Archive for September, 2012

Shaikh Abdullah Ghudyaan and the Jinn

September 30, 2012

Shaikh Abdullah Ghudyaan and the Jinn:

 

http://jinn-devils.abdurrahman.org/2012/09/02/shaykh-abdullah-al-ghudayaan-the-jinn-mustafa-George/

 

 

 

 

The punishment for rape in Islam

September 30, 2012

 

An excerpt translated from:

http://www.albaidha.net/vb/showthread.php?t=2572

By Shaikh Ali Ridaa (in reply to some questions).

 WARNING: MATURE CONTENT  (file) the ruling on ightisaab in Islam

What a Person Can Do to Protect Himself from Magic

September 30, 2012

 

 

Taken from:

http://www.salafitalk.com/threads/1309-A-Collection-of-Guidelines-on-What-a-Person-Can-Do-to-Protect-Himself-From-Magic?p=2340#post2340

 

A Collection of Guidelines on What a Person Can Do to Protect Himself From Magic
Compiled by Shaykh ‘Alee bin Ghazi at-Tawayjjari
From the book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’
Translated by Abbas Abu Yahya

The following is a summary of a collection of rulings and benefits:

A- Magic is Haraam and it is not allowed to perform it, nor is it allowed to learn it or teach it.  It is not permissible to go to magicians and the like.

B- The disbelief of magicians, the danger of believing in them and clarification of the severity of its sin.

C – Having knowledge of the Tafseer of Allaah’s saying:

<< They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman>>
Ayaah 102 from Sooratul Baqarah, the reasons for its revelation and the strongest opinion regarding it.

D – Having knowledge of the Tafseer of the story of Musa with Pharaoh and the benefits it contains.  Seeking cure and treatment by reciting those Ayaat  upon the one who has had magic done to them, such that he will be cured by the permission of Allaah.

E – Magic is a real and tangible entity.  That is why it is necessary for the Muslim to fortify himself against it by following what is mentioned in the Sharia’.

 

As a fortification against it:

1- Implementing Tawheed and sincerity for Allaah Ta’ala.

2- Tawaakul (trusting) in Allaah and relying upon Him, entrusting the matter to Him.
Allaah -Ta’ala- said:
<< And whosoever puts his trust in Allaah, then He will suffice him>> [Talaaq: 3]

3- Being continuous regarding the prayers, especially Fajr prayer.
Allaah Ta’ala said:
<< Guard strictly the five obligatory prayers especially the middle prayer>>         [Baqarah: 238]
In the Saheeh of Muslim on the authority of Jundub bin Sufyaan -RadhiAllaahu anhu – who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever prays the Morning Prayer; then he is under the protection of Allaah, so watch, O son of Aadam, so that nothing can take you away from Allaah’s protection.’

4- Reading Sooratul-Baqarah in your home:
The Messenger – sallAllaahu alayhi wa sallam – said: ‘Do not make your homes like graves.  Indeed the Shaytaan flees from the house in which Sooratul-Baqarah is read.’
He – sallAllaahu alayhi wa sallam – also said: ‘Read Sooratul-Baqarah, since taking it is blessed and leaving it is grief and the Batlah (magicians) cannot read it.’
Muawiyah  said: ‘It has reached me that the Batlah are the magicians.’

5- Reading Ayaatul-Kursi after every obligatory prayer after the legislated ‘Adhkaar (supplications) which follow giving the sallam in prayer.   What indicates this is the saying of the Messenger – sallAllaahu alayhi wa sallam: ‘Whoever reads Ayaatul-Kursi at the end of every obligatory prayer; nothing will prevent him from entering Paradise except death.’

6- Reciting Ayaatul-Kursi when going to sleep.  This is what Bukhari narrated with an incomplete chain on the authority of Abu Huraira -RadhiAllaahu anhu – who said: The Messenger of Allaah appointed me to look after the Zakat of Ramadan, so someone came to me to take some food….’ then he mentioned the hadeeth and in it: Shaytaan said: ‘When you go to your bed then recite Ayaatul-Kursi, indeed it will be protection from Allaah for you and the Shaytaan will not be able to come close to you until the morning!’  Abu Huraira let him go and in the morning he informed the Prophet – sallAllaahu alayhi wa sallam – of what he had said: The Prophet – sallAllaahu alayhi wa sallam – said: He spoke the truth even though he is a liar.’

