be approved of. His comment that ‘Al-Haqq which is transcendent is the physical creation which you can see’ is false and contradictory, and it is also kufr. His comment that the people of Hood had reached a true state of closeness (to Allaah) is a lie against Allaah, and by saying this, he has rejected what Allaah said about them. His remark that they were no longer remote and that Hell became a blessing and a joy for them is a lie and a rejection of everything that was revealed to the Prophets; the truth of the matter is what Allaah said about that, that they (the people of Hood) will abide in the torment forever.

Concerning those who believe what he says – and he knows what he said – the same ruling applies to them as to him: that they are misguided kaafirs, if they have knowledge. If they do not have knowledge, then the person who says that out of ignorance should be told the truth and taught about it, and should be stopped if possible.

His denial of the warning to all people is a lie and a rejection of the consensus (ijmaa’) of the Muslims. No doubt Allaah will bring about the punishment. Islam offers definitive evidence that a group of sinners from among the believers will be punished, and the one who denies that is regarded as a kaafir. May Allaah protect us from wrong belief and denying the Resurrection. (Ibid., p. 31, 32).

Ibn Taymiyah said:

The Muslims, Christians and Jews all know something which is a basic principle of the Muslims’ religion: that whoever says of any human being that he is a part of God is a kaafir, he is regarded as a disbeliever by all these religions. Even the Christians do not say this, although their belief is a major form of kufr; no one says that the essence of creation is part of the Creator, or that the Creator is the creation, or that Al-Haqq which is transcendent is the physical creation which you can see.

Similarly, his remark that if the Mushrikeen turn away from idol-worship, they will have turned away from Al-Haqq to the extent that they have abandoned idol-worship, is obviously kufr according to the basic principle that is common to all the religions. For the religions are agreed that all the Prophets forbade idol-worship and regarded as disbelievers those who did that; the believer cannot be a believer unless he disavows himself of worshipping idols and of everything that is worshipped instead of Allaah. As Allaah says (interpretation of the meaning);

“Indeed there has been an excellent example for you in Ibraaheem (Abraham) and those with him, when they said to their people: ‘Verily, we are free from you and whatever you worship besides Allaah, we have rejected you, and there has started between us and you, hostility and hatred for ever until you believe in Allaah Alone’” [al-Mumtahanah 60:4]

-- and he quoted other aayaat as proof -- then he said:

Whoever says that if the idol-worshippers give up their idols, they will have turned away from Al-Haqq to the extent that they have abandoned idol-worship, is an even worse kaafir than the Jews and Christians, and the one who does not regard them as kaafirs is an even worse kaafir than the Jews and Christians, for the Jews and Christians regard idol-worshippers as disbelievers, so how about one who says that the one who gives up idol-worship has turned away from Al-Haqq to the extent that he has abandoned idol-worship?! Let alone the fact that he says, The one who has knowledge knows what he is worshipping and in what image the object of his worship is manifested. These many and varied forms are like the limbs of a physical image and the energy in a spiritual image; nothing but Allaah is being worshipped in everything that is worshipped. He is an even greater kaafir than the worshippers of idols, for they only take them as intercessors and mediators, as Allaah says (interpretation of the meaning):

“ [The Mushrikeen say] ‘We worship them only that they may bring us near to Allaah’” [al-Zumar 39:3]

“Have they taken (others) as intercessors besides Allaah? Say: “Even if they have power over nothing whatever and have no intelligence?” [al-Zumar 39:43]

They acknowledged that Allaah is the Creator of the heavens and the earth, and the Creator of the idols, as Allaah says (interpretation of the meaning):

“And verily, if you ask them: ‘Who created the heavens and the earth?’ Surely, they will say: ‘Allaah (has created them)’” [al-Zumar 39:38] (Ibid., 21-23)

Shaykh al-Islam also said:

When the faqeeh Abu Muhammad ibn ‘Abd al-Salaam came to Cairo and they asked him about Ibn ‘Arabi, he said:

He is a vile and evil shaykh who says that the world is eternal and does not see anything haraam in any sexual relationship.

He mentioned the belief that the world is eternal because this is what [Ibn ‘Arabi] believed, but this is well-known form of kufr and the faqeeh Abu Muhammad denounced him as a kaafir because of this. At that time Ibn ‘Arabi had not yet said that the universe was God or the universe was the image and essence of God. This is a greater form of kufr because those who say that the universe is eternal still believe that there had to be Someone Who brought it into existence, that from the One Who must exist comes that which may exist. Those shaykhs who met him [Ibn ‘Arabi] said that he was a liar and a fabricator, and that in his books such as al-Futoohaat al-Makkiyyah etc. there were lies which could not be concealed from any intelligent person.

Then he said:

I have not even mentioned one-tenth of what they mentioned about kufr, but people who do not know about them have been deceived by these ideas, just as they were deceived by the Baatini Qaraamitah when they claimed to be descendents of Faatimah and said that they belonged to the Shee’ah, so the Shee’ah began to like them without knowing of their hidden kufr. So the person who is attracted to them is one of two things: either he is a heretic and hypocrite, or he is misguided and ignorant. With regard to these pantheists (ittihaadiyoon), their leaders are the leaders of kufr and must be executed, and their repentance cannot be accepted if they are seized before they repent, for they are among the greatest heretics, those who make an outward display of being Muslim whilst concealing kufr in their hearts, those who conceal their beliefs and their opposition to Islam. Everyone who follows them, who defends them, who praises them, who admires their books, who is known to help them, who does not like to speak against them or who makes excuses for them by saying that we do not know exactly what these statements mean, who says ‘How can we be sure that he wrote this book?’ and other excuses which no one but an ignorant person or a hypocrite would come up with, must be punished.

Indeed, it is obligatory to punish everyone who knows about them but does not help to resist them, because campaigning against these people is one of the most serious duties, for they have corrupted the minds and religious belief of many shaykhs, scholars, kings and princes, and they are spreading corruption throughout the world, preventing people from following the path of Allaah. The harm that they cause to the religion is greater than that done by those who damage the worldly interests of the Muslims but leave their religion alone, such as bandits on the highways and the Tatars (Mongols) who took their wealth but left their religion alone. Those who do not know them should not underestimate the danger they pose. Their own misguidance and the extent to which they misguide others defies description.

Then he said:

Whoever thinks well of them and claims not to know how they really are should be informed about them. If he does not then turn his back on them and denounce them, then he should be classed as one of them.

Whoever says that their words could be interpreted in such a way that it does not contradict sharee’ah is one of their leaders and imaams. If he is intelligent, he should know what they really are. But if he believes in it and behaves like this openly and in secret, then he is a worse kaafir than the Christians.

(Ibid., p. 25-28 – adapted and abbreviated)

Ibn Hajar said:

Some confusing words of Ibn ‘Arabi were mentioned to our master Shaykh al-Islam Siraaj al-Deen al-Balqeeni, and he was asked about Ibn ‘Arabi. Our Shaykh al-Balqeeni said: he is a kaafir.

(Ibid., p. 39).

Ibn Khaldoon said:

Among these Sufis are: Ibn ‘Arabi, Ibn Saba’een, Ibn Barrajaan and their followers who follow their path and their religion. They have many books in circulation that are filled with blatant kufr and repugnant bid’ahs, trying to interpret clear texts in very far-fetched and repugnant ways, such that the reader is astounded that anyone could attribute such things to Islam.

(Ibid., p. 41).

Al-Subki said:

These later Sufis, such as Ibn ‘Arabi and his followers, are misguided and ignorant and beyond the pale of Islam; those among them who have knowledge are even worse.

(Ibid., p. 55).

Abu Zar’ah ibn al-Haafiz al-‘Iraaqi said:

Undoubtedly the famous book Al-Fusoos contains blatant kufr, as does al-Futoohaat al-Makkiyyah. If it is true that he wrote this and continued to believe in it until he died, then he is a kaafir who is doomed to eternity in Hell, no doubt about it.

(Ibid., p. 60).

So how can any sane person say that these brilliant scholars did not understand Ibn ‘Arabi? If they did not understand him, who can?

An incident from which we learn a lesson:

Al-Faasi said:

I heard our companion al-Haafiz al-Hujjah al-Qaadi Shihaab al-Deen Ahmad ibn ‘Ali ibn Hajar al-Shaafa’i say: there were many disputes about Ibn ‘Arabi between me and one of those who like Ibn ‘Arabi, until I insulted him because of the bad things that he had said, but that did not make the man change his mind. He threatened to complain about me to the Sultaan in Egypt with regard to a matter that was different from that which we were arguing about, just to cause trouble for me. I said to him: the Sultaan has nothing to do with this! Come, let us make Mubaahalah [call our sons, our wives and ourselves and pray and invoke the Curse of Allaah upon those who lie – cf. Aal ‘Imraan 3:61]. It is very rare, when people make Mubaahalah and one of them is lying, for that one to go unpunished. So he said to me, ‘Bismillaah’ [i.e, he agreed]. And I said to him: ‘Say: O Allaah, if Ibn ‘Arabi is misguided, then curse me with Your Curse’ – so he said that. Then I said, O Allaah, if Ibn ‘Arabi is rightly-guided, then curse me with Your Curse. Then we parted. Then we met in a park in Egypt on a moonlit night, and he said to us, Something soft touched my leg, look! So we looked but we did not see anything. Then he checked his eyes and he could not see anything (i.e., Allaah had afflicted him with blindness).

This is the meaning of what Al-Haafiz Shihaab al-Deen ibn Hajar al-‘Asqallaani told me.

