Archive for April, 2012

Shaikh Jamaal bin Fareehan al Haarithee

April 19, 2012

 

Taken from:

http://www.ajurry.com/vb/showthread.php?t=19017

 

الشيخ جمال بن فريحان الحارثي

Shaikh Jamaal bin Fareehan al Haarithee

 

تتلمذ على يد علماء ومشايخ عدة منهم:

He studied directly under many Scholars, from them:

 

1. الشيخ العلامة عبدالعزيز بن باز رحمه الله

The Shaikh and Allaamah1Abdul Azeez bin Baz – rahimahullah (God bestow mercy upon him)

 

2. الشيخ العلامة الدكتور صالح بن عبدالله الفوزان حفظه الله

The Shaikh, Allaamah, and Doctor Saalih bin Abdullah al Fawzaan – hafithahullah (God preserve him)

 

وله كتب من تقديم:

He has written many books and from those who have written introductions in his books:

 

1. الشيخ العلامة عبدالعزيز بن باز رحمه الله

The Shaikh and Allaamah Abdul Azeez bin Baz – rahimahullah (God bestow mercy upon him)

 

2. الشيخ العلامة الدكتور صالح بن عبدالله الفوزان حفظه الله

The Shaikh, Allaamah, and Doctor Saalih bin Abdullah al Fawzaan – hafithahullah (God preserve him)

 

3. الشيخ العلامة عبدالعزيز آل الشيخ حفظه الله

The Shaikh and Allaamah Abdul Azeez Aalush Shaikh – hafithahullah


4.الشيخ عبيد بن عبدالله الجابري حفظه الله

The Shaikh and Allaamah2 Ubaid bin Abdillah al Jaabiree – hafithahullah

 

More about the Shaikh was posted here:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=8669

 

Shaikh Jamaal al Haarithee’s forum: http://vb.noor-alyaqeen.com/

 

 

Footnotes

 

 

 

1 Extemely knowledgeable scholar

2 Shaikh Ubaid al Jaabiree is often mentioned as Allaamah on www.sahab.net and  www.albaidha.net

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Preserving the Salaam (saying As-salaamu Alaikum)

April 14, 2012

 

http://www.sahab.net/forums/index.php?showtopic=101052

 

هذه رساله للأخ أبي إبراهيم عبدالله بن أحمد بن مقبل

This treatise is by the brother Abu Ibraheem Abdullah bin Ahmad bin Muqbil

وتقريظ الشيخ العلامة محمد بن عبد الوهاب الوصابي العبدلي

And the Shaikh and Allaamah Muhammad bin Abdul Wahhaab al Wassaabee praised it

وهي عبارة عن أربع و عشرون ضابط شرعي في إستخدام الجولات ولقد بحث على هذه الرسالة على الشبكة ولم أجدها ولذلك قررت رفع هذه الرسالة على الشبكة للإستفادة منها وسوف أكتفي برفع الظوابط فقط دون تقريظ الشيخ ومقدمة الكاتب ونبدء بحمد الله

And it consists of 24 legislative points regarding the use of cell phones.  He searched for something like this on the internet and didn’t find it, so for that reason he decided to post this treatise on the internet for others to benefit from.  I (the one posting this – see the above link) am posting the points only without the praise of the Shaikh or the author’s introduction.  We begin with the praise of Allah.

الضابط الأول: حافظ على تحية الإسلام

The first point: Preserving the greeting of Islam

اعتاد بعض الناس أن تكون التحية بينهم كلمةألُووأصل هذه الكلمة كلمة إنجليزية،ومعناها مرحبًا،فيقعون في هذا التقليدًا للغرب.

Some of the people have become accustomed to the greeting among themselves being the word “Hello”.  The origin of this word is an English word which means “welcome”.  So they fall into blind-following the West.

والبعض يجعلون التحية فيما بينهم هي السباب والشتام والتلاعن ،ولا يرتاحلون إلا بمثل ذلك ،وإذا انتهى من مكالمته ختمها بقوله مع السلامةأوباي،باي

And some make the greeting between them insulting, abusive, or cursing, they are not pleased except with something similar to this.  And when they are done speaking, they end by saying “Ma’a as-Salaamah” or “Bye-bye”

وهذا مخالف لِمَا حث عليه الإسلام من الإمر بالسلام والحفاظ عليه ،بدايةً ونهايةً{َا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا ذَلِكُمْ خَيْرٌ لَكُمْ لَعَلَّكُمْ تَذَكَّرُونَ}”النور27″

And this contradicts what Islam encourages from the commanding and preserving of the salaam in the beginning and the end.

O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them, that is better for you, in order that you may remember.” (24:27)

وقال تعالى{فَسَلِّمُوا عَلَى أَنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللَّهِ مُبَارَكَةً طَيِّبَةً}”النور

And the saying of Allah, The Most High (translated): “Greet one another with a greeting from Allâh (i.e. say: As-Salâmu ‘Alaikum – peace be on you) blessed and good.” (24:61)1

وعن أبي هريرة رضي الله تعالى عنه ،قال :قال رسول الله صلى الله عليه وسلمحق المسلم على المسلم ستقيل ما هن يارسول الله؟قال:”إذا لقيته فسلم عليه،وإذا دعاك فأجبه،وإذا استنصحك فانصح له ،وإذا عطس فحمد الله،فشمته إذا مرض ؛فعده و إذا مات؛فاتبعه

And from Abu Huraira – (we ask that) Allah, The Most High, be pleased with him – said: The Messenger of Allah, sallallahu alayhe wa sallam, said: “The right of the Muslim over the Muslim is six.”  His Companions said, “What are they, O Messenger of Allah?”  He said, “When you meet him, then give him salaam (by saying As-salaamu alaikum), and when he invites you, then accept his invitation, when he asks your advice, then advise him, when he sneezes and then says ‘Alhamdulillah’, then you say ‘Yarhamakullah’2, when he is sick, then visit him, and when he dies, then follow the funeral procession.”