7- Reading the last two Ayaat of Sooratul-Baqarah: What is narrated by Bukhari and Muslim on the authority Abu Mas’ood al-Ansaari -RadhiAllaahu anhu – who said the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever reads the last two Ayaat from the end of Sooratul-Baqarah at night then they will be sufficient for him.’

8- Reading the last three Soorah of the Qur’aan in the morning and evening:
What has narrated by Abdullaah bin Khubbayb -RadhiAllaahu anhu – who said: ‘We went out on a very dark rainy night seeking the Messenger of Allaah – sallAllaahu alayhi wa sallam – for him to lead us in prayer.’
The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Say.’
But I did not say anything.
Then he – sallAllaahu alayhi wa sallam – said:
<< Say: He is Allaah, the One>> [Soorah Ikhlaas] and the last two Soorahs three times when you reach the evening and the morning, they will be sufficient for you against everything.’

9- Reading the last three Soorah of the Qur’aan after every prayer:
What has been narrated by ‘Uqbah bin ‘Aamir -RadhiAllaahu anhu – who said: ‘The Messenger of Allaah – sallAllaahu alayhi wa sallam – commanded me to read the last three Soorah of the Qur’aan after every prayer.’

10- A Muslim should say:
‘In the name of Allaah with Whose Name nothing whatsoever on this earth or in the heavens is harmed and He is The All Hearing and All Knowing.’
Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem
Three times in the morning and evening.

11- Seeking much refuge in Allaah with: ‘The perfect Words of Allaah from the evil of what He has created’ in the night and the day, when stopping to rest in a building, a desert, in the sky or sea, due to the saying of the Prophet -sallAllaahu alayhi wa sallam-:
‘Whoever stops at a place on his journey and then says: –
أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ I seek refuge in the perfect Words of Allaah from the evil of what He has created – A’outhu bikalimatil-lahi ‘at-taammati min sharri ma khalaqa
nothing will harm him until he leaves that place.’

12- To eat seven Ajwa dates from al-Madinah in the morning, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-:
‘Whoever eats seven Ajwa dates in the morning, neither poison nor magic will harm him on that day.’
Or he can eat seven dates from the land of al-Madinah due to what Imaam Muslim narrated on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘Whoever eats seven dates from the land of al-Madinah in the morning then poison will not harm him until the evening.’
The great scholar Ibn Baz held the opinion that it is hoped that this protection is also for the one who eats seven of any type of date even if they are not from the dates of al-Madinah.

13- Purifying your home from pictures and statues due to what is narrated by Muslim on the authority of Abu Huraira -RadhiAllaahu anhu – who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Angels do not enter a house where there are statues or pictures.’

So the presence of pictures and statues in a house prevents the Angels from entering that home and a home that the Angels do not enter is easily entered by the Shayateen (devils).
This fortification is not just specific to magic rather it is for repelling evil in general, and from the evil that it repels is magic.

14-From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer’
‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise and He is capable of all things,’ one hundred times.
Indeed the one who says it, then it is a protection for him against Shaytaan during that day.

15- From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa yumeet wa huwa ala kulli shayin qadeer’ ‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, He gives life and He takes life and He is capable of all things.’
ten times after the Fajr and Maghrib prayers.  Indeed for the one who says this it will be protection for him against every disliked thing and a guard against Shaytaan.

 

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

What to say to protect from the evil eye – Shaikh Maahir al Qahtaani

September 27, 2012

 

 

 

This is translated from: http://www.ajurry.com/vb/showthread.php?p=73947 from Shaikh Maahir al Qahtaani’s answer to a question  (2nd question) (an excerpt from his answer)

 

 

 

ولم أظفر إلى ساعتي هذه بدليل في المسألة يدل على صحة قول ماشاء الله لدفع العين بل الذي يقال هو اللهم بارك له أو عليه أو فيهوذلك لأن حديث أنس ونصه إذا ر أى أحدكم من أخيه شيئا فأعجبه فقال ماشاء الله لاقوة إلا بالله لم تضره العين ضعيف لأن في سنده أبو بكر الهذلي متروك وحجاج بن نصير ضعيف فهو شديد الضعف

 

 

 

. And I have not been able to, up until this very moment, find a proof in this matter showing the correctness of saying ‘maa shaa Allah’ to defend against the evil eye. Rather, what should be said is, ‘Allahumma baarik lahu’ or ‘(Allahumma baarik) alaihee’ or ‘(Allahummah baarik) feehee’1

 

That is because the hadeeth of Anas and its text, ‘When one of you sees from his brother something that pleases him, so he says, “Maa shaa Allah, laa quwwata illa billah’ the evil eye will not hurt him.’ is weak.  Because in its chain is Abu Bakr al Hadhalee – who is matrook (left/abandoned) and Hujjaaj bin Naseer who is severely weak….

