Saturday, January 15, 2011
The Ignorant speaking about fitna (trials and afflications)
Shaykh Saalih al-Fawzaan شيخ صالح الفوزان
Question: How do we distinguish between remaining silent about fitna while it being blameworthy and not being involve in it (and this being praiseworthy)?
Answer: No one is to speak about issues of fitna except the people of knowledge and Insight, when the ignorant people speak about fitna the fitna only increases, but when the people of knowledge speak about it and they clarify it (the fitna) this will extinguish the fitna InshaAllaah. Regarding fitna it is not for any/everyone to speak regarding it, but the people of knowledge and insight who know truth from falsehood and they are aware of how the issue should be addressed and it is not for anyone to delve into the issues, he gives rulings on the issues and he speaks..
Sunday, August 30, 2009
Fataawaa About Al 'Aqeedah / Sheikh Saalih Aal Fawzaan
بسم الله الرحمن الرحيم
فتاوى العقيدة للشيخ صالح الفوزان
من كتاب المنتقى من فتاوى الشيخ صالح الفوزان
Fatwaas Related to The Creed Given by Ash-Sheikh Saalih Aal Fawzaan
Taken from the Collection "Al-Muntaqaa min Fataawaa Ash-Sheikh Saalih Aal Fawzaan"
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The Two Testimonies and the Names and Attributes of Allah
#1 --- Is the One Who Pronounces the Two Testimonies Only Without Action Considered a Muslim?
Question: Bearing witness that laa ilaaha illa Allah (i.e. there is no true god but Allah, there is nothing that deserves to be worshipped except Allah) is the key to the religion of Al-Islaam and its main foundation, so does the one who only pronounces it without any noticeable action enter into the circle of Muslims? And did the Heavenly Religions, other than the religion of Al-Islam which Muhammad (may the peace and commendations of Allah be upon him) came with, come with this main foundation (may the peace and commendations of Allah be upon him)?
Answer: Whoever pronounces the testimony of “laa ilaaha illa Allah Muhammad Rasool Allah (i.e. nothing deserves to be worshipped except Allah and Muhammad is His Messenger)” then it is ruled that he is in Al-Islam right from the start, and his blood (i.e. his life) is preserved. So then if he acts according to what it necessitates both outwardly and inwardly then he is truly a Muslim, for him is glad tidings in the life of this World and in the Afterlife.
And if he only acts according to what it necessitates outwardly then it is ruled that he is in Al-Islam from what is apparent and he is treated like the Muslims are treated, and inwardly he is a hypocrite; Allah will take care of his reckoning.
And if he does not act according to what “laa ilaaha illa Allah (i.e. nothing deserves to be worshipped except Allah)” necessitates and he suffices himself with merely pronouncing it or he acts against it, then it is ruled that he is an apostate and he is to be treated like the apostates are treated.
And if he acts according to what it necessitates in some things and not in others, then his situation should be looked at: so then if that which he left off is something which the abandonment of necessitates apostasy, then it is ruled that he is an apostate, like the one who left off As-Salat on purpose or directed something from the types of worship to other than Allah. And if that which he left off does not necessitate apostasy (i.e. does not necessitate apostasy if he leaves it off) then he is considered a believer who is deficient in imaan (i.e. faith) according to what he left off (i.e. the extent of his deficiency in faith depends on what he left off)., like the people of sins that are less than Ash-Shirk (i.e. ascribing partners to Allah).
And all of the Heavenly Sharaai’ شَرَائِع (i.e. codes of law) came with this detailed ruling.
Question: Bearing witness that laa ilaaha illa Allah (i.e. there is no true god but Allah, there is nothing that deserves to be worshipped except Allah) is the key to the religion of Al-Islaam and its main foundation, so does the one who only pronounces it without any noticeable action enter into the circle of Muslims? And did the Heavenly Religions, other than the religion of Al-Islam which Muhammad (may the peace and commendations of Allah be upon him) came with, come with this main foundation (may the peace and commendations of Allah be upon him)?
Answer: Whoever pronounces the testimony of “laa ilaaha illa Allah Muhammad Rasool Allah (i.e. nothing deserves to be worshipped except Allah and Muhammad is His Messenger)” then it is ruled that he is in Al-Islam right from the start, and his blood (i.e. his life) is preserved. So then if he acts according to what it necessitates both outwardly and inwardly then he is truly a Muslim, for him is glad tidings in the life of this World and in the Afterlife.
