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Wednesday, April 27, 2016

Should I not direct you to something by which Allah obliterates the sins and elevates (your) ranks

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "Should I not direct you to something by which Allah obliterates the sins and elevates (your) ranks." They said: "Yes, O Messenger of Allah". He said, "Performing Wudu' properly, even in difficulty, frequently going to the mosque, and waiting eagerly for the next Salat (prayer) after a Salat is over; indeed, that is Ar- Ribat".  [Muslim].   عنه قال رسول الله صلى الله عليه وسلم‏:‏ ‏"‏ ألا أدلكم على ما يمحو الله به الخطايا، ويرفع به الدرجات‏؟‏‏"‏ قالوا‏:‏ بلى يا رسول الله، قال‏:‏ ‏"‏ إسباغ الوضوء على المكاره، وكثرة الخطا إلى المساجد، وانتظار الصلاة بعد الصلاة، فذلكم الرباط‏"‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏

Abu Hurairah (May Allah be pleased with him) reported:
Messenger of Allah (ﷺ) said, "Should I not direct you to something by which Allah obliterates the sins and elevates (your) ranks." They said: "Yes, O Messenger of Allah". He said, "Performing Wudu' properly, even in difficulty, frequently going to the mosque, and waiting eagerly for the next Salat (prayer) after a Salat is over; indeed, that is Ar- Ribat".

[Muslim].


عنه قال رسول الله صلى الله عليه وسلم‏:‏ ‏"‏ ألا أدلكم على ما يمحو الله به الخطايا، ويرفع به الدرجات‏؟‏‏"‏ قالوا‏:‏ بلى يا رسول الله، قال‏:‏ ‏"‏ إسباغ الوضوء على المكاره، وكثرة الخطا إلى المساجد، وانتظار الصلاة بعد الصلاة، فذلكم الرباط‏"‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏
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Saturday, February 13, 2016

The five (daily) Salat (prayers), and from one Jumu'ah prayer to the (next) Jumu'ah prayer, and from Ramadan to Ramadan

Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (ﷺ) said, "The five (daily) Salat (prayers), and from one Jumu'ah prayer to the (next) Jumu'ah prayer, and from Ramadan to Ramadan are expiations for the (sins) committed in between (their intervals); provided the major sins are not committed".  [Muslim].  عنه عن رسول الله صلى الله عليه وسلم قال‏:‏ ‏ "‏ الصلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان مكفرات لما بينهن إذا اجتنبت الكبائر‏"‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.

Abu Hurairah (May Allah be pleased with him) reported:
Messenger of Allah (ﷺ) said, "The five (daily) Salat (prayers), and from one Jumu'ah prayer to the (next) Jumu'ah prayer, and from Ramadan to Ramadan are expiations for the (sins) committed in between (their intervals); provided the major sins are not committed".

[Muslim].

عنه عن رسول الله صلى الله عليه وسلم قال‏:‏ ‏ "‏ الصلوات الخمس، والجمعة إلى الجمعة، ورمضان إلى رمضان مكفرات لما بينهن إذا اجتنبت الكبائر‏"‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏‏.‏
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Monday, January 18, 2016

What are the most outstanding attributes of the Saved Sect? And does a shortcoming in any of these attributes remove a person from the Saved Sect?

