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Saturday, June 30, 2012

Harm Caused Via The Telephone

Harming your fellow Muslim is Haraam, to deceive him is Haraam, exposing his womenfolk is Haraam. These types of harms are connected to the telephone in the following ways;

A) A growing deception;

It is not permissible for a person who has taken a responsibility to treat it with mistrust and deception. So if a person passes on the telephone number of another person without his permission or him knowing, then this is a type of deception. This is regardless of whether the person wants to call the other for a worldly or religious reason, or whether it is to gain some knowledge, recover some wealth, or anything that is akin to this.

It has been established from the hadeeth of Jaabir ibn Abdullah al-Ansaaree [May Allaah be Pleased with him] who said that the Prophet [May the Peace and Blessings of Allaah be upon him] who said, “If a person tells another something then the man has turned around with a trust.” [Narrated by Ahmad, Aboo Dawood and at-Tirmidhi]

The meaning of ‘turned around’ is that the man has confided in him and has given him information, therefore the person should be warned from turning to his right and to his left with this information, being careful that others don’t hear [See: Fayd al-Qadeer by al-Manaawee 1/339]. Therefore the information that you have been entrusted with is a trust and has been placed only upon you, if you tell others then you will have gone against the command of Allaah. If you fail to uphold this trust, by giving away this information that you have been trusted with, then you will be from the oppressors. Therefore it is obligatory for you to conceal it as it promotes good companionship, concealing the faults of others and it prevents gossiping and backbiting spreading from within the brothers.

It says in Ihyaa ‘Uloom ad-Deen of Ghazaalee, “Spreading the secrets of others is deception and Haraam”.

Marwaadee said, “Exposing another man’s secret to others is worse than exposing your own secrets because it involves being disgraceful from two aspects; it involves deception when you were trusted and it involves you spreading rumours when you have received information. The harms from these two are equal, if not one more than the other then they are both at least equally blameworthy.”

Ar-Raaghib al-Asfahaanee said, “Secrets are given in two ways:
-Firstly, one is told a secret and he is told to keep it a secret, this is done verbally.
-Secondly, when on tries to find the secrets of others, he does this by spying or eavesdropping.”

So if you save someone’s number on your phone without their permission or them knowing, then this is like you are tricking them, it is a kind of dishonesty and a breach of the possessions of others.

Further to this, if you pass the number on to others then this is even worse, this is increasing in your deception over them. This is ripping apart their rights.
So to summarise, if you record the telephone number of another, without their permission or them knowing, then this is a crime and a deception. This will compromise your trustworthiness and none would do this except for the one who is weak in his religion and manners, especially if one does it in the evil ways that we have mentioned. So fear Allaah, Oh Slaves of Allaah, and don’t betray your trusts and don’t break your promises.

B)  Phone tapping;

Modern technology has developed with there being various new inventions available today. Some of these inventions have been designed for the purpose of entertainment or for people to indulge themselves in wasteful activities.
From these inventions is the ability to secretly listen to others people’s conversations. The day and night may go by and the persons conversations are being recorded or listened to and he may not even realise it. This is unlawful and not permissible, whether one of the people in the conversation knows about it or not.

It has been authentically narrated from the narration of Anas bin Maalik [May Allaah be Pleased with him] that the Prophet [May the Peace and Blessings of Allaah be Upon him] said, ”If you hear people conversing and they don’t like you listening, then hot lead will be poured into his ears on the Day of Judegment.” [Narrated by Bukhaaree in his Saheeh and something similar in Adab al-Mufrad] 

C) Mixing between the sexes; from the immodest actions is that the people of the house use these telephones to go behind their guardian. They take the phones as an opportunity to do this, spreading diseases and debasing themselves at the same time. They use these phones to mix or make it a cause for physical mixing to occur.  The Prophet [Peace and Blessings of Allaah be Upon him] said, “Be careful of entering onto women” [Narrated by Bukhaaree] so we have been commanded to refrain from them.

Therefore it is upon the guardian to block all the paths that lead to this. He needs to guarantee himself that his women are not being idle, being amongst the foolish. From the ways he can do this; he can place the telephone in a public location within his house, therefore nothing will be hidden from his sight. Also, he should reduce the number of phones in the house, especially not allowing his daughters to have their own phones in their rooms. He needs to organise his house in an appropriate manner, so that if someone calls, the people answering the phones have the correct attitude when using the phone. That they are not secluded when talking on the phone, thus the chastity and nobility will be secured and not hidden from him.  

D) Excessive calling; be careful of spending too much time on the phone, lest you become afflicted by making excessive calls. For how many people are suffering from this? From the moment they wake in the morning until they sleep, they need the phone. If they are prevented they become like a child yearning for his mother. So they are preoccupied in themselves with talking too much, from one place to another, to one person to another. His soul is entertained whilst he is harming others.

We can’t do anything for these people except to make Dua’a for them to be protected, to advise them about the effects of being excessive.