رواه :البخاي رقم 1183،ومسلم رقم2162،واللفظ لمسلم

Bukhari – 1183 – and Muslim – 2162 – and the wording is Muslim’s

وعن عمران بن حصين رضي الله عنه،قال :جاء رجل على النبي صلى الله عليه وسلم فقال:السلام عليكم.فرد عليه السلام ،ثم جلي ،فقال النبي صلى الله عليه وسلمعَشرٌ“.ثم جاء آخر فقال :السلام عليكم ورحمة الله فرد النبي عليه فجلس فقالعشرونثم جاء آخر فقال السلام عليكم ورحمة الله وبركاته فرد النبي عليه فجلس فقال ثلاثون

And from Imraan bin Husain – radiallahu anhu – who said, “A man came to the Prophet  – sallallahu alayhe wa sallam – and said – ‘As-salaamu alaikum’, so the Prophet returned the salaam to him, then he left.  So the Prophet – sallallahu alayhe wa sallam –   said ’10 (rewards)’.  Then another man came and he said, ‘As-salaamu alaikum wa rahmatullah.’ and the Prophet returned the salaam to him and then the man sat down.  The Prophet (sallallahu alayhe wa sallam) said, ’20 (rewards)’.  Then another man came and said, ‘As-salaamu alaikum wa rahmatullahi wa barakaatuh’ and the Prophet returned the salaam to him and the man sat down.  Then the Prophet (sallallahu alayhe wa sallam) said ’30 (rewards)’

رواه :أحمد رقم 19109،وأبو داودرقم5195،والترمذيرقم2689،وصححه الألباني فيصحيح أبي داودرقم5195 وفي الترمذي رقم2689

Collected by Ahmad – 19109, Abu Dawood – 5195, Tirmidhee – 2689 and authenticated by Shaikh Albaanee in Saheeh Abu Dawood – 5195 and in Tirmidhee 2689

وعن أبي هريره رضي الله عنه ،قال :قال رسول الله صلى الله عليه وسلمإذا انتهي أحدكم إلى مجلس فليسلم فإن بدا له أن يجلس ،فليجلس ،ثم إذا قام ،فليسلم ،فليست الأولى بأحق من الآخرة

And from Abu Hurairah – radiallahu anhu – who said, “The Messenger of Allah – sallallahu alayhe wa sallam – said, ‘When one of you comes to a gathering, then let him give the salaam (As-salaamu alaikum).  And if it is appropriate for him to sit, then let him sit. Then when he gets up to leave, then let him give the salaam, for the first (salaam) isn’t more deserving of being given than the last.’”

رواه :أحمد وأبو داود ر5208،وابن حبان والحاكم وقال الشيخ الألباني في الصحيح الجامعرقم“400”صحيح وهو في السلسله الصحيحة رقم183.

Collected by Ahmad and Abu Dawood – 5208 as well as Ibn Hibbaan and al Haakim.  Shaikh Albaanee authenticated it in As-Saheeh al Jaami’ – 400 – and in as- Silsilah as-Saheehah – 183

1Translation of both verses taken from http://www.thenoblequran.com/sps/nbq/

2 Allah be merciful to you

“And Don’t Transgress…”

April 14, 2012

Allah (God, The Creator) says in the Quran1 (translated):

And fight in the way of Allah those who fight you but don’t transgress. Indeed, Allah doesn’t like the transgressors.” 2:190

Imam Baghawee said in explanation of this verse:

ومعنى قوله: ( وَلا تَعْتَدُوا ) أي لا تقتلوا النساء والصبيان والشيخ الكبير والرهبان ولا من ألقى إليكم السلام هذا قول ابن عباس ومجاهد:

And the meaning of His Statement “And don’t transgress” is: Don’t kill women, or children, or old people, or monks, nor anyone who gives  you the salaam.  This is the statement of Ibn Abbaas and Muhaahid

:Imam Ibn Kathir said2 in explanation of this verse

وقوله: ( وَلا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ ) أي: قاتلوا في سبيل الله ولا تعتدوا في ذلك ويدخل في ذلك ارتكاب المناهي كما قاله الحسن البصري من المَثُلة، والغُلُول، وقتل النساء والصبيان والشيوخ الذين لا رأي لهم ولا قتال فيهم، والرهبان وأصحاب الصوامع، وتحريق الأشجار وقتل  الحيوان لغير مصلحة، كما قال ذلك ابن عباس، وعمر بن عبد العزيز، ومقاتل بن حيان، وغيرهم

And His (God’s ) Statement: “And don’t transgress, indeed Allah doesn’t like the transgressors” means: Fight in the way of Allah but don’t transgress in that.  Included in that is the commission of prohibited acts – as al-Hasan al-Basree said – from the mutilation (of bodies), stealing from the war booty, and killing women, children, and senile old men who are unable to fight, and (prohibited are) the killing of monks and hermits, and the burning of trees, and killing animals for no beneficial reason – as was said by Ibn Abbaas, Umar bin Abdul Azeez, Muqaatil bin Hayyaan, and others.

1The last book sent down  for mankind before the Day of Judgement

2Tafaaseer taken from http://qurancomplex.org/

The Ruling on Carrying a Weapon and the Intention When Defending Oneself

April 14, 2012

 

 

http://al-sunan.com/vb/showthread.php?p=2156&langid=8

Click on View, Encoding, More, Arabic (Windows)

بارك لله فيك .. سألتك سابقا عن حكم الدفاع عن النفس في حالة تعرضك لسطو أو تعدي عليك في البيت أوالمنزل .. و لكن هل هناك فرق بين أن تكون النية هنا هي إبعاده عن المنزل و طرده أم أن

تكون النية هي قتله .. أجبنا بارك لله فيك فجوابك له الأثر الطيب في نفوسنا جزاك لله خيرا

( the Questioner says): Allah bless you…I asked you previously about the ruling of defending oneself in the situation of your resisting a burglary or transgression against you in the house…But is there a difference between the niyyah (intention) being to remove or expel him (the transgressor) from the house and between the niyyah being to kill him?…

