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

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The London Conference 2011

 

Salafi Events
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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)
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Shaykh Ali al-Haddadee (Riyadh, KSA)

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Dawud Adeeb (USA)
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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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Muhammad bin Mus'ab al-Aabid (d. 228H): I Bear Witness That Allaah is Above the Throne Above the Seventh Heaven, Not as the Heretics Say

Abu al-Hasan Alee ad-Daraqutnee (d. 385H), brings in his "Kitaab us-Sifaat, with his chain of narration:
Muhammad bin Makhlad narrated to us: Muhammad bin Muhammad bin Umar bin al-Hakam Abu al-Hasan al-Ataa said: I heard Muhammad bin Mus'ab al-Aabid saying:

Whoever claims that you do not speak and will not be seen in the Hereafter, then He is a kaafir (disbeliever) in your Face, and he does not know you. I bear witness that you are above the Throne, above the seventh heaven and it is not as your enemies, the zanaadiqah (heretics) say.

 

Muhammad bin Mus'ab was one of the pious worshipers and reciters, he was praised by Imaam Ahmad bin Hanbal who described him with being upon the Sunnah, and Abu al-Hasan al-Attaar narrated from him. He was thiqah, and a reciter of the Book of Allaah. He died in 228H, refer to Taareekh Bagdhaad (3/279) of al-Khateeb. And al-Khateeb al-Baghdaadee also reported this athar with the same isnaad in Tareekh Baghdaad (3/280). And it is also found in as-Sunnah of Abdullaah bin Imaam Ahmad (1/182).

Source: "Kitaab us-Sifaat" of ad-Daraqutnee (tahqeeq Alee Naasir al-Faqeehee), no. 64, p 72.

Source : www.abovethethrone.com

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Allaah Has Combined All of Medicine (at-Tibb) in Half a Verse of the Qur'aan

All praise is due to Allaah and may the prayers and salutations be upon His Messenger, to proceed:


Allaah the Most High said, "...And eat and drink and be not excessive (therein)..." (al-A'raaf 7:31)

Ibn Katheer commented upon this verse:

One of the Salaf said: Allaah has combined the entirety of medicine (at-tibb) in half a verse, "And eat and drink and be not excessive..."

Al-Qurtubi commented upon this verse, after mentioning that excessive eating is makrooh (disliked), he mentions the benefits of eating little:

... In eating little there are many benefits. From them that a man becomes of sounder body, of better memory, purer in understanding, (requiring) less sleep, and lighter in (his) soul...

Then he mentioned the harms of eating excessively:

... and in eating much there is the overstuffing of the stomach and putrefaction of undigested food, and from this the variety of diseases are produced, and thus he requires treatment more than what the one who eats little requires. Some of the physicians said, "The greatest treatment (dawaa') is (appropriate) estimation of (one's) food (intake)." And the Prophet (sallallaahu alayhi wasallam) has explained this meaning sufficiently and completely which does away with the speech of the physicians, so he said, "The son of Aadam does not fill a container worse than his stomach. It is sufficient for the son of Aadam to take enough morsels of food to keep his back straight (keep him able-bodied). And if it is necessary, then a third for his food, a third for his drink, and a third for his breath."...

Then a little later al-Qurtubi says:

And it is mentioned that (the caliph) ar-Rasheed used to have a shrewd Christian physician who said to Alee bin Hasan, "There is not in your Book (the Qur'aan) anything of the knowledge of medicine, and knowledge of is of two types, knowledge of the religions and knowledge of the bodies." So he said to him, "Allaah has combined all of medicine in half a verse in our Book." So he said, "What is it?" He said, "The saying of Allaah, the Mighty and Majestic: And eat and drink and be not excessive."...

And Imaam ad-Dhahabi in his book "at-Tibb an-Nabawi" (p. 34-35) says:

The Prophet (sallallaahu alayhi wasallam) said: "The son of Aadam does not fill a container worse than his stomach. It is sufficient for the son of Aadam to take enough morsels of food to keep his back straight (keep him able-bodied). And if it is necessary, then a third for his food, a third for his drink, and a third for his breath." This was reported by an-Nasaa'ee and at-Tirmidhee, who said, "Hasan Saheeh" ... and this is one from the aspects of preserving health.

Alee bin Hasan said: "And Allah, the Sublime and Exalted has combined the whole of medicine in (just) half a verse, so He, the Most High said, "And eat and drink and be not excessive..."

