al-Fawzan: Look for an Imam and Khateeb who is proficient

Follow @AhleDhikr Q: This question is from UK; There is a Khateeb in our country, his Arabic isn't good and his Quran isn't good either (he delivers the Khutbah in English) and even when he qoutes evidences it's not in Arabic, because he fears making a mistake. The topic of his Khutbahs are mostly on refutations and talking about particular people by name,  

What's your advice about such a Khateeb in our land?

A: Look for a different Imam - Al-Humdulilah - today ther are plenty who can deliver the Khutbah and have memorised the Quran in every place. Look for an Imam and Khateeb who is proficient.

Shaykh Saaleh al-Fawzan (Allah Preserve him)
Sharh Igaatha al-Lahafaan, Tape 5, 117mins

Makkah Imam: The Honour of Attributing to the Salaf as-Saaleh

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Khutbah Delivered by Shaykh Saaleh bin Muhammad aal-Taalib [May Allaah Preserve him]

Grand Masjid, Makkah al-Mukaramah

24/6/1432 – 27/5/2011

After Khutbaah al-Haajah the Shaykh started by saying:

Human development often gives the impression that the later generations are better than the first ones, however the opposite is true in relation to religion and the ‘Aqeedah they have. Looking at the practice of every true religion (i.e. the pattern of the Prophets and Messengers), the first of the generations of each Ummah where better than the last of them. Their Salaf were more guided than the latter generations.

…

As time progressed, the level of strangeness grew and the lack of knowledge prevailed, thus misguidance became widespread.

إنه من يعِش منكم بعدي فسيرى اختلافًا كثيرًا،

So if one wants to be guided then one must look at the Salaf, this is the case with all the Prophets and Messengers preceded. If one wants to look at the misguidance of a nation, then one can take a glance at the latter ones, those who were misguided.

Imaam Ahmad [May Allaah have Mercy on him] said, “If you see a person reviling any one of the Companions, then doubt that persons Islaam.”

…

The methodology of the Salaf becomes even dire in its needs when confusion spreads, the ‘Ulema decrease in number and the quantity of the good-doers reduce. Doubts are left to prevail, the truth is dressed with the clothing of falsehood and its people, and between all of this, callers to misguidance and ignorance increase, causing people to be closer to misguidance than that which the Islaam and the Messenger had promoted in the beginning.

…

The Ummah, in large numbers, have had its children become ignorant. Some of them, and we have good thoughts about them because of their ignorance, have taken up the name attribution to the Salaf and they have named themselves with this level, however they have corrupted communities, conflicted against the organization and as a result this noble tag or label has been effected by it. Even worse, now we have misguidance and disputes within this identifier.

Their enemy has taken this opportunity to target them, and have now debased the attribution to the Salaf as-Saaleh, and some have even labelled this way as being from as-Salafiyyah. So they have taken what is right and made ti wrong and made their exaggeration into something that is moderate and just. To the extent that some even attribute terrorism and extremism as being as-Salafiyyah. They have used the call to return back to the Book and the Sunnah as a form of regression and confusion in the religion, therefore, as-Salafiyyah today has now become an insult with some, a crime to follow, which is all free and innocent from the very essence of its call and whom it is attributed to.

Oh Muslims!

Your Salaf is Muhammad [Peace and Blessings of Allaah be upon him], your Salaf are his Companions and those who lofty generations that followed [May Allaah be Pleased with them all]. So with which book can you kill the innocent or corrupt the treaties a nation has with others?

Your Salaf were always keen to unite the Muslims, one row, pure in their religious beliefs free from any form of alternation or exaggeration. They were united in fighting falsehood, explain affairs to the ignorant. Your Salaf were the most guided and upright on the Correct Path, the best of manners, the most enthusiastic to follow the Book and the Sunnah, the most knowledgeable of the Revelation, and they were the most Muslim out of us all.

Calling oneself Salafee is restricted to the follow of one person or a particular group or sect, rather Salafism is to be obedient and to follow the texts, united upon it and abstaining from disunity and the corruption cause to Muslim accord.

The Salafee Manhaj is Islaam, the first of them being Aboo Bakr, ‘Umar, ‘Uthmaan and ‘Alee. It is the pathway for which Khaalid (bin Waleed) and ‘Sad (bin ‘Abee Waqaas) fought for. It is the path that Hamzah was been martyred and trialled. It is the path of knowledge and wisdom in which Ibn Ma’sood and Ibn ‘Abbaas strove in. It is the path that Hasan, Nakhai’ee, and ash-Shu’bah adhered to. It is the route in which Aboo Haneefah, Maalik, ash-Shafi’ee and ahmad aligned to. It is the path in which mistake was dispelled by al-Bukhaaree, Muslim, Aboo Dawood and at-Tirmidhee.