 

وأما قوله تعالى : ولولا إذ دخلت جنتك قلت ماشاء الله لاقوة إلا باللهفهذا لاعلاقة له بدفع العين لأنه حوار بين مؤمن وكافر فإن الكافر قال وما أظن الساعة قائمة فهذا قد كفر في محاورته للمؤمنفكيف يليق بالمؤمن أن يدعوه لدفع العين ويترك دعوته للإسلام بعد وقوعه في الكفرانفقوله ولو إذ دخلت جنتك قلت أي معتقدا أن ماشاء الله كان ومالم يشأ لم يكن فدعاه للإيمان

As for His, The Most High’s, statement (translated):

 

It was better for you to say, when you entered your garden: ‘That which Allâh wills (will come to pass)! There is no power but with Allâh ‘.”2 (18:39)

 

Then this does not have any connection to repelling the evil eye, because it is a conversation between a Believer and a disbeliever.  So indeed the disbeliever said, ‘And I don’t think the hour will ever come.’ (18:36)  So he disbelieved in his conversation with the Believer.

 

So how could it be appropriate for the Believer to call him to repelling the evil eye but leave off calling him to Islam after his falling into disbelief?

 

Thus his (the Believer’s) statement, ‘ It was better for you to say, when you entered your garden…’ meaning: believing that what Allah wills will happen, and whatever He does not will, will not happen.  So he called him to Imaan…

 

(footnotes)

1 Which is asking Allah to bless it, based on the hadeeth:

إذا رأى أحدكم من أخيه ما يعجبه فليدع له بالبركة

When one of you sees from his brother something he likes, then let him supplicate for blessings for him”

narrated by Abu Umaamah, declared Saheeh by Shaikh Albanee in Saheeh al Jaamee 4020

 

2 Translation of the verse taken from: www.thenoblequran.com

Shaikh Fawzaan on tajreeh (criticizing)

September 26, 2012

س ـ فضيلة الشيخ كيف يفرق طالب العلم بين التجريح والنقد العلمي؟


ج ـ التجريح الذي هو النقد, التجريح إذا كان القصد منه الهوى وبغض الشخص والإساءة إليه هذا لايجوز, أما إذا كان القصد من التجريح بيان مافيه إذا كان ناقلآ لخبر أو روايآ لحديث فيبين مافيه من أجل ألّا يغتر بخبره أو يغتر بحديثه الذي يرويه فهذا بحق, هذا تجريح بحق لأجل النصيحة للناس ألا يغتروا بهذا وهو مجروح, مجروح في العدالة, فهذا من النصيحة في دين الله, النصيحة لإئمة المسلمين وعامتهم أن تبين حالة المخبرين وحالة الرواة من أجل التوثق قال الله تعالى: ((يايها الذين آمنوا إن جاءكم فاسق بنبأ فتبينوا أن تصيبوا قومآ بجهالة فتصبحوا على مافعلتم نادمين)) والنقد كذلك إن كان القصد منه التشهي وغيبة الشخص والنيل منه فهذا حرام منهي عنه, أما إذا كان القصد منه بيان الحق ورد الباطل فهذا محمود.

من شريط(( أسئلة للشيخ صالح الفوزان والشيخ ربيع المدخلي من تسجيلات الدعوة بعجمان

Listen here: http://k006.kiwi6.com/hotlink/gkwii2r9t4/shaikh_fawzaan_on_tajreeh_criticizing_.mp3

Question: Noble Shaikh, how does the student of knowledge distinguish between the tajreeh (criticism) and the knowledge-based criticism (naqd ‘ilmee)?