E) Frightening people on the phone; it is authentically narrated in the Sunnah that frightening another Muslim is from the major sins. It is a great oppression. It has been narrated that the Prophet [May the Peace and Blessings of Allaah be Upon him] said, “It is not permissible for a Muslim to frighten another Muslim.” [Narrated by Ahmad, Aboo Dawood, Tabaranee with a similar wording and al-Bazzar]

Likewise, it is also narrated in the Sunnah that we are prohibited from pointing a weapon at your Muslim brother; the reason being is that it may put fear into him, thus being prohibited. Likewise, scaring your brother on the phone is not permissible.

Types of scaring another on the phone includes prank calls or calling someone and remaining silent.

[Taken from the book, 'The Manners and Characteristics when Talking on the Phone' by Shaykh Bakr Aboo Zayd (May Allaah have Mercy on him), Pg16-20]

Friday, June 29, 2012

The Person Calling the other on the Telephone Must be the one to Initiate the Salaam


The person who is calling is the one who is putting himself forward, so if the person decides to call another then he must begin with the greeting of Islaam, ‘As-Salaamu Alaaykum’, this from the symbols of Islaam. This greeting is a supplication for security and peace and it is from the virtues of the Ummah of Muhammad [May the Peace and Blessings of Allaah be upon him].


The person who lifts the receiver and is greeted in this way must reply to this greeting, this is what has been narrated in the noble Sunnah.

On the authority of Rabee’ [May Allaah be Pleased with him] who said, a man from Banee ‘Aaamir told me that he went to the Prophet’s [May the Peace and Blessings of Allaah be upon him] house and sought permission to enter. So when he arrived he asked, “Can I come in”?

So when the Prophet [May the Peace and Blessings of Allaah be upon him] heard this, he told his custodian to go out and teach this man on how to seek permission. So he went to him and told him to say; “As-Salaamu Alaykum, may I enter?” So the man sought to enter again but this time he asked, “As-Salaamu Alaykum, may I enter?” So the Prophet [May the Peace and Blessings of Allaah be upon him] permitted him to come. [Narrated by Aboo Dawood]
This hadeeth proves that the one who wants to enter, then it is upon him to begin with the Salaam. Therefore, if a person is trying to ring another, he must be the one begins with the Salaam and he should be quiet until he is spoken to.

It is also important to know that leaving the blessed greeting of Islaam is not permissible. Some people have changed this greeting to things such as ‘Good Morning’ or ‘Illuminated Morning’. Specific to the way people on the telephone, we hear people using greetings like, ‘Hello’. This greeting in its origin comes from France and it is being incorporated in the Arabic language, as people are persisting in using it.

It is also important to note that it is not permissible for the caller, once the call has connected, to remain silent. This is contrary to the Islamic etiquettes from various viewpoints;


· It contradicts the Sunnah as he person who is seeking to gain the other persons attention is the one who should begin with the Salaam.
· It is bad manners, as it seems by the caller being silent that he is testing the person he is calling. So the person who has received this call will lift the receiver and enquire about this silence by asking, ‘Hello? Anybody there?’ These are bad manners that have been prohibited by Allaah.

If the receiver responds to your call and lifts the receivers and asks, ‘Who’s speaking?’ Then the caller must answer clearly and avoid being obscure.

It is narrated that Jaabir ibn ‘Abdullah [May Allaah be Pleased with him] said; “I sought permission to enter the house of the Prophet.” The Prophet [May the Peace and Blessings of Allaah be upon him] then asked, “Who is it?” I replied by saying, “It me.” He rebuked me by saying, “Me!? Me!?” [Narrated by Muslim]

Aboo Dawood has a similar narration where he adds the wording, “It is as if he disliked it.”
Similarly, it is also unclear if one is asked to name himself and he replies with his Kunya, by saying it is Aboo Fulaan, for example. This is being obscure as well and this is not known from the way of the Salaf. In contrary to this, the Salaf would have a Kunya that wold be suited to a special characteristic that they may possess or the Kunya itself would help define the person. Kunya wasn’t something known before Islaam but when Islaam came, the Companions [May Allaah be Pleased with them] were keen to use them; Aboo Bakr, Aboo Dharr, Umm Haani [May Allaah be Pleased with them all]

The point is, one should be wary of using Kunya that will disguise the person and it will have nothing connected to his name or a characteristic of his. If you go to someone’s house and he isn’t there then don’t bother the inhabitant, this is bad manners and etiquette. This distracts the people in the house and may even cause them discomfort, so why does the one who does this think he is so special?

[Taken from ‘The Manners and Characteristics when Talking on the Phone’ by Shaykh Bakr Aboo Zayd (May Allaah have Mercy on him) Pg. 12-13]

Thursday, June 28, 2012

The Phone and the Person Seeking Fatwa

There are ways that the person seeking the Fatwa can be pleasant when speaking to the Muftee and from these are the following;

To begin with saying the Islamic greeting; ‘As-Salaamu Alaykum wa Rahmatullahi wa Barakaathuhu’. He then can make a positive supplication for him by saying something such as; ‘May Allaah give you good’ then to ask the question by saying something like; ‘my question is…’. Before ending the conversation you should thank him by saying something like; ‘Jazakallaahu Khair, May Allaah reward you’ and then ending with the greeting; ‘As-Salaamu Alaykum wa Rahmatullahi wa Barakaathuhu’.
These are some mannerisms on using the phone, to be brief, not to make the conversation long and tiring, and being brief may also give you the opportunity to ask another question if it is possible.