  A. The most outstanding attribute of the Saved Sect is adherence to the path of the Prophet (salla Allahu alaihi wa sallam) in beliefs, worship, character and conduct. We find that the Saved Sect is distinguished in all these four aspects: In beliefs, one finds them holding fast to the Tawheed (oneness) of Allah in matters of worship, Lordship, and His names and attributes in accordance to what is commanded by the Book of Allah and the Sunnah of His Messenger (salla Allahu alaihi wa sallam).  In worship, we find that this sect stands out in its complete adherence and the implementation of the Prophet's (salla Allahu alaihi wa sallam) way of worship, as regards to its various types, characteristics, amount, time, place and motives. One does not find them innovating in the religion of Allah. Rather, they behave in the best manner towards Allah and His Messenger (salla Allahu alaihi wa sallam); they do not place themselves forward before Allah and His Messenger (salla Allahu alaihi wa sallam) by adding (to the religion) any act worship not legislated by Allah.  In character also, one finds that they stand out from others with their fine character, such as their love of good for the Muslims, their open heartedness, cheerful faces, good way of speaking, generosity, bravery, and other noble traits and qualities.  In conduct and dealing, one finds them treating the people with honesty and openness; the two traits referred to by the Prophet (salla Allahu alaihi wa sallam)  in his words:  "Both parties in a business transaction have the right to annul it as long as they have not separated; and if they speak the truth and make everything clear, they will be blessed in their transaction; but if they lie and conceal (anything), the blessing on their transaction will be wiped out."[1]  A shortcoming in these characteristics does not (necessarily) take the person out of the fold of the Saved Sect, but everyone will be at a level according to his deeds. However, a shortcoming in matters of Tawhid, such as deficiency in Ikhlas(2), might remove one from the Saved Sect. Likewise committing innovations may take one out from the fold of the Saved Sect.  Regarding the matter of character and conduct, deficiency in them does not remove one from this sect, even though it may diminish his status.  We might require a (detailed) categorization regarding the matter of character, for among the most important aspects of good character is mutual solidarity and being united upon the truth which Allah, the Most High has enjoined upon us in His Words:  "He (Allah) has ordained for you the same religion (Islamic Monotheism) which He ordained for Noah, and that which We have revealed to you (O Muhammad ﷺ), and that which We ordained for Abraham, Moses and Jesus (saying): Establish the religion, and be not divided therein." [Ash-Shura: 13]  And He has informed us that Muhammad (salla Allahu alaihi wa sallam) has no concern with those who are divided in the matter of their religion and break up into sects, for Allah, the Almighty the All-Powerful says:  "Verily, those who divide their religion and break up into sects, you (O Muhammad ﷺ) have no concern with them in the least.”[Al-An'am: 159]  Therefore, unity in ranks and harmony of the hearts are among the most outstanding characteristics of the Saved Sect: Ahlus-Sunnah wal- Jama'ah. As such, when differences occur between them arising from Ijtihad in matters in which it is permissible to exercise juristic reasoning, they bear no resentment, enmity, or hatred towards each other. Rather, they feel that despite of such differences they are brothers, so much so that one of them even prays behind a person whom he considers as not being in the state of ritual purity, while the Imam considers himself otherwise. For example, one of them prays behind a Imam who has eaten camel meat believing that it does not invalidate his ablution, while he - the one who is being led in prayer - believes otherwise, and despite that, he considers his prayer behind that Imam correct, even though if it were he who was praying in such a case, he would consider his prayer invalid.  This is because they are of the view that this discord arising out of Ijtihad in matters in which it is permissible to exercise juristic reasoning, is not in reality discord because each of them has followed the evidence which he is obliged to follow and is not lawful for him to renounce.  