He is Alee bin al-Hasan bin Shaqeeq bin Muhammad bin Deenar bin Mush'ab, Abu Abdur-Rahman al-'Eedee al-Marwazi (d. 215H), the Imaam, the Haafidh, the Shaykh of Khurasaan, he came to Baghdad and narrated from the likes of Ibrahim bin Tahman, Abdullaah Ibn al-Mubaarak, Sufyaan bin Uyainah and others, and Ahmad bin Hanbal, Yahya bin Ma'een and others narrated from him, and his ahaadeeth are in the Six Books. He was a haafidh of a great amount of knowledge, and a haafidh of many books, including the Tawraat and Injeel and he debated the Jews and Christians. His biography can be found in all the major books of Rijaal.

Source : http://www.healthymuslim.com/

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Stark warning against Bid’ah by a great Companion of the Messenger

As mentioned by ad-Daarimee in his Sunan (1/79):
‘Amr ibn Salmah said: We used to sit by the door of ‘Abdullah ibn Mas’ood before the Morning Prayer, so that when he came out we would walk with him to the mosque. (One day) Abu Moosaa al-Ash’aree came to us and said: “Has Abu ‘Abd ar-Rahmaan come out yet?” We replied, “No”. So he sat down with us until he came out.

When he came out we all stood along with him, so Abu Moosaa said to him, “O Abu ‘Abd ar-Rahmaan! I have just seen something in the mosque which I deemed to be evil, but all praise is for Allaah, I did not see anything except good.” He enquired, “Then what is it?” (Abu Moosaa) replied, “If you live you will see it. I saw in the mosque people sitting in circles awaiting the Prayer. In each circle they had pebbles in their hands a man would say ‘repeat Allahu Akbar a hundred times.’ So they would repeat it a hundred times. Then he would say, ‘say Laa ilaaaha illallaah a hundred times’. So they would say it a hundred times. Then he would say, ‘say Subhaanallaah a hundred times.’ So they would say it a hundred times.”
(Ibn Mas’ood) asked, “What did you say to them?” (Abu Moosaa) said, “I did not say anything to them. Instead I waited to hear your view or what you declared.” (Ibn Masood) replied, “Would that you had ordered them to count up the evil deeds they acquired and assured them that their good deeds would not be lost!”

Then we went along with him (Ibn Mas’ood) until he came to one of these circles and stood and said, “What is this which I see you doing?” They replied, “O Abu ‘Abd ar-Rahmaan! These are pebbles upon which we are counting takbeer, tahleel and tasbeeh.” He said, “Count up your evil deeds. I assure you that none of your good deeds will be lost. Woe to you, O Ummah of Muhammad (صلى الله عليه وسلم)! How quickly you go to destruction! These are his (صلى الله عليه وسلم) clothes which have not yet decayed and his bowl which is unbroken. By Him in Whose Hand is my soul! Either you are upon a Religion better guided than the Religion of Muhammad (صلى الله عليه وسلم) or that you are opening the door of misguidance.”

They said, “O Abu ‘Abd ar-Rahmaan! By Allaah, we only intended good.” He said, “How many there are who intend good but do not achieve it. Indeed Allaah’s Messenger (صلى الله عليه وسلم) said to us ‘A people will recite the Qur’aan but it will not pass beyond their throats.’ By Allaah! I do not know, perhaps most of them are from you.” Then he left them.
Umar ibn Salmah (the sub-narrator) said: “We saw most of those people fighting against us on the day of Nahrawaan, along with the Khawaarij.”

[Authenticated in al-Bid'ah (pp. 26-29)]

Source : www.islamtees.co.uk

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Regarding the military coup against a ruler

Question:

Is that which in present days is known as a "military coup" against the ruler, mentioned in the Religion or is it an innovation?

Answer:

There is no basis for these actions in Islaam. And it is in opposition to the Islaamic methodology with regard to establishing the da'wah (Call to Islaam) and creating the right atmosphere for it. Rather, it is only an innovation introduced by the disbelievers, which has influenced some Muslims. This is what I stated in my notes and explanation to Al-'Aqeedah At-Tahaawiyyah.

Shaykh Naasir ud-Deen al-Albaanee
Al-Asaalah No. 10

Translated by Ismaal Alarcon

Source: FatwaIslam.com

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Shaykh Ahmad an-Najmee: Osama bin Ladin is a Filthy Devil

The late Shaykh Ahmad bin Yahyaa an-Najmee (rahimahullaah) was asked:

Some people claim that Bin Ladin is the awaited mahdee (leader) and they grant him the title "Chief of the Believers". So what is your advice in this [matter]?