And if he only acts according to what it necessitates outwardly then it is ruled that he is in Al-Islam from what is apparent and he is treated like the Muslims are treated, and inwardly he is a hypocrite; Allah will take care of his reckoning.
And if he does not act according to what “laa ilaaha illa Allah (i.e. nothing deserves to be worshipped except Allah)” necessitates and he suffices himself with merely pronouncing it or he acts against it, then it is ruled that he is an apostate and he is to be treated like the apostates are treated.
And if he acts according to what it necessitates in some things and not in others, then his situation should be looked at: so then if that which he left off is something which the abandonment of necessitates apostasy, then it is ruled that he is an apostate, like the one who left off As-Salat on purpose or directed something from the types of worship to other than Allah. And if that which he left off does not necessitate apostasy (i.e. does not necessitate apostasy if he leaves it off) then he is considered a believer who is deficient in imaan (i.e. faith) according to what he left off (i.e. the extent of his deficiency in faith depends on what he left off)., like the people of sins that are less than Ash-Shirk (i.e. ascribing partners to Allah).
And all of the Heavenly Sharaai’ شَرَائِع (i.e. codes of law) came with this detailed ruling.
#2 --- The Wisdom Behind the Two Testimonies Accompanying Each Other and The Meaning of the Testimony that "Muhammad Rasool Allah"
Question: The testimony that “Muhammad Rasool Allah (i.e. Muhammad is the Messenger of Allah)” usually accompanies the testimony “laa ilaaha illa Allah (i.e. there is no true god but Allah, nothing deserves to be worshipped but Allah). What is intended by the testimony “Muhammad Rasool Allah (i.e. Muhammad is the Messenger of Allah)”? And what is the wisdom behind them (i.e. the two testimonies) accompanying each other?
Answer: Yes; the testimony “Muhammad Rasool Allah (i.e. Muhammad is the Messenger of Allah) must accompany the testimony “Laa ilaaha illa Allah (i.e. there is no true god but Allah, nothing deserves to be worshipped except Allah) either by being pronounced along with the testimony “Laa ilaaha illa Allah” or with it being implied. So if you mention the testimony “Laa ilaaha illa Allah” alone, then it encompasses (by implication) the testimony “Muhammad Rasool Allah”.
And the testimony “Laa ilaaha illa Allah” is not valid without the testimony “Muhammad Rasool Allah” and it is not accepted. And it is not ruled that the one who rejects the Message of Muhammad (may the peace and commendations of Allah be upon him) is in Al-Islam.
And the meaning of the testimony “Muhammad Rasool Allah” is to affirm his Message, and to obey him in what he orders, and to believe him in whatever he informs about, and to avoid that which he prohibited and warned against, and that Allah is not to be worshipped except by that which he legislated, and likewise to affirm that his Message is all-encompassing for both of the Thaqalayn (i.e. for all of Mankind and the Jinn), and that there is no prophet after him, and he is the Seal of the Prophets (may the peace and commendations of Allah be upon all of them) up until the Hour (i.e. the Day of Judgement) is established.
Question: The testimony that “Muhammad Rasool Allah (i.e. Muhammad is the Messenger of Allah)” usually accompanies the testimony “laa ilaaha illa Allah (i.e. there is no true god but Allah, nothing deserves to be worshipped but Allah). What is intended by the testimony “Muhammad Rasool Allah (i.e. Muhammad is the Messenger of Allah)”? And what is the wisdom behind them (i.e. the two testimonies) accompanying each other?
Answer: Yes; the testimony “Muhammad Rasool Allah (i.e. Muhammad is the Messenger of Allah) must accompany the testimony “Laa ilaaha illa Allah (i.e. there is no true god but Allah, nothing deserves to be worshipped except Allah) either by being pronounced along with the testimony “Laa ilaaha illa Allah” or with it being implied. So if you mention the testimony “Laa ilaaha illa Allah” alone, then it encompasses (by implication) the testimony “Muhammad Rasool Allah”.
And the testimony “Laa ilaaha illa Allah” is not valid without the testimony “Muhammad Rasool Allah” and it is not accepted. And it is not ruled that the one who rejects the Message of Muhammad (may the peace and commendations of Allah be upon him) is in Al-Islam.