Answer (Shaikh Saalih Fawzaan):  The tajreeh, which is the criticism (naqd), the tajreeh, when the intention by it is following desires, hatred for a person, and to treat him badly, this is not allowed.  As for when the intention by the tajreeh is to clarify, when some information is conveyed or some hadeeth (or speech) narrated, so he clarifies what is in  it so that the people are not deceived by his information or by his hadeeth (or speech), then this is rightfully done.  This is a rightful tajreeh for the sake of naseehah (advice) to the people so that they are not deceived by this, so it is majrooh (criticized), (with) a just criticism, because this is from advice in Allah’s religion.  Advice to the leaders of the Muslims and the general folk in clarifying the case of those who bring information and the case of those who narrate for the sake of authentication. 

Allah, The Most High, said (translated): ‘O you who believe!  If a sinful person comes to you with information, verify it, so that you don’t cause harm in ignorance and become regretful for what you had done’ (49:6)

The naqd (criticism) is likewise.  If the intention by it is following desires, backbiting someone, and harming him, then this is haraam, prohibited. As for when the intention by it is to clarify the truth, and refuting falsehood, then this is praiseworthy.

(question from a tape of a lecture/meeting of Shaikh Fawzaan and Shaikh Rabee from a few years ago)

Signs of the Practitioners of Magic

September 25, 2012

Taken from:

http://www.dajjaal.com/liar/articles/lnhnu-some-of-the-signs-of-magicians-sorcerers-and-how-to-identify-them.cfm

Magicians practicing sorcery have certain features and signs that prove that they are obeying and worshipping the devils (shayaateen) and are in league with them. The ruling of magic (witchcraft, sorcery) is that it is disbelief (kufr) and anyone indulging in it is a kafir (disbeliever). There is no such thing as “good” magic. All magic (sihr) is haraam.

Please note that when many of these signs are combined and found together, it gives a much greater likelihood of this person being a magician. Some of these signs are such which if found in isolation may simply hint at the person being a magician, and others are such which if found on their own are clear signs of a magician.

Signs of the Practitioners of Magic (Sihr)

From these signs are:

  • The magician will ask you for some clothingwhich has been in direct contact with your body, they are looking for something which has traces of sweat upon it. It can also be a comb, or some hair, or a picture (photo).
  • The magician will ask you for your name and the name of your mother. This type of magician is potentially greater in his disbelief than others, because the devils are prepared to work for him through names alone, without the need for any clothing or hair and the likes, which indicates his obedience to the devils is greater than others, and that he has reached a level with these devils that other lesser magicians have not.
  • He will chant or mumblewhat are talismans (spells, amulets) but in a language that is not understandable.
  • He will ask a person to keep away from the people for a defined timein a room in which no sunlight enters.
  • He will often be found in a dark room.
  • He will often use bukhoor (incense) or a fire in which he will put bukhoor (incense).
  • The magician will ask you for a sacrificial animal(chicken, sheep etc.) with a given description (i.e. age, size etc.) so that it is sacrificed in a specific way (without Allaah’s name being mentioned), and then its blood is used to smear on to the patient’s body (where he has his pain or disease), or the patient may be requested to go to a deserted buildings or places and asked to smear the blood, or it may be on stones or on trees in a certain location.
  • On some occasions the magician may tell the person his name, his mother’s name, the place he has come from, or the reason (problem, ailment, need) for which he has come. He gets this knowledge through the devils he is giving obedience to, and which he is summoning for this purpose.
  • He may give the person an amulet in the shape of a triangle or a square (made out of paper, or a cloth), or it could be out of leather, or it could be made out of silver, and inside of it there are written calls for help from the devils, coded through numbers and symbols, and words written backwards. He may ask the person to hang them around his neck or put them under the pillow.
  • He will write talismans, or amulets in which he mixes parts of the Qur’an, the names of the Prophets, or Companions, along with unknown names, symbols and combinations of numbers and letters.
  • He will write or prepare talismans on paper or otherwise and which will often contain five pointed stars – these five pointed stars represent Satanin occult symbolism.
  • He may give the person certain artifactsand ask him to bury them in the earth, in a specific location.
  • He may give the person pieces of paper mixed with pieces of woodand ask him to burn these papers and wood and use them as bukhoor (incense, fumigation) to fumigate himself with the smoke. And these papers are likely to be pages of the Qur’an torn into small pieces.
  • He may give him the skin of an animal (like a fox or wolf or jackal), or its teeth and ask him to carry them, or he may give him black threads, or cordsto hang in his car.
  • He may ask the person to wear a garmenthe gives him and ask him to wear it on a specific defined days, and the garment will be filled with talismans and amulets (they will be stitched into the garment).
  • He may give the person a ring to wear onto which talismans are etched, or a small padlock with its key insertedaround which a talisman is attached with sellotape. And other odd things like this.
  • From the signs of the magician is belittlement of the Qur’an and its desecration, and this takes place in many ways.