(Ibid., p. 75, 76).

This is how this man has misguided and deceived those who are seeking the truth and who want to follow the path of right guidance. He is a heretic who was not ahead of his time in any way except in misguidance and kufr. He does not possess any light or wisdom; on the contrary he is in the depths of darkness and ignorance.

We have quoted to you the words of scholars other than Ibn Taymiyah, to point out the kufr of Ibn ‘Arabi, so that you will not think that Ibn Taymiyah was the only one who denounced him as a kaafir.

In response to your bad manners towards Shaykh al-Islam Ibn Taymiyah and your claim that he came years after Ibn ‘Arabi, we say: you came many more years after Ibn Taymiyah than the number of years between him and Ibn ‘Arabi, so you of all people should keep quiet about him.

It is not right to speak in such an ill-mannered way about a Shaykh such as Ibn Taymiyah, whose knowledge has spread all over the world. How can a man such as you dare to describe him as an ant?

Who are you to describe the Shaykh of shaykhs and the Shaykh of Islam as an ant? Do you not fear that you will have to stand before Allaah and be questioned as to why you were so ill-mannered towards the scholars?

We ask you by Allaah, besides Whom there is no other god, can a person who says that the creation is a part of the Creator be a Muslim?

Based on your response, you will know the state of your Islam. And Allaah is the Guide to the Straight Path.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/who-was-ibn-arabi/ Fri, 28 Jan 2011 08:18:41 +0000 Ruqayyah Warriner http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/who-was-al-ghazzaali/
Who was al-Ghazzaali?

Could you shed some light on who Imam al Ghazzali was?


Praise be to Allaah.

Al-Ghazzaali was Muhammad ibn Muhammad ibn Muhammad ibn Ahmad al-Toosi, who was known as al-Ghazzaali. He was born in Toos in 450 AH. His father used to spin wool and sell it in his shop in Toos.

The life of al-Ghazzaali needs to be discussed at length because he went through a number of stages. He indulged in philosophy, then he recanted and rejected that. After that he indulged in what is known as ‘ilm al-kalaam (Islamic philosophy) and gained a sound grasp of its basic principles; then he rejected that after it became clear to him that it was corrupt and filled with contradictions. He was focusing on ‘ilm al-kalaam during the period when he refuted philosophy, and at that time he was given the title of Hujjat al-Islam, after he had refuted the arguments of the philosophers. Then he recanted ‘ilm al-kalaam and turned away from it. He followed the path of the Baatiniyyah (esotericists) and learned their knowledge, but then he rejected that and showed the beliefs of the Baatiniyyah to be false, and exposed the manner in which they tamper with the texts and rulings. Then he followed the path of Sufism. These are the four stages that al-Ghazzaali went through. Shaykh Abu ‘Umar ibn al-Salaah (may Allaah have mercy on him) spoke well of him when he said: “A lot has been said about Abu Haamid and a lot has been narrated from him. As for these books – meaning al-Ghazzaali’s books which contradict the truth – no attention should be paid to them. As for the man himself, we should keep quiet about him, and refer his case to Allaah.” See Abu Haamid al-Ghazzaali wa’l-Tasawwuf by ‘Abd al-Rahmaan Dimashqiyyah.

No fair-minded person would deny the rare level of intelligence, ingenuity and cleverness that Abu Haamid al-Ghazzaali attained. Al-Dhahabi said of him: “Al-Ghazzaali, the imaam and shaykh, the prominent scholar, Hujjat al-Islam, the wonder of his time, Zayn al-Deem Abu Haamid Muhammad ibn Muhammad ibn Muhammad ibn Ahmad al-Toosi al-Shaafa’i al-Ghazzaali, the author of many books and one possessed of utter intelligence. He studied fiqh in his own town, then he moved to Nisapur in the company of a group of students. He stayed with the Imaam al-Haramayn and gained a deep knowledge of fiqh within a short period. He became well-versed in ‘ilm al-kalaam and debate, until he became the best of debaters…” (Siyar A’laam al-Nubala’, part 9, p. 323)

You will find that even though Abu Haamid al-Ghazzaali had such a deep knowledge of fiqh, Sufism, ‘ilm al-kalaam, usool al-fiqh, etc., and even though he was such an ascetic and devoted worshipper, and had such a good intention and vast knowledge of Islamic sciences, he still had an inclination towards philosophy. But his philosophy emerged in the form of Sufism and was expressed through Islamic ideas. Hence the Muslim scholars, including his closest companion Abu Bakr ibn al-‘Arabi, refuted his ideas. Abu Bakr ibn al-‘Arabi said: Our shaykh Abu Haamid went deep into philosophy, then he wanted to come out of it but he was unable to. There were narrated from him opinions which sound like the Baatini way of speaking, and that may be verified by looking in al-Ghazzaali’s books. See Majmoo’ al-Fataawa, part 4, p. 66.

Even though al-Ghazzaali was very advanced in knowledge, he had little knowledge of hadeeth and its sciences, and he could not distinguish between sound ahaadeeth and weak ones. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “If we assume that someone narrated the view of the salaf but what he narrated is far removed from what the view of the salaf actually is, then he has little knowledge of the view of the salaf, such as Abu’l-Ma’aali, Abu Haamid al-Ghazzaali, Ibn al-Khateeb and the like, who did not have enough knowledge of hadeeth to qualify them as ordinary scholars of hadeeth, let alone as prominent scholars in that field. For none of these people had any knowledge of al-Bukhaari and Muslim and their ahaadeeth, apart from what they heard, which is similar to the situation of the ordinary Muslim, who cannot distinguish between a hadeeth which is regarded as saheeh and mutawaatir according to the scholars of hadeeth, and a hadeeth which is fabricated and false. Their books bear witness to that, for they contain strange things and most of these scholars of ‘ilm al-kalaam and Sufis who have drifted away from the path of the salaf admit that, either at the time of death or before death. There are many such well-known stories. This Abu Haamid al-Ghazzaali, despite his brilliance, his devotion to Allaah, his knowledge of kalaam and philosophy, his asceticism and spiritual practices and his Sufism, ended up in a state of confusion and resorted to the path of those who claim to find out things through dreams and spiritual methods. (Majmoo’ al-Fataawa, part 4, p. 71).

He also said: Hence, even though Abu Haamid refuted the philosophers and classed them as kaafirs, and expressed veneration of Prophethood [as opposed to philosophy], etc., and even though some of what he says is true and good, and indeed of great benefit, nevertheless some of his writings contain philosophical material and matters where he followed the corrupt principles of philosophy that contradict Prophethood and even contradict sound common sense. Hence a group of scholars from Khurasaan, Iraq and the Maghreb criticized him, such as his friend Abu Ishaaq al-Margheenaani, Abu’l-Wafa’ ibn ‘Aqeel, al-Qushayri, al-Tartooshi, Ibn Rushd, al-Maaziri and a group of earlier scholars. This was even mentioned by Shaykh Abu ‘Amr ibn al-Salaah in his book Tabaqaat Ashaab al-Shaafa’i, and was confirmed by Shaykh Abu Zakariya al-Nawawi, who said in his book: “Chapter explaining some important things for which Imaam al-Ghazzaali was denounced in his books which were unacceptable to the scholars of his madhhab and others, namely his odd statements such as what he said in Muqaddimat al-Mantiq at the beginning of al-Mustasfa: ‘This is the introduction to all knowledge, and whoever does not learn this, his knowledge cannot be trusted at all.’”

Shaykh Abu ‘Amr said: “I heard Shaykh al-‘Imaad ibn Yoonus narrating from Yoosuf al-Dimashqi, the teacher of al-Nizaamiyyah in Baghdad, who was one of the famous deans of the school, that he used to denounce these words and say, “Abu Bakr and ‘Umar and So-and-so and So-and-so…” meaning that these great leaders had a great deal of certainty and faith even though they had no knowledge of this Muqaddimah and of any of the ideas contained in it.” (al-‘Aqeedah al-Isfahaaniyyah, part 1, p. 169).

Al-Dhahabi narrated in his book Siyar A’laam al-Nubala’ that Muhammad ibn al-Waleed al-Tartooshi said in a letter which he sent to Ibn Muzaffar: As for what you mentioned about Abu Haamid, I have seen him and spoken to him, and I think that he is a man of great knowledge, he is intelligent and capable, and has been studying all of his life, spending most of his time in study, but then he drifted away from the path of the scholars and entered the crowd of worshippers. Then he became a Sufi and forsook knowledge and its people, then he got involved with “inspiration”, those who claim to have spiritual knowledge, and the insinuating whispers of the Shaytaan. Then he mixed that with the views of the philosophers and the symbolic phrases of al-Hallaaj, and he started to criticize the fuqaha’ and the scholars of ‘ilm al-kalaam. He almost went astray from the religion altogether. When he wrote al-Ihya’ [i.e., Ihya’ ‘Uloom al-Deen], he started to speak of the inspiration and symbolic words of the Sufis, although he was not qualified to do that and had no deep knowledge of such matters. Hence he failed, and filled his book with fabricated reports.

I (al-Dhahabi) say: as for al-Ihya’, it contains many false ahaadeeth, and it contains much that is good. I wish that it did not contain etiquette, rituals and asceticism that are in accordance with the ways of the philosophers and deviant Sufis. We ask Allaah for beneficial knowledge. Do you know what is beneficial knowledge? It is that which Allaah revealed in the Qur’aan, which was explained by the Messenger (peace and blessings of Allaah be upon him) in word and deed, and the type of knowledge which we are not forbidden to acquire. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever turns away from my Sunnah does not belong to me.” So, my brother, you must ponder the words of Allaah and persist in studying al-Saheehayn, Sunan al-Nasaa’i, Riyaadh al-Nawawi and al-Adhkaar by al-Nawawi, then you will succeed and prosper.