And the meaning of the testimony “Muhammad Rasool Allah” is to affirm his Message, and to obey him in what he orders, and to believe him in whatever he informs about, and to avoid that which he prohibited and warned against, and that Allah is not to be worshipped except by that which he legislated, and likewise to affirm that his Message is all-encompassing for both of the Thaqalayn (i.e. for all of Mankind and the Jinn), and that there is no prophet after him, and he is the Seal of the Prophets (may the peace and commendations of Allah be upon all of them) up until the Hour (i.e. the Day of Judgement) is established.
Monday, August 24, 2009
Ramadan / Guidance Concerning the Du'aa of Witr / The Permanent Committee
بسم الله الرحمن الرحيم
Advices From the Permanent Committee For the Imaams of the Masaajid Concerning Qunoot Al-Witr in Ramadan
Question: We have an Imam who Allah has honored with memorization of His Noble Book and with his beautiful voice. That is why many people are eager to make prayer behind him. But it has been noticed about him in the Witr prayer from the Ramadan prayers some things we would like to present to you in order to know what the sharee'ah ruling is about them. And those things are: That he makes the du'aa in a melodious voice and he makes du'aa similar to the way he recites the Qur'aan. Likewise most of his du'aa rhymes. And he lengthens the du'aa in a noticeable way to the point where the time of the du'aa reaches half of an hour or a little more or less. And when he was addressed about this, he made the excuse that these were virtuous nights and the last ten nights of Ramadan and that some sick people and people who were afflicted with problems asked him to make du'aa for them hoping that it would be accepted by Allah (high above is He).
Answer: What is legislated for the person making du'aa is to avoid rhyming in the du'aa and being overbearing with it. And that he have, while making his du'aa, humility and humbleness and that he shows that he is in need of Allah (exalted is He) and dependent upon Him. This will make the du'aa more likely to be answered and easier to listen to. And it is upon the one making du'aa not to make the du'aa similar to the Qur'aan by adhering to the rules of At-Tajweed and melodious recitation of the Qur'aan, because this is not known from the guidance of the Prophet (may the peace and commendations of Allah be upon him) nor from the guidance of his companions (may Allah be pleased with them). And it is upon the one who makes du'aa not to prolong it on those who are following him a prolongation which causes difficulty, rather he should lighten up and seek to use invocations that are short and concise with much meaning and he should leave off anything other than that as the Sunnah indicates. And with Allah is the granting of guidance and success, and may the peace and commendations of Allah be upon our Prophet and his family and companions.
The Permanent Committee for Research and Al-Iftaa (i.e. giving fatwaas)
Member: Bakr Abu Zayd, Member: Saalih Aal-Fawzaan, President: 'Abdul 'Azeez Bin 'Abdullah Aal Ash-Sheikh
http://sahab.net/forums/showthread.php?t=371005
Sunday, August 23, 2009
Al-'Aqeedah / Who are Ahlus-Sunnah wal Jamaa'ah? / Sheikh Ibn Al-'Utheymeen
Who are Ahlus-Sunnah wal Jamaa'ah?
Question: "Who are Ahlus-Sunnah wal Jamaa'ah?"
Answer: "Ahlus-Sunnah wal Jamaa'ah are those who adhere to the Sunnah (i.e. the Prophetic Way) and gather together (or unite) upon it, and they do not turn to (or consider) anything else; not in the knowledge based matters of belief nor in the practical issues related to actions. This is why they are called Ahlus-Sunnah (i.e. the People of the Prophetic Way), because they hold fast to it. And they are called Ahlul-Jamaa'ah (i.e. the People of the Group) because they group together upon it (i.e. the Sunnah, the Prophetic Way). And if you were to contemplate the situation of Ahlul-Bid'ah (i.e. the People of Innovations and Novelties in the religion) you would find them differing in their methodologies concerning matters of belief and practical matters, this is from those things which indicate that they are far from the Sunnah (i.e. the Prophetic Way) according to the extent which they have brought innovation (into the religion)."
This answer was mentioned in a Collection of the Fataawaa (i.e. religous verdicts) of Sheikh Ibn Al-'Utheymeen concerning matters of belief.
Question: "Who are Ahlus-Sunnah wal Jamaa'ah?"