 

سؤالي هنا هو

هل جائز أيضا أن يحمل الشخص معه شيئا في السيارة ليدافع به عن نفسه ( في حالة ما إن كان هناك تعدي عليه من قبل لص ) سواء أكان يريد سرقة السيارة أو سرقة المال أو غيره .. لأننا كثيرا ما نسمع عن أشخاص أوقفوا شخصا بسيارته غصبا في وقت متأخر من الليل و ضربوه و سرقوا منه ما عنده من مال و أخذوا منه السياره و لم يجدوا لهم على أثر .. فهل جائز حمل شيئا للدفاع عن النفس (فقط ) و ليس للتعدي على  الغير .. بارك لله فيك و جزاك الله ألف خير و نفع الأمة الاسلامية بك

(The questioner continues): Here my question is: Is it also permissible for a person to carry something with him in his car to defend himself with (…if there is some transgression against him before theft) whether he (the transgressor) wants to steal the car, his wealth, or other than that..Because we hear a lot about people stopping someone in his car by force late at night. And they beat him and steal from him what he has of wealth. They also take his car from him and they do not find a trace of them (later).

So is it permissible to carry something for defending oneself (only) not for transgressing against others?

تكون نيته دفعه بالأدنى فالأدنى لاقتله ابتداءا فإن كان لايندفع إلا بالقتل قتله لينجو هو من القتل أو قاتله لأخذ ماله وهو ما يعرف عند أهل العلم بالصائل

Answer (Shaikh Maahir al Qahtaani) : In the beginning, his intention is to defend himself with the least amount of force necessary, not to kill him. But if there is no way to defend himself except by killing him, then he kills him to save himself from being killed or fought against and robbed. He (the transgressor) is known to the Scholars as the attacker.

ولاحرج أن يحمل معه سلاح ليدفع به عن نفسه كما جاء عن ابن عمر أنه حمل السلاح للص دخل منزله فكان السلاح معه في المنزل فاستفاده لذلك ولله أعلم

And there is no harm in him carrying a weapon with him to defend himself as there comes (in a narration) from Ibn Umar that he picked up the weapon when the thief entered his house. So the weapon was with him in the house so that he could benefit from it. And Allah knows best.

 

 

The Ruling on Keeping a Weapon in the House for Self – Defense

April 13, 2012

 

 

http://www.al-sunan.org/vb/showthread.php?p=2112

.. شيخنا الكريم حفظكم الله

كثر في بلدنا اللصوص و بدأوا يتفننون في أساليب السرقة .. و بدأوا يفتحون في خزنات النقود بالأكسجين و بأساليب حضارية و يرجع الفضل إلى لصوص أوروبا المحترفون .. و إذا وجدوا صاحب المنزل في المنزل من الممكن ان يقتلوه إذا لقوه وجها لوجه أو

يغتصبوا أخته او ابنته أو أمه أو زوجته .. و هو قائم لا يقدر على فعل شيء حيالهم

هل يجوز الإحتفاظ بآلة حادة في المنزل لمثل هذه الظروف فقط أي إذا تعدى شخص عليك في حرمة بيتك ليس لإرهاب الغير أو التعدي على الأشخاص .. فهل يجوز قتل هذا الشخص المتعدي عليك و على محارمك وسط بيتك أمام أهلك و الذي انتهك حرمة

بيتك

Q: Noble Shaikh, Allah preserve you, there are many thieves in our land and they are beginning to become experts in the methods of stealing.. And they have begun opening money vaults using oxygen and using other present day methods for which the professional European thieves deserve the credit.. And when they find the owner of the house at home, they may kill him if they meet him face to face.. Or they may rape his sister, daughter, mother, or wife while he is standing there, unable to do anything with regards to them. Is it permissible to keep a sharp instrument for protection in the house only for the likes of these circumstances, meaning when a person transgresses against

you in the sanctuary of your home, not (keeping a weapon) to frighten or transgress against others?

So is it permissible to kill this person who transgressed against you and all you hold dear in the middle of your house in front of your family and who violated the sanctity of your home?

نعم بل قد يكون ذلك واجبا

وهذا اللص إذا اقتحم هكذا ودخل فهو الصائل الذي يدفع بالأدنى فالأدنى فإذا كان لايندفع إلا بالقتل قتل كما روى عن ابن عمر أنه دخل لص في منزله فحمل السيف وأشهره كانه يريد قتله إذا لم يندفع أو كما جاء والله أعلم

A (Shaikh Maahir al Qahtaani):

Yes, on top of that, it may be obligatory. And this thief, when he intrudes like this and enters, then he is the attacker who is defended against with the least amount of force necessary. But when there is no way to defend except by killing, then he is killed. And it is narrated from Ibn Umar that a thief entered his house, so he picked up the sword and unsheathed it as though he wanted to kill him if he didn’t hurry off…And Allah knows best.

 

 

ولكن جاء في صحيح مسلم

 

 

حَدَّثَنِي أَبُو كُرَيْبٍ مُحَمَّدُ بْنُ الْعَلَاءِ حَدَّثَنَا خَالِدٌ يَعْنِي ابْنَ مَخْلَدٍ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِعن أبي هريرة قال : جاء رجل فقال : يا رسول الله أرأيت إن جاء رجل يريد أخذ مالي ؟ قال : ” فلا تعطه مالك قال : أرأيت إن قاتلني ؟ قال : ” قاتله قال : أرأيت إن قتلني ؟ قال : ” فأنت شهيد ” . قال : أرأيت إن قتلته ؟ قال : ” هو في النار ” . رواه مسلم

والمقاتلة تحتاج إلى سلاح ولله أعلم

The Shaikh also mentioned this hadeeth which is collected in Saheeh Muslim:

(leaving out the chain of narration) Abu Hurairah said that a man came to the Messenger of Allah – sallallahu alayhe wa sallam – and said, ‘O Messenger of Allah, what do I do if a man comes and wants to take my wealth?’ He said, ‘Then don’t give him your wealth.’ (the man) said, ‘What do I do if he fights me?’ He said, ‘Fight him.’ (the man) said, ‘What if he kills me?’ He said, ‘Then you are a martyr.’ (the man) said, ‘What if I kill him?’ He said, ‘He is in the Fire.’ (end of hadeeth)

 

And fighting requires a weapon. And Allah knows best.