These are those and many more not mentioned who the path of Salafiyya is ascribed to. Their lives are preserved, their effects are still existent, and their books and works still engraved with ink.

The joyous one is the one who sticks to this call, the way of the Salaf and removes himself from anything that opposes it.

How easy is it to follow the guidance if Allaah Protects us from those who call to misguidance.

Allaah, the Most High, Bares witness to this fact:

'And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajirun) and also those who followed them exactly (in Faith). Allah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.' (9:100)

«خيرُ الناس قرني، ثم الذين يلُونهم، ثم الذين يلُونَهم ..» الحديث؛ أخرجه البخاري ومسلم

…

The Salafee Manhaj covers everything that is needed to derive rulings from and how the Islaamic texts correlate with one another. This covers all aspects of al-Islaam, worship and manners and the way they are applied. This is the foundation of their approach to the texts of al-Islaam, despite this the differences that exist within the Ummah is relative and slender, therefore it is not permissible for anyone to leave the fundamentals set by the Salaf in approaching the Islaamic texts. Likewise, it is not permissible for anyone to attribute themselves to anything other than the way of the Salaf, because in origin, the Muslims must stay free from innovations and inventions into the religion. For this reason, the way of the Salaf prevents the Muslim from falling into such error and sin. Whoever abides by the Book, the Sunnah and Ijmaa (scholarly consensus) is then falling the way of Ahl as-Sunnah, as for the people of innovation and differing, they abide neither of these sources of legislation.

You Have No Need To Be Worried or Depressed

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Imaam of Masjid an-Naabwee, Shaykh ‘Abdul-Baaree ath-Thubaytee [May Allaah Preserve him] said:

The Pardon of Allaah (i.e. making Tawbah and Istighfar) - oh Slaves of Allaah – extinguishes worries and anxieties.

In the Battle of Uhud (3AH) the Companions [may Allaah be Pleased with them all] faced worries and anxieties as a result of some of them disobeying the command of the Prophet [Peace and Blessings of Allaah be upon him], so Allaah, the Most High, Said:

وَلَقَدْ عَفَا عَنْكُمْ

“But surely, He forgave you” [aal-‘Imraan 3:152]

Meaning, He has Forgiven you so you have no need to be saddened and depressed. This is the sweetness of gaining the Pardon of Allaah, that He Removes from you anxiety and worries even if one is faced with physical harm.

[Taken from the Khutbah delivered on 9/12/1435 entitled; The Effects of the Pardon of Allaah upon His Slaves]

The Purification of the Extremist

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Shaykh Sa’ood bin Ibraaheem ash-Shuraym said in explaining the purification that the Muhrim (the person in Ihraam) must forego before starting his rituals:

Actualise these two forms of purification (i.e. being sincere in seeking Allaah and following the commands of the Messenger) oh slaves of Allaah, and this will suffice you from constantly enquiring about the conversations and circles of others.

This is because whoever is sincere in seeking Allaah and follows His Commands, will be sufficed with the wisdom within it. He will be just when he acts. He will be balanced when he talks and in describing others. He will abstain from the gatherings of idleness when he hears it, and as a result, his heart will be dictated by wisdom when dealing with others, being just and not inequitable.

He will not be forced to seek his pleasure in agreeing with the exposure of others. Likewise, he won’t seek to dispel his anger by throwing around accusations with slander.

For this reason, some of the Salaf said, “Do not be like those that when they are happy, they find their happiness in falsehood. And when there are angry, they find their anger against the truth.”

I swear by Allaah, if the Ummah was to actualize these two forms of purification (i.e. being sincere in seeking Allaah and following the commands of the Messenger) then the evils and corruptions that face it will be lifted, and the Fitnah will be reduced. Hatred and anger between believers would not be widespread like it is today. Groups and cults wouldn't exist. The blood, honour and the lands of the Muslims would not be spilt and made permissible.

What we see today are people being engage in Hamz (the act of backbiting or slandering) and Lamz (description given to the backbiter, slanderer etc.) (cf. 104), going forth seeking to spread Nameemah (spreading tales, trying to create disunity by giving certain people a bad description) (cf. 68:11). Such people seek every path on the earth to fulfill their desires and objectives. They would do this even if it means eating the rights of others unjustly; eating the flesh of others by backbiting (Gheebah). They claim that they are sincere advisors but in reality, they are spreading defamation. Under the name of protective jealousy (Gheerah) but in reality they are spreading envy and jealousy. Under the guise of guidance, in reality they are spreading corruption.