As such, they believe that if their brother disagrees with them in a particular matter based on (his understanding of) textual evidences, then he is in fact in accord with them, because they (all) call for adherence to the evidence wherever it may be. So if their brother disagrees with them, in accordance with some evidence which he has, then he is actually in agreement with them, because he has followed the same path they call and guide to, which is to judge by the Book of Allah and the Sunnah of His Messenger (salla Allahu alaihi wa sallam).  It is well known to the scholars that such differences occurred between the Companions, may Allah be pleased with them, even at the time of the Prophet (salla Allahu alaihi wa sallam) and he did not rebuke any of them. An example of this was when the Messenger of Allah (salla Allahu alaihi wa sallam) returned from the Battle of Al-Ahzab, and the (archangel) Jibril came to him directing him to proceed towards the (Jewish) tribe of Bani Quraizah, who had violated their treaty. Thence, the Messenger of Allah (salla Allahu alaihi wa sallam) instructed his Companions (to proceed) saying:  "None of you should pray the 'Asr prayer except at Bani Quraizah.”[3]  So, they left Medina for Bani Quraizah and the time for the 'Asr prayer overtook them. Some of them delayed the 'Asr prayer until they had reached Bani Quraizah after the expiry of the time, because the Prophet (salla Allahu alaihi wa sallam)  had said:  "None of you should pray the 'Asr prayer except at Bani Quraizah."  Others amongst them performed the prayer at its stated time (i.e. before reaching Bani Quraizah) saying that what the Messenger (salla Allahu alaihi wa sallam) intended was that we should proceed quickly towards Bani Quraizah; he did not mean that we should delay the prayer past its stated time. They (the latter group) were right, but in spite of this, the Prophet (salla Allahu alaihi wa sallam) did not rebuke anyone among the two groups; and neither of the two groups held any enmity or rancor towards the other because of their differing in the understanding of the Prophetic command.  A such, I consider it an obligation upon the Muslims who claim adherence to the Sunnah to be a single nation, and not to divide into factions - this one belonging to this group and that one belonging to that group and the third belonging to a third group and so on – attacking each other with verbal onslaughts, and harboring enmity and hatred towards each other due to differences in matters where it is permissible to exercise juristic reasoning (Ijtihad). There is no need to single out every faction by name, however the intelligent person understands, and the matter is clear to him.  I consider that it is an obligation upon Ahlus-Sunnah wal-Jama'ah to unite, even if they disagree in some matters based on their (different) understandings of the textual evidences. This is because there is ample room for differing in these matters − ولله الحمد −  The important thing is that hearts should be in harmony and that their ranks be unified. And there is no doubt that the enemies of the Muslims love to see the Muslims divided, whether they be enemies who openly exhibit their enmity, or enemies who give the appearance of being sincere to the Muslims or to Islam while they are not so. Therefore, it is incumbent upon us to be distinguished by this characteristic of the Saved Sect, and that is to have a untied stance. ____________________________________________________________________________________________________________  (1) Reported by Al-Bukhari in the Book of Sales, in the Chapter: If Two Parties in a Business Transaction are open and do not Hide Anything and Act in Good Faith (2079); and Muslim in the Book of Sales, in the Chapter on Honesty and Openness in Business Dealings (1532). (2) Here Ikhlas means doing deeds sincerely for Allah. (3) Reported by Al-Bukhari in the Book of Fear, in the Chapter of the Prayer of the one in pursuit, and the one being pursued (946); and by Muslim in the Book of Jihad (1770).   س: ما أبرز خصائص الفرقة الناجية: وهل النقص من هذه الخصائص يخرج الإنسان من الفرقة الناجية؟  