These signs are found amongst many people claiming to be “faith-healers”, and they come out in the garb of faith, pretending to be pious, and they place advertisements in the papers and on the radio and television (in some Muslim lands) and in the Western lands also. So you should beware of these liars and worshipers of the devils, and warn everyone against them – to see how these people became magicians in the first place, read the following article:

  • What a Man or Woman Must Do To Become a Magician (Saahir) – (see here)

(end of article)

Also see:

Jinn & Shayateen (Devils)

On saying المنورة after Madinah and المكرمة after Makkah – Shaikh Hammad al Ansaaree

September 24, 2012

Taken from:

http://salaf-us-saalih.com/2012/09/13/the-terms-al-munawarah-and-al-mukkarama-shaykh-hamad-al-ansaari-rahimahullaah/

 

Hamad al-Ansaari (rahimahullaah) said:

‘I searched for the origin of what people say these days of al-Madina ‘al-Munawarah’ and I found that the first people to label it ‘al-Munawarah’ were the ‘Uthmaanyoon’.  As for the Companions and the Successors and those after them, then for many centuries they called it al-Madina an-Nabaweeyah.’

AbdulAwal bin Hamad al-Ansaari commented:

‘I noticed from my father -Rahimullaah- that if he saw a person write ‘al-Munawarah’, he would say to him to wipe out the word ‘al-Munawarah’ and write ‘an-Nabaweeyah.’[28]

‘Indeed the people of knowledge apply the term ‘an-Nabaweeya’ to al-Madina.’[29]

The Shaykh also said:

‘Applying the word ‘al-Munawarah’ after the word al-Madina was introduced by the non-Arabs.  What was well known by the Companions and the Successors was the addition ‘an-Nabaweeyah’. Likewise, adding the term ‘al-Mukkarama’ to Makkah is not known.’[30]

Source : Taken from A Brief Biography of Shaykh, ‘Allaama, al-Muhaddith Hamad al-Ansaari – Translated & Compiled  By  Abbas Abu Yahya

What are the parts of the body allowed for the one proposing to see?

September 20, 2012

The following fatwa translated from:

http://www.alifta.com/Fatawa/fatawaDetails.aspx?View=Page&PageID=6793&PageNo=1&BookID=3

س1: ما هي الأجزاء التي يجوز للخاطب أن يراها من مخطوبته؟ لقد سمعت كثيرًا من رجال الدين يحددها بالوجه والكفين، ولكني قرأت في جريدة (النور) التي تصدر في مصر، عن أحد الأحزاب السياسية، أنه يجوز للخاطب أن يرى قدم مخطوبته إلى ما تحت الركبة، أرجو أن ترسلوا لنا الرأي السديد في هذا الموضوع، وهل يجوز للخاطب أن يراقب المرأة التي يريد خطبتها أثناء سيرها في الطريق، وهل ورد فعلاً أن أحد الصحابة فعل ذلك؟

Question: What are the parts of the body that it is allowed for the one proposing to see of the one being proposed to?  I have heard a lot from religious men that it is limited to the face and the hands, however, I read in a magazine (an-Noor) which originates from Egypt – from one of the political parties – that it is allowed for him to see (as well) from the feet to below the knee of the one he is proposing to.  I would like for you to send us the correct opinion in this matter.  And is it allowed for the one proposing to watch the woman he wants to propose to while she is traveling in the street? Is it really authentically reported that one of the Sahaabah did that?