Answer: "Ahlus-Sunnah wal Jamaa'ah are those who adhere to the Sunnah (i.e. the Prophetic Way) and gather together (or unite) upon it, and they do not turn to (or consider) anything else; not in the knowledge based matters of belief nor in the practical issues related to actions. This is why they are called Ahlus-Sunnah (i.e. the People of the Prophetic Way), because they hold fast to it. And they are called Ahlul-Jamaa'ah (i.e. the People of the Group) because they group together upon it (i.e. the Sunnah, the Prophetic Way). And if you were to contemplate the situation of Ahlul-Bid'ah (i.e. the People of Innovations and Novelties in the religion) you would find them differing in their methodologies concerning matters of belief and practical matters, this is from those things which indicate that they are far from the Sunnah (i.e. the Prophetic Way) according to the extent which they have brought innovation (into the religion)."
This answer was mentioned in a Collection of the Fataawaa (i.e. religous verdicts) of Sheikh Ibn Al-'Utheymeen concerning matters of belief.
Fasting/Swimming While Fasting/Sheikh Ibn Al-'Utheymeen
Can Someone Who is Fasting Swim?
Question: What is the ruling concerning swimming in the water for someone who is fasting?
Answer: There is no problem for the one who is fasting to submerse himself in the water or to float in it swimming, because these are not from the things that break the fast. And the origin is that things are permissible until there is a proof for them being disliked or them being prohibited. And in this case here there is no proof for prohibition nor for it being disliked. Rather it is just that some of the people of knowledge disliked it due to fear that water would enter into the person's throat while he did not perceive it.
Answer given by Sheikh Ibn Al-'Utheymeen http://www.sahab.net/forums/showthread.php?t=371067
Question: What is the ruling concerning swimming in the water for someone who is fasting?
Answer: There is no problem for the one who is fasting to submerse himself in the water or to float in it swimming, because these are not from the things that break the fast. And the origin is that things are permissible until there is a proof for them being disliked or them being prohibited. And in this case here there is no proof for prohibition nor for it being disliked. Rather it is just that some of the people of knowledge disliked it due to fear that water would enter into the person's throat while he did not perceive it.
Answer given by Sheikh Ibn Al-'Utheymeen http://www.sahab.net/forums/showthread.php?t=371067
Saturday, August 15, 2009
Fasting / One Who Fasts But Doesn't Pray / Answered by Sheikh Bin Baz
Are the Fasting and Other Acts of Worship of the One Who Doesn't Pray Accepted?
Question: There is a person who fasts and perfoms some other acts of worship but he does not pray, so is his fast accepted and his other acts of worship?
Answer: In the name of Allah and praise is for Allah, what is correct is that the one who abandons the prayer intentionally has disbelieved the Major Disbelief, and based on this his fasting would not be accepted nor his acts of worship until he repents to Allah (exalted is He). This is due to the statement of Allah (mighty and majestic is He), "And if they were to commit shirk (i.e. ascribe partners to Allah, worship other than Allah) that which they did (of good deeds) would become nullified." (Surat Al-An'aam, Ayah #88)
And also due to that which came with a similar meaning in other verses and narrations. And a group of the people of knowledge took the opinion that he (i.e. the one who abandons the prayer) does not disbelieve the major disbelief, and that this does not nullify his fasting or other acts of worhsip if he admits to it (i.e. the prayer) being an obligation but (at the same time) abandons the prayer out of being negligent and lazy.
And what is correct is the first statement, and that is that this person disbelieves the major disbelief if he intentionally leaves it (i.e. the prayer) even if he admits to its being obligatory. This is due to a number of proos, from them is the statement of the Prophet (may the peace and commendations of Allah be upon him), "Between a man and al-kufr (i.e. disbelief) and ash-shirk (i.e. ascribing partners to Allah) is abandoning As-Salaat (i.e. the Prayer)." Muslim reported this narration in his Saheeh on the authority of Jaabir Bin Abdillah (may Allah be pleased with them both). And this is also due to his (may the peace and commendations of Allah be upon him) statement, "The pact that is between us and them is As-Salaat (i.e. the Prayer) so whoever abdandons it then he has disbelieved." Al-Imaam Ahmed reported this narration and also the people of the four Sunan (i.e. four famous collectors of Prophetic narrations; Abu Dawood and At-Tirmidhee and An-Nasaa'ee and Ibn Maajah) with an authentic chain of narration from the report of Buraydah Bin Al-Haseeb Al-Aslamee (may Allah be pleased with him). And the great scholar Ibn Al-Qayyim (may Allah have mercy on him) went into depth in speaking about this in "A Seperate Essay About the Rulings Regarding As-Salaat and Abandonment of it", and it is a beneficial essay which is good to review and benefit from.