However, there are certain things that one should be wary of as these could cause harm. Some people ask questions to the Muftee on issues which they have already researched, and they know the answer, yet they ring to be stubborn and dispute with the Muftee.  This has happened recently with those who pursue startling the scholars and they have indulged in this.
Also, some seek to get a sense of closeness to a particular Muftee and once this is established they seek to get a Fatwa from the Muftee on a particular subject, this is what some of the youth do. They try to do this to test him and to probe him for any innovation in his religion. This is because these types of youth have extremism deeply penetrated within them and by this they create distance between the scholars and the youth of this Ummah. 

Also from the ways of these youth is to create confusion between the Muftees.

Any way that the questioner can disturb the Muftee is by asking too many questions in order for the ruling to be lightened upon them, so that they are given leeway.
The caller can also disturb the Muftee by calling him at an inappropriate time, and when they call they extend his time by asking long questions that have no benefit.

One must also bear in mind that when he is calling the Muftee on his personal phone, it is something that is personal to him. Thus, he must also pay attention to the fact the number of the Muftee belongs to him, so spreading his number without his permission is a form of deception, the explanation of this in detail will follow.

[Taken from the book, 'The Manners and Characteristics when Talking on the Phone' by Shaykh Bakr Aboo Zayd (May Allaah have Mercy on him), Pg14-15]

Tuesday, June 26, 2012

The Mannerisms of Waiting on the Phone

Most of the people in this respect have two incorrect approaches; either they play music or fill the gap with idle talk, this is prohibited or Haraam and there is no doubt or difference in this.

Others use the Quraan, Dhikr or the likes as a gap filler whilst the caller waits. However, once the time to wait is over and the person on the other end lifts the receiver, it may be that the Ayah of the Quraan stops at an undesired place or a place on the Hadeeth which is contradictory to its meaning, thus it would stop at a place where the Shariah has not legislated it for it stop nor is it pleased with.

Based on this, the stopping is neither here or there. It is also possible that the caller may be waiting and may experience a pause and the Hadeeth continues, how much damage could this cause (as this would affect the way he understands the Hadeeth)? There is no need for this type of luxury and there’s no need for this type of excessiveness. All of these are example of things that are being implemented based on the pretext of being considerate to other peoples’ feelings, but all of these acts are not permissible.

A way we can resolve this problem is to have a person readily available to answer the phone at all times, this is the best way we can consider other peoples’ feelings. If you have someone ready to answer the phone, a person ready to attend to the callers queries, then this is what should be the standard, this is the way to respect the caller.

[Taken from the book, 'The Manners and Characteristics when Talking on the Phone' by Shaykh Bakr Aboo Zayd (May Allaah have Mercy on him), Pg12-13] 

Saturday, June 23, 2012

Ruling on Wearing Sport Clothes with Images and Names of non-Muslim Players

Question: What is the ruling on wearing sports clothes which have symbols that are exclusive to the Kuffaar, such as a shield which has symbols that are exclusive to Italy or Germany or America etc. or on clothing which have the names of sports players who are non-Muslim?

Answer: Wearing clothes which are worn by the Kuffaar can fall into one of three categories;

1)    Either the symbols on the clothing have signs or symbols which are exclusive to the religions of the Kuffaar, such as crosses and the likes; then this is not permissible for us to wear, import, buy or sell.

2)   If the symbols on the clothing have praise and honour for players that are Kuffaar, such as having their picture on them or if their name is written on an item of clothing and the likes, then this is also Haraam based on the reasons stated.

3)   If the clothing doesn’t have any symbols of praise or magnitude for the Kuffar then there is nothing wrong with wearing these.
And Allaah is the Source of all Strength. May the Peace and Blessings of Allaah be Upon Our Messenger, Muhammad and Upon his Family and Companions.

Permanent Committee of Senior Scholars for Research and Religious Rulings

Signed:
President: ‘Abdul-‘Azeez bin ‘Abdullah bin Baaz
Member: ‘Abdullah bin Ghudayaan
Member: Saaleh al-Fawzaan
Member: ‘Abdul-‘Azeez aal ash-Shaykh
Member: Bakr Aboo Zayd

[24/25 (Fatwa Number 16585)]

Shaykh Muhammad bin Saaleh al-‘Uthaymeen [May Allaah have Mercy on him] was asked:

Question: What is your view on the Muslim youth today who wear sports clothes with symbols that are specific to Kuffaar countries or they contain the name of Kuffaar players or these items of clothing may contain wording which show partisanship based on the club or country they support. What is strange is that these are from the habits of the Kuffaar which we have adopted. Benefit us, may Allaah aid you.