For this reason, Ibn Jawzee (may Allaah have Mercy on him) said:

From the deceptions of Shaytaan is that he makes degrading and defaming others fair-seeming, and makes it seem that it is a means to seek rectification. So those who have been deceived, partake in defaming others under the name of Jarh wa Ta’deel, however those who came before us (the Salaf) only used Jarh wa Ta’deel in order to protect the Sharee’ah (and not degrade and defame the honour of people in this way). And only Allaah Knows the objectives of these people.

However, what is the root-cause of all of this? Answer: diseases and desires, oh slaves of Allaah! Loving of the Dunyaa and hating death:

“You desire the good of this world, but Allah desires for you the Hereafter.”  [al-Anfaal 8:67]

Khutbah: Purification for the Sake of Allaah in Ihraam (14/11/1436 – 29/8/2015)

Khutbah's Must Be Beneficial To The Audience

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

Many of those who deliver Khutbah’s today talk about topics which are not befitting to the time (or the audience). They have not connected their speech to the times they are in, and this is not appropriate.

The one giving the Khutbah must give speeches that admonition the listeners to do good deeds which they can benefit from throughout their lives.

[Taken from Mukhtasar at-Tahreer (Pg. 474)]

Sudais: Protecting the Environment

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Shaykh ‘Abdur-Rahmaan as-Sudais [May Allaah Preserve him]

3/7/1435 – 2/5/2014

Verily, all Praises are due to Allaah, Our Lord, we seek His Aid and Forgiveness and we Repent to Him, we Praise Him with all forms of Goodness.

…

The best thing that the day or night, humility and deeds can bring, is the Taqwaa of Allaah, the Most High. So whoever holds firm to Taqwaa will be successful and saved, and al-Baaree (the One Who Created from nothing, fashioned it with perfection, decreed its decree and it distinguished it from others forms of creation) will give them what they hoped for sought.

"And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!"

[Al-Baqarah 2:197]

…

Oh Muslims!

A distinctive feature in our Sharee’ah is that we give value to human life. We guarantee is safety, despite age and location on the planet, our history is a proof that our Sharee’ah shows the respect and value given to human life in the way our Salaf had preserved it. Preserving human life was always a paramount objective above any other, as a direct result from the understanding gained from our religion in highlighting its effects, benefits and seriousness.

The topic today - Allaah Preserve you - is about preserving the environment and its benefits. It is the ingredient for life and the universe revolves in order to protect it. So reflect, how many of the world’s water has quenched peoples thirst, how many has it benefitted its occupants, how many have been guided as a result of the environment and the extent of joy it has brought to many people’s lives?

Oh Muslims!

Surely, protecting the environment is from the branches of Eemaan, a sign of a person piety and goodness. Rather, it is more serious than that, protecting the environment is sovereignty of the religion, and a cause for our religion to have spread because of the proofs and evidences in relation to it found within our Sharee’ah.

"…and do not act corruptly, making mischief on the earth."" [al-Baqarah 2:60]

And,

"And do not do mischief on the earth, after it has been set in order"

[al-'Araaf 7:56]

Imaam al-Qurtubee [May Allaah have Mercy on him] said:

All forms of corruption and mischief, major or minor, once the land has become peaceful, major or minor, is prohibited. End quote. 

[Tafseer al-Qurtubee (7/204)]

It is also authentically narrated that the leader of all mankind [Peace and Blessings of Allaah be upon him] said, “Emaan (faith) is seventy odd branches, the highest of which is to say ‘There is no god but Allaah’ (لا إله إلا الله), and the lowest form of it is to remove something harmful from the street.” [Reported by Muslim in his Saheeh (35)]

Harm here refers to anything that may be harmful in the literal or metaphorical sense.

So how great is Allaah! So how can we remove harm from all aspects of our lives? The only answer is if we have a preserved environment, pure and healthy, with no crookedness, rather its importance is even greater than this for those who seek uprightness and exemplification.

Brothers in faith!

How can we not seek to protect our environment when Allaah has subjugated the slave to what He has Created from the natural beauty and an environment that is fascinating.

"7. And the earth! We have spread it out, and set thereon mountains standing firm, and have produced therein every kind of lovely growth (plants).

8. An insight and a Reminder for every slave turning to Allah (i.e. the one who believes in Allah and performs deeds of His obedience, and always begs His pardon)."