 

 

 

 

ولكن في البلاد التي لا تحكم بالشريعة الإسلامية

قد تحكم بالقتل على صاحب الدار ولن تعتبره دفاع عن النفس

ما حكم صاحب الدار الذي حكم عليه بالاعدام لكونه قتل نفساً دفاعاً لا عدواناً ولا ظلماً

(A sister then asked):

But in (some) countries which don’t rule by the Islamic Legislation, the law is that the owner of the house is killed and they never consider the fact that he is defending himself. So what is the ruling for the owner of the house who is sentenced to death for his action of killing someone in self – defense, not wrongfully or transgressing?

في مثل هذه الحالة يجتهد في دفعه بالأدنى دون القتل ليشل حركته

فإذا قتله ليخلص نفسه فإن الله منجيه إن شاء الله لأنه فعل ماأذن له شرعا فبالتحقيق يظهر الحق وإذا ابتلي

وأعدم فثوابه بصبره عند لله عظيم

Shaikh Maahir answered:  In the likes of this situation, he strives to defend himself with the least amount of force less than killing (force) to overwhelm him. So if he kills him to save himself, then indeed Allah  will keep him safe – in shaa Allah – because he did what was permitted for him in the (Islamic) legislation. So an investigation will reveal the truth. And if he is tried and executed, then his reward with Allah for his patience is tremendous.

The Ruling on Women Learning Qur’an from Men

April 12, 2012

Taken from: http://www.al-sunan.org/vb/showthread.php?t=3919

(Click on View, Encoding, More, Arabic (Windows) )

السلام عليكم فضيلة الشيخ احدى الاخوات تسأل عن حكم تعلم القران على يد شيخ؟ وهل يجوز الاشتراك في المسابقات القرانية علما بأن لجنة التحكيم من الرجال وحكم القراة امامهم؟واذا كان جائزا ماهي الضوابط ؟

 

 

Question: Assalamu alaikum Noble Shaikh.  One of the sisters asks what is the ruling on women learning Quran from a male Shaikh?  And is it permissible to participate in Quran competitions knowing that the judges will be men and they must recite in front of them?  And if it is permissible, then what are the limitations?

 

 

 

بسم الله الرحمن الرحيم

لايجوز كما بين الشيخ محمد ناصر الألباني للمرأة عرض القرآن مجودا على الرجال لأن في المد والتغني فتنة وخضوع بالقول للرجال قال تعالى يَا نِسَاءَ النَّبِيِّ لَسْتُنَّ كَأَحَدٍ مِنَ النِّسَاءِ إِنِ اتَّقَيْتُنَّ فَلا تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلا مَعْرُوفًا (32) وَقَرْنَ فِي بُيُوتِكُنَّ وَلا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الأولَى وَأَقِمْنَ الصَّلاةَ وآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
روى البخاري في صحيحه عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنْ النِّسَاءِوهم لابد أن يقرأن القرآن بالتجويد والمد والتطريب في المسابقات وأما إذا قرأن قرآءة ساذجة من وراء حجاب للتصحيح عرضا لإصلاح اللحن بلا مد وتغني أو قرأت بالتجويد على هرم لاشهوة له فلابأس

Answer (Shaikh Maahir al Qahtaani): In the Name of God, The Most Merciful, The Bestower of Mercy. 

It is not permissible – as Shaikh Albaanee clarified – for a woman to recite Qur’an with tajweed to men because in the elongation (of the vowel sounds) and in the beautification of it (when recited) is fitnah (trial) and softening of speech for the men.  Allah, The Most High, said (translated),

O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery, etc.) should be moved with desire, but speak in an honourable manner.  And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (Iqamât­as­Salât), and give Zakât and obey Allâh and His Messenger. Allâh wishes only to remove Ar­Rijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet SAW), and to purify you with a thorough purification.’ (33:32-33)1

And Bukhari narrated in his Saheeh, from Usaamah bin Zaid – Allah be pleased with them – from the Prophet – sallallahu alayhe alayhe wa sallam – that he said (translated),‘I haven’t left anything after me that is a more harmful trial for the men than the women.’2

And it is necessary for them in competitions to recite the Qur’an with tajweed, elongation (of the vowels), and with beautification of the recitation.

As for when they recite plainly from behind a barrier  for the purpose of correction of grammatical errors without elongation or beautification, or if she recites with tajweed to a very old man who has no desire, then there is no harm in that.

1Translation of the Qur’anic verses taken from: http://www.thenoblequran.com/sps/nbq/

2In the Book of Marriage

Sabaahul Khair صباح الخير

April 11, 2012

Fataawa taken from www.alifta.com  :

1.(Arabic)

السؤال الثالث من الفتوى رقم ( 3897 )

س 3: حكم قول: (صباح ) و (مساء الخير ).

ج 3: لا نعلم بذلك بأسًا، ويكون ذلك بعد البدء بالسلام، وبعد الرد الشرعي إذا كان القائل بذلك مسلمًا عليه.

وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.

 

اللجنة الدائمة للبحوث العلمية والإفتاء

 

عضو عضو الرئيس
عبد الله بن قعود عبد الله بن غديان عبد العزيز بن عبد الله بن باز

 

 

1.(English)

The third question of Fatwa no.3897

Q 3:what is the ruling on greeting people saying: “Good morning” and “Good evening”?l

A:There is no harm in this, if it follows saying: “Al-Salamu `Alaikum (peace be upon you)” and receiving the response from the greeted Muslim.