Answer: These aspects may fall under one clearly allying with the Kuffaar; moreover one who does these acts, meaning those who have honour or praise in their hearts for Kuffaar players, could have their Eemaan negated or at the very least, have their Eemaan decreased. What is obligatory for us as Muslims is to leave off wearing these types of clothes and not to buy or sell them. Allaah has made various different types of clothes permissible for us, so we should find solace in these. The reason being is that if we wear these types of clothes mentioned in the question, then this is a form of showing praise and honour to the Kuffaar. Our companions has stated that taking pictures of them, or honouring their names, or wearing their clothes are ways of us showing honour and praise towards them.
Secondly, these sports teams have these kits as a way of taking our wealth and this is a huge mistake. If you look at the wardrobe of some people you will find their wardrobes full of sports clothes from the teams they support or the players they like. So the clothes we have should be sufficient for us and that which are compliant with our religion and in accordance with the guidance of our Prophet [Peace and Blessings of Allaah be Upon him].

[Liqaa’ Shahriyyah (2/Question 11)]

Shaykh Saaleh bin Fawzaan al-Fawzaan [May Allaah Preserve him] was asked:

Question: What is the ruling on those who wear the clothing of the Kuffaar and some of them have the names of Kuffaar players on them, however they do not intend to be like them or resemble them?

Answer: This is honouring and showing respect for the Kuffaar. As long as these clothes have the names of these Kuffaar players or a picture of them, then this is honouring them. Based on this, it is not permissible and at very least it is Haraam.  If honouring them or respecting them increases, then I fear that it could even lead to apostasy.

[Question and Answers after the Explanation of the book ‘Tatheer al-‘Itiqaad an Adraan al-Ilhaad’ (Tape 9)]

Ruling on Wearing and Waving St. George’s Cross

Question: Some people have recently differed on the ruling of a Muslim who wears a cross, a symbol which is exclusive to the Christians. Some of us that that the one who does it has committed an act of Kufr (disbelief) and others hold the opinion that it is not Kufr (disbelief) but admit that it is Haraam and not permissible. The second group hold the view that it can only be Kufr (disbelief) if one persists on wearing it.

Answer: To understand this matter in detail is obligatory which is on the ruling on wearing a cross, which is a symbol exclusive to the Christians. The one who wears the cross is like the one who is pleased with the beliefs of the Christians and as a result the one who wears it has committed an act of Kufr (disbelief). This is based on the statement of Allaah, the Glorified and the Exalted:

O you who believe! Take not the Jews and the Christians as Auliya' (friends, protectors, helpers, etc.), they are but Auliya' to one another. And if any amongst you takes them as Auliya', then surely he is one of them. Verily, Allah guides not those people who are the Zalimun (polytheists and wrong-doers and unjust).]
[Maaidah 5:51]
The meaning of Dhulm or wrong doer in the end of this Aayah refers to major Shirk.

Also, in wearing the cross, one shows that he agrees with their ‘Aqeedah or beliefs, believing the speculation they have about Esaa [Peace be Upon him] dying on the cross. Allaah, the Glorified and the Exalted, negated this false belief in His Noble Book when He, the Glorified and the Exalted, stated:
…but they killed him not, nor crucified him, but the resemblance of 'Iesa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. 'Iesa (Jesus), son of Maryam (Mary)]
[Nisaa 4:157]

And Allaah is the Source of all Strength. May the Peace and Blessings of Allaah be Upon Our Messenger, Muhammad and Upon his Family and
Permanent Committee of Senior Scholars for Research and Religious Rulings
Signed:

President: ‘Abdul-Azeez bin Abdullah bin Baaz

Vice President: Abdul-Razaaq ‘Afeefee
Member: Abdullah bin Ghudayaan

Member: Abdullah bin Qa’ood
[2/119 (Fatwaa No. 2245)]

Thursday, June 21, 2012

If It Wasn’t For the Benefits of Seeking Knowledge, Having Devilish Whispers Wouldn’t Cease and You Would Be Overwhelmed

Aboo Muhammad ‘Alee bin Ahmad ibn Hazm al-Andalusee [May Allaah have Mercy on him] said:

If it wasn’t for the benefits of seeking knowledge and having knowledge itself, having devilish whispers wouldn’t cease and you will find overwhelming you. The place where you would have hope would be full of worries, your thoughts will be painful for yourself and this will become the greatest call you have within yourself. So what are the virtues of knowledge when we can’t mention them all?

[Mudaawaat al-Nufoos min Rasaail Ibn Hazm 1/343]

Tuesday, June 19, 2012

Tafseer: The True State of Most People; They Deny That They Have Been Created With Any Real Purpose


Allaah, the Most High, says;

وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ (38) مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (39)

"And We created not the heavens and the earth, and all that is between them, for mere play. We created them not except with truth (i.e. to examine and test those who are obedient and those who are disobedient and then reward the obedient ones and punish the disobedient ones), but most of them know not."