[Qaaf 50: 7-8]

In this noble Aayaat, and many like it, the call is reaffirmed to preserve our environment, for humans, animals, birds, buildings, the air, the skies, trees and plants, agriculture and water, and everything that is between the land and seas. We are commanded to protect its beauty and organization, its power and benefits, keeping it safe and pure.

…

Oh believers!

Correcting the corrupt environment, rectifying the multiple benefits that exists within the creation that al-Baaree has given us, brings out a multitude of remunerations. It brings about life enjoyment in eating and the nutrition found within it, pleasure in the lives and hearts of man, attraction to the eye, a shadow and cool resting place, a source of energy and a breath of fresh air.

Rather, it is more than that. Preserving the environment is a form of magnifying the creation of al-Khaaliq (the Creator) al-Wahaab (the Bestower). For this reason, the Chosen One [Peace and Blessings of Allaah be upon him] came with whatever brought betterment for the environment, seeking to rectify and preserve its benefits and beauty. He said, “A man was once walking and found a thorn (or a branch) that could cause potential harm on the street, so he removed it and as a result, Allaah Forgave all of his sins.” [Reported by al-Bukhaaree (624)]

Likewise, he [Peace and Blessings of Allaah be upon him] warned against pollution and whatever will cause the environment to become debased, where he said, “Fear three curses! (1) To urinate on the street, and to cause corruption on the (2) streets and (3) shadows” [Reported by Aboo Dawood (26) and Ibn Maajah (328), classes as Hasan by an-Nawawee in al-Khulaasah al-ahkaam Fee Muhimmaat as-Sunaan wa al-Qawaa’id al-Islaam (1/154)]

This is a command is entirely true and its example is very precise. The Prophetic methodology is merciful, a methodology that none globally can match yet maintain its level of equality throughout the global population. 

Brothers in al-Islaam!

Reinforcing the importance of preserving the environment, whether it is done with stern warnings for those who oppose or gentle reminders for those who forget, the environment will be preserved. Certainly, many countries have fallen victim to this problem, and the ignorance of people, and the harm caused by the negligent in this, has caused incomparable harm. None except a few are spared from its damage, rather its destruction has soared across the land, after once being a world full of richness, enjoyment and beauty.

Reflect, how many treasured environments have fallen prey to pollution? How many have become littered with squalor, none can withstand its stench except the one who has lost all taste and misguided himself from appreciation.

It is has been narrated on the authority of Ibn ‘Umar [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be upon him] said, “There is no person who kills a small bird or even greater than it, except that Allaah, the Glorified and the Exalted, will take the person to questioning about it.” [Reported by Ahmad (6550) and Nasaa’ee (4298), classed as Hasan by al-Haakim in his Mustadarak (7648)]

He also [Peace and Blessings of Allaah be upon him] said, “Whoever cuts the lotus tree (Sidrah), Allaah will pour it on the persons head in the fire.” [Reported by al-Bayhaqee (141), Aboo Dawood (5239) and said in commenting about it, “Whoever cuts it out of idleness and play without having any need to do so.” Classes as Saheeh by al-Albaanee in Saheehah (614)]

This is warning given to the lotus tree in a tree that is very common, so how about trees that are needed for the environment? How about those who destroy rain-forests or those who pollute the air in their factories, excessive in vehicles, and the mountains of litter, overfilling sewage channels, and everything else that corrupts the environment; when cutting a common tree in order to burn its wood without any purpose except idleness has this severe punishment?

Even worse and more severe than that, and in Allaah we put our trust, putting our trust in the One Who Has Power over His Dominion and the oppressors and transgressors, those who take up their arms and weapons, nuclear, biological and gasses of poison, create explosion and widespread destruction. Obliteration that spares no man, woman, child or elderly, without there being any glimmer of mercy or humanity. They possess the acumen of wild animals that results in the slander against the environment and human life. Nothing coming of it except devastation, and a barrier against that which is good and blessed to spread, bewitched with the only intent of warfare and torture.

…

Oh believers!

General protection in guiding our environment to its rectification and protection, and in aiding its importance, can only be brought about if an Islaamic ethos is used to uphold the environment. This will promote responsibility and manners, awareness that Muslims have for the preservation of their country and state, the necessity of it within the community and the an appreciation for its benefits. The Ummah can only be increased in its honour only if they develop themselves and to remove anything that stunts its growth and progress.

Brothers in al-Islaam!