 

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

 

The Permanent Committee for Scholarly Research and Ifta’

 

Member Member Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz

 

 

 

2. (Arabic)

السؤال الثالث من الفتوى رقم ( 9908 )

س 3: عندنا في مصر عادة في الصباح أن نحيي نقول: ( صباح الخير يا فلان) ما حكم هذه التحية في الإسلام ؟

ج 3: تحية الإسلام: (السلام عليكم) فإن زاد: (ورحمة الله وبركاته) فهو أفضل، وإن دعا بعد ذلك من لقيه: (صباح الخير) مثلاً فلا حرج عليه، أما أن يقتصر بالتحية عند اللقاء على: (صباح الخير) دون أن يقول: (السلام عليكم) فقد أساء.

( الجزء رقم : 24، الصفحة رقم: 120)

وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.

 

اللجنة الدائمة للبحوث العلمية والإفتاء

 

عضو نائب الرئيس الرئيس
عبد الله بن غديان عبد الرزاق عفيفي عبد العزيز بن عبد الله بن باز

 

2.(English)

The third question of Fatwa no.9908

Q 3: It is customary in Egypt to greet each other in the morning saying :Good morning“. What is the ruling on this salutation?l

A:The Salam (Islamic greeting of peace) is: “Al-Salamu `Alaikum (peace be upon you)”. If one adds “Wa rahmatullahi wa barakatuh (and the Mercy and Blessings of Allah be upon you, too)”, it is better. After saying that, if a Muslim greets others by saying “Good morning” for example, there is no harm. However, if a Muslim only says “Good morning” without saying: “Al-Salamu `Alaikum”, they are mistaken.

( الجزء رقم : 24، الصفحة رقم: 120)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

 

The Permanent Committee for Scholarly Research and Ifta’

 

Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

When the Prophet Muhammad (sallallahu alayhe wa sallam) wrestled Rukaanah

April 9, 2012

Shaikh Albaanee declared the following hadeeth to be hasan in Irwaa al Ghaleel (collected by Abu Dawood)

 

ُصَارَعَ رُكانَةَ فَصَرَعَه

The Prophet (sallallahu alayhe wa sallam) wrestled Rukaanah and he took him down.”

 

The following translated from:

http://www.ibnothaimeen.com/all/books/article_18220.shtml

Shaikh Uthaymeen mentioned as part of the explanation of this hadeeth (narrated by Abu Hurairah from the Prophet Muhammad -sallalahu alayhe wa sallam):

ليس الشديد بالصرعة، إنما الشديدُ الذي يملكُ نفسهُ عند الغضب

متفقٌ عليه

“The strong one is not the one who overpowers others in wrestling. The strong one is only the one who controls himself when angry.”

Agreed upon.

 

 

أن النبي صلى الله عليه وسلم قال: (( ليس الشديد بالصرعة)) يعني ليس القوي الصرعة الذي يصرع الناس إذا صارعهم، والمصارعة معروفة وهي من الرياضة النبوية المباحة، فإن الرسول صلى الله عليه وسلم صارع ركانة بن يزيد، وكان هذا الرجل لا يصرعه أحد، فصارعه النبي صلى الله عليه وسلم فصرعه النبي صلى الله عليه وسلم .

فهذا الصرعة هو الذي إذا صارع الناس صرعهم، و ليس هذا هو الشديد حقيقة، لكن الشديد الذي يصرع غضبه، إذا غضب غلب غضبه، ولهذا قال: ((وإنما الشديد الذي يملك نفسه عند الغضب)) هذا هو الشديد.

وذلك لأن الغضب جمرة يلقيها الشيطان في قلب ابن آدم فيفور دمه، فإن كان قوياً ملك نفسه، وإن كان ضعيفاً غلبه الغضب، وحيئنذٍ ربما يتكلم بكلام يندم عليه، أو يفعل فعلاً يندم عليه.

ولهذا قال رجلٌ للرسول صلى الله عليه وسلم : أوصني، قال: (( لا تغضب))قال: أوصني، قال : (( لا تغضب)) ، ردد مراراً وهو يقول : (( لا تغضب))؛ لأن الغضب ينتج عنه أحياناً مفاسد عظيمة؛ ربما سب الإنسان نفسه، أو سب دينه، أو سب ربه، أو طلق زوجته، أو كسر إناءه، أو أحرق ثيابه، وكثيرٌ من الوقائع تصدر من بعض الناس إذا غضبوا، كأنما صدرت من المجنون.

…that the Prophet – sallallahu alayhe wa sallam said ‘The strong one is not the one who overpowers others in wrestling’ meaning that strong one is not the one who takes people to the ground when he wrestles them. And wrestling is well-known. It is from the permissible prophetic sports. For indeed the Messenger – sallallahu alayhe wa sallam wrestled Rukaanah bin Yazeed – and this man (Rukaanah) – no one would wrestle him (because of his strength and skill). So the Prophet – sallallahu alayhe wa sallam – wrestled him and took him down. This type of wrestling is wrestling the people and taking them down. This one is not strong in reality, but the strong one is the one who wrestles (takes down) his anger. When he becomes angry, he overcomes his anger.

And he said, ‘The strong one is only the one who controls himself when angry’ This one is the strong one. That’s because anger is a hot coal shaytaan throws into the heart of the son of Adam that causes his blood to boil. So if he is really strong, he controls himself. And if he is weak, his anger overcomes him. And when that happens, he may say something or do something that he regrets later. For this reason when a man came to the Messenger of Allah – sallallahu alayhe wa sallam – and asked him to advise him, he said, ‘Don’t get angry.’ The many asked him again to advise him and again he said, ‘Don’t get angry.’ So he repeated several times, ‘Don’t get angry.’ because sometimes tremendous harms result from anger. He may abuse (or insult) the people, or himself, his religion, or his Lord, he may divorce his wife, or break dishes, or set fire to his clothes. Many things can occur from some people when they get angry, as of they occur from a person who is possessed….”