[Dukhaan :38-39]
Imaam Abu Ja'far at-Tabaree [May Allaah have Mercy on him] said in his Tafseer about this Ayaah;

The meaning of the statement of Allaah, the Most High, is for us to be warned, the resurrection is real and that we will be reckoned. So He, the Most High, is saying here that He didn’t Create us in idle, as we have been created and we live due to His Will. We didn’t Create them without being tested, commanding them and making prohibitions for them. We didn’t Create them without Rewarding those who do good with good and Punishing those who do bad with bad. Rather, We have Created mankind to test them, testing them with commands and prohibitions.

"…that He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise)."
[Najm 53:31]

'But most of them know not…' meaning Allaah, the Most High, is saying that most of those non-Muslims, those who do Shirk with Allaah, don’t actually realize that Allaah created them, therefore they don’t actually fear Him or His Anger or His Punishment. They don’t seek the paths to goodness, so if they do an act of goodness or kindness, they don’t seek the Hereafter.
[Adapted from Tafseer at-Tabaree 22/41]

Al-Allaamah Taahir bin 'Ashoor [May Allaah have Mercy on him] said:
These Ayaat are a refutation of their saying;

"There is nothing but our first death, and we shall not be resurrected."
[Dukhaan 44:35]
Meaning, Allaah hasn’t Created the Heavens and the Earths in play or idleness, rather He has Created it in truth. Meaning, He has Created it with a wisdom, and the synchronism of the entire universe is a proof of this. Therefore, there is no doubt that Allaah has created everything within it so that we may be rewarded for the good that we do without anything being left out.

As is noticeable today, many people believe that we live our lives and we will not be reckoned or held to account for our deeds, so Allaah will not do any of this and that He has Created us as part of a huge game.
So these Aayaat rebukes those who thing we live life without being recompensed for our actions, because they believe that Al-Hakeem, the Most Wise, Created as a game. 

Rather Allaah, the Most High, Created us in truth, meaning there is a reason.
'With truth…' means for the purpose of doing deeds and saying statements, so it is binding that we live life, doing deeds and saying statements so that we are recompensed for them.  

So if we realize in ourselves that the One Who Created the Heavens and the Earths has creates us so that we will be recompensed for what we do, then we must act in accordance to this. Our actions must seek this cause.

'… but most of them know not…' this gives an explanation as to the true state of most people, they deny that they have been created with any real purpose, it's all a game to them.

[Adapted from At-Tahreer wa at-Tanweer (26/310-311)]

Sunday, June 17, 2012

My Main Worry Or Concern Was That I Couldn’t Taste The Sweetness Of Gaining Knowledge


Imaam Aboo Faraj Abdur-Rahmaan ibn Abee Hasan Ibn Jawzee al-Hanbalee said:

The sweetness that the students of knowledge feels is from the sweetness that no one can ever enjoy, even more so than the sweetest of honeys. This is because the students gains what he seeks for. Since I was a child I would take with me a loaf of bread and then go out and seek Hadeeth. I would sit during the day and I would not be able to eat this bread except if I had water.  Every time I ate a morsel I would drink some water with it and my main worry or concern was that I couldn’t taste the deliciousness of gaining knowledge.

Sayd al-Khaatir Pg. 151

Friday, June 15, 2012

They Believe That They Are Due More Than They Are Given

Imaam Shams ad-Deen Aboo Abdullah Muhammad bin Aboo Bakr Ibn al-Qayyim al-Jawziyyah [May Allaah have Mercy on him] said:

Most of the creation, no actually, all of the creation - except for those whom Allaah has Willed - do not give Allaah His rights and they have bad judgments about Him. So you will find that most of the children of Aadam believe that they don’t have what they are entitled to and that they’re are deficient in what they should receive. They believe that they are due more than they are given. So the situation of his tongue is that he says, ‘My Lord has oppressed me and He has prevented from me what I was due’ and he is a self-witness to this. He shows discontent with his tongue and he doesn’t feel he is being bold in behaving in this manner. Whoever takes it upon himself to check and scrutinize his inner-self, he will find a hidden fire like that which you find in a cannon. This flame informs you that it is ready to fire when it begins to flare. However if you examined this cannon you would find that this flaring up is actually blameworthy because this ignition is running in the wrong direction. So you tell you yourself this, you should be like this or like that, you should be independent and prosperous. It is upon you to examine yourself, are you like this? Do you have these traits?

So you should be to yourself like a beloved and sincere adviser, especially on this topic. Repent and seek forgiveness to Allaah, the Most High, at all times throughout the day from having bad thoughts about your Lord and about having bad thoughts about yourself, as these thoughts are the cause for every type of evil to exist within you.