If the Islaamic approach to environment is adopted, explained and implemented throughout the various infrastructures in the world (at political, domestic or even individual level), its rulings and wisdom exposed to the masses, its honour and respect for human life and the environment, its care for the nature and the action it commands towards, the corruptness and poison within the global environment will alter. This is the majesty found in the statement of al-‘Azeez (the Mighty) and al-Qadeer (the Ever-Able):

"7. So whosoever does good equal to the weight of an atom (or a small ant), shall see it.

8. And whosoever does evil equal to the weight of an atom (or a small ant), shall see it."

[az-Zalzalah 99: 7-8]

…

Preserving the environment is at many levels. It entails the preservation of the community, the population, the country, families, politics, the economy, human life and the natural disposition (the Fitrah). The environment has characteristics which relate to our worship, our deeds and our humanly attraction towards it.

The incomparable rectification of the environment and its compassion towards it can only stem from at-Tawheed and al-Eemaan, from the Quraan and the Sunnah that which have come to purify the masses from sins and shortcomings. It has come to purify the lands from deviations and Shirk, and from innovations, sins and all detestable deeds. It removes doubts and being excessive, and gives responsibility to uprightness and gaining of rewards.

…

Protecting the environment is a deed which brings the about the good manners of a person, extolling them in it and is a vice for the person to become steadfast upon the Sunnah. This is because the Islaamic methodology is constructed on empowering individuals to remove anything blameworthy from their deeds and manners. Its prohibits conflict and defiance, rather it upholds the vision of the profiting the broader community and conforming with them. Therefore, this methodology takes a person away from a shallow materialistic mindset to a broader, worshipping and empathetic one. 

"204. And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.

205. And when he turns away (from you "O Muhammad"), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief."

[Al-Baqarah 2:204-205]

End of First Khutbah.

Preparing for Hajj

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

Member of Permanent Committee of Senior Scholars

All Praise be for Allaah, the One Who Legislated for us to do the Hajj to His Sacred House. The One Who Made it a pillar of al-Islaam.

I bear witness that there is no God worthy of worship except Allaah without any partner, He is Allaah and there is no god except Him, al-Malik, al-Qudoos as-Salaam.

And I bear witness that Muhammad is His Slave and His Messenger. He was sent to explain the symbols of al-Islaam to his Ummah, May the Blessings of Allaah be Upon him, his family, his companions who were the leaders of the leaders, and the Peace of Allaah Upon them in abundance.

To Proceed:

Oh people! Fear Allaah, the Most High, and worship Him making the religion only for Him as He has Ordered you to do so in His Clear Book.

Oh Slave of Allaah! In these blessed days, the Muslims are preparing to travel to perform the Hajj to the Sacred House, some of them performing an optional Hajj and others preforming the Hajj of al-Islaam (i.e. the obligatory one). And there is no doubt that this all needs a great deal of preparation, in wealth, health and having a firm intent. It also requires one to be prepared in his ability to spend so that he can perform the Hajj from his surplus wealth so that he doesn’t financially rely on others, as Allaah, the Most High, says:

“And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!” [2: 197 al-Baqarah]

So He has Ordered, the Glorified, to take precautions, this means one has enough provisions that are necessary for his ability to travel; leaving, returning, maintenance of transport and whatever provisions that are needed that will help him reach the House of Allaah, and whatever is needed to ensure his return him. Allaah, the Most High, says:

“And Hajj (pilgrimage to Makkah) to the House (Ka'bah) is a duty that mankind owes to Allah, those who can afford the expenses (for one's conveyance, provision and residence); and whoever disbelieves [i.e. denies Hajj (pilgrimage to Makkah), then he is a disbeliever of Allah], then Allah stands not in need of any of the 'Alamin (mankind and jinns).” [aal-‘Imraan 3:97]

‘Afford the means’ here is a conditions for ability; which means one is only considered as being able to perform the Hajj if he has enough provisions for sufficient transportation (to perform the Hajj). When people began to perform the Hajj without any provisions, they were inflicted with illnesses but they said, ‘We are those who have Tawakkul. ’ Allaah then Prohibited them from doing this and He Ordered them to take their provisions so that they won’t depend on others. 

Allaah, the Most High, says:

“And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!” [2: 197 al-Baqarah]

When people began to think that trading and making an earnings whilst at Hajj was not permissible, Allaah, the Most High, revealed:

“There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.).”  [al-Baqarah 2:198]

Here, the Glorified, in these two noble Aayaat that is absolutely necessary that one takes what is sufficient in provisions, provisions needed in his Dunyaa such as food and drink as much as what is necessary from beginning to the end of his journey. 