This answer was given by Sheikh Bin Baaz (may Allah have mercy on him) http://www.binbaz.org.sa/mat/2380
Question: There is a person who fasts and perfoms some other acts of worship but he does not pray, so is his fast accepted and his other acts of worship?
Answer: In the name of Allah and praise is for Allah, what is correct is that the one who abandons the prayer intentionally has disbelieved the Major Disbelief, and based on this his fasting would not be accepted nor his acts of worship until he repents to Allah (exalted is He). This is due to the statement of Allah (mighty and majestic is He), "And if they were to commit shirk (i.e. ascribe partners to Allah, worship other than Allah) that which they did (of good deeds) would become nullified." (Surat Al-An'aam, Ayah #88)
And also due to that which came with a similar meaning in other verses and narrations. And a group of the people of knowledge took the opinion that he (i.e. the one who abandons the prayer) does not disbelieve the major disbelief, and that this does not nullify his fasting or other acts of worhsip if he admits to it (i.e. the prayer) being an obligation but (at the same time) abandons the prayer out of being negligent and lazy.
And what is correct is the first statement, and that is that this person disbelieves the major disbelief if he intentionally leaves it (i.e. the prayer) even if he admits to its being obligatory. This is due to a number of proos, from them is the statement of the Prophet (may the peace and commendations of Allah be upon him), "Between a man and al-kufr (i.e. disbelief) and ash-shirk (i.e. ascribing partners to Allah) is abandoning As-Salaat (i.e. the Prayer)." Muslim reported this narration in his Saheeh on the authority of Jaabir Bin Abdillah (may Allah be pleased with them both). And this is also due to his (may the peace and commendations of Allah be upon him) statement, "The pact that is between us and them is As-Salaat (i.e. the Prayer) so whoever abdandons it then he has disbelieved." Al-Imaam Ahmed reported this narration and also the people of the four Sunan (i.e. four famous collectors of Prophetic narrations; Abu Dawood and At-Tirmidhee and An-Nasaa'ee and Ibn Maajah) with an authentic chain of narration from the report of Buraydah Bin Al-Haseeb Al-Aslamee (may Allah be pleased with him). And the great scholar Ibn Al-Qayyim (may Allah have mercy on him) went into depth in speaking about this in "A Seperate Essay About the Rulings Regarding As-Salaat and Abandonment of it", and it is a beneficial essay which is good to review and benefit from.
This answer was given by Sheikh Bin Baaz (may Allah have mercy on him) http://www.binbaz.org.sa/mat/2380
Tuesday, July 14, 2009
Fasting / Fasting in Summer / Sheikh Saalih al-Fawzaan
Q. May Allah be good to you and may Allah bless you Oh noble sheikh. This sister says (asks), "Is Fasting in the winter like fasting in the summer? Are their rewards the same?"
A. Without doubt Fasting in the winter and summer in it is reward for the one who has a correct intention for fasting and does it for Allaah (mighty and majestic is He), but if the person is afflicted by difficulties from thirst or hunger or extreme heat, then verily the reward is going to be more, because it is being patient upon obedience and patient upon difficulties so the reward will be more.
Translated by Atif Hasan
http://www.alfawzan.ws/AlFawzan/FatwaaTree/tabid/84/Default.aspx?View=Page&NodeID=11233&PageID=7810
A. Without doubt Fasting in the winter and summer in it is reward for the one who has a correct intention for fasting and does it for Allaah (mighty and majestic is He), but if the person is afflicted by difficulties from thirst or hunger or extreme heat, then verily the reward is going to be more, because it is being patient upon obedience and patient upon difficulties so the reward will be more.
Translated by Atif Hasan
http://www.alfawzan.ws/AlFawzan/FatwaaTree/tabid/84/Default.aspx?View=Page&NodeID=11233&PageID=7810
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