[Zaad al-Ma’aad 3/235]

Wednesday, June 13, 2012

We Act Upon what is Apparent and We Don’t Look at What is Hidden from Us, This Was the Way of the Best of Generations

Shaykh Wasee-Ullaah bin Muhammad al-'Abbaas [May Allaah Preserve him]

What Ibn Salaah means is that if there is a narrator that comes and he is apparently trustworthy and accurate in what he says, i.e. He has 'Adl and Dubt, then we take the narration from him as this is sufficient for us. This was the view of the majority of the scholars, from the past and those that came after them, meaning they would accept the narration of one who appears to have 'Adl and Dubt.
Is there a different of opinion in this? We shall discuss this in greater detail later, but as an example, if we take Yahya bin Ma'een who died 230AH and Imaam Ahmad who died 241H, they used to make a ruling on people that came a hundred years before them. How is this? In two ways, either they depended on what they heard from their scholars or they acted on what was apparent looking at whom and where they narrated from and to. So this is acting upon what is apparent trustworthiness.

I asked Shaykh Naasir ad-Deen al-Albaanee on this issue as I wanted to understand it properly and he replied by saying that we act upon what is apparent. So if he appears to be righteous and trustworthy in the apparent then we accept this but if he is apparently a sinner then we reject him, we act upon what is apparent from the narrator. We can’t act upon what is hidden, it is a must that we go by what we can see and not think bad about people. If a person does bad deeds but he appears to be good, then Allaah has concealed him so we can’t see his sins, but if he sins openly then his affair is known. Like the scholars say, ‘if a person intends to lie in the morning we will know about it by the evening.’
The point is, the statement of Ibn Salaah means that we act upon what is apparent and we don’t look at what is hidden from us, this was the way of the best of generations however some of the scholars that came after differed from this.

There is no doubt, if one is completely unknown then we reject his narration but what we are talking about is when a narrator appears to have Adalaah and Dubt then we accept it, if he doesn’t have these then he is Majhool or unknown.

[Adapted from Sharh Tadreeb ar-Rawee fee Sharh Taqreeb an-Nawaawee; Tape 58, 12-15mins]

Saturday, June 09, 2012

Tafseer: If We Leave the Dhikr of Allaah Then It Is As If We Resemble Them in Their Lack of Interest in the Qur'aan

Allaah, the Most High, says;

وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ
"And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur'an and worship of Allah), We appoint for him Shaitan." [Zukhruf 43:36]

Imaam Abu Ja'far at-Tabaree [May Allaah have Mercy on him] said in his Tafseer about this Ayaah;
The Most High says about those who leave the Dhikr or remembrance of Allaah, then he will not be affected by it. He will not fear the Punishment of Allaah because 'We appoint for him Shaitan.'

A devil or a Shaytaan has lured him and thus he had become a close friend and ally to him. By him becoming a close friend, it means that the person who forgets the Dhikr or remembrance of Allaah will walk on the same path of the Shaytaan. He will walk as if he has partial or complete blindness in his eyes, thus blindness and darkness becomes the way he walks on this path.
So if sight is taken away from you, you will not see. Without sight, if one is told to walk, then he will walk in a manner that is deficient.

[Adapted from Tafseer at-Tabaree 21/603-604]

Al-Allaamah Taahir bin 'Ashoor [May Allaah have Mercy on him] said:
This Surah begins with the praiseworthy description given to the Qur'aan as being a Dhikr or remembrance and a clarification for mankind. It also described the Mushrikeen as being arrogantly refusing to accept it.

Therefore Know! Allaah will not leave cease in given examples from them, example of their outright refusal because Allaah Calls to the truth and He Supports it.
This Qur'aan exemplifies and expands on the description given to them as being false in their 'Aqeedah or beliefs, perhaps it can be a cause of waking for them from their slumber. Perhaps this Qur'aan will bring proofs for them explaining the truth to them, calling them to the path of the Messenger [Peace and Blessings of Allaah be Upon him].

The Qur'aan exposes them for their blind following and resembling of their ancestors, they had no proof or guidance and thus they are all astray.
So the Qur'aan warns against us being like them and having the same level of complacency and neglect as them, so this Qur'aan has come as added clarification for us.

This Aayah; ' And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur'an and worship of Allah), We appoint for him Shaitan ' is connected to an Ayaah that proceeded this one, that states;
"And when the truth (this Qur'an) came to them, they (the disbelievers in this Qur'an) said: 'This is magic, and we disbelieve therein.' [Zukhruf 43:30]

So this Ayaah means, if we leave the Dhikr or remembrance of Allaah then it is as if we resemble them in their lack of interest in the Qur'aan.
So the one who lives without looking into the Qur'aan or contemplating upon its meanings is like the one who pays no attention to it, he doesn’t listen to its words or doesn’t seek to benefit from its meanings and lessons. This person is likened to those non-Muslims who heard the Qur'aan but didn’t benefit from it; they heard or even looked at it without it having any reflection.

[Adapted from At-Tahreer wa at-Tanweer (26/207-212)]

Wednesday, June 06, 2012

Questions 32

Questions asked to Shaykh Salih ibn Muhammad al-Luhaydan [May Allaah Preserve him]
Former Chief Judge and Member of Permanent Committee of Senior Scholars
Asked in his Masjid after Salaat al-‘Ishaa
14/7/1433- 4/6/2012

Question: There is a person in our city in England who has studied with scholars such as Shaykh al-Albaanee, but some scholars, like the scholars in Madeenah, have refuted him and called him an Ikhwaanee because he has cooperated with Ahyaa at-Turaath in Kuwait. The question is; can we still study Fiqh and Hadeeth under him?
Answer: I don’t know this man so I can’t tell you whether it is permissible or not to study under him because people call him an Ikhwanee and refuted him however if their only refutation on him is that he has worked with Ahya at-Turaath, then this is not sufficient grounds to make Jarh on this man. Working with Ahya at-Turaath is not a shortcoming.