One must also make sure he has sufficient provisions for his Aakhirah; and this is that one travels with good deeds and making sure he distant from sins.

Then He, the Glorified, Explained that trade, seeking a living and gaining provisions is permissible and that it doesn’t contradict the fact that he has gone there for worship as long as it doesn’t become preoccupied in his time with it. Likewise trading doesn’t nullfiy ones Tawakkul (in Allaah for provision).

Therefore is necessary for the pilgrim to leave his family with what is sufficient for them in provisions (and whatever they need) for the period until his return to them. It is not permissible to leave ones family without any provisions or leave them with little provisions so that they are left with what doesn’t suffice them. In this scenario one will be sinful and he will not gain any reward as the Prophet [Peace and Blessings of Allaah be Upon him] said, “It is sufficient of a sin that a man doesn’t fulfill his responsibilities.” [Narrated by an-Nasaa’ee]

Likewise, if a the pilgrim has a need to pay off a debt that he has taken or he needs to save up in order to pay back a loan. If this person doesn’t have enough wealth which will help him pay off his debt as well as preform the Hajj at the same time, then he should give precedence in paying off his debt, and it is not permissible to perform the Hajj in this situation.

Likewise, it is obligatory upon the pilgrim to spend whilst doing the Hajj from wealth that is Halaal, this will mean that his Hajj will be accepted and an expiation for his sins.

It is narrated on the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] said, “If the pilgrim departs to perform his Hajj, spending from the best of his wealth and then places his foot on his saddle. Then he proclaims ‘لبيك اللهم لبيك ‘ (Oh Allaah! I am at Your Service, I am at Your Service). Then a caller calls out from the heavens saying, ‘At your service and your pleasure! Your provisions are Halaal and your transportation is Halaal. Your Hajj will be accepted and you will not be sinful in it.’ And if the pilgrim sets out with the worst of his wealth and then places his foot on his saddle and then proclaims, ‘لبيك’ (at Your Service). A caller calls out from the heavens saying, ‘At your service but not at your pleasure. Your provision is Haraam and your transportation is Haraam. Your Hajj is sinful and not accepted.’” [Narrated by at-Tabaraanee]

So spending during the Hajj, if it is from Halaal earning, is then included in spending for the Sake of Allaah, as, Allaah the Most High, says:

“And spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinun (the good-doers).” [al-Baqarah 2: 195]

This noble Aayah is a proof that spending for the Hajj is spending for the Sake of Allaah, as it spending for the Hajj and the ‘Umrah has been combined in its mention with the generality of spending for the Sake of Allaah.

(Also as evidence), some of the Companions [May Allaah be Pleased with them all] (once) endowed their camels for the Sake of Allaah, and with these camels a woman wanted to perform the Hajj with them, so the Prophet [Peace and Blessings of Allaah be Upon him] told her, “Perform Hajj on them, it will be the Hajj for the Sake of Allaah”. [Narrated in the Sunnan and elsewhere].

Based on this, some of the scholars, and it is the view of Imaam Ahmad, that those performing the Hajj are entitled to the Zakaat because they fall under the generality of ‘the Sake of Allaah’, so the Hajj is part of being Sake of Allaah. Therefore, one may give their Zakaat to those who haven’t performed the Hajj for them to perform the obligatory Hajj.

It is also obligatory upon those who want to perform the Hajj to repent and turn to Allaah from all the sins (they may have committed).If one has (ever) oppresses someone then he must go back to them and seek their forgiveness. This is because one must proceed his Hajj with sincere Tawbah from all forms of oppression. It is also obligatory (for the pilgrim) to abstain from any sins or acts of disobedience and that he must preserve his five daily prayers as well as all the other obligations upon him. This is something that is obligatory upon the pilgrim in every aspect of his life however it is even more so during his performance of this great act of worship. So it is absolutely necessary that one doesn’t enter into it (the Hajj) with any form of sin or disobedience connected to him, or whilst he is sinning or disobeying during the Hajj. Allaah, the Most High, says:

“So whosoever intends to perform Hajj therein by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!” [al-Baqarah 2:197]

It is also narrated on that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever preforms Hajj to the House and he doesn’t perform sexual intercourse and doesn’t sin then sins will be removed from him like (the status of) the day his mother gave birth to him.”

So having ones sins forgiven by performing the Hajj and entering into the Jannah is a consequence of having an accepted Hajj. One can only have an accepted Hajj if two factors are present:

Firstly, if one does righteous deeds; from them (includes) being helpful to people with piety, being cooperative and having good manners towards them. When the Prophet [Peace and Blessings of Allaah be Upon him] was asked about piety, he said, “It is good manners”. So this is extensively necessary during the Hajj, so that one can deal with the people with goodness, talking to them and treating them kindly.