Beware of the opinions of the philosophers, the practice of spiritual exercises, the starvation of monks, and the nonsense talk of those who stay alone for long periods in their monasteries. All goodness is to be found in following the pure and tolerant way of the haneefs. And seek the help of Allaah. O Allaah, guide us to Your straight path.

Al-Maaziri praised Abu Haamid with regard to fiqh, and said that he had more knowledge of fiqh than of usool al-fiqh (the basic principles of fiqh). With regard to ‘ilm al-kalaam which is usool al-deen, he wrote books in this field, but he did not have deep knowledge of it. I realized that he was lacking in experience in this field, because he studied the branches of philosophy before he studied usool al-fiqh, so philosophy made him audacious in criticizing ideas and attacking facts, because philosophy goes along with one’s train of thought, without any shar’i guidelines.

A friend of his told me that he spent a lot of time studying Rasaa’il Ikhwaan al-Safa, which contains fifty-one essays. It was written by someone who has studied sharee’ah and philosophy, then had mixed the two. He was a man who was known as Ibn Seena, who filled the world with his books. He had a good knowledge of philosophy, which led him to try to refer all the basic principles of ‘aqeedah to philosophy. He strove hard and achieved what others had failed to do. I have seen some of his books and I noticed that Abu Haamid quotes him a great deal when he speaks of philosophy. With regard to Sufi views, I do not know where he got them from, but I have seen that some of his companions mention the books of Ibn Seena and their contents, and he also mentioned the books of Abu Hayyaan al-Tawheedi. As far as I am concerned, he picked up his Sufi ideas from him. I was told that Abu Hayyaan wrote a huge book about these Sufi ideas, and al-Ihya’ contains a lot of baseless ideas… then he said: In al-Ihya’ he mentioned ideas that have no basis, such as starting with the index finger when cutting the nails because it is superior to the other fingers, as it is the finger used in tasbeeh; then moving on to the middle finger because it is to the right of the index finger, and ending with the thumb of the right hand. He narrated a report concerning that.

I (al-Dhahabi) say: this is a fabricated report. Abu’l-Faraj al-Jawzi said: Abu Haamid wrote al-Ihya’ and filled it with fabricated ahaadeeth which he did not know were fabricated. He spoke of inspiration and deviated from the framework of fiqh. He said that what is meant by the stars, moon and sun that Ibraaheem saw was the barriers of light that keep a person from Allaah, not the things that are well known. This is like the words of the Baatiniyyah.

(Siyar A’laam al-Nubala’, part 19, p. 340).

Then at the end of his life, al-Ghazzaali (may Allaah have mercy on him) came back to the belief of Ahl al-Sunnah wa’l-Jamaa’ah. He focused on the Qur’aan and Sunnah and condemned ‘ilm al-kalaam and its proponents. He advised the ummah to come back to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), and to act in accordance with them, as was the way of the Sahaabah (may Allaah be pleased with them and those who follow them in truth until the Day of Judgement). Shaykh al-Islam (may Allaah have mercy on him) said: After that he came back to the path of the scholars of hadeeth, and wrote Iljaam al-‘Awwaam ‘an ‘Ilm al-Kalaam.

(Majmoo Fataawa, part 4, p. 72)

A glance at Iljaam al-‘Awwaam ‘an ‘Ilm al-Kalaam will prove to us that he had indeed changed in many ways:

1 – In this book he advocated the belief of the salaf, and pointed out that the way of the salaf was the truth, and that whoever went against them was an innovator or follower of bid’ah.

2 – He emphatically denounced ta’weel (interpretation of the attributes of Allaah in a manner that differs from their apparent meaning). He advocated affirming the attributes of Allaah and not misinterpreting them in a manner that would lead to denying the attributes of Allaah.

3 – He emphatically denounced the scholars of ‘ilm al-kalaam and described all their principles and standards as “reprehensible innovations” which had harmed a great number of people and created trouble for the Muslims. He said: “The harm caused to a great number of people is something that has been seen, witnessed and experienced. The evil that has resulted since ‘ilm al-kalaam began has become widespread even though people at the time of the Sahaabah forbade that. This is also indicated by the fact that the Messenger (peace and blessings of Allaah be upon him) and the Sahaabah, by consensus, did not follow the way of the scholars of ‘ilm al-kalaam when they produced arguments and evidence and analysis. That was not because they were incapable of doing so; if they had thought that was something good, they would have done it in the best manner, and they would have studied the matter hard, more than they did with regard to the division of the estate among the heirs (al-faraa’id).”

He also said: “The Sahaabah (may Allaah be pleased with them) needed to prove the Prophethood of Muhammad (peace and blessings of Allaah be upon him) to the Jews and Christians, but they did not add anything to the evidence of the Qur’aan; they did not resort to arguments or lay down philosophical principles. That was because they knew that doing so would provoke trouble and cause confusion. Whoever is not convinced by the evidence of the Qur’aan will not be convinced by anything other than the sword, for there is no proof after the proof of Allaah.”

See Abu Haamid al-Ghazzaali wa’l-Tasawwuf.

These are a few of the comments that trustworthy scholars have made about al-Ghazzaali (may Allaah have mercy on him). Perhaps this is enough for those who wish to be guided. And Allaah is the Guide to the straight path.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/who-was-al-ghazzaali/ Fri, 28 Jan 2011 07:39:41 +0000 Ruqayyah Warriner http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/last-names/

If a child is the illegitimate offspring of two kaafirs, can he be named after the zaani?
I have read your answers regarding woman taking her husbands name and i understand that is is not acceptable. I would still like to now, if it would be possible for a converted woman in that case when the woman originally has her mothers name because her parents were not married when she was born, and it is not possible for her to take her fathers name, since he is not alive anymore.


Praise be to Allaah.

Zina (adultery or fornication) is forbidden in all the laws that Allaah revealed to His Messengers, and Islam approves of the marriages of followers of other religion who did not enter Islam subject to two conditions:

1 – That it was in accordance with their own laws

2 – That they do not refer to us for judgement concerning the marriage contract.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

The companions of Maalik and al-Shaafa’i, and the companions of Ahmad such as al-Qaadi Abu Ya’la and Ibn ‘Aqeel, and later scholars, said that reference concerning the marriage of a kaafir should be made to their own customs. Whatever they regard as a marriage among them, it is permissible to approve of if they become Muslim and refer to us for judgement, provided there is no impediment to this marriage. But if they believed that it was not a marriage, then it is not permissible to approve of it. End quote.

Majmoo’ al-Fataawa (29/12).

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

If the marriage is valid according to Islamic sharee’ah, then it is valid, but if it is invalid according to the dictates of Islamic sharee’ah, then they may approve of it subject to two conditions:

1 – That they regard it as valid according to their laws

2 – That they do not refer to us (for judgement).

If they do not believe that it is valid, then they must be separated, and if they refer to us for judgement, we must examine the case. If it is before the marriage contract then we must do the marriage contract according to our laws. If it is after the marriage contract, we must examine it further. If the woman was permissible at that time, then we may approve of it, and if she was not permissible then we must separate them. The evidence for these things is what happened when a kaafir became Muslim at the time of the Prophet (peace and blessings of Allaah be upon him). He approved of those couple who had married during the Jaahiliyyah and did not object to that. This indicates that things may be left as they are. End quote.

Al-Sharh al-Mumti’ (12/239, 240).

With regard to zina and so-called relationships, all of that is invalid according to their laws and ours. It is the result of the misguidance in their lives, behaviour and customs.

Muslim (1700) narrated from al-Bara’ ibn ‘Aazib the story of the stoning of the two Jews who committed zina, and how, even when the Jews distorted the Torah and concealed that which Allaah had revealed, they did not regard zina as permissible, rather they changed the punishment for it and introduced flogging and blackening of the face with coal instead of stoning.

The Christians did likewise. In the Gospel of Matthew 19:18 it says: “Jesus [said], ‘Do not murder, do not commit adultery, do not steal, do not give false testimony…’”

In the Gospel of Mark 10:19 and the Gospel of Luke 18:20 it says: “You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony’”

Hence we say: If these parents were married – even of that was according to the religion of Christianity or Judaism – then their marriage is approved and the daughter should be named after the father. But if the daughter was the result of an illicit relationship, then she should not be named after the zaani, rather she should be named after her mother, as she is at present.

In Islam the scholars are unanimously agreed that the illegitimate child should not be named after the zaani if the zaani does not ask for him to be named after him. Rather the majority of scholars said that he should not be named after him even if the zaani wants that.

It is not the issue – as mentioned in the question – of whether the zaani is still alive or not; rather the issue is that the relationship between them was not one of marriage, and the daughter was the result of that relationship.

Islam forbids attributing the child to anyone other than his father. Allaah says (interpretation of the meaning):

“Call them (adopted sons) by (the names of) their fathers, that is more just with Allaah. But if you know not their father’s (names, call them) your brothers in Faith and Mawaaleekum (your freed slaves). And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend. And Allaah is Ever Oft‑Forgiving, Most Merciful”

[al-Ahzaab 33:5]

It was narrated from Abu Dharr (may Allaah have mercy on him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: “There is no man who knowingly attributes himself to someone other than his father but he has committed an act of kufr, and whoever claims to belong to people to whom he does not belong, let him take his place in Hell.”