(end)

Advice on Dealing with Anger

The Biography of Imaam Muhammad Ibn ‘Abdil Wahhaab

April 9, 2012

http://www.troid.ca/index.php/seerah/those-who-followed/207-the-biography-of-imaam-muhammad-ibn-abdul-wahaab

By Abul-Hasan Maalik Aadam al-Akhdar A much needed biography of the great Scholar, Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab.  The biography was written by Shaykh Saalih al-Fawzaan, it addresses some of the claims made by the proponents of the ‘Wahhaabee’ propaganda, as well as providing useful information about this great Scholar’s earlier and later years

Also the below written article from:  http://www.troid.ca/index.php/seerah/those-who-followed/212-clarification-of-doubts-concerning-the-life-of-shaykhul-islaam-muhammad-ibn-abdul-wahhaab

A response to the Soofee lies claiming that Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab (d.1206H) had a connection to the British and that he was responsible for the downfall of the Ottoman Khilaafah.

And I believe in the obligation of submitting and being obedient to the Imaams of Muslims, the dutiful of them as well as the wrong-doers of them, as long as they don’t order a disobedience of Allaah, and the person who is responsible for Khilaafah; he whom the people have gathered around and accepted, and he who has forced his way to become Caliph as well, his obedience is obligatory and revolting against him is unlawful (haraam).

Image

Some of the enemies of the Salafee Da‘wah have claimed that Shaykh Muhammad Ibn ‘Abdul-Wahhaab broke away from the Ottoman Caliphate, and thus departed from majority in disobedience.

Ibn Afaaliq describes the tawheed of the followers of the Salafee Da‘wah as such:

“As for their tawheed, then it includes going against Muslims…and this is disbelief and not tawheed .”

Addressing them, ‘Umar al-Mahjoob said:

“…and you have fallen into disobedience.”

Ibn ‘Aabideen in his commentary described the followers of this da‘wah as Khawaarij, and that was under the chapter of ” The wrong-doers (al-Bughaat)”, and they are the ones who go against the obedience of the Imaam without a true (proof). [1]

Dahlaan claims that the followers of Shaykh Muhammad Ibn ‘Abdul-Wahhaab:

“…have departed the majority.” [2]

Az-Zahaawee as well, claims that they are notorious for:

“…deserting the obedience of Ameerul-Mu’mineen“.

Many of the enemies of the da‘wah described the Shaykh and his followers as Khawaarij, because one of the attributes of Khawaarij is that they go against the Imaam of Muslims, and they become disobedient as soon as they observe some sins of this Imaam that are far below Major Disbelief.

And this is illustrated with what al-Amlee claims. He says:

“The Khawaarij have made the fighting of the Kings of Muslims and going against them permissible… So did the Wahhaabiyyah.”

The author of the book “A summary of the History of Arabs” includes a chapter in his book titled “The Uprising of the Wahhaabiyyah against the obedience”.

‘Abdul-Qadeem claim that the upcoming of Wahhaabism was one of the reasons behind the fall of the Caliphate, he says:

“The Wahhaabiyyah founded a state within the Islaamic State under the leadership if Muhammad Ibn Sa‘ood and then his son ‘Abdul-‘Azeez. England supported them with weapons and money, and based on ideology they have thrust forward to conquer Islaamic lands that were under the control of the Sultaan, in other words they have raised the sword in the face of the Caliph and killed the Islaamic Army, the army of Ameerul-Mu’mineen (Leader of the Faithful) by means of instigation and support from the English.”

And before starting to answer the claim of Shaykh Muhammad Ibn ‘Abdul-Wahhaab’s revolt against the Caliph, it is appropriate to mention what the Shaykh believed of the creed that necessitates the obedience to the Imaam of Muslims, regardless of whether they are dutiful or wrong-doers, unless they order a disobedience of Allaah, for obedience (to them) is only for things that are good.

The Shaykh says in his letter to the people of Qaseem:

“And I believe in the obligation of submitting and being obedient to the Imaams of Muslims, the dutiful of them as well as the wrong-doers of them, as long as they don’t order a disobedience of Allaah, and the person who is responsible for Khilaafah; he whom the people have gathered around and accepted, and he who has forced his way to become Caliph as well, his obedience is obligatory and revolting against him is unlawful (haraam).”

He also says:

“The third source: To make our gathering complete we have to listen to and obey those who rule us, even if it was an Abyssinian slave, and Allaah has explained this to us fully in various forms of explanations, legislative and destined, and then this foundation became to be unknown to a lot of those who claim to have knowledge, never mind practicing it.”

In answering such claims, an integral question needs to be answered: Was Najd, the home of this movement, under the control of the Ottoman Khilaafah?

Dr. Saalih al-‘Ubood answers:

” In general, Najd did not witness the sovereignty of the Ottomans, for their power did not reach it, nor their governors, nor at any time preceding the lifetime of Shaykh Muhammad Ibn ‘Abdul-Wahhaab did a Turkish flag rise in it. What proves this reality is reading through the managerial divisions of the Ottomans. A treatise by Yameen ‘Alee Afandee (who was the treasurer of the Haqqaanee book in the year (1018H), corresponding to 1609) titled “The laws of the Ottoman/ the contents of the book of Deewaan“, reveals that starting with the eleventh Hijree century, the Ottoman Khilaafah split into thirty two distinct divisions (iyala), fourteen of each are Arabic, and Najd is not included in those, except for al-Ihsaa, if we were to consider it to be part of Najd..”

Dr. ‘Abdullaah al-‘Uthaymeen says:

“Prior to the upcoming of the call of Shaykh Muhammad Ibn ‘Abdul-Wahhaab, Najd was not under the direct dominion of Ottomans, nor did it witness any sovereignty from within. Banee Jabr, Banee Khaalid, and the Shareefs were not sovereign, and civil strife between the tribes of Najd was the norm.”

Dr. Aajil al-Nashmee says:

“The Khilaafah did not pay attention to Najd and the neighbouring territories. This policy may be attributed to the vastness of Najd, on one side, and on the other side the presence of the tribal fragmentation.”

