A Question Put to Shaikh Saalih al Fawzaan Regarding the Opening of Masjid as Sunnah, Bradford

The brothers at albaseerah have always maintained a level of transparency and have attempted to seek advice from the scholars at every opportunity. Here we present a question that we posed to Shaikh Saalih al Fawzaan (before the opening of the masjid).

The Question: This is a question, he says (the questioner), from a Muslim community living in the West. The questioner says: We bought a building with the intention to change it in to a masjid. We bought it with a loan of £100,000, taken from the Muslim community. And we haven't opened the masjid yet. His question: If we are unable to pay off this loan, is it permissible to close down the masjid after we have completed its set up and began establishing the prayer therein? And what is your advice for us?

The Answer: No. The masjid is not to be closed down. However, you are to seek (financial help) from the Muslims. You are to seek aid from the Muslims. And the Muslims, if Allaah wills, will not let you down. Seek help from the good-doers and the tradesmen (businessmen) and they will not fall short in this, in the affair of the masjid. Waffaqallahu al-jamee' This question was put forward by our brother Abu Humaid on the 21st February 2011 after the tafseer dars of the shaikh (after maghrib), in the city of Riyadh, KSA.

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The Ruling Concerning the One With Food in his Mouth when the Time of Fajr Comes in

Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:

The Prophet -sallAllaahu alayhi wa sallam- said:

If one of you hears the call to prayer and the vessel is still in his hand, then he should not put it down until he has taken his need from it.’ [Collected by Ahmad, Abu Dawood, Hakim and he authenticated it, and Dhahabi agreed with him.

This is evidence that if a person has the vessel of food or drink in is hand, and Fajr time comes up, then it is permissible for him to take what he needs to from that food and drink. This situation is exempt from the Ayaah: < And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night] > [2:187]

Therefore, there is no conflict between this Ayaah and the meaning of those types of Ahadeeth and between this hadeeth. There is no consensus to oppose this issue rather, a group from the Companions and other than them, are more towards the majority which is the benefit that can be derived from this hadeeth. That is the permissibility of eating food and drink until the Fajr time becomes clear, and the whiteness starts to spread in the pathways.

And indeed from the benefits of this hadeeth is the invalidity of the Bida’ (innovation) of withholding from eating and drinking before Fajr by about quarter of an hour. There are people who do this, fearing they will catch the Adhan of Fajr while they are in Suhoor (eating and drinking before Fajr with the intention of fasting).

If they had known this concession, they would not have fallen in to this Bida’, so reflect.’

[From: ‘Tamam al-Mina fee Taleeq ala Fiqh-us-Sunnah’ p.417]

Translated by Abbas Abu Yahya

Source: Miraath.net

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The Ruling on Using Beads for Tasbeeh

Shaykh Salih al-Fawzan said, when asked about the ruling on using beads for remembering Alllaah:

The tasbeeh beads (misbahah), when a person makes use of it, believing that in using it there is some excellence and virtue, and that it is from the ways and means of the remembrance of Allaah, the Mighty and Majestic, then this is an innovation. As for when a person uses them from the angle of the permitted things (mubaahaat), or that he counts those things with them which he needs to count, then this is from the permitted affairs. As for taking them as religion and nearness, then this is treated as [being from] the newly-introduced innovations. And it is better that a person glorify (Allaah) and count the tasbih (glorification) by his fingers, this is what is desirablel. As for taking the beads upon the understanding that there is virtue in them as is believed by some of the Sufis and their followers and for which reason you find them carrying these bulky beads and wearing them around their necks, this enters into showing off (riyaa) from one angle, and it has no foundation in the shariah (from another), hence making use of it and employing it becomes from the newly-introduced innovations. Nur alaa al-Darb Fatawa Shaykh Salih al-Fawzan (1/81) through al-Bida' wal-Muhdathaat (p. 343-344).

Source : www.bidah.com

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SMS Masjid Donation

DONATE TOWARDS THE MASJID AND SCHOOL PROJECT VIA OUR NEW MOBILE TEXT MESSAGING SERVICE

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The London Conference 2011

 

Salafi Events
Presents

The London Conference 2011
"In the Footsteps of the Noble Generations"

A series of lectures over 2 days designed to help understand Islam the way the companions of the Messenger did.

Live Tele-Links from our Scholars...

Shaykh Ubayd al-Jaabiree (Madinah, KSA)
Shaykh Rabee bin Haadee al-Madkhalee (Makkah, KSA)
Shaykh Saalih al-Luhaydaan (Riyadh, KSA)
Shaykh Ali al-Haddadee (Riyadh, KSA)

Confirmed & Attending in Person:

Dawud Adeeb (USA)
Abu Khadeejah Abdul-Waahid (Birmingham, UK)
Abu Abdillah Hasan as-Somaali (Cardiff, UK)
Abu Hakeem Bilaal Davis (Birmingham, UK)
Abu Hafsah Kashiff Khan (New Jersey, USA)
Abu Suhaib as-Somali (Birmingham, UK)

Register NOW for the The London Conference 2011 by emailing:

info@salafievents.com with your full name, email address, telephone number and collect a FREE dawah pack at the event!

28th-29th MAY 2011 (Bank Holiday Weekend)
Saturday & Sunday 11am-10pm
£3 a day for adults, children under 10 FREE!