The Shaykh responded:

These (ones) are the devils (shayaateen). They are the devils. Bin Ladin is a Shaytaan Khabeeth (a filthy devil), a Kharijite (a renegade revolter). It is not permissible for anyone to praise him. Anyone who praises him, then this is evidence that he is a Kharijite just like him ... anyone who praises him, then this is evidence that he is a Kharijite just like him.

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The view of orthodox Muslim scholars is that the contemporary groups characterized with extremism in takfir and jihad are "brethren of the devil" - they are those who have adopted the end result of the distillation of the ideologies of Vladimir Lenin, Alexis Carrell and Mawdudi taking place in the mind of Sayyid Qutb, subsequently expressed in his books, and then trying to justify these evil ideologies by drawing upon texts from the Qur'aan and the Sunnah.

It is obligatory upon all Muslims to warn from their evil and to banish them and their evil from the society, following the advice and guidance of the scholars in that for they are a calamity upon the Ummah.

Source : www.islamagainstextremism.com

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Firdaws Is The Highest Place in Paradise and the Throne of ar-Rahmaan is Above It

From Abu Hurairah (radiyallaahu anhu) from the Prophet (sallallaahu alayhi wasallam), who said: "Whoever believes in Allah and His Messenger, establishes the prayer and fasts the month of Ramadan will rightfully be granted Paradise by Allah, no matter whether he fights in Allah's cause or remains in the land where he is born." The people said, "O Allah's Messenger! Shall we inform the people with this good news?" He said, "Paradise has one-hundred levels which Allah has reserved for the Mujaahideen who fight in His cause, and the distance between each of two levels is like the distance between the Heaven and the Earth. So, when you ask Allah (for something), ask for Al-Firdaws which is the middle-most and highest part of Paradise. Above it is the Throne of ar-Rahmaan, and from it originate the rivers of Paradise.

Al-Bukhaaree said towards the end of his Saheeh:

Chapter: His, the Mighty and Majestic's saying, "And His Throne was over the water", and He is the Lord of the Mighty Throne.

Then he said:

And Mujaahid said, "Istiwaa, meaning 'alaa, rose over the Throne.

Source: "Mukhtasar al-Uluww" of adh-Dhahabee (p. 101).

Source : abovethethrone.com

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The Jinn Are the Offspring of Iblees (Satan) and Can Appear in Many Different Forms

Shaykh ul-Islam Ibn Taymiyyah said, as quoted in "Fath ul-Mannaan Fee Jam'i Kalaami Shaykh il-Islaam Ibn Taymiyyah an il-Jaann", a compilation of all the statements of Ibn Taymiyyah regarding the Jinn, (p. 55-56):

 All praise is due to Allaah. That which is in the Qur'an is that they (Jinn) see mankind from where mankind do not see them, and this is true, which necessitates that they see mankind in a condition that mankind do not see them, and this does not mean that mankind do not see them in (any particular) condition (at all), rather the righteous and other than the righteous can sometimes see them, but they do not always see them. The "shayaateen", they are the rebellious amongst the men and Jinn. And all of the Jinn are the offspring of Iblees, and Allaah knows best.

Refer to Majmoo' al-Fataawaa (15/7). The Jinn are seen by men only when they take a particular form, since men cannot see Jinn in their original form.

In the above book ("Fath ul-Mannaan"), the compiler brings some narrations pertaining to Iblees being the father of the Jinn:

From them, the saying of Ibn Shihaab (az-Zuhree) quoted by Abu ash-Shaykh in al-Adhmah (5/1644), commenting upon al-Kahf (18:50), that, "So Iblees (Satan) is the father of the Jinn, just as Adam is the father of men...", also reported by as-Suyutee in ad-Durr al-Manthoor (4/227).

And from al-Hasan al-Basri, that he said, "Iblees was not from the Angels, not even for the (length of) a blinking of the eye, ever. But he is the origin (source) of the Jinn, just as Adam is the origin of men." Reported by at-Tabari in his tafsir (15/260).

And also a little earlier in the book (pp. 51-52), from the saying of Ibn Taymiyyah:

And the Jinn can appear in the form of men and animals. So they appear in the form of snakes, scorpions and others. And in the form of camels, cows, sheep, horses, mules, donkeys. And in the form of birds, and in the form of the sons of Adam...

See Majmoo' al-Fataawaa (8/458, 10/406 onwards, and 13/78 onwards) and Minhaj us-Sunnah (8/262). And the Jinn can also be seen by animals, such as donkeys and dogs, as occurs in the Sunnah.