What proves that the position of the Shaykh was fine, and that the Shaykh did not hesitate as to the fact that his movement is not related to the Khilaafah is the letter sent to Faadil al-Mazeed, the ruler of the Syrian desert:

” This thing that they have disapproved of me, that they hated me for and created enmity between me and them for; if they ask any scholar in Syria or Yemen and others, they will say this is the truth and it is the religion of Allaah and His Messenger (sallallaahu ‘alayhi wa sallam). However, I cannot make it public in my area because the state does not approve of it, and Ibn ‘Abdul-Wahhaab managed to because the ruler in his area did not disapprove of it, rather when he knew the truth he followed it.”

As for “Zuloom’s” claim that the movement of the Shaykh was one of the reasons behind the fall of the Khilaafah, and that the English helped the Wahhaabees to achieve this cause, then Muhammad Mahdee al-Istanboolee answers this flat allegation:

“It was incumbent on this author to support his view with proofs, and in the past the poet said: If the allegations were not based on their proofs/with texts, then it is a proof of foolishness.

To the contrary, History reveals that those English were opposed to this movement from the beginning, fearing a re-awakening of the Islaamic World.”

Al-Istanboolee also says:

“It is strange, both amusing and saddening, that this author accuses the movement of the Shaykh of being one of the causes behind the fall of the Ottoman Khilaafah. It is needless to say that this movement was founded in the year 1811, and the Khilaafah was destroyed in the year 1922.”

And what proves that the English were against the Wahhaabee movement is that they have sent Captain Forster Saddler to congratulate Ibraaheem Pasha on the victory he gained over the Wahhaabiyyah– referring to the war in Dar‘iyyah-, and to confirm also how inclined he is to cooperate with the British Act against the Wahhaabee piracy in the Arabian Gulf (The most aggressive attacks/ kidnapping of the Royal British vessels that roamed in the Gulf and the Indian Ocean carrying the treasures of India to the empress was carried by well known Wahhaabee centres on the Gulf coast- which until as recent as the fifties was referred to on international maps as the pirates coast- such as Sharjah and Raasul-Khaymah.)

Moreover this letter stated clearly the intention of the British government to create an agreement with Ibraaheem Pasha with the goal of annihilating the Wahhaabee control.

Shaykh Muhammad Ibn Mandthoor an-Nawmaanee says:

“The English have used the position in India that opposed Shaykh Muhammd Ibn ‘Abdul-Wahhaab in order to throw anybody who opposed them with the label “Wahhaabee” And as such the English called the scholars of Deoband, India – Wahhaabiyyah due to their open opposition to the English”

Rather the priest Zuimer mentioned that the Wahhaabiyyah in India do not expose their beliefs because call for Jihaad against the English was ascribed to them.

Footnotes:

[1] Haashiyah Ibn-‘Aabideen (4/262).

[2] ad-Durarus-Sunniyyah fir-Radd ‘alal-Wahhaabiyyah (pg. 23)

(end)

The Permanent Committee, Shaikh Ibn Baz, and Imam Shawkanee on ibn Abdul Wahhaab and his dawah:

https://sughayyirah.wordpress.com/2012/10/02/the-late-scholar-muhammad-ibn-abdul-wahhab/

The Late Scholar Abdur Razaaq al ‘Afeefee

April 9, 2012

http://www.islaam.ae/index.php/articles/scholars-biographies/49-shaykh-abdur-razzaaq-al-afeefee-d1415h

Shaykh ‘Abdur-Razzaaq Al ‘Afeefee [d.1415H]

His Name, Lineage and Place of Birth: His name was Abu  Ahmad, ‘Abdur-Razzaaq bin ‘Afeefee Ibn ‘Atiyyah An-Noobee. He was born in  Shanshoor, a town in Egypt in the year 1323H.

His Studies and Quest for Knowledge: He was raised in a  family of knowledge, and began his first and secondary level studies in his town  of Shanshoor, based on the Azhar curriculum. When he finished this, he moved to  Cairo and underwent his advanced studies at Al-Azhar University, graduating from  it in 1351H, obtaining the highest degree. During this time in Cairo, he met and  learnt under the well known scholars, Ahmad Shaakir and Haamid Al Fiqqee.
After obtaining his degree, he continued on to specialize in the branch of  Fiqh and Usool al Fiqh, and obtained his degree in Fiqh Al Maalikee and Usool in  1355H. Thereafter, he continued his studies and obtaining of knowledge by taking  from the books of the scholars and studying and examining them.
Those who  lived and interacted with him described him as having knowledge like that of an  encyclopaedia, with diverse intellectual capacities and being versatile in all  of the sciences of Islaam.

His Positions and Religious Duties: He worked as a teacher  in the educational institutes of Al-Azhar in Egypt in 1356H, and during this  time he checked and verified the book Al-‘Uluww of Imaam Adh-Dhahabee.
He  would also hold classes throughout the Masaajid of that country.
Then he  moved to Alexandria, where he participated in building Masaajid and teaching the  people.
He was selected to be Vice-President of Jamaa’at Ansaar As-Sunnah  Al Muhammadiyyah in 1365H, and then served as its President in 1379H.
In  1368H, he made Hijrah to the lands of the Haramayn in Saudi Arabia, after being  invited by Shaykh Mohammad bin Ibraaheem Aali-Shaykh [d.1389H] who had heard  good news about him and was impressed by him.
While in Saudi Arabia, he  taught at the Daar At-Tawheed Centre in Taa’if. After two years of teaching  there, he moved to ‘Unayzah to teach at the Educational institute in 1370H. Then  in the last part of Shawwaal 1370H, he moved to Riyadh to teach in its  Educational Institutes, under the supervision of Shaykh Mohammad bin Ibraaheem  Aali-Shaykh.
He was then given a teaching position in the Colleges of  Sharee’ah and Arabic Language in Riyadh at the time of their inception.
Then he was appointed as the principle for the Highest Institute of the  Judiciary in the year 1385H.
In 1391, he was appointed President of the  Committee of Islamic Research and Fataawaa, and he was also made a member of the  Council of Senior Scholars. He served in this position until he passed away, may  Allaah have mercy on him. He served in this Committee of Senior Scholars along  with Shaykh Ibn Baaz, who acted as Head of the Committee, Shaykh ‘Abdullaah bin  Qu’ood and Shaykh Abdullaah bin Ghudayyaan.
He was put in charge of  supervising a number of knowledge-based treatises, such as Doctorate  dissertations and theses for obtaining the Masters Degree.
He would give  many study circles in which he taught the Tafseer of the Qur’aan. These classes  were held in the Masjid of Shaykh Mohammad bin Ibraaheem in Riyadh. Afterward,  his classes were moved to his home.
He would lead the people in prayer in  the Masjid that was adjacent to his home. He would also give educational classes  and religious admonitions from time to time in that Masjid.
In addition  to this, he would participate in functions and seminars, such as giving classes  during the times of Hajj.