Narrated by al-Bukhaari (3317) and Muslim (61).

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

Some commentators said: The reason why this is described as kufr is that he is telling a lie against Allaah; it is as if he is saying: Allaah created me from the sperm of So and so, when that is not the case, because he was created from someone else.

Fath al-Baari (12/55):

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “One of the greatest of falsehoods is for a man attribute himself to someone other than his father.” Narrated by al-Bukhaari (3318).

And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever knowingly attributes himself to someone other than his father, Paradise will be forbidden to him.” Narrated by al-Bukhaari (4072) and Muslim (63).

To sum up:

The illegitimate child – whether he is born to Muslim or non-Muslim parents – cannot be attributed to the zaani, rather he must be named after his mother. The situation of this new Muslim sister is correct. If she was not able to call herself after the man or the woman then she could – as a case of necessity – call herself by a name that is not specific to any known person; rather she may choose a name that consists of two or three names and call herself by that. It is not permissible for her to take her husband’s name.

And Allaah knows best.


Islam Q&A]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/last-names/ Thu, 20 Jan 2011 16:12:24 +0000 Ruqayyah Warriner http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/how-can-one-avoid-getting-angry-quickly/
Allaah has commanded us to honour our parents and treat them kindly in word and deed, and he has forbidden us to offend them in word and deed, even in the slightest manner.

Allaah says (interpretation of the meaning):

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.

24. And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was young.’”

[al-Isra’ 17:23-24]

And the Prophet (peace and blessings of Allaah be upon him) advised us not to get angry, i.e., to avoid the causes that lead to that and to be careful of what may result from that.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that a man said to the Prophet (peace and blessings of Allaah be upon him): “Advise me.” He said: “Do not get angry.” He repeated his question several times and he said: “Do not get angry.”

Narrated by al-Bukhaari, 5765.

The Muslim should be above getting angry for his own sake or for the sake of anyone other than Allaah, because that may lead to regrettable consequences either in this world or in the Hereafter, or in both.

Ibn Muflih al-Hanbali said:

‘Ali ibn Abi Taalib (may Allaah be pleased with him) said: It may be known whether a person is really patient at the time of anger. And he used to say that the beginning of anger is madness and the end of it is regret, and anger cannot be justified by offering a humble apology. Calamities may come because of anger. It was said to al-Shu’bi: Why is a person who is quick to get angry also quick to calm down, and the one who is slow to get angry is slow to clam down. He said: Because anger is like fire; that which is easier to start is easier to extinguish.

Al-Adaab al-Shar’iyyah, 1/183

If something happens to a Muslim that makes him angry, he should remember the advice of the Prophet (peace and blessings of Allaah be upon him): “Do not get angry,” as if the hadeeth applies directly to him. And he should remember that Allaah has commanded him to treat his parents well and has forbidden him to offend them, as if he has heard that from Him directly.

There are means of soothing anger if it arises, which will enable the one who does them to cure himself of anger and its effects. Al-Maawirdi mentioned a good number of them when he said:

“Remember that there are means of soothing anger if it arises, which a person may use to help himself become patient. These include:

1 – Remembering Allaah, which should make him fear Him; this fear will motivate him to obey Him, so he will resume his good manners, at which point his anger will fade.

Allaah says (interpretation of the meaning):

“And remember your Lord when you forget”

[al-Kahf 18:24]
‘Ikrimah said: i.e., when you get angry. And Allaah says (interpretation of the meaning):

“And if an evil whisper comes to you from Shaytaan (Satan), then seek refuge with Allaah”

[al-A’raaf 7:200]

i.e., if the Shaytaan makes you angry – then seek refuge with Allaah, for He is the All-Hearer, All-Knower – i.e., He hears the ignorance of the ignorant and He knows the things that take anger away from you.

One of the wise men said: Whoever remembers the power of Allaah will not use his own power to wrong the slaves of Allaah. ‘Abd-Allaah ibn Muslim ibn Muhaarib said to Haroon al-Rasheed: “O Ameer al-Mu’mineen, I ask You by the One before Whom you are more insignificant than I am before you, and by the One Who has more power to punish you than you have to punish me: why don’t you let me off?” So he left him off, because he had reminded him of the power and might of Allaah.

2 – He should get out of the situation he is in, so that his anger will dissipate because of his moving away from that situation.

It was narrated that Abu Dharr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us: “If one of you gets angry when he is standing, let him sit down, and if that does not take away his anger, then let him lie down.” Narrated by Abu Dawood, 4782; classed as saheeh by al-Albaani in Saheeh Abi Dawood.

3 – He should remember what anger leads to of regret and the need to apologize.

One of the literary figures said: Beware of the pride of anger, for it leads to the humiliation of apology.

4 – He should remember the reward for forgiving others and of being tolerant, so he should force himself to overcome his anger, seeking that reward and so as to avoid deserving blame and punishment. Raja’ ibn Haywah said to ‘Abd al-Malik ibn Marwaan, when he had the power to capture some of his enemies: “Allaah has given you the victory that you wanted, so give Allaah what He wants of forgiveness.” A man said something that ‘Umar ibn ‘Abd al-‘Azeez disliked to hear, so ‘Umar said: “You wanted the Shaytaan to provoke me because of my position so that I would be harsh with you and in return you would harm me tomorrow (i.e., on the Day of Resurrection). Go away, may Allaah have mercy on you.”

5 – He should remind himself of the way that people like and respect him, and he should not risk losing that because of his anger, so that people change their minds about him. He should know that by forgiving people he will only increase the respect with which they view him.

As the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah will not increase a person who forgives others except in honour.” Narrated by Muslim, 2588.

And one of the poets said:

“It is not a trait of nobility to be swift in seeking revenge.

And generosity does not lead to a loss of blessings.”

Adab al-Dunya wa’l-Deen, p. 258-260.

For more details on how to deal with anger, see the answer to question no. 658.

And Allaah is the Source of strength.
Islam Q&A]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/how-can-one-avoid-getting-angry-quickly/ Sat, 15 Jan 2011 01:04:45 +0000 creativeastro http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/confused/ I was in a relationship with a man for over a year during that time I decided to convert.Im proud of this but now im stuck we made a mistake and im having a baby which I know is not a mistake or the babies fault. Before we found out my BF said he needed to go home France but he would be back. He also told me that he told his family all about the baby.Well I have not heard from him since he left but once its been three weeks and I also found out he lied never told anyone about the baby.Now I feel like the last year was a lie im having a baby and im so filled with anger I pray that I can move on and do the best for my baby but im so new to Islam im afraid I cant teach him right and im afraid that my hate about what has happened with his father will interfere with how I feel. Please im so lost and hurt does anyone have advice? http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/confused/ Wed, 17 Nov 2010 18:37:45 +0000 alexis http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/my-last-post/
This is my last post dear sisters. I don't have the time to use SZ now alhamdulillah. I originally joined to find out more about Kuwait and where the Scholars there are (i.e. Saalim Taweel, Faalih Ismail Mandakhar, Muhammad Anjuree, Ahmad and Taariq Subay'ee), and even though no one was able to answer my questions here I was able to find the info I was looking for elsewhere alhamdulillah.

I wanted to thank all the Sisters who replied to my messages alhamdulillah and clarify some things.

Firstly, there is a time for gentleness and a time for harshness. And Shaikh Fawzaan (a living Scholar) mentioned that gentleness is the asl (origin/root). However, if a person becomes stubborn in opposition to the truth, it is then permissible (after using gentleness first) to use harshness.

The story about the bedouin urinating in the Masjid is well-known and true. But did you know what the Prophet (sallallahu alayhe wa sallam) said to his Companion Mu'aadh when Mu'aadh led the people in Isha prayer and he recited suratul Baqara? A man praying behind Mu'aadh said tasleem and then went and prayed on his own. The man later went to the Prophet -sallallahu alayhe wa sallam- and told him what Mu'aadh had done. The Prophet – sallallahu alayhe wa sallam – turned to Mu'aadh and said :

يَا مُعَاذُ أَفَتَّانٌ أَنْتَ اقْرَأْ بِكَذَا وَاقْرَأْ بِكَذَا

“O Mu'aadh, are you putting people to trial!? Recite such and such (surah)” (Muslim, Book of Salaah, ch: Recitation in the Night Prayer)

So the Prophet – sallallahu alayhe wa sallam showed some harshness here to Mu'aadh, but we are not going to say that he loved a bedouin more than Mu'aadh bin Jabal are we? (smile)

And Allah has said in His Book (translated):

“Then whoever disputes with you concerning him ['Iesa (Jesus)] after (all this) knowledge that has come to you, [i.e. 'Iesa (Jesus)] being a slave of Allâh, and having no share in Divinity) say: (O Muhammad SAW) 'Come, let us call our sons and your sons, our women and your women, ourselves and yourselves - then we pray and invoke (sincerely) the Curse of Allâh upon those who lie.'” (Aali Imran 3:61)

Now this has been explained to us as something you don't do when you are just speaking about Islam with the cashier at the checkout. But this was revealed regarding a group of Christians who came to debate the Prophet (sallallahu alayhe wa sallam) (see Tafsir bin Kathir - www.tafsir.com ) about Jesus, son of Mary. So several verses were revealed in Suratul Imraan regarding the truth about Jesus and when the Christians persisted upon their falsehood, this verse was revealed.