Source : dajjaal.com

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Question to Shaikh Saalih Al-Fawzaan (May Allah preserve him) at the end of the lesson in Tafseer Hizb Al-Muffasal on 12/3/1431 corresponding with 14/2/2011.

The Question: He (the questioner) says: An imam in our country says that Adam had a father and mother. And they resembled a human being. His question:- Is the prayer permissible behind this man?

The Answer: This is absurd and false speech. Adam had no father nor mother. Allah created him from dust. As for Hawaa (Eve) then she had a father and no mother, as Allah created her from Adam peace be upon him.  The Mesiah (Jesus) was from a mother and without a father. These are the categories of the created human beings.  From them is the one who was created without father nor mother, and he is Adam. From them is the one who was created from a father and without a mother, and she is Eve the mother of mankind. From them is the one who was created from a mother and without a father, and he is Jesus. And from them are those who were created from a mother and father, and they are the rest of mankind. 

So this one who makes this statement, either he is ignorant and so it is clarified to him and he retreats from this statement, and if he retreats his imamate (leadership in the prayer) is correct.  And if it is clarified to him and he doesn't retreat, then this person is not to be prayed behind because this is deviation from the truth (ilhaad) and rejection of Allah (takdheeb lillaah) the Mighty and Majestic. Allah says that he created Adam from dust, and this one says he was created from a mother and father!!

The Question: The theory that says that the human being was an ape in the past, then he changed into a human ?

The Answer: Likewise, this is deviation from the truth (ilhaad) and a rejection of Allah (takdheeb lillaah) the Mighty and Majestic. The human being, his origin is not from an ape. His origin is that Allah created him from dust.  He created Adam. He is the origin of humanity. He created him from dust. This is made explicitly clear in the Qur'an in many verses. So this deviant (Mulhid) denies and rejects the Qur'an.

Translated by Abu Humaid
Riyaadh

Source : Salafitalk

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Du'a (Invocation) Is Worship and is Of Two Types: Du'a of Need and Du'a of Worship

Worship ( العبادة) is defined as:

A comprehensive term that incorporates everything that Allaah loves and is pleased with from the statements and actions, both inward and outward.

And thus, worship is of many different types, and they are mentioned in the Qur'an. And when something is declared to be worship, then it is not permissible for it to be directed to other than Allaah, and such worship occurs either in the heart, upon the tongue or through the limbs, all the forms and types of worship fall into any of these three categories.

The greatest of the types of worship is du'a ( الدعاء), "invocation, supplication", and invocation is such that it is accompanied by other forms and types of worship, especially those of the heart, such as love, hope, aspiration, reliance and the likes. And thus, the issue of invocation (du'a) is one that has been dealt with extensively in the Qur'an, in refutation of those who worship others besides Allaah, by making their hearts attached to others besides Him and invoking them (with the presence of such devotion of the heart that is befitting only for Allaah).

Du'a (invocation) is worship

From its proofs are the saying of Allaah:

فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ

So, call you (O Muhammad and the believers) upon (or invoke) Allah, making (your) worship pure for Him (Alone)... (Ghafir 40:14)

Ibn Katheer commented:

أي فأخلصوا لله وحده العبادة والدعاء وخالفوا المشركين في مسلكهم ومذهبهم

Meaning, make your worship and your invocation purely and sincerely for Allaah alone, and oppose the pagans in their way and their religion.

And the pagans invoke others besides Allaah, hoping for their intercession or seeking them as a means of approach to Allaah, and Allaah refuted this in the Qur'an, and ordered that only He be invoked.

And also the saying of Allaah:

ادْعُواْ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً

Invoke your Lord with humility and in secret... (Al-A'raf 7:55)

And also the saying of Allaah:

وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

And the mosques are for Allah (Alone), so invoke not anyone along with Allah. (Al-Jinn 72:18)

Ibn Katheer comments:

يقول تعالى آمرا عباده أن يوحدوه في محال عبادته ولا يدعى معه أحد

The Most High says, commanding His slaves that they single Him out in arena of His worship and that none is invoked alongside Him...

And Ibn Jareer at-Tabari comments:

ولا تشركوا به فيها شيئا , ولكن أفردوا له التوحيد , وأخلصوا له العبادة

...[meaning], and do not associate anyone as a partner to Him therein, but rather single Him out with Tawhid (Pure Monotheism) and make worship purely and sincerely for Him (alone)...