 

يجوز لمن أراد أن يتزوج امرأة أن ينظر عند خطبتها إلى وجهها بلا تلذذ ولا شهوة، ودون خلوة بها باتفاق العلماء، وقد شرع ذلك رعاية للحاجة، ورجاء أن يؤدم بينهما إذا تزوجها، وفي ذلك الكفاية؛ لأن الوجه مجمع المحاسن، وبه تندفع الحاجة، وأجاز بعض الأئمة النظر إلى الكفين أيضًا وما يظهر من المرأة غالبًا مما يدعو إلى نكاحها، ويجوز  للخاطب أن يرقبها أثناء سيرها في الطريق ليرى منها ما يدعوه إلى نكاحها،

Answer: It is permissible for the one who wants to marry a woman to look, at the time of the proposal, at her face without lust or desire, and without being alone with her by consensus of the ulama. That is legislated to take care of the need.  And the hope is that it enriches things between them when he marries her.  And that is sufficient (to look at). Because the good qualities are gathered in the face, and the need is fulfilled through this.  And some of the leading Scholars have also allowed looking at her hands and what is normally apparent from her which will call him to marry her.

It is allowed for the one proposing to watch her while she is traveling in the street in order to see from her what will call him to marry her.

 

كما روى أبو داود عن جابر بن عبد الله، أن النبي صلى الله عليه وسلم قال: إذا خطب أحدكم المرأة فإن استطاع أن ينظر إلى ما يدعوه إلى نكاحها فليفعل، قال جابر: فخطبت امرأة فكنت أتخبأ لها حتى رأيت منها ما دعاني إلى نكاحها فتزوجتها ، وعن أبي هريرة رضي الله عنه قال: خطب رجل امرأة فقال النبي صلى الله عليه وسلم: انظر إليها، فإن في أعين الأنصار شيئًا رواه أحمد وأبو داود .

As comes in the narration collected by Abu Dawood from Jaabir ibn Abdullah that the Prophet (sallallahu alayhe wa sallam) said (translated):

When one of you proposes to a woman, if he is able to look at what will call him to marry her, then let him do so.”

Jaabir (radiallahu anhu) said (translated): ‘So I proposed to a woman and I hid from her until I saw from her what called me to marry her, then I married her.’”

And Abu Hurairah (radiallahu anhu) said (translated):

A man proposed to a woman, so the Prophet – sallallahu alayhe wa sallam – said (translated): ‘Look at her, for indeed there is something in the eyes of the Ansar.’

Collected by Ahmad and Abu Dawood

 

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

And with Allah is the success, and (we ask that) Allah raise the rank of our Prophet Muhammad and grant him peace as well as his family, Companions, and followers.

 

Answered by Shaikh Bin Baz, Shaikh ‘Afeefy, and Shaikh Ghudyaan

 

 (the following translated from):

http://ar.miraath.net/fatwah/3200

The following is part of an answer Shaikh Muhammad bin Haadee al-Madkhalee gave to a question on this topic:

 

يكفي أن يراها لوفي الشارع ، لوخرجت من بيتها ورآها فجأةً كفاه ذلك أومرت من البيتِ وكان في مجلس مع محرمها يكفيه ذلك ، أم الذي نراه الآن فيما يعرض علينا من السؤالات والإستفصالات التى تأتي فيها ، تأتي لهم بالعصير وتأتي لهم بالشاهي ، هذا غير صحيح ، والحديث قال فكنتُ أتلصص لها يختبئ يراها

…It is sufficient for him to see her in the street, if she left her house and he saw her all of a sudden, this suffices him.  Or if she passes by in (or from) the house while he was sitting with one of her mahrams – that suffices him (as regards the permitted “look”). As for what we see now from what is presented to us from questions and inquiries regarding this – that she comes to them with juice, or she comes to them with tea – this is incorrect.  And the hadeeth (of Jaabir ibn Abdullah) says: ‘I acted stealthily towards her’ (meaning) he hid to see her…”

Leaving off earning a living for the family and dependents is blameworthy

September 20, 2012

Translated from: http://salehalshaikh.com/wp2/?p=526

(by Shaikh Saalih Aalush-Shaikh)