الجواب: أبرز الخصائص للفرقة الناجية هي التمسك بما كان عليه النبي صلى الله عليه وسلم، في العقيدة، والعبادة، والأخلاق، والمعاملة، هذه الأمور الأربعة تجد الفرقة الناجية بارزة فيها: ففي العقيدة تجدها متمسكة بما دل عليه كتاب الله، وسنة رسوله صلى الله عليه وسلم، من التوحيد الخالص في ألوهية الله، وربوبيته، وأسمائه وصفاته. وفي العبادات تجد هذه الفرقة متميزة في تمسكها التام وتطبيقها لما كان عليه النبي صلى الله عليه وسلم، في العبادات في أجناسها، وصفاتها، وأقدارها، وأزمنتها، وأمكنتها، وأسبابها، فلا تجد عندهم ابتداعاً في دين الله، بل هم متأدبون غاية الأدب مع الله ورسوله، لا يتقدمون بين يدي الله ورسوله في إدخال شيء من العبادات لم يأذن به الله. وفي الأخلاق تجدهم كذلك متميزين عن غيرهم بحسن الأخلاق كمحبة الخير للمسلمين، وانشراح الصدر، وطلاقة الوجه، وحسن المنطق والكرم، والشجاعة إلى غير ذلك من مكارم الأخلاق ومحاسنها. وفي المعاملات تجدهم يعاملون الناس بالصدق، والبيان اللذين أشار إليهما النبي صلى الله عليه وسلم في قوله:  ))البيعان بالخيار ما لم يتفرقا فإن صدقا وبينا بورك لهما في بيعهما، وإن كذبا وكتما محقت بركة بيعهما)) (1)   والنقص من هذه الخصائص لا يخرج الإنسان عن كونه من الفرقة الناجية، لكن لكل درجات مما عملوا، والنقص في جانب التوحيد ربما يخرجه عن الفرقة الناجية مثل الإخلال بالإخلاص، وكذلك في البدع ربما يأتي ببدع تخرجه عن كونه من الفرقة الناجية.   أما في مسألة الأخلاق والمعاملات فلا يخرج الإخلال بهما من هذه الفرقة وإن كان ذلك ينقص مرتبته. وقد نحتاج إلى تفصيل في مسألة الأخلاق فإن من أهم ما يكون من الأخلاق اجتماع الكلمة، والاتفاق على الحق الذي أوصانا به الله -تعالى- في قوله: (شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلا تَتَفَرَّقُوا فِيهِ) (الشورى: الآية13) وأخبر أن الذين فرقوا دينهم وكانوا شيعاً أن محمداً صلى الله عليه وسلم برئ منهم، فقال الله -عز وجل-: (إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعاً لَسْتَ مِنْهُمْ فِي شَيْءٍ) (الأنعام: الآية 159) فاتفاق الكلمة وائتلاف القلوب من أبرز خصائص الفرقة الناجية -أهل السنة والجماعة- فهم إذا حصل بينهم خلاف ناشئ عن الاجتهاد في الأمور الاجتهادية لا يحمل بعضهم على بعض حقداً، ولا عداوة، ولا بغضاء، بل يعتقدون أنهم إخوة حتى وإن حصل بينهم هذا الخلاف، حتى أن الواحد منهم ليصلي خلف من يرى أنه ليس على وضوء، ويرى الإمام أنه على وضوء، مثل أن الواحد منهم يصلي خلف شخص أكل لحم إبل، وهذا الإمام يرى أنه لا ينقض الوضوء، والمأموم يرى أنه ينقض الوضوء فيرى أن الصلاة خلف ذلك الإمام صحيحة، وإن كان هو لو صلاها بنفسه لرأى أن صلاته غير صحيحة، كل هذا لأنهم يرون أن الخلاف الناشئ عن اجتهاد فيما يسوغ فيه الاجتهاد ليس في الحقيقة بخلاف، لأن كل واحد من المختلفين قد تبع ما يجب عليه اتباعه من الدليل الذي لا يجوز له العدول عنه، فهم يرون أن  أخاهم إذا خالفهم في عمل ما اتباعاً للدليل هو في الحقيقة قد وافقهم؛ لأنهم هم يدعون إلى اتباع الدليل أينما كان، فإذا خالفهم موافقة لدليل عنده، فهو في الحقيقة قد وافقهم، لأنه تمشى على ما يدعون إليه ويهدون إليه من تحكيم كتاب الله وسنة رسول الله صلى الله عليه وسلم، ولا يخفى على كثير من أهل العلم ما حصل من الخلاف بين الصحابة في مثل هذه الأمور، حتى في عهد النبي صلى الله عليه وسلم، ولم يعنف أحداً منهم، فإنه عليه الصلاة والسلام لما رجع من غزوة الأحزاب وجاءه جبريل وأشار إليه أن يخرج إلى بني قريظة الذين نقضوا العهد فندب النبي صلى الله عليه وسلم أصحابه فقال: ((لا يصلين أحد منكم العصر إلا في بني قريظة)) (2) فخرجوا من المدينة إلى بني قريظة وأرهقتهم صلاة العصر فمنهم من أخر صلاة العصر حتى وصل إلى بني قريظة بعد خروج الوقت، لأن النبي صلى الله عليه وسلم قال: ((لا يصلين أحد منكم العصر إلا في بني قريظة)) . ومنهم من صلى الصلاة في وقتها، وقال إن الرسول صلى الله عليه وسلم أراد منا المبادرة إلى الخروج ولم يرد منا أن نؤخر الصلاة عن وقتها -وهؤلاء هم المصيبون- ولكن مع ذلك لم يعنف النبي صلى الله عليه وسلم أحداً من الطائفتين، ولم يحمل كل واحد على الآخر عداوة، أو بغضاء بسبب اختلافهم في فهم هذا النص، لذلك أرى أن الواجب على المسلمين الذين ينتسبون إلى السنة أن يكونوا أمة واحدة، وأن لا يحصل بينهم تحزب، هذا ينتمي إلى طائفة، والآخر إلى طائفة أخرى، والثالث إلى طائفة ثالثة، وهكذا، بحيث يتناحرون فيما بينهم بأسنة الألسن، ويتعادون ويتباغضون من أجل اختلاف يسوغ فيه الاجتهاد، ولا حاجة إلى أن أخص كل طائفة بعينها، ولكن العاقل يفهم ويتبين له الأمر. فأرى أنه يجب على أهل السنة والجماعة أن يتحدوا حتى وإن اختلفوا فيما يختلفون فيه فيما تقتضيه النصوص حسب أفهامهم فإن هذا أمر فيه سعة ولله الحمد، والمهم ائتلاف القلوب واتحاد الكلمة ولا ريب أن أعداء المسلمين يحبون من المسلمين أن يتفرقوا سواء كانوا أعداء يصرحون بالعداوة، أو أعداء يتظاهرون بالولاية للمسلمين، أو للإسلام وهم ليسوا كذلك، فالواجب أن نتميز بهذه الميزة التي هي ميزة للطائفة الناجية وهي الاتفاق على كلمة واحدة. ______________________________________________________ (1)   أخرجه البخاري، كتاب البيوع، باب إذا بين البيعان ولم يكتما ونصحا (2079) ، ومسلم، كتاب البيوع، باب الصدق في البيع والبيان ( 1532 ) (2)أخرجه البخاري، كتاب الخوف، باب صلاة الطالب والمطلوب (946) ، وأخرجه مسلم، كتاب الجهاد والسير، باب المبادرة بالغزو (1770) .