And also the saying of Allaah:

فَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ فَتَكُونَ مِنَ الْمُعَذَّبِينَ

So invoke not with Allah another ilah (god, deity) lest you be among those who receive punishment. (Ash-Shu'ara 26:213)

And also the saying of Allaah:

وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لَّا يَسْتَجِيبُ لَهُ إِلَى يَومِ الْقِيَامَةِ وَهُمْ عَن دُعَائِهِمْ غَافِلُونَ وَإِذَا حُشِرَ النَّاسُ كَانُوا لَهُمْ أَعْدَاء وَكَانُوا بِعِبَادَتِهِمْ كَافِرِينَ

And who is more astray than one who calls (invokes) besides Allýh, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become enemies for them and will deny their worshipping. (Al-Ahqaf 46:6)

And there are many similar verses in this regard, through which it is firmly established that du'a (invocation) is worship and thus is not to be directed except to Allaah alone.

Calling Upon Someone In A Matter In Which They Have Ability

All of the above verses are in reference to supplication (du'a) in such matters that only Allaah alone has the power over and thus whoever invoked others besides Allaah for that in which only Allaah has power over, then he has committed shirk (associationism) and kufr (disbelief), irrespective of whether the one being called upon is living or dead.

As for invoking a living person for that in which he is capable, such as saying, "O so and so, feed me", or saying, "O so and so, give me drink", or saying, "O so and so, help me to carry these goods" and so on, then there is no harm in this.

And whoever called upon one who is dead, or who is absent (i.e. not present there and then) with the likes of these requests (food, drink, assistance and so on), then he has committed shirk (associationism), because the dead and the absent are not able to provide the likes of these affairs, and a person would not have called upon them for these things except due to his belief that they are able to provide these things whilst being absent, and if he had not believed this, he would not have called upon them, rather he would have called upon Allaah alone.

Du'a Is Of Two Types: That Of Need and That of worship

The Scholars explain that du'a is of two types, the first is an explicit request made such as "O Allaah, forgive me!", and "O Allaah provide for me!" and "O Allaah, show mercy to me!" and "O Allaah guide me!" and "O Allaah, grant me a righteous spouse", and "O Allaah grant me success!" and so on. All of these are specific requests, for specific needs and this is called (دعاء المسألة), "The invocation of need". This type of du'a is accompanied with other forms of worship, particularly those of the heart, such as love, hope, aspiration, reliance, awe and the likes.

As the for second, (دعاء العبـادة), "the invocation of worship", then this covers every act of worship in the sense that when you perform any act of worship, whether it is inward, outward, verbal or non-verbal, then even if you are not expressing it explicitly with your tongue, you are nevertheless, by way of the performance of that action, asking from Allaah. For example, by giving charity, which is worship, you are asking, by way of your action, even if you do not verbally express it, for reward, mercy and forgiveness and the likes. And the same applies to all other actions of worship. Thus, this is called "the invocation of worship", in the sense that you are invoking Allaah (silently) through the actions you are performing.

Now both of these two types of worship are intended by the verses that are mentioned above, and when you refer back to the classical commentaries of the Qur'an you find that they use du'a, interchangeably with ibaadah, because that is exactly how it has been used in the Qur'an.

Prohibition of Invoking Others Besides Allaah

From the above, everything that occurs in the Qur'an of the command to invoke Allah and Him alone, praising of those who invoke only Him alone, the prohibition of invoking others, and the absence of any benefit of invoking others besides Allaah, as occurs frequently in the Qur'an, then this applies to both forms of invocation mentioned above.

The issue of invocation is also connected to other forms of worship such as isti'aanah (seeking aid), isti'aadah (seeking refuge) and istighaathah (seeking rescue), and these will be dealt with separately in other articles.

Source : tawhidfirst.com

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Revolutions, Coups and Revolts Were Not the Way of the Righteous Salaf in Repelling Oppression and Tyranny

The vast majority of the groups present today in the field of da'wah try to win the sentiments and support of the people by focusing and pointing their fingers towards the rulers. They make them the scapegoats for all the calamities, evils and ills to befall the Ummah, and subsequently make their methodologies of reform based around coups, revolutions and bringing about the downfall and replacement of governments. All of this is based upon ignorance of the Sharee'ah and ignorance of Allaah's Divine wisdom, and is a mental outlook that is based upon a corrupt underlying aqidah.