“Ibn Ishaq continued, 'When these Ayat came to the Messenger from Allah , thus judging between him and the People of the Book, Allah also commanded the Prophet to call them to the Mubahalah [invoking the Curse upon the liars] if they still refused the truth'” (Tafsir Ibn Kathir)

So gentleness has its place in Islam as does (sometimes) harshness. And gentleness in other than its proper place is oppression just like harshness in other than its proper place is oppression.

As for the most evil sins, then these sins are shirk and kufr – because these are sins against Allah. The worst Muslim – who worships only Allah – is better than the best non-Muslim. Why? Because the Muslim who fornicates, takes life unjustly, drinks, etc still makes all of his worship solely for Allah and disbelieves in all those people/things worshiped along with Allah (meaning he/she disbelieves that they share in divinity in any way and disbelieves that they deserve to be worshiped). Whereas the well–behaved non-Muslim – a Nun for example – worships others along with Allah, or a non Muslim may disbelieve in Allah's existence, or they may disbelieve in one of His Messengers (disbelieving in one Messenger is disbelieving in all of them, and a proof: “The people of Nûh (Noah) belied the Messengers.” (Ash-Shu'ara 26:105) - Nuh was the first Messenger) etc.

“Indeed Allah doesn't forgive that others are worshiped along with Him (for those who die upon that), but He will forgive other than that whatever He wills to whomever He wills” (4:48)

"Abdullah ibn 'Amr ibn al 'Aas said: I heard Allaah's Messenger (salallaahu alaihi wa sallam) say,

'Allaah will take out a man from my Ummah before the creation on the Day of Resurrection and ninety-nine scrolls [of sins] will be unrolled for him. Each one as long as the eye can see. Then He will say 'Do you deny any of this? Have my watchful scribes wronged you?' He will reply 'No, O my Lord!' So, He (Allaah) will say 'Do you have any excuse (or any good deed)? So he will reply 'No, O my Lord!' So, He (Allaah) will say 'Rather you do possess a good deed with Us and you will not be wronged this Day.' So a parchment is brought containing 'I bear witness that none has the right to be worshipped except Allaah and I bear witness that Muhammad is His Slave and Messenger.' So He (Allaah) will say 'Witness the weighing.' So he will reply 'O my Lord! What is this parchment compared to those great scrolls?' So He (Allaah) will say 'Indeed you will not be wronged.' So the scrolls will be placed on one scale and the parchment on the other scale. So the scrolls will be lighter and the parchment heavier. Nothing will outweigh the name of Allaah.'

(Reported by Ahmad, at-Tirmidhee and Ibn Maajah. Shaikh al-Albaanee declared it saheeh in Saheeh Sunan at-Tirmidhee.)

One of the benefits of this hadeeth is that the greatest deed is having correct belief, worshiping only Allah.

However, the shirk and kufr of the non Muslims should not lead us to treat them unjustly. And as Umm Hussain pointed out – we still have to treat kindly our disbelieving parents – though we do not aid them in shirk and kufr (for example, we would not take them to church) nor obey them if it causes disobedience to Allah. And many of us have natural love for our disbelieving family members (there are different types of love as the ulama have taught us , similarly there are different types of fear. Natural fear, which most people have, is fear of things like snakes, fire, etc). So we do not say as some ignorant people do that it is okay to commit crimes against them simply because they are disbelievers. And Shaikh Uthaymeen gave some excellent advice about a decade ago.

The Shaikh stated, during a tele-link, on the 28th July 2000:

“...Likewise I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is and agreement (of protection) [i.e. Non-Muslims]. For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.

And know that it is authentically reported from the Prophet that he said : "Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise."

Do not be fooled by those sayings of the foolish people : those who say : 'Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].' For by Allaah - this is a lie. A lie about Allaah's Religion, and a lie in Islamic societies.

So we may not say that it is lawful to be treacherous towards people whom we have an agreement with.

O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allaah - the Most High - has commanded truthfulness - in the saying of Allaah - the Most High -
"O you who believe - fear and keep you duty to Allaah and be with the truthful"
And the Prophet encouraged truthfulness and said : "Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allaah as a truthful person".

And he warned against falsehood, and said : "Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allaah as a great liar."

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with - so that you will be inviters to the Religion of Islaam, by your actions and in reality. So how many people there are who first entered into Islaam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings.” from http://www.binuthaymin.co.uk/

And I am amazed about all this talk of gentleness in the deen while at the same time a person like Anwar Awlaki is highly regarded?! Did you not know that he supports and praises the brother's killing of civilians in Texas this past year? Anwar Awlaki supports terrorism. And he has been refuted by the living Scholar Abdullah Jarboo, a Professor from the College of Da'wah  "Usool ud-Deen", and a former head of the 'Aqeedah Department at Medinah University. I urge you all to take the time to read it as the Shaikh covers important issues with regards to jihad

http://www.salafitalk.net/st/viewmessages.cfm?Forum=21&Topic=10013

(Also read/listen to the refutations here – and the beneficial article about conditions of jihad- you will need to scroll down http://ahlehadith.wordpress.com/category/manhaj/ )

Also, it is important to remember that the Prophet (sallallahu alayhe wa sallam) was sent as a giver of glad tidings, and a warner.

“Indeed, We have sent you (O Muhammad- sallallahu alayhe wa sallam) with the truth as a giver of glad tidings and a warner” 2:119

One of the things the Prophet (sallallahu alayhe wa sallam) warned about was this Ummah dividing into 73 sects.

و تفترق أمتي على ثلاث و سبعين ملة ، كلهم في النار إلا ملة واحدة ، ما أنا عليه و أصحابي

“And my Ummah will split into 73 sects, all of them in the Fire except for one” When the Companions asked which one, he replied, “What I am my Companions are upon”

This wording (What I am my Companions are upon) was declared hasan by Shaikh Albanee. The hadeeth has other similar wordings which Shaikh Albanee graded saheeh in which, when the Prophet (sallallahu alayhe wa sallam) is asked which group won't be in the Fire, he replied The Jamaa'ah. Abdullah Ibn Mas'ood - radiAllahu anhu - explained the meaning of jamaa'ah as:

“The Jamaa’ah is what agrees (or conforms) with the truth, even if you are by yourself, in that case you are the Jamaa’ah”

(Two side notes – 1.We say that the PATH of following the Companions collectively in beliefs, statements and actions is the saved path, but we do not say that any one individual is saved 2.The Muslims who go to the Fire will be taken out at some point by Allah and this is well known from the hadeeth in Bukhari which mentions that every Muslim will be taken out of the Fire who has even the smallest amount of Iman (belief/faith), as opposed to the non Muslims who will be in it forever if they die upon disbelief)


Also, the Scholars of the Salaf have agreed upon the fact that backbiting is permissible in some instances. Two of them:

1.When someone asks you about someone for marriage. For example, you know a brother hits his female family members. So if a sister asks you about him (for marriage), what will you say? You will say he hits his women. (You wouldnt say, I cant backbite...)

When Fatima bint Qays came to the Messenger of Allaah (salallaahu 'alaihi wa sallam), asking him "Oh Messenger of Allaah. Verily, Abu Jahm and Mu'awiyah have proposed marriage to me." He (sallaahu 'alaihi wasallam) said, "As for Mu'awiyah, then he is destitute (having no wealth). And as for Abu Jahm, then he does not remove the staff from his shoulder [to the end of the hadeeth]..." (Muslim, Book of Divorce, ch: There is no maintenance allowance for one who has been given irrevocable divorce)

2.Most importantly, backbiting to protect the religion from innovation and misguidance

When Dhul Khuwaysirah (the head of the Khawarij – the Khawarij are terrorists and have been described to us in many authentic ahadeeth by the Messenger of Allah – sallallahu alayhe wa sallam – one of their characteristics is that they say commiting a major sin makes a Muslim an apostate – due to their lack of correct understanding of the deen – rather they are still Muslim [the major sinner]– but their Iman is deficient ) accused the Prophet (sallallahu alayhe wa sallam of not being fair in his distribution of the zakah. When Dhul Khuwaysirah turned away, the Prophet (sallallahu alayhe wa sallam) said about him:

"From his progeny will come a group of people. They will recite the Qur'an and it will not go beyond their collar bone." [Meaning it will not go past their throats into their hearts!.] (Bukhari – they are called the Harooriyah here) "And they will go in and out of the religion like an arrow goes through its target."(Bukhari – same hadeeth) And the Messenger of Allaah (salallaahu 'alaihi wa sallam) also mentioned with regard to [Dhul-Khuwaisira] and his progeny: "They are the worst who are killed under the sky." And, "The one who is killed by them, then he is the best of those killed under the sky." And the Messenger of Allaah (salallaahu 'alaihi wa sallam) said regarding them [Khawarij]: "They are dogs of the hellfire," (Sunan at Tirmidhee, hasan -all three sayings from the same hadeeth)

So refutations based upon knowledge and evidence by a thiqah (trustworthy person) preserve the deen alhamdulillah. As for when the Scholars differ – some praising an individual and others criticizing him, then the principle is that the specific criticism (jarh mufassar) with evidence of a thiqah person is taken over the general praise (ta'deel mujmal) of another thiqah person. That is because the one criticizing (who must be thiqah-trustworthy) has seen something the praiser has not. Please read more about it here:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=23&Topic=1113

I encourage you all to continue to seek knowledge, meaning memorize Quran and hadeeth, study Arabic, and get the correct understanding of what you have memorized from the Scholars of the Salaf.

http://sughayyirah.wordpress.com/category/fatwa/

http://sughayyirah.wordpress.com/category/siyar-biographies/living-scholars-as-of-april-2010/

Lastly please remember that Islam is based upon proof – which is the Quran and Sunnah the way the Prophet (sallallahu alayhe wa sallam) explained it and the way the Companions and all who follow them until Judgement Day (follow them exactly in beliefs statements and actions) understood and implemented it.