A. The most outstanding attribute of the Saved Sect is adherence to
the path of the Prophet (salla Allahu alaihi wa sallam) in beliefs, worship, character and conduct.
We find that the Saved Sect is distinguished in all these four aspects:
In beliefs, one finds them holding fast to the Tawheed (oneness) of
Allah in matters of worship, Lordship, and His names and attributes in
accordance to what is commanded by the Book of Allah and the
Sunnah of His Messenger (salla Allahu alaihi wa sallam).

In worship, we find that this sect stands out in its complete
adherence and the implementation of the Prophet's (salla Allahu alaihi wa sallam) way of worship,
as regards to its various types, characteristics, amount, time, place and
motives. One does not find them innovating in the religion of Allah.
Rather, they behave in the best manner towards Allah and His
Messenger (salla Allahu alaihi wa sallam); they do not place themselves forward before Allah and
His Messenger (salla Allahu alaihi wa sallam) by adding (to the religion) any act worship not legislated by Allah.

In character also, one finds that they stand out from others with
their fine character, such as their love of good for the Muslims, their
open heartedness, cheerful faces, good way of speaking, generosity,
bravery, and other noble traits and qualities.

In conduct and dealing, one finds them treating the people with
honesty and openness; the two traits referred to by the Prophet (salla Allahu alaihi wa sallam)  in his words:

"Both parties in a business transaction have the right to
annul it as long as they have not separated; and if they speak
the truth and make everything clear, they will be blessed in
their transaction; but if they lie and conceal (anything), the
blessing on their transaction will be wiped out."[1]

A shortcoming in these characteristics does not (necessarily) take
the person out of the fold of the Saved Sect, but everyone will be at a
level according to his deeds. However, a shortcoming in matters of
Tawhid, such as deficiency in Ikhlas(2), might remove one from the
Saved Sect. Likewise committing innovations may take one out from
the fold of the Saved Sect.

Regarding the matter of character and conduct, deficiency in them
does not remove one from this sect, even though it may diminish his
status.

We might require a (detailed) categorization regarding the matter
of character, for among the most important aspects of good character
is mutual solidarity and being united upon the truth which Allah, the
Most High has enjoined upon us in His Words:

"He (Allah) has ordained for you the same religion (Islamic
Monotheism) which He ordained for Noah, and that which We
have revealed to you (O Muhammad ), and that which We
ordained for Abraham, Moses and Jesus (saying): Establish
the religion, and be not divided therein." [Ash-Shura: 13]

And He has informed us that Muhammad (salla Allahu alaihi wa sallam) has no concern with those who are divided in the matter of their religion and break up into
sects, for Allah, the Almighty the All-Powerful says:

"Verily, those who divide their religion and break up into
sects, you (O Muhammad ) have no concern with them in
the least.”[Al-An'am: 159]