EASTLEA COMMUNITY SCHOOL
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E16 4ND

******************PLEASE SPREAD THE WORD*****************
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Visit us: www.salafievents.com

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Bin Ladin Is A Calamity Upon the Muslim Nation and Praising Him Is A Deficiency In Understanding Islam

Shaikh Muqbil bin Hadi al-Wadi'i, the Salafi Scholar of Yemen stated, as was published in the Kuwaiti magazine "ar-Ra'i, dated 19/12/1998:

"I absolve and exonerate myself (in front of Allah) from Bin Ladin, for he is a misfortune and a calamity upon the ummah (Muslim nation), and his actions are evil."

 

Shaikh Salih Aal ash-Shaikh, the Minister of Islamic Affairs, Saudi Arabia, stated in a lecture on the subject of deviations in the understanding of Islam.

 

"... until in these times, perhaps you have heard some teachers praising Usama Bin Ladin, and this is a deficiency in understanding Islam."

Originally published in the newspaper, ar-Riyadh 8/11/2001. Refer to the book, "The Ideology of terrorism and Violence in the Kingdom of Saudi Arabia - Its Origin, Causes, Spreading and Cure" of Abdus-Salam bin Salim bin Rajaa as-Sihimi.

Source : www.islamagainstextremism.com

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Ibn Battah al-Ukbari (d. 387H) on the Three Aspects of The Tawhid of the Messengers

Ibn Battah is one of the great scholars from the fourth century (304H-387H), and he was a student of Abu al-Qasim al-Baghawi and amongst his students was Abu Nu'aym al-Asbahani. He was a righteous man and despite some weakness in his memory, he was an Imaam of the Sunnah, he authored his great work "al-Ibaanah" in compiling the aqidah of the Muslims and in refutation of the deviant sects that had emerged from the Jahmiyyah, Qadariyyah, Mu'tazilah, Muri'ah, Khawaarij, Raafidah and others. Ibn Battah al-Ukbaree said in his work (الإبانة عن شريعة الفرقة الناجية), "al-Ibaanah", (2/172-173):

وذلك أن أصل الإيمان بالله الذي يجب على الخلق اعتقاده في إثبات الإيمان به ثلاثة أشياء: أحدها: أن يعتقد العبد ربانيته؛ ليكون بذلك مبايناً لمذهب أهل التعطيل الذين لا يثبتون صانعاً. والثاني: أن يعتقد وحدانيته؛ ليكون بذلك مبايناً لأهل الشرك الذين أقروا بالصانع وأشركوا معه في العبادة غيره. والثالث: أن يعتقده موصوفاً بالصفات التي لا يجوز إلا أن يكون موصوفاً بها من العلم والقدرة والحكمة وسائر ما وصف به نفسه في كتابه. إذ قد علمنا أن كثيراً ممن يقر به ويوحده بالقول المطلق قد يلحد في صفاته فيكون إلحاده في صفاته قادحاً في توحيده. ولأنا نجد الله تعالى قد خاطب عباده بدعائهم إلى اعتقاد كل واحدة من هذه الثلاث والإيمان بها. فأما دعاؤه إياهم إلى الإقرار بربانيته ووحدانيته فلسنا نذكر هذا هاهنا لطوله وسعة الكلام فيه، ولأن الجهمي يدعي لنفسه الإقرار بهما وإن كان جحده للصفات قد أبطل دعواه لهما

And this is because the foundation of al-eemaan (faith) in Allah whose belief is obligatory upon the creation in affirmation of of belief in Him is [comprised of] three things:

The first of them: That the slave believe in his Rabbaaniyyah (his Lordship over all creation) so that by this he separates from the doctrine of the negators who do not affirm a maker (creator). And the second: That he believes in his Wahdaaniyyah (his sole right to be worshipped) so that by this he separates from the people of Shirk (associationism) who affirm the Maker (Creator) but they associated others with Him in worship.
And the third: That he believes Him be to be described with [such] attributes which are not permitted except for Him to be described with, such as knowledge (ilm), power (qudrah), wisdom (hikmah) and all of what He has descrbed Himself with in His Book.

Since we know that many of those who affirm Him (in His Rabbaaniyyah) and single Him out [in His Wahdaaniyyah] with a generalized saying, but who deviate in [the subject of] His Attributes, and thus his deviation in the Attributes is damaging to His Tawhid. And also because we find that Allaah, the Most High, has addressed His slaves by inviting them to have belief in all of these three types and to have faith in them.
As for His inviting them to affirm His Rabbaaniyyah (Lordship) and His Wahdaaniyyah (sole right to be worshipped alone), then we shall not mention this here due to its length and the vastness of the speech regarding it. And also because the Jahmee claims the affirmation of them both for himself, even if his denial of the Attributes invalidates his claim regarding them both.

And thus it is established that this particular understanding of Tawhid was present amongst the Salaf in the fourth century and was certainly not an innovation of those Scholars who came three to seven centuries later (the 8th and 12th centures after hijrah). You may also want to read this article which indicates that the early Kullaabi Ash'arites, despite their deviation in aspects of creed (aqidah) were nevertheless still clear about the true nature of the Tawhid of the Messengers with respect to His Wahdaaniyyah, Uloohiyyah, Uboodiyyah (sole right to worship). They were free and innocent of the deviations of some of the later hybridized Ash'aris - [they combined aspects of the creed of the Jahmiyyah and Mu'tazilah with that of Ibn Kullaab] - who incorporated gnostic mysticism into their religion and through this were led to further aberrations in Tawhid.

Source :  www.tawhidfirst.com

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