أبو الدرداء ترك التجارة ولزم العبادة ، قال أهل العلم : الأفضل الجمع بين الأمرين مع الجهاد . الأفضل الجمع بين العبادة والتجارة ، يعني الكسب للنفس وللعيال مع الجهاد . قال الذهبي : وهكذا كانت حالة أكمل هذه الأمة أبو بكر الصديق t فإنه كان يزاول الكسب وكان عابدًا صديقًا وكان يجاهد في سبيل الله وهكذا كانت حالة عبد الرحمن بن عوف وهكذا كانت حالة ابن المبارك ، فقد كان عالمًا عابدًا مجاهدًا ، لكن لا يقوى على ذلك الكثيرون . فلهذا كُلٌّ يأخذ بما يناسبه ، لكن التفرغ للعبادة ، أو التفرغ للمجاهدة وترك الكسب للأهل وللعيال مذموم . نأخذ من هذا أن ما قد يفعله بعض الناس من أنهم يتركون أهليهم مدة طويلة قد تبلغ أربعين يومًا وقد تبلغ أحيانًا أربعة أشهر ونحو ذلك ، ويتركون أهليهم ويتركون أولادهم دون كسب ودون رعاية ، أن هذا مخالف لما كان عليه السلف الصالح رضوان الله عليهم ،

Abu Dardaa left business and stuck to worship. And the people of knowledge say the best thing is to combine between the two along with jihaad.  It is best to bring together worship and business – meaning – earning a living for oneself and one’s dependents along with jihad.  Adh-Dhahabee said: And this was the state of the most perfect of this Ummah – Abu Bakr as Siddeeq.  He engaged in earning money and he was also a truthful worshipper and he fought in the path of Allah.  This was the case of Abdur Rahman ibn  Auf and likewise the case of  Ibn al Mubaarak who was a scholar, worshiper, and mujaahid.  But most people aren’t able to do that.  So everyone takes what is appropriate for him.

But worshiping full-time or being a Mujaahid full-time and leaving off earning a living for the family and dependents is blameworthy. We take from this that what some people do – leaving their families for a long period of time which may reach 40 days or sometimes reaches a period of four months and similar to that, leaving their families and children without earning a living and without taking care of them – this opposes what the Salafus Saalih (Righteous Predecessors) were upon – Allah be pleased with them

The Late Scholar Ihsan Ilahee Thaheer

September 11, 2012

Translated from:

http://www.sahab.net/forums/index.php?showtopic=126019

As for what follows: This is the speech of the Guiding Scholar, Shaikh Rabee – Allah preserve him – regarding the Shaikh, the Mujaahid, Ihsaan Ilahee Thaheer – (we ask that) Allah bestow His Mercy upon him.

This speech is taken from the introduction of a thesis speaking about the efforts of Shaikh Ihsaan – (we ask that) Allah bestow much mercy upon him and gather us together with him in Paradise.

Shaikh Rabee – (we ask that) Allah preserve him – said:

The brother Ali bin Musa az-Zahraanee who is preparing a thesis for his Doctorate (PhD) on the topic of: Shaikh Ihsaan Ilahee Thaheer and His Efforts in  Affirming the Salafi Creed and Refuting the Opposing Sects, sought from me to mention something of what I know about Shaikh Ihsaan Ilahee, so I fulfilled his request by mentioning somethng of what I know about him.  That is that I knew Shaikh Ihsaan at the Islamic University of Madinah while he was seeking knowledge there.  He was – rahimahullah – from the most superior students of the University in intelligence, striving, and skill. He would debate some of the Scholars with knowledge and skill, so he would take knowledge as well as give it.

I knew him to be a Mujaahid in the area of the Aqeedah (creed) – calling to it, defending it and those carriers of it from the Companions and those who followed them with perfection (in beliefs, actions, and statements) from the Scholars of Hadeeth and the Imaams of Ahlus Sunnah wal Jamaa’ah.  He defended the Quran and the Sunnah and refuted the various astray sects from the Raafidah, the Qaadi’aanis, the Bahaa’is, and theBarelwis.

 

He enriched the Salafi library with treasure (his writings) possessing tremendous value, which show his knowledge, the extent of his striving, his ability to refute falsehoods, his help of the Prophetic Sunnah with potent arguments and clear proofs which suppressed the enemies of the truth and the Sunnah.

So (we ask that) Allah bestow vast mercy upon him and that Allah rewards him with the best reward for the efforts he put forth for Islam and the Muslims from the blessed treasure of knowledge, indeed, my Lord is indeed the Hearer (and Answerer) of the dua (invocation).

And (we ask that) Allah raise the rank of our Prophet Muhammad and grant him peace as well as his followers, family, and Companions.

 

translated by Ummu Khadijah