Questioner: But he gave Da’wah with them, Oh Shaykh?
Shaykh Saaleh: I mean, as long as he was working with them and giving Da’wah, then there is no fault in this.

Question: My mother is a Kaafirah and she is requesting that I give her a photo of my children; if I refuse it may cause hatred for Islam on her part. Can I obey her in this?
Answer: Yes, there is no problem in this, don’t worry.

Questions asked to Shaykh Sa'd bin Naasir ash-Shithree [May Allaah Preserve him]
Former Member of Permanent Committee of Senior Scholars
Asked in his Masjid after Salaat adh-Dhuhr
14/7/1433-4/6/2012

Question: Is it permissible for us to benefit from the umbilical cord as some doctors have stated that it can be used as a cure for certain blood related diseases?
Answer: Using this umbilical cord is of two types:

a) Either the blood cells within the umbilical cord is being used as a cure, this is permissible if there is no other option.

b) The blood cells within the umbilical cord are being used to rectify imperfections in the body but not as a cure, then this is not permissible because of the Hadeeth, “Allaah has not made a cure for my Ummah in things that are Haraam for them.”

Question: Is there is any specific Dua’a for breastfeeding?
Answer: I don’t know any specific Dua’a for breastfeeding, however if they begin and end with general Dua’a, without making believing that is it specifically connected to breastfeeding, then this is permissible. For example, if you begin with Bismillah and the likes then this is OK but as for making anything specific, then there is no basis in the Shar’eeah for this.

Question: Is the Dua’a before we eat, ‘Bismillah wa ‘Ala Barkatillah’ correct?
Answer: The wording that has ‘Wa ‘Ala Barkatillah’ is not authentically affirmed, so we should stick to what has been narrated.

Questioner: So would saying ‘Bismillah’ be sufficient?
Shaykh Sa’d: ‘Bismillah’ or ‘Bismillah, Allaahuma lana‘Ala fee ma Razaqtana wa’jalana minal Muslimeen’

Question: Is there any specific evidence to prevent the women from making Athaan?
Answer: There is consensus from the scholars that women are not allowed to give Athaan, as it has been narrated by Najjaad [May Allaah be Pleased with him] with an Isnaad that is Jayyid, that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Women do not have Athaan or an Iqaamah.” There is also evidence based on the fact that the Ummah are all agreed, from the various parts of the world, that women do not give Athaan or Iqaamah even though it is possible for them to do so. Rather there is a Hadeeth of Umm Waraqah [May Allaah be Pleased with her] that she states that the women used to pray in their homes and they would appoint a male family member to call the Athaan and Iqaamah for them. So what used to happen is that they would do this and then the men would go the Masjid an-Nabawee to pray there, this shows that it is not legislated for women to give Athaan or Iqaamah. Furthermore, from the evidences connected to Athaan we can derive that the point of giving Athaan is that it spreads the call, and we know that women are not allowed to raise their voice, as Allaah, the Most High, says;

“…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
[Ahzaab 33:32]
Question: Allaah has sent down a cure for every disease, is this literal medicine or it is specific to the Quraan, or is it referring to both?

Answer: The wording used in the Hadeeth is general, so it can relate to Quraan or medicine. The hadeeth, ‘Allaah has not sent down a disease except that He has sent down with a cure’ refers to the Universal Pre-Decree or Qadriyyah al-Kawniyyah of Allaah, because the wording used is medicine, and medicine is not part of the Shar’eeah.
Question: What is the difference between the Usooli terminology; Takhfeef at-Taghyeer [When a command in Shar’eeah has been made easy for you by lightening the command of worship due to hardship] and Takhfeef al-Badal [When a command in Shar’eeah has been made easy for you by replacing it with another act of worship due to hardship]?

Answer: An example of Takhfeef at-Taghyeer is when Salaat is made simpler in times of fear, so the numbers of units are lessened and the pillars and conditions are more relaxed. As for Takhfeef al-Badal, then this is when we change the act of worship altogether, such as one who is not able to fast due to sickness then he can feed a poor person instead, so this changing or Badal is not from the original command to fast.

Question: Do we act upon every time a scholar puts Jarh on another, meaning by this question, what are the conditions for us to follow in Jarh and Ta’deel?
Answer: The original principle is that we are not allowed to talk about others, as Allaah, the Most High, says;

…neither backbite one another...
[Hujaraat 49:12]
There is no exception in this except for times when we desperately need to know the state of a person and we need a reference. So if one looks at the evidences in Shar’eeah then he will find these exceptions, such as a reference that is needed for one who proposes marriage, or a person who is appointed as a witness, or a person who is appointed as an arbitrator etc. Imaam an-Nawawee has mentioned in Riyaadh as-Saaliheen at least ten different situations where we can talk about someone, but the original principle is that we are not allowed to talk about others unless there is a Shar’ee benefit behind it.