The Shaikh and Imaam, Abdul-Lateef bin Abdur-Rahmaan bin Hasan Aal Shaikh - may Allaah have mercy upon them all - said, in powerful words that uncover the confusing doubts in this topic and that refute the one who spreads them from amongst the ignoramuses: 

... And those people - those who are under trial - do not know that with the exception of Umar bin Abdul-Azeez and whoever Allaah willed from among the Banee Umayyah - great mishaps, insolence, taking up arms [against the people] and corruption occurred from most of those in charge [wullaat] of the people of Islaam from the time of Yazeed bin Mu'aawiyah [till the present]. But along with that, the manner and behaviour of the notable scholars and mighty leaders with the rulers is well-known and renowned - they do not raise a hand against giving obedience in that which Allaah and His Messenger have commanded from among the legislated actions and obligatory duties of Islaam. 

And I will give you an example - that of al-Hajjaaj bin Yoosuf ath-Thaqafee, and his affair is well known in the ummah - that of oppression, repression, excessiveness in spilling the blood [of the Muslims], desecration of the Sanctities of Allaah, the killing of whomever he killed amongst the notables of the ummah such as Sa'eed bin Jubair, the besieging of Ibn az-Zubair even though he had sought refuge in the Haram, and making lawful the sacred and sanctified, the killing of Ibn az-Zubair - even though Ibn az-Zubair had given obedience to him and the people of Makkah, Medinah, Yemen, and most of Iraaq had given the pledge of allegiance to him [Ibn az-Zubair] and al-Hajjaaj was only a deputy of Marwaan, and then of his son Abdul-Malik and none of the khulafaa' (successors) had given Marwaan a pledge and none of the influential people, those with power, had given the pledge of allegiance to him (Marwaan). And along with all of this none of the People of Knowledge hesitated in obeying him and complying with him in that in which obedience is permissible from amongst the pillars of Islaam and its obligations. 

And Ibn 'Umar and whoever met al-Hajjaaj were from amongst the Companions of Allaah's Messenger (sallallaahu 'alaihi wasallam), and they never contested with him and nor did they prevent obdedience to him in that by which Islaam is established and by which eemaan is perfected. And it is likewise for those who were also in the era of al-Hajjaaj from among the taab'ieen such as Ibn al-Musayyib, al-Hasan al-Basree, Ibn Seereen, Ibraaheem at-Taimee and those like them from among the leaders of the ummah. 

And the affair continued like this between the leading scholars of the ummah - they would enjoin obedience to Allaah and His Messenger and making jihaad in His path along with every leader [imaam] whether righteous or sinful, as is well known in the books of the fundamental principles and beliefs of the religion. 

And similarly, Banu al-'Abbaas, they conquered the lands of the Muslims forcefully, with the sword - and not one of the People of Knowledge and Religion aided them in that - and they killed hordes of people and many of the creation from among the Banu Umayyah, their leaders and their deputies. And they killed Ibn Hubairah, the ameer of Iraaq and they also killed Marwaan, the khaleefah - and it was reported that the murderers killed around eighty people from the Banu Umayyah in a single day - and then they placed their blankets above the corpses, sat upon them and then called for food and drink. 

So along with all of that the conduct of the leading scholars - such as al-'Awzaa'ee, Maalik, al-Layth ibn Sa'd, 'Ataa bin Abee Rabaah - with those kings is not hidden from the one who has a share in knowledge and realisation. 

And then next generation of the People of Knowledge such as Ahmad bin Hanbal, Muhammad bin Ismaa'eel [al-Bukhari], Muhammad bin Idrees [ash-Shaafi'ee], Ahmad bin Nooh, Ishaaq bin Raahawaih and their brothers ... their occurred in their time what occurred from the kings of the great innovations and the denial of the Sifaat and they were called to [affirm] these things and were put to trial by them] and whoever was killed, was killed such as Ahmad bin Nasr. But along with all of this it is not known that a single one of them raised his hand against obedience [to those kings] and that he saw fit to attack them... 

Source: Ad-Durar as-Sunniyyah fil Ajwibat un-Najdiyyah (7/177-178). 

Source : Manhaj.com 

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Statements of the Salaf and Scholars of the present encouraging the learning of the Arabic language

Statements of the Salaf and Scholars of the present encouraging the learning of the Arabic language

Al Hafith Ibn Battah mentioned concerning Imam Ahmed:

...Saleh ibn Ahmed narrated:
A man that was present (during the trials and debates of Imam Ahmed about the Quran being created or not) informed me:

I followed him for three days of trials and debates while they were debating with him and speaking to him. He never made a mistake in Arabic grammar! I never thought a person could possess such strength and a strong heart.

Ibn Battah continued to write:

...on the authority of Abu Bakr Al Marruthee, he said:

Abu Abdullah (Ahmed bin Hanbal) would not make grammatical mistakes. I was informed that while he was being debated with in front of the ruler, he did not make a grammatical mistake!