“And the first to embrace Islâm of the Muhâjirûn (those who migrated from Makkah to Al-Madinah) and the Ansâr (the citizens of Al-Madinah who helped and gave aid to the Muhâjirûn) and also those who followed them exactly (in beliefs, statements and actions) - Allâh is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success. (At-Tawbah 9:100)

Your sister

Ummu Khadijah]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/my-last-post/ Thu, 16 Sep 2010 16:57:13 +0000 Umm Khadijah http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/statements-of-shirk-in-aiyesha-bewley-8217s-translation-of-adab-al-mufrad/

These are very strange and serious mistakes that were made in the translation. The mistake being making dua to other than Allah. We only make dua to Allah and not to anything else, no matter how righteous. Dua (invocation/supplication) is only for Allah.

"And the mosques are for Allâh (Alone), so do not make du'a to anyone else along with Allâh." (Al-Jinn 72:18)

"And don't make dua to an ilah (something which is worshiped) along with Allah or you will be from those who are punished" 26:213

UmmuKhadijah

From:
http://abdurrahmanorg.wordpress.com/2010/09/02/staments-of-shirk-in-aiyesha-bewleys-translation-of-adab-al-mufrad/


These are some examples of the SHIRK statements that can be found in Aiyesha Bewley’s translation of Imam Bukhari’s Adab al Mufrad (this is the only free english version available in the internet right now). so please take note of this.
Each Hadith number has been given below:



677. Anas reported that the Prophet, may Allah bless him and grant him peace, used to make supplication with this supplication, “O Prophet, give us good in this world and good in the Next World and protect us from the punishment of the Fire.”

678. Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, used to say, “O Prophet, I seek refuge with You from poverty, need and abasement. I seek refuge with You from being unjust or wronged.”
292. Supplication in affliction

701. ‘Abdu’r-Rahman ibn Abi Bakra reported that he said to his father, “I heard you making this supplication every morning: ‘O Prophet, make me healthy in my body. O Allah, make me healthy in my hearing. O Allah, make me healthy in my sight. There is no god but You.’ and repeat it three times in the evening and three times in the morning. You say, ‘O Allah, I seek refuge with You from disbelief and poverty. O Allah, I seek refuge with You from the punishment of the grave. There is no god but You,’ and you repeat it three times in the evening and three times in the morning.” He replied, :Yes, my son. I heard the Messenger of Allah, may Allah bless him and grant him peace, say them and I like to follow his sunna.”

“O Prophet, give us good in this world and good in the Next World and protect us from the punishment of the Fire.”

This is a very common Supplication, i.e., “Rabbana Aatina wid’Duniya Hasanatau, wa fil’Akhirati hasanatau, wa keena Adhaaban’Naar“, in which “Rabbana” is Oh Allah, or Oh Rabb, which has been fabricated to Oh Prophet – a’oothubillah



“1200. Ibn ‘Umar said, “The Messenger of Allah, may Allah bless him and grant him peace, did not omit saying the following words in the morning and evening: ‘O Prophet, I ask you for well-being in this world and the Next”



“701. ‘Abdu’r-Rahman ibn Abi Bakra reported that he said to his father, “I heard you making this supplication every morning: ‘O Prophet, make me healthy in my body. O Allah, make me healthy in my hearing. O Allah, make me healthy in my sight. “



Knowingly or unknowingly this is reproduced on many websites as well

PS: For the authentic Adab al Mufrad in English , you can purchase the below one published by dar-us-salam.com]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/statements-of-shirk-in-aiyesha-bewley-8217s-translation-of-adab-al-mufrad/ Tue, 07 Sep 2010 14:06:52 +0000 Umm Khadijah http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/the-names-and-attributes-of-allah-by-shaikh-bin-baz/
A very beneficial article from www.spubs.com article ID AQD030001

The Shaykh-hafidhahullaah-said: (1)

From Eemaan (faith) in Allaah is to have eemaan in those of His Asmaa'ul-Husnaa (Beautiful names) and Sifaatul-Ulyaa (Lofty Attributes) that occur in His Great Book and that have been affirmed by His trustworthy Messenger (sallallaahu `alaihi wasallam) -without tahreef (distorting the wording or the meaning), tateel (divesting or denying the Attributes), takyeef(asking how) or tamtheel (resembling Allaah to any of His creation). Rather,it is obligatory to leave them as they came, without takyeef (asking how) or tamtheel (resembling Allaah to any of His creation). Along with this, it is also obligatory to have eemaan in the meaning that Allaah-the Mighty and Majestic-has been described with, in a way which befits Him: without resembling Him to His creation in any of His attributes.

Allaah-the Most High -says:

"There is nothing like unto Him,and He is the All-Hearing,the All-seeing" (2)

Allaah -the Mighty and Majestic -also says:

"And do not put forward any similitudes for Allaah.Indeed,Allaah knows and you do not know" (3)

So this is the 'aqeedah (belief) of Ahlu-Sunah wal-Jammaaah from the Companions of the Messenger (sallallaahu `alaihi wasallam) and those who followed them in goodness. This is what has been recordeed also by Imaam Abul-Hasan al-Asharee (d.324H)(rah) in his book:"Al-Maqaalat 'an Ashaabul-Hadeeth wa Ahlus-Sunnah". This has also been stated by many others from the people of knowledge and eemaan.

Imaam al-Awzaee (4) (rah) said:

'I asked az-Zuhree and Makhool about the aayaat pertaining to the sifaat (Attributes of Allaah), so they said:Leave them as they are" (5)

Al-Waleed ibn Muslim (rah) said:

"I asked Maalik,al-Awzaee,Layth ibn Sad and Sufyaan ath-Thawree -(rah) about the reports related about the Attributes, so they all said: "Leave them as they are, without asking how" (6)

Al-Awzaeee (rah) said:

"We - whilst the Tabioon were many - would say: Indeed Allaah -the Most perfect-is above His throne,and we have eemaan in what is related to the Sunnah about the Attributes" (7)

Rabee'ah ibn Abee 'Abdur-Rahmaan (8) (rah) said:

"Al-Istiwaa (Allaah ascending) is not unknown , and how is not comprehendable, and from Allaah is the Message, upon the Messenger is to clearly convey it, and upon us is to affirm it" (9)

Imaam Maalik(rah)-said:

"Al-Istiwaa is known,and how is unknwon,to have eemaan in it is obligatory and to question it is an innovation ". Then he said to the questioner: "I do not think except that you are an evil man". So he ordered him to be expelled (11)

This has also been related about Ummul-Mumineen Umm Salamah (raa) (12)

'Abdulaah ibn al-Mubaarak (13) (rah) said:

"We know that our Lord-the Most Perfect - is above the heavens, above his Arsh (throne), seperate from His creation"(14)

The words of the Scholars about this matter are very numerous indeed,and it is not possible to relate them all in such a short space. However, whosover further desires to be acquanted with this topic, then let him turn to the books by the Scholars of Sunnah about this subject,such as the book: Kitaabus-Sunnah by 'Abdullaah the son of Imaam Ahmad (d.290H), Kitaabut-Tawheed by the great Imaam, Muhammad ibn Khuzaymah(d.311H), Kitaabus-Sunnah by Abdul-Qaasim al-Laalikaaee at-Tabaree(d.418H),a nd Kitaabus-Sunnah by Abu Bakr Ibn Abee -'Aasim (d.287H)

Refer also the reply given by Shakykhul-Islaam Ibn Taymiyyah (d.728H) to the people of Hamah (entitled al-'Aqeedatul-Hamawiyyah), as it is a great reply, full of benefit. In it he(rah)- has made clear the aqeedah of Ahlus-Sunnah, and has recorded many of the sayings of the scholars, as well as giving proofs from both the Sharee'ah and sound reasoning about the correctness of what Ahlus-Sunnah say,s howing also the futility of those who oppose them.

Likewise,his book entitled al-'Aqeedatut-Tadmurriyah in which he established and explained the aqeedah of Ahlus-Sunnah with both textual proofs and proofs from sound reasoning. In this treatise he has-for all those of understanding ,intending righteousness and desiring to realise the truth - thoroughly refuted all opposition, by clarifying the truth and refuting the falsehood.

All those who oppose Ahlus-Sunnah in their aqeedah concerning Allahs names and attributes, have indeed fallen into opposing the textual evidences and sound reasoning along with clearly contradicting all that Allah has affirmed or negated for Himself.

(this was page 1 of 3, the article continues on the website listed at the beginning)
UmmK]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/the-names-and-attributes-of-allah-by-shaikh-bin-baz/ Sat, 04 Sep 2010 01:23:31 +0000 Umm Khadijah http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/the-rulings-of-hijab/
This shows that the hijab is obligatory and goes into good detail I think about what and how to cover. And Allah knows best. This is from Imam Ibn Kathir's Tafsir (and taken from www.tafsir.com ) Verse 24:31

The Rulings of Hijab


This is a command from Allah to the believing women, and jealousy on His part over the wives of His believing servants. It is also to distinguish the believing women from the women of the Jahiliyyah and the deeds of the pagan women. The reason for the revelation of this Ayah was mentioned by Muqatil bin Hayyan, when he said: "We heard -- and Allah knows best -- that Jabir bin `Abdullah Al-Ansari narrated that Asma' bint Murshidah was in a house of hers in Bani Harithah, and the women started coming in to her without lower garments so that the anklets on their feet could be seen, along with their chests and forelocks. Asma' said: `How ugly this is!' Then Allah revealed:


[وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ]


(And tell the believing women to lower their gaze...)'' And Allah says:


[وَقُل لِّلْمُؤْمِنَـتِ يَغْضُضْنَ مِنْ أَبْصَـرِهِنَّ]


(And tell the believing women to lower their gaze) meaning, from that which Allah has forbidden them to look at, apart from their husbands. [Some] scholars said that it is permissible for women to look at non-Mahram men without desire, as it was recorded in the Sahih that the Messenger of Allah was watching the Ethiopians playing with spears in the Masjid on the day of `Id, and `A'ishah the Mother of the believers was watching them from behind him and he was concealing her from them, until she got bored and went away.