It is narrated (in the Musnad of Imaam Ahmad)on the authority of Jaabir bin ‘Abdullah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “An accepted Hajj brings no reward except Hajj”. They asked, “And what is acceptance, oh Messenger of Allaah?” He replied, “Feeding food and spreading the Salaam (i.e. the greetings as well as not being harmful to others)”.

It was asked to Sa’eed bin Jubayr [May Allaah have Mercy on him], “Which is the best type of Hajj?” He replied “Whoever feeds the poor and withholds his tongue”.

These narrations prove that the person needs these characteristics whilst travelling, especially when travelling to perform the Hajj. Whoever perfects them will then perfect his Hajj. In general: be good to people, be beneficial for the people and be patient when they harm you, just as Allaah has described those who have Taqwaa to be. He says:

“Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers).” [aal-‘Imraan 3:134]

Secondly, and this is from the greatest forms of piety (one can have) during the Hajj, to remember Allaah, the Most High, during it. Allaah, the Most High, has Commanded that He is constantly remembered during the establishment of the Hajj, especially whilst one is in Ihraam, during the Talbiyyah and the Takbeer.

So there is no greater provision that the pilgrim can take and there is nothing greater in provision than the pilgrim having at-Taqwaa. At-Taqwaa combines and brings about all forms of goodness. So it is obligatory upon the pilgrim to be sincere to Allaah in his intention whilst performing the Hajj, expelling the feelings of showing-off, seeking reputation or any form of worldly benefit.

Allaah, the Most High, says:

“And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allah” [al-Baqarah 2:196]

Completing the Hajj means that one complete the rituals in the manner it has been legislated.

The wording, ‘For Allaah’: means that one should be sincere in his intention, one worshipping Him Alone without falling into major or minor shirk. (It also means that) there should be no showing-off, seeking of reputation, pride, arrogance or self-importance. One should be humble is Hajj. For indeed the Prophet [Peace and Blessings of Allaah be Upon him] (performed the Hajj) and his cloak wasn’t even worth four dirhams (approx. £2), (despite this) he said, “Oh Allaah! Make it a Hajj without showing-off nor  reputation.”

So it is a must upon the pilgrim that they are patient with difficulties and that one doesn’t seek to be luxurious during the Hajj. Some people nowadays are abundant in splendor so they take with them many luxuries. Cars, furniture, tents that are big which take up space from other pilgrims. Others don’t (even)stay in Minaa during the Days of at-Tashreeq, they stay in furnished flats, residing outside (the bounds of) Minaa. They (try) to use as proof that there is no space to stay in Minaa.

The answer to this is that the pilgrim must seek a place to stay in Minaa. If he doesn’t find anywhere to stay, after looking, then he should stay in the closest place to Minaa. Being with the pilgrims and that he should set up a tent far away from it. Rather, his tent should be set up with the rest of the pilgrims, as much as he is able to get closer to Minaa, because this person has loss ability (to stay in Minaa). Allaah, the Most High, has said:

“So keep your duty to Allah and fear Him as much as you can” [at-Taghaabun 64:16]

So it is obligatory upon the pilgrim, before he sets out to perform the Hajj, to make a record of any debts he may have, or the wealth of others or anything that he has been entrusted with. This is because if he was to die during his journey or something happens which prevents him from returning home, then by recording it, he would have left these trusts with someone who can dispose of them, and thus he is free from any blame.

So fear Allaah - oh Slaves of Allaah - and prepare for your Hajj with whatever is needed to complete it in the Legislated manner.

Complete your rituals! Be sincere to Allaah in your intentions for Allaah, whilst submitting to Him and tranquil and humble during the Hajj to Allaah.

Be kind to your brothers from the pilgrims and do not harm them. Do not make constrains for them.  Be patient upon the difficulties and whatever tires you, (because) indeed this is all from Jihaad. And Jihaad consist of difficulty and tiredness.

I seek refuge in Allaah from the rejected Shaytaan:

“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!” [al-Baqarah 2:197]

May Allaah Bless me and you with the Glorious Quraan.

http://www.af.org.sa/ar/node/2652

How to Spend Your Summer Holidays

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

Oh People! Fear Allaah, the Most High, and know that there was a time where humans were a thing not even to be mentioned, as Allaah, the Most High, says:

“Has there not been over man a period of time, when he was nothing to be mentioned?” [al-Insaan 76:1]

And this Aayah includes every son Aadam, so if every one of us was once something that didn’t even exist and no one would even mention about, then Allaah, the Most High, Creating you to live in this world, is a world in which you are instructed to do good deeds for a short period of time compared to the Hereafter. Here we have months and years, days and hours, minutes and moments, all of that will be concluded with death.