Abu Bakr Al Marruthee also said:

Ibn Abee Hassan -the scribe- mentioned to me:

While Abu Abdullah was incarcerated he requested from me (to borrow) the book of Hamzah (a book on Arabic grammar). I gave it to him and he read/reviewed it before being questioned and debated.
(source: Al Ibaanah 2/249 and on)

I (Mustafa) say: Without a doubt, this illustrates the importance the salaf gave to speaking correct grammar. It also shows the strength of Imam Ahmed, and his courage. It would be very difficult for an individual to focus on correct speech, knowing he may very well be living the last days of his life! This also shows his wisdom, not to make a grammatical mistake in order that the people of deviation would not have a proof to say: He doesn't understand Arabic! The likes of this is mentioned in the below statement of Shiekh Hammad Al Ansari. Allah knows best.

Sheikh ul Islam Ibn Taymiyyah (rahimahullah) said:

The Salaf would admonish their children for making Arabic grammatical mistakes. Due to this, we are ordered, whether it be an obligation or a recommendation, to preserve the Arabic (grammatical) laws, and to correct the tongues that have deviated from the correct speech. By doing so, we preserve the methodology of understanding the Quran and the Sunnah. We also preserve the following of the Arab in their manner of (correct) speech. If people were left with their grammatical mistakes, this would be considered a great deficiency and despicable mistake.
(source: Majmoo' Al Fatawa 32/252)

Shiekh ul Islam (rahimahullah) also mentioned a statement of Imam Ash Shafi'ee (rahimahullah), he said:

...this is because the (language) that Allah choose is Arabic. He revealed His glorious book (The Quran) in this language and He made it the tongue of His final and last prophet, Muhammed -sallahu alahi wa salem. Therefore, we say: it is befitting for everyone that has the ability to learn this language to do so, this is because it should be the most desired language to learn. At the same time, it is not forbidden for people to speak with other than the Arabic language.
(source: Iktidah As Siralt Al Mustaqeem 1/521)

Imam Adh Dhahabee (rahimahullah) mentioned:

That which a scholar needs to be is:

-Taqiyan (have taqwah)
-Thakiyah (have intelligence)
-Nahwiyan (firm in Arabic grammar)
-Lugawiyan (firm in Arabic language)
-Zakiyan (pure in action and/or intentions)
-Hayiyan (shy)
-Salafiyan (follow the way of the Salaf As Saleh)....
(source: Siyar 'Alam An Nubalah 13/380)

Imam Adh Dhahabee (rahimahullah) also mentioned the following story:

On the authority of Al Mughirah bin Abdur Rahman, he said: Abdul Azeez Ad Darawirdee accompanied a group of people to visit my father for the purpose of reading a book to him. Ad Darawirdee read the book for them but he possessed a poor (Arabic) tongue and made many despicable mistakes. My father said to him: Woe be to you oh Darawirdee! You are in need of correcting your tongue before looking into this affair (hadeeth), more so than anything else.
(source: Siyar 'Alam An Nubalah 8/368)

Shiekh Hammad Al Ansari (rahimahullah) said:

When a Muwahid (person implementing Tawheed) makes a mistake in Arabic grammar, he is accused of not understanding (his religion).

The Shiekh's son commented:

Meaning: It is befitting for a person upon the Sunnah to learn the sciences of the Arabic language in order not to make grammatical mistakes.
(source: Al Mejm'oo 2/557)

Sheikh Muhammed bin Saleh Al Uthaymeen (rahimahullah) said:

From the benefits of learning the Arabic language is correction of the tongue with the Arabic tongue which the speech of Allah was revealed in. Because of this, understanding the Arabic language is extremely important. But the sciences of the Arabic language are difficult in the beginning and become easy thereafter. It is the example of a house made of cane (the likes of sugar cane), but its door is made of steel. Meaning, it is difficult for one to enter, but once one does, is then made easy. Due to this, I encourage the student to learn the foundations of the language in order to make the rest easy for him/her.
(source: Sharh Al Ajromiyah pg.9)

The aforementioned speech of Ibn Taymiyyah reminds us of the statement of Umm Abdellah Al Wadie'yah concerning her father, the beloved Sheikh Muqbil bin Hadee Al Wadi'ee.