[وَيَحْفَظْنَ فُرُوجَهُنَّ]


(and protect their private parts). Sa`id bin Jubayr said: "From immoral actions.'' Abu Al-`Aliyah said: "Every Ayah of the Qur'an in which protecting the private parts is mentioned means protecting them from Zina, except for this Ayah --


[وَيَحْفَظْنَ فُرُوجَهُنَّ]


(and protect their private parts), which means protecting them from being seen by anybody.''


[وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ مَا ظَهَرَ مِنْهَا]


(and not to show off their adornment except that which is apparent,) means, they should not show anything of their adornment to non-Mahram men except for whatever it is impossible to hide. Ibn Mas`ud said: "Such as clothes and outer garments,'' Meaning what the Arab women used to wear of the veil which covered their clothes and whatever showed from underneath the outer garment. There is no blame on her for this, because this is something that she cannot conceal. Similar to that is what appears of her lower garment and what she cannot conceal. Al-Hasan, Ibn Sirin, Abu Al-Jawza', Ibrahim An-Nakha`i and others also had the same view as Ibn Mas`ud.


[وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ]


(and to draw their veils all over their Juyub) means that they should wear the outer garment in such a way as to cover their chests and ribs, so that they will be different from the women of the Jahiliyyah, who did not do that but would pass in front of men with their chests completely uncovered, and with their necks, forelocks, hair and earrings uncovered. So Allah commanded the believing women to cover themselves, as He says:


[يأَيُّهَا النَّبِىُّ قُل لاًّزْوَجِكَ وَبَنَـتِكَ وَنِسَآءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَـبِيبِهِنَّ ذلِكَ أَدْنَى أَن يُعْرَفْنَ فَلاَ يُؤْذَيْنَ]


(O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks all over their bodies. That will be better, that they should be known, so as not to be annoyed) [33:59] And in this noble Ayah He said:


[وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ]


(and to draw their (Khumur) veils all over their Juyub) Khumur (veils) is the plural of Khimar, which means something that covers, and is what is used to cover the head. This is what is known among the people as a veil. Sa`id bin Jubayr said:


[وَلْيَضْرِبْنَ]


(and to draw) means to pull it around and tie it securely.


[بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ]


(their veils all over their Juyub) means, over their necks and chests so that nothing can be seen of them. Al-Bukhari recorded that `A'ishah, may Allah be pleased with her, said: "May Allah have mercy on the women of the early emigrants. When Allah revealed the Ayah:


[وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ]


(and to draw their veils all over their Juyub), they tore their aprons and Akhtamar themselves with them.'' He also narrated from Safiyyah bint Shaybah that `A'ishah, may Allah be pleased with her, used to say: "When this Ayah:


[وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ]


(and to draw their veils all over their Juyub) was revealed, they took their Izars (waistsheets) and tore them at the edges, and Akhtamar themselves with them.''


[وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ أَوْ أَبْنَآئِهِنَّ أَوْ أَبْنَآءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِى إِخْوَانِهِنَّ أَوْ بَنِى أَخَوَتِهِنَّ]


(and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers, or their sons, or their husband's sons, or their brothers or their brother's sons, or their sister's sons,) All of these are a woman's close relatives whom she can never marry (Mahram) and it is permissible for her to show her adornments to them, but without making a wanton display of herself. Ibn Al-Mundhir recorded that `Ikrimah commented on this Ayah,


[وَلاَ يُبْدِينَ زِينَتَهُنَّ إِلاَّ لِبُعُولَتِهِنَّ أَوْ ءَابَآئِهِنَّ أَوْ ءَابَآءِ بُعُولَتِهِنَّ]


(and not to reveal their adornment except to their husbands, or their fathers, or their husband's fathers...), "The paternal uncle and maternal uncle are not mentioned here, because they may describe a woman to their sons, so a woman should not remove her Khimar in front of her paternal or maternal uncle.''With regard to the husband, all of this is for his sake, so she should try her best when adorning herself for him, unlike the way she should appear in front of others.


[أَوْ نِسَآئِهِنَّ]


(or their women,) this means that she may also wear her adornment in front of other Muslim women, but not in front of the women of Ahl Adh-Dhimmah (Jewish and Christian women), lest they describe her to their husbands. This is prohibited for all women, but more so in the case of the women of Ahl Adh-Dhimmah, because there is nothing to prevent them from doing that, but Muslim women know that it is unlawful and so, would be deterred from doing it. The Messenger of Allah said:


«لَا تُبَاشِرِ الْمَرْأَةُ الْمَرْأَةَ فَتَنْعَتَهَا لِزَوْجِهَا كَأَنَّهُ يَنْظُرُ إِلَيْهَا»


(No woman should describe another woman to her husband so that it is as if he is looking at her.) It was recorded in the Two Sahihs from Ibn Mas`ud]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/the-rulings-of-hijab/ Thu, 02 Sep 2010 04:10:47 +0000 Umm Khadijah http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/we-worship-allah-with-love-hope-and-fear/
Taken from: www.spubs.com article ID: SCL010003


All praise is due to Allaah, Lord of the Worlds and prayers and peace upon His Messenger, Muhammad.

In this lesson we shall try to develop an understanding of some of the characterstics of worship (ibaadah) - which begins in the heart. Thus, this lesson is really dealing with the ‘actions of the heart’ - you should remember what this is from the first lesson.

Ibn Taymiyyah (rh) gave the definition of worship as follows:

"Worship is everything that Allaah loves and is pleased with from the inward and outward sayings and actions."

In other words this is very similar to the complete and comprehensive definition of eemaan that we dealt with in Lesson 1. This lesson will deal with the ‘inward actions of the heart’ which really form the basis of a Muslim’s servitude to Allaah.

As usual we shall summarise the lesson with a quotation. Today’s quotation should be easy for everyone. It is the first few verses of Surah Faatihah!



So what has this to do with our lecture? Lets take the verses one by one.

1. All Praise is due to Allaah, Lord of all the Worlds.

In this verse we praise Allaah, who is the Rabb. ‘Lord’ is a poor translation for the word ‘rabb’. Rabb means the one who creates everything, sustains everything, owns everything -the one who guides, misguides, gives life, takes life, shapes, fashions, sends down the rain etc… It means that Allaah has complete power over everything. When we understand this, we come to know, that it is Allaah who created us as individuals, gave us life, provided us with shelter in our mother’s wombs and outside of them. Granted us parents who looked after us and provided us with whatever we needed, whether that was food, drink or even emotions. That Allaah bestowed upon us many favours and gave us wealth, clothes etc…That Allaah is continuously bestowing each of us many favours and that His favours cannot even be enumerated. Every single breath that one of us takes, is a favour from him etc… On top of that in times of distress, He gives us ease, in times of poverty He gives us wealth, in times of sickness He grants us health, in times of hunger, He gives us to eat etc… So all of this, when a Muslim reflects over this and thinks about it carefully, should bring about a state of the heart, which we describe as ‘Love’. Our hearts develop ‘love’ for Allaah due to all these things, that He is our Creator, Fashioner, Provider, Sustainer, Protector, Guider, Healer etc…

From another point of view, we see that in this verse we begin with declaring that all praise is rightfully due to Allaah. The scholars of the Salaf (Ibn al-Qayyim, Ibn Taymiyyah, Ibn Uthaimeen and others etc.) explain that Allaah is praised on account of his Most Beatiful Names and His Attributes. In other words when we know that Allaah is ar-Razzaaq (the Provider), ash-Shaafi’ (the Healer) al-Khaaliq (the Creator), al-Haadee (the Guider) etc. then our hearts develop ‘love’ for Him. Likewise when we know Allaah’s Attributes we come to know more about Him and therefore our hearts develop a greater love of Him. So the fact that the verse contains praise of Allaah, this should in turn remind us that He is praised on account of His Names and Attributes, because they indicate his perfection and freedom from any defects. And this in turn causes love in the hearts to develop.

From yet another point of view, the Name of Allaah, which is ‘Allaah’ has been mentioned in the verse. And this in itself gives indicates all the other names of Allaah. So we say, ar-Rahmaan is a name of Allaah, and ar-Razzaaq is a name of Allaah and al-Quddoos is a name of Allaah. So when we say Allaah, it is inclusive of all the other names of Allaah. But this is not the case if we say ar-Rahmaan. This does not include all the other names, likewise as-Salaam or al-Muhaimin, or ar-Raheem. These are individual names and they in themselves, don’t represent the other names. For example, the name ‘Allaah’ is inclusive of the meanings of all those other names, but the meaning of al-Aleem is not the same as the meaning of as-Samee’ or al-Baseer etc. [Refer to Ibn Uthaimeen in al-Qawaa’id ul-Muthlaa]. Therefore the fact that Allaah is mentioned in this verse, it reminds us of all His Names, those which He revealed and those which He did not. And again, when we think of this, our hearts develop ‘love’ of Him.