His Students: The most famous of his students are:
1.  Shaykh ‘Abdul-‘Azeez bin ‘Abdillaah Aali-Shaykh 2. Shaykh ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghudayyaan 3. Shaykh ‘Abdullaah bin Hasan Al-Qu’ood 4.  Shaykh Saalih Al-Luhaydaan 5. Shaykh Saalih bin Fawzaan Al-Fawzaan 6.Shaykh Mohammad Amaan Al Jaamee

His Attributes and Characteristics: The Shaykh, may Allaah  have mercy on him, was very wise when it came to Calling and Teaching the  people. He would make Hajj every year since he made Hijrah to Saudi Arabia. He  was very kind, generous, and humble.
He was extremely patient in times of  affliction and he would constantly devote himself to praising and extolling  Allaah. Examples of his patience, was when he was afflicted by hemi-plegia;  which was a paralysis of half of his body in 1376H, and then again in 1413H, but  he was patient and hopeful and afterwards Allaah cured him from it. Also, three  of his children died during his lifetime. His son Ahmad ‘Aasim died during a war  in 1973 CE. He received the news with patience and hoping for Allaah’s reward.  Then his son, ‘Abdullaah, died in 1403H while in Jeddah.

His Family and Children: The Shaykh married a righteous  woman from a pious family in Alexandria, with whom he had several children: He  had eight children – five of which were male and three of which were female.  Three of his sons preceded him in dying, as has been mentioned.

His Role in Da’wah: The most beloved of the scholarly books  to the Shaykh was: al-Mustasfaa of Al-Ghazaalee, al-Muwaafiqaat of Ash-Shaatibee  and al-Qaamoos al-Muheet of Al-Fayrooz Abaadee.
His main concern was  geared towards teaching, educating, instructing and giving fatwa, all which lead  to his not having time to write books and treatises. He once told a questioner: “I did not see many new things in the books of recent times, rather just a  repetition of what was written in the past, except for the books of  Shaykh-ul-Islaam Ibn Taimiyyah, rahimahullaah, for you will find in his works,  much knowledge that was not covered by those before him.”
In spite of  this, he authored, verified and commented on several books, such as:
1.  Mudhikkirah at-Tawheed (A Study Guide on Tawheed), which is a beneficial  treatise based on dictations that were taken from him in his classes at the  University; 2. A verification and commentary of the book Al Ihkaam fee  Usool-il-Ahkaam of Al-Aamadee; 3. A commentary of At-Tadmuriyyah of Ibn  Taimiyyah; 4. Comments to the book At-Tabookiyyah of Ibn-ul-Qayyim; 5.  Comments to the book Alfiyyah of Al ‘Iraaqee; 6. What indicates the vastness  of his knowledge and the precision of his insight and the comprehensiveness of  his intellect are those notes, which are small in size but great in value, which  he placed in the margins of Sharh Al ‘Aqeedah At-Tahaawiyyah of Ibn Abil ’Izz Al  Hanafee in which he mentions references to his explanation of the books of  Shaykh-ul-Islaam Ibn Taimiyyah and his student Ibn Al Qayyim.

The Scholar’s Praise for Him: His status amongst the  scholars was well known. This was why he was appointed President of Jamaa’at  Ansaar as-Sunnah in Egypt, during the time of its glory and prestige. His  reputation reached beyond his homeland of Egypt, which is why Shaykh Mohammad  bin Ibraaheem Aali-Shaykh, may Allaah have mercy on him, invited him to the  Kingdom of Saudi Arabia. And King ‘Abdul ‘Azeez would attend his weekly lectures  every Thursday.
Imaam Al Albaanee described him as: “One of the  distinguished scholars and one of the few amongst them whom we saw possessing  the character, manners, gentleness and understanding of the scholars.”
He  also said: “I met him on several occasions during the time of Hajj. Sometimes, I  would listen to his knowledge-based answers to questions posed to him by Hajj  participants seeking a fatwa from him, on various subjects. His responses were  precise, all indicating his in-depth understanding and apparent following of the  methodology of the Salaf As-Saalih.”
Shaykh ‘Abdul ‘Azeez bin ‘Abdillaah  Aali-Shaykh said of him: “The Shaykh is one of the distinguished elite who  played a large part in educating the generations.”
Shaykh Saalih Al  Fawzaan said: “He was the Shaykh (teacher) of the teachers and a role-model for  the Salafee scholars of this time. So he is owed credit, after Allaah, by every  student in this generation that graduated in Islaamic studies.”
Shaykh  Mohammad Lutfee As-Sabbaagh said: “By Allaah, I have not met a scholar the likes  of him in terms of his vast research, precise knowledge and good memorization.”

His Death: The Shaykh started becoming weak by 1411H and had  to be admitted into the hospital by 1415H. He stayed there until he passed away  on a Thursday morning, with only five days remaining for the end of  Rabee’-ul-Awwal 1415H (1/9/1994). His funeral Prayer was held in the Central  Masjid of Riyadh, after the Jumu’ah Prayer. His former student, Shaykh ‘Abdul ‘Azeez Aali-Shaykh led the Muslims in the funeral prayer, may Allaah have mercy  on him.

Source:
‘Al Asaalah’ (Issue 13/14, pg.32-34) with additions from Sahab.net