If it is possible for a person who has Jarh on him to be warned via the means of a general Jarh or Jarh Ijmaalee, then it is not permissible for us to give a detailed Jarh on him or Jarh Tafseelee.
Jarh is information that one person is giving and transmitting; therefore this information can only be accepted from those who are known to be Thiqah or trustworthy and those who have ‘Adaalah or uprightness and are known to have knowledge.

Therefore, we do not take Jarh from just anybody, so if there is a person doing Jarh and you don’t know him and he is not known to have Islamic knowledge then we don’t take his Jarh as he is not qualified transmit knowledge.
Question: Is it permissible for me to attain a British passport in order to get a job in Saudi, because with my current nationality I won’t be able to get a job there. Can I apply to become British or does this come under the banner of allying with the Kuffaar?

Answer: I am not able to give you an answer to this question, I need to think about this in further detail so I don’t have an answer for you right now
.

Monday, June 04, 2012

No One Should Have Any Doubt Upon The Importance of Memorizing The Quraan, Especially The Student of Knowledge

Shaykh Abdul Kareem bin Abdullah al-Khudayr [May Allaah Preserve him] said:

You should give Quraan its importance, before you learn any other field. This is because you may find a person; he has stopped memorizing the Quraan because it is hard for him. So shall we tell him, don’t memorise the Quraan, memorise the smaller books and treatise instead? Especially based on the fact that many scholars said that it is a condition that a Mujtahid must be someone who has memorised the whole Quraan. Some said it is sufficient that he has memorized the Ayaat that pertain to rulings; nevertheless we can’t underestimate the value of memorizing the Quraan. Those who memorise are the people of the Quraan.

Ibn al-Qayyim [May Allaah have Mercy on him] said, after explaining the importance of memorising the Quraan before seeking knowledge, the meaning of the people of Quraan is that they are the people of Allaah and those close to Him. They are the one who gave the Quraan special importance. They recited it, they read it, they pondered upon it, they derived lessons from it, they understood it, they had knowledge of it, they acted upon it, these are the people of the Quraan. He carried on in saying, some memorise and they sleep with it and others make it their life (meaning they haven’t memorised but they understand and act upon it), this has its benefits and so does that.  Nevertheless, no one should have any doubt upon the importance of memorizing the Quraan, especially the student of knowledge.

Sharh Al-Fiyyah al-‘Iraaqee Fee Uloom al-Hadeeth by Shaykh Abdul-Kareem bin Abdullah al-Khudayr [May Allaah Preserve him], Tape 21; 34-40 minutes

Saturday, June 02, 2012

Tafseer: "Verily, This Qur'an Guides to That Which is Most Upright…"

Allaah, the Most High, says:

إِنَّ هَذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ
"Verily, this Qur'an guides to that which is most upright…" [Al-Israa' 17: 9]
Imaam Abu Ja'far, Ibn Jareer at-Tabaree [May Allaah have Mercy on him] said in his Tafseer:
"Meaning this Quraan that has been revealed upon our Prophet Muhammad [Peace and Blessings of Allaah be Upon him] is guidance and is a means of one being upright and steadfast upon it.
'To that this is most upright' meaning to the path that is upright and it being distinct from the various other paths. Therefore, the religion of Allaah which He Sent His Prophets with, are all Islaam. So Allaah, The Exalted, is saying that this Quraan guides the slave of Allaah to be guided by it, guided to the intended path and all the other paths are paths to misguidance which the followers of lies and misguidance follow.
As is it was narrated that Ibn Zayd said about this Aayah, 'the path is the correct path, the path that leads one to the truth. It deviates one from straying from the path, meaning it protects one from all forms of falsehood. Allaah describes this path in His Book that path that is the path of truth it doesn’t have crookedness, therefore it is firm and straight.'"
[Tafseer at-Tabaree 17/392-392]

Imaam Aboo Abdullah Muhammad bin Ahmad al-Qurtubee [May Allaah have Mercy on him] said about this Aayah;
"After mentioning the things that crippled the Children of Israel and this was a proof from the evidences that the Prophethood of Prophet Muhammad [Peace and Blessings of Allaah be upon him] was true. He then explains to us that this book that He has Revealed, is a cause of guidance. The implications of this is that it's the most upright from paths that one can take, it is the most just and correct. This is a quality that negates any form of erasure, meaning it is the path that has the texts which guide us to what is upright.
Az-Zujaaj said, 'From the all the different situations you are in, the Quraan guides you to the most correct resolution in each and every situation you may be in, namely to have Tawheed and to have full Eemaan in the His Prophet.'"

[Jaami' Ahkaam al-Quraan wa Lama Tuddaman min as-Sunnah wa Ahkaam al-Furqaan (10/203)]