Some verses mentioning the love aspect of worship:



And of mankind are some who take (for worship) others besides Allâh as rivals (to Allâh). They love them as they love Allâh. But those who believe, love Allâh more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allâh and that Allâh is Severe in punishment. [Baqarah 2:125]

O you who believe! Whoever from among you turns back from his religion (Islâm), Allâh will bring a people whom He will love and they will love Him… [Maa’idah 5:54]

And the well known hadeeth:

"There are three qualities, whoever possesses them will taste the sweetness of eemaan… … that he loves Allaah and the Messenger over everything else…"


2. The Vast in Mercy (ar-Rahmaan), Ever-Merciful (to His Believing Servants)

The word ‘ar-Rahmaan’ is such in the arabic language that it denotes an overflowing quality. In other words it shows that Allaah is vast and overflowing in His Mercy, or that He is the Most-Merciful and that His mercy comprehends and envelopes everything. As the Angels say:

O our Lord, You have encompassed everything with Your knowledge and mercy… [Ghaafir 40:7]

The word ‘ar-Raheem’ means one who constantly bestows mercy, is always being merciful in His actions.

The first of the two names ‘ar-Rahmaan’ is general for the whole of creation. In other words Allaah gives blessings and shows mercy to the disbelievers and the hypocrites etc. since He gives them food, drink, saves them from harm and other such things. So this is general for the whole of creation. The second of the two refers only to the Believers, those whom Allaah favours with knowledge, guidance, forgiveness, eemaan etc.

This verse contains the element of hope in the sense that we hope in Allaah, either for our worldly needs and more importantly for the needs with respect to the religion and the hereafter. So when we come to know of these two names of Allaah it produces the feelings of hope in our hearts. That is we hope that Allaah grants us mercy, forgives us, turns to us, guides us, increases in knowledge and faith. And also we hope that He provides for us, sustains us, protects us, etc.


3. Master/King of the Day of Judgement

It is clear why this verse is linked to and produces fear in the hearts. This reminds us of the terrors of the day of Judgement, the various events that will take place such as being held to account, standing in front of Allaah with Hellfire to the right and left, being presented with the scrolls, either in the right hand, the left hand or behind our backs, when we will be tested to see if we can prostrate when Allaah reveals His Shin, the crossing over the bridge, the settling of the accounts and disputes that occurred amongst the believers - those who manage to get over the other side of the bridge, the fact that everything we have done will be laid out in front of us to see - and all the other things which are too numerous to mention.

So this no doubt, will inculcate fear in our hearts, fear of Allaah’s anger, His punishment, His rejection of our actions and our worship etc.

Now we are aware of the foundations of worship, or the characteristic features of worship - love, hope and fear. We shall now make some additional points to give us a better understanding of this topic.



POINT 1 : Combining Hope and Fear
We have been requested to combine both hope and fear, in our worship and prayers and all other actions. Allaah said:

And call upon Him out of fear and hope [A’raaf 7:56]

Their sides forsake their beds, to invoke their Lord in fear and hope [Sajdah 32:16]

So we have been requested to combine both these qualities. In other words - for example -when we make supplication, we hope that Allaah answers our prayers and we fear that it might be rejected. Doing this protects from two things - despairing of Allaah’s Mercy, and not being too confident or arrogant that somehow Allaah will and must respond.

In fact the above two verses and others like them can be understood and linked to verses such as the following:

Declare (O Muhammad SAW) unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful. And that My Torment is indeed the most painful torment. [Hijr 15:49-50]

The Forgiver of sin, the Acceptor of repentance, the Severe in punishment, Extensive (in His Favour, Grasp, Power) [Ghaafir 40:3]

See how Allaah mentioned His mercy along with His punishment? He did not mention mercy alone - but He coupled it with His punishment and likewise He did not mention punishment alone but coupled it with His mercy. This shows that we should worship Allaah with both of these states...

(this was pages 1 & 2 out of 5, to read the rest, go to www.spubs.com and put in the article ID (top right box) SCL010003 )]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/we-worship-allah-with-love-hope-and-fear/ Tue, 31 Aug 2010 16:13:22 +0000 Umm Khadijah http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/music/ I have always been a music freak. I still am today, unfortunately. I try my best not to listen to it, but my familly have it playing for most of the day, and I find my self moving to the Music, or singing it. I have a song stuck to my tongue, I try reciting quran, but find my self singing songs again.
I need advice to stop doing this. I feel soo uncomfortable, but, it just wont leave my mind!]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/music/ Sat, 28 Aug 2010 21:51:22 +0000 Ruby Paris Michael Jackson http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/shaikh-uthaymeen-on-takfir-of-an-individual/
Very beneficial!

http://www.binuthaymin.co.uk/

Source: Liqaa ul-Baab al-Maftooh (v36. No 1020) (trans. Abu Iyaad)
Article ID : MNJ090001 [8287]

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Question: O Shaikh, may Allaah preserve you and take care of you – what is the meaning of the statement of Shaikh ul-Islaam Ibn Taymiyyah, "Takfir of a specific individual requires specific evidence (takfir ul-mu’ayyan yahtaju ila dalil mu’ayyan)"?


Answer: You know, may Allaah bless you, that the (Shari’ah) rulings are sometimes associated with a description (wasf) and sometimes associated with an individual. For example we say, ‘Every believer is from the people of Paradise’. This is a general statement which is associated with a description, every believer is in Paradise and every disbeliever is in the Fire. However, do we say in the case of a specific individual, so and so is from Paradise? Do you say about this specific individual, so and so is from the people of Fire?


Hence, there is a difference between that which is associated with a description and that which is associated with an individual. When a person utters a statement of disbelief or commits an act of kufr, then we do not declare him to be a disbeliever until we look at what motivated him to do that.


Then, we behave with him (i.e. pass a ruling over him) based upon what his (specific) situation demands.


A man is compelled to prostrate to an idol, so he prostrates. And another is compelled to utter a statement of kufr, so he says it. Have both of these men disbelieved? No. Because Allaah has said,


Whoever disbelieved in Allâh after his belief, except him who is forced thereto and whose heart is at rest with Faith but such as open their breasts to disbelief, on them is wrath from Allâh, and theirs will be a great torment. [Nahl 16:106]


So His statement "Whoever disbelieves in Allaah after having faith" is inclusive of the one who disbelieves by words or deeds. So this man who prostrated to an idol under compulsion and the man who uttered a statement of disbelief under compulsion, is his action one of kufr or not? Yes, his action is one of kufr. But is he a kafir? No. This is because, there exists a preventative barrier that restrains from takfir, and that is compulsion.


And then [there is the case of] the man who exceeded in transgression against his own soul and who said to his family, ‘When I die, burn me and scatter my ashes into the sea’. He did this thinking that he will be saved from the punishment of Allaah by it. Then his family did what he had ordered them. And Allaah – the Mighty and Majestic – gathered his ashes together and brought him back and asked him ‘Why did you do it?’ He replied, ‘My Lord, I feared Your punishment’. And so Allaah forgave him. [Bukhari, Kitab ut-Tawhid].


The act of this man is one of kufr, why? Because he doubted in the power of Allaah, and doubted that Allaah is able to bring him together again and punish him. However, since the reason behind this act of his was his fear of the punishment of Allaah – the Mighty and Majestic – Allaah forgave him.


Hence, the meaning of the words of Shaikh ul-Islam – may Allaah have mercy upon him – it is said: the disbelief that is associated with a description, then judgement can be made by it in all circumstances, [such as] whoever disbelieves in Allaah will be in the Fire, whoever prostrates to an idol is a disbeliever, whoever says that there is another deity alongside Allaah is a disbeliever [and so on]. However, with respect to a specific individual, you must not make a judgement against him until you investigate; he could be ignorant and not know, or he could have made an interpretation (ta’wil) [that is incorrect], or there could be a situation in which he was made to utter words without actually intending them...]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/shaikh-uthaymeen-on-takfir-of-an-individual/ Thu, 26 Aug 2010 20:36:43 +0000 Umm Khadijah http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/tawheed-uboodiyyah/
The Impermissibility of Saying “Inshaa Allaah” in a Du’aa
By Abul-'Abbaas Moosaa Richardson
A number of ahaadeeth indicating the impermissibility of saying inshaa Allaah (if Allaah wills), or in shi’ta (if You will), in supplications to Allaah. Rather one should be firm in his request as Allaah does as he wills, and no one can force him to do anything.
Read more...

The Meaning Of Worship
By Shaykh ’Abdur-Rahmaan Ibn Hasan aalush-Shaykh (d.1258H)
Taken from the explanation of Kitaabut-Tawheed – the monumental work of Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab (d.1206) – rahimahullaahu ta’aalaa – it will serve as an excellent introduction.
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The Effects of Laa ilaahah ilallaah
By Shaykh Saalih Ibn Fawzaan al-Fawzaan
Learn how the belief of Laa ilaha illallaah benefits the society at large.
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The Meaning of "Ash-Shahadatayn"
By Dr. Saalih as-Saalih
A brief account of what is represented by the two statements everyone must utter to become a Muslim.
Read more...]]> http://www.sisterszone.com/forum/advice-to-muslim-sisters-26/tawheed-uboodiyyah/ Fri, 25 Jun 2010 14:38:41 +0000 Binth Mohammed Anwar as-salafi