Therefore; it is absolutely necessary for us to act and busy ourselves with this opportunity we have received in being in the Dunya. We do good deeds to get closer to Allaah, the Glorified and the Exalted. We envelope our time with what will benefit us in our religion and Dunya, because time, my brothers, is the storage of deeds.

Oh Muslims! Teachers and students amongst us have their holidays approaching during these days, and I don’t say this is a period of recess or break, because the life of humans doesn’t have a break, it continues. Humans are constantly ploughing their deeds, however we call this period a holiday from work, in order to do some other kind of work. This is break from teaching and studying academically however it is not a holiday from doing other deeds. So the question arises, how do we spend this holiday (to do these deeds)?

Verily, humans have are inclined and face doing various deeds in their daily lives. Some people spend their holidays in their homes and others travel but they travel in order to make their Dunya better. Some travel in order to improve their Deen such as those who go to study but this is not something harmful.

So my lecture is targeted at those who want to build, to use these holidays to good deeds which will help their Dunya and the Deen.  These people busy themselves with studying or spending time in the libraries, seeking knowledge, or they do things which will benefit their Dunya such as taking their family away for a break.

However, some people travel but where do they go? Some of them go abroad to spend their holidays, so that they can grind away his filthy desires and fall into what is Haraam, and this, by Allaah, is a great loss! He loses the Dunya and Deen. When they travel to these places to fulfil their desires and come back, they are faced with regret, but this regret doesn’t benefit them. Some of them go and they may never come back! He may even die there, in a far-away land, far-away from al-Islaam. Or it may be that he does come back but his intellect and his ideas have changed, I ask Allaah to Protect us from this.

My brothers! These are the two types of people who spend their holidays; those who stay behind and others who travel for the sake of doing good deeds but I want to make a few points to these people:

Firstly, when travelling one must travel with those who similar in age with him, because this instils friendship, a type of friendship that can’t be attained if there was a big generation gap. If one travels with those who are a lot younger or older than him, then their intellects and opinions will differ and likewise their physical capabilities will differ too, this is all results in a preservation of manners that one must have.

Secondly, travellers must be wary in performing what is obligatory upon them from the Sahree’ah, such as having water for purification and praying as-Salaah in congregation in its proper times.

Thirdly, one must pay attention in displaying the correct Shar’ee manners, such as when he ascends and descends when he travels, or when he eats or drinks. If he descends in a place and stays there, he should supplicate:

«أعوذ بكلمات الله التامات من شر ما خلق»

“I seek refuge in the Perfect Words of Allaah from the Evil in which He has Created”

The one who says this supplication, ‘will not be harmed by anything as long as he is there’ (as it occurs in the Hadeeth).

He should mention the name of Allaah when eating and drinking, Praising Him when he finishes from it and he should not be ungrateful and act displeasing towards food or drink, as they are both from the favours of Allaah and belittling them is the act of those who have no sense.

Fourthly, one must gather the mannerisms that the religion encourages us to have. So he doesn’t listen to music which is Haraam, he doesn’t use foul speech when talking, he doesn’t walk or move in a way which is not befitting a believer to move with, a believer who is someone who has intellect. There is no harm if one wants to socialise with his friends like playing games or racing each other sometimes and the likes, on the condition that it doesn’t distract them from what is obligatory upon them. Such as their ‘Awrah (i.e. the navel to the knee for the man and the whole of the body of the woman in front of foreign men) not being exposed and that one doesn’t end up using insulting or foul speech as a result of such games.

Fifthly, when travelling one must appoint an Ameer (i.e. a leader for the group) so that he can make decisions that will protect them in their religious duties, their understanding and their intellect, this is Ameer will help establish organisation in their affairs. The Ameer must also be someone who has a strong personality so that no one else can overcome his decisions. Some people are pious and they have intellect but they have a weak personality so people end up walking over them. However, there is no harm if a person has a poor personality but is pious and intellectual is appointed as a leader, if he has assistance with those around him in order to assist and reinforce his decisions. With this, the community then will become secure and strong, and the best ones who are elected are those are strong and trustworthy.

Abridged from Here:

http://www.ibnothaimeen.com/all/khotab/article_80.shtml