Therefore, unity in ranks and harmony of the hearts are among the
most outstanding characteristics of the Saved Sect: Ahlus-Sunnah wal-
Jama'ah. As such, when differences occur between them arising from
Ijtihad in matters in which it is permissible to exercise juristic
reasoning, they bear no resentment, enmity, or hatred towards each
other. Rather, they feel that despite of such differences they are
brothers, so much so that one of them even prays behind a person
whom he considers as not being in the state of ritual purity, while the
Imam considers himself otherwise. For example, one of them prays
behind a Imam who has eaten camel meat believing that it does not
invalidate his ablution, while he - the one who is being led in prayer -
believes otherwise, and despite that, he considers his prayer behind
that Imam correct, even though if it were he who was praying in such
a case, he would consider his prayer invalid.

This is because they are of the view that this discord arising out of
Ijtihad in matters in which it is permissible to exercise juristic
reasoning, is not in reality discord because each of them has followed
the evidence which he is obliged to follow and is not lawful for him to
renounce.

As such, they believe that if their brother disagrees with them in a
particular matter based on (his understanding of) textual evidences,
then he is in fact in accord with them, because they (all) call for
adherence to the evidence wherever it may be. So if their brother
disagrees with them, in accordance with some evidence which he has,
then he is actually in agreement with them, because he has followed
the same path they call and guide to, which is to judge by the Book of
Allah and the Sunnah of His Messenger (salla Allahu alaihi wa sallam).

It is well known to the scholars that such differences occurred
between the Companions, may Allah be pleased with them, even at
the time of the Prophet (salla Allahu alaihi wa sallam) and he did not rebuke any of them. An
example of this was when the Messenger of Allah (salla Allahu alaihi wa sallam) returned from
the Battle of Al-Ahzab, and the (archangel) Jibril came to him
directing him to proceed towards the (Jewish) tribe of Bani Quraizah,
who had violated their treaty. Thence, the Messenger of Allah (salla Allahu alaihi wa sallam) instructed his Companions (to proceed) saying:

"None of you should pray the 'Asr prayer except at Bani
Quraizah.”[3]

So, they left Medina for Bani Quraizah and the time for the 'Asr
prayer overtook them. Some of them delayed the 'Asr prayer until they
had reached Bani Quraizah after the expiry of the time, because the
Prophet (salla Allahu alaihi wa sallam)  had said:

"None of you should pray the 'Asr prayer except at Bani
Quraizah."

Others amongst them performed the prayer at its stated time (i.e.
before reaching Bani Quraizah) saying that what the Messenger (salla Allahu alaihi wa sallam)
intended was that we should proceed quickly towards Bani Quraizah;
he did not mean that we should delay the prayer past its stated time.
They (the latter group) were right, but in spite of this, the Prophet (salla Allahu alaihi wa sallam) did not rebuke anyone among the two groups; and neither of the two
groups held any enmity or rancor towards the other because of their
differing in the understanding of the Prophetic command.

A such, I consider it an obligation upon the Muslims who claim
adherence to the Sunnah to be a single nation, and not to divide into
factions - this one belonging to this group and that one belonging to
that group and the third belonging to a third group and so on –
attacking each other with verbal onslaughts, and harboring enmity and
hatred towards each other due to differences in matters where it is
permissible to exercise juristic reasoning (Ijtihad). There is no need to
single out every faction by name, however the intelligent person
understands, and the matter is clear to him.

I consider that it is an obligation upon Ahlus-Sunnah wal-Jama'ah
to unite, even if they disagree in some matters based on their
(different) understandings of the textual evidences. This is because
there is ample room for differing in these matters ولله الحمد

The important thing is that hearts should be in harmony and that
their ranks be unified. And there is no doubt that the enemies of the
Muslims love to see the Muslims divided, whether they be enemies
who openly exhibit their enmity, or enemies who give the appearance
of being sincere to the Muslims or to Islam while they are not so.
Therefore, it is incumbent upon us to be distinguished by this
characteristic of the Saved Sect, and that is to have a untied stance.
____________________________________________________________________________________________________________ 
(1) Reported by Al-Bukhari in the Book of Sales, in the Chapter: If Two Parties in a Business
Transaction are open and do not Hide Anything and Act in Good Faith (2079); and Muslim in the
Book of Sales, in the Chapter on Honesty and Openness in Business Dealings (1532).
(2) Here Ikhlas means doing deeds sincerely for Allah.
(3) Reported by Al-Bukhari in the Book of Fear, in the Chapter of the Prayer of the one in pursuit, and the one being pursued (946); and by Muslim in the Book of Jihad (1770).