She wrote:

My father would admonish us (her and her older sister) if we made a mistake in Arabic grammar. He would say: Don't be like the people of Sa'daa, they learn Arabic for several years until they reach the level of 'Al Mugnee al Labeeb' (famous book in Arabic grammar), yet they continue to speak similar to the normal layman.
(source: Nubtha Muktesirah pg.52)

Sheikh Muqbil (rahimahullah) also mentioned:

The sciences of the Arabic language (nahoo) are from the important forms of knowledge that are incumbent upon the Muslims to focus on. This is because the enemies of Islam seek to divert the Muslims away from the language of their religion and busy them with what has less importance in their religion. And Allah is the Helper.
(source: Ershad Thawil Fitan pg.65)


He likewise said:

If a student becomes strong in the Arabic language, this will make learning other subjects easy for him.
(source: Intro. to Al Hilal Adh Dhahabiya pg.8)

In closing we say, one thing that a person especially a salafee who is in seek of knowledge can reflect over to help encourage the studying of the Arabic language, is the following question of reflection and contemplation:

What would you do if you came into contact with the greatest scholars of our time, the likes of Sheikh Saleh al Fowzan, Sheikh Ahmed an Najmee, Sheikh Abdul Azeez ala Sheikh, Rabea bin Hadee, Sheikh Ubaid al Jabiree, etc..., what if you came into contact with these scholars without having a translator?! How much would you truly be able to benefit from them?! How many questions could you possibly ask?! How would you understand their answers and advice?!

May Allah guide us to what is good in this life and the hereafter. May the peace and blessings of Allah be upon the last messenger Muhammed, his family members and companions.

Mustafa George
Ruwais, United Arab Emirates

Source: Salafitalk

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The Rukoo’ of the Messenger (sallaallahu 'alayhi wa sallam)

The Rukoo’ of the Messenger (sallaallahu 'alayhi wa sallam)
Shaykh Muhammad ibn ‘Umar Baazmool


What is the description of the rukoo'? The description of the rukoo' is that the individual bends his back and places his hands upon his knees; his back is to be level to the point that if a person were to come with a hollow plate and place it upon his back it would remain in its place. So this indicates that the back is level. The author (Shaykh al-Albaanee), may Allaah have mercy upon him, has mentioned in that which he has cited from the ahadeeth, that the Messenger (sallaallahu 'alayhi wa sallam), when he would bow, would spread his back to the point that if someone were to pour water upon it then it would remain in its place. Because then back is level and is not curved (or bent). As for the head and the neck, then he would not droop his head, meaning he would not bend it towards the ground. Nor would he raise it, meaning he would not raise it higher that the level of his back. And he is to place his head and neck even with the level of his back. What is affirmed, as the author has mentioned, in the ahadeeth, is that the Messenger (sallaallahu 'alayhi wa sallam) would place his palms upon his knees. Not upon his thighs above the knees. Nor upon the shin below the knees. He would separate his fingers and firmly grasp his knees with his hands as if he holding his knees.

Translated by Raha Batts

Taken From the Book: Sharh Sifah Salatin Nabee' (Explanation of the Prophet's Prayer Described) [currently being translated]

Source: Troid

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Dawah in Bristol Requires Your Support!

Message from Our Brothers in Bristol

Your brothers and sisters in Bristol request your aid. By the grace of Allah subhanaah wa ta’aala Bristol has been blessed with a Masjid, a Quran School and most recently a Bookstore and Dawah Centre. The Masjid has been the centre of the community for years and has increasingly become overcrowded. This was even stated in a local government report that stated it is ‘the most frequented Mosque’ in South West England.

The Quran School was originally inside the mosque but due to high demand it has been relocated to its own building. It has 200+ students being taught 4 times a week each and has become known for its high standard. The Bookstore and Dawah has been open to become the contact point for non-muslims to dispel their doubts as well as catering for the needs of the large muslim community.

In the past two years the brothers and sisters in Bristol have been raising money for the expansion of the masjid. We have been doing this quietly and gathering mainly within the Bristol. We tried to suffice our need and Alhamdulilah we have £112,000 towards this project. However, the amount we need is £150,000 and the planning permission due to expire on 30th of January. We have been informed that a renewal of the planning permission is highly unlikely and not to expect it to be granted. This is why we need your help.

We do not wish to burden anyone so we have come up with a simple yet effective way to raise the money needed. We have set up a text service in which brothers and sisters can donate a small amount. We need everyone to do the following:-

Text the word ISLAM to 70800 – this will deduct a £3 donation from their next bill or pay as you go credit (UK only). Text everyone in your phone book and ask them to do the same.

Insha Allah, if every salafi brother and sister sends these two text messages we will raise all the money we are in need of.

May Allah ta’aala have mercy upon you, forgive you of your sins and reward you with good, ameen.

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