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Thursday, December 24, 2015

Shaykh Uthaymeen: Then what is worse than that; is some Muslims celebrate the New Year, and they glorify it and venerate it, and it is connected to the religious occasion of the Christians;

Shaykh Uthaymeen: Then what is worse than that; is some Muslims celebrate the New Year,and they glorify it and venerate it, and it is connected to the religious occasion of the Christians; which is;  what? The birthday of the Messiah Eesa ibn Maryam peace be upon him. Thus celebrating New Year's Eve, yes, in relation with the birth of the Messiah; this is rejoicing with their religious rites and practices. And rejoicing with kufr practices — if the person who is pleased with this is safe from disbelief — then it is as ibn Al Qayyim, may Allah have mercy upon him said in his book, ‘the ruling on the dhimmi ’ it is more severe than being pleased with drinking alcohol and worshiping the cross.  Thus the affair is very dangerous O brothers. It is not permissible for the person to celebrate Christmas; if he is a Muslim. And it is not permissible for him to congratulate them for thisholiday; if he is a Muslim. And it is not permissible for him to respond to this greeting if they congratulate him for this holiday; if he is a Muslim.  Subhan'Allah! Shall we congratulate them for a holiday which is considered as a religious practice? And is this anything other than being pleased with disbelief? But most of those who congratulate them do not intend to exalt their religion or practices, but rather they only intend what; to be courteous. And this is incorrect.  If someone says; I am courteous to them because they are courteous to me and they congratulate me for Eid Al-Fitr and Eid Al-Adha. We say: Alhamdulillah. If they congratulate you with Eid Al-Adha and Eid Al-Fitr, then they have congratulated you for legislated holiday, which Allah has made for His slaves. And it is mandatory for Eid Al-Adha and Eid Al-Fitr to be their holidays, because it is obligatory upon them to accept Islam. But if you congratulate them for Christmas then you are congratulating them for a holiday which Allah has not designated as a holiday.  Thus Christmas has no basis in history and it has no basis in the religious legislation. Eesa ibnMaryam did not command them to establish this holiday. Thus it is either that, which was entered into the religion of the Messiah as innovation and misguidance, or it was prescribed in the legislation of Eesa ibn Maryam but it has been abrogated by the legislation of Islam.Therefore it has no basis by any estimation. Because if we said it is from the innovation of the Christians and it is not from their legislation; then it is misguidance. And if we said it is fromtheir legislation, then it has been abrogated; and to worship Allah with an abrogated religion is misguidance; thus it is misguidance by any estimation. And because it is misguidance, how is it befitting for me — while I am a Muslim — to congratulate them for it?!  And we have answered the issue of them congratulating us for our Eid and us not congratulating them for their holiday because our Eid has been legislated by Allah the Exalted; while their holiday is not legislated. This is because it has either been fabricated in their legislation or abrogated by our legislation. Thus it has no basis in any regard.   Translated by Rasheed ibn Estes Barbee

Shaykh Uthaymeen: Then what is worse than that; is some Muslims celebrate the New Year,and they glorify it and venerate it, and it is connected to the religious occasion of the Christians; which is;  what? The birthday of the Messiah Eesa ibn Maryam peace be upon him. Thus celebrating New Year's Eve, yes, in relation with the birth of the Messiah; this is rejoicing with their religious rites and practices. And rejoicing with kufr practices — if the person who is pleased with this is safe from disbelief — then it is as ibn Al Qayyim, may Allah have mercy upon him said in his book, ‘the ruling on the dhimmi ’ it is more severe than being pleased with drinking alcohol and worshiping the cross.

Thus the affair is very dangerous O brothers. It is not permissible for the person to celebrate Christmas; if he is a Muslim. And it is not permissible for him to congratulate them for thisholiday; if he is a Muslim. And it is not permissible for him to respond to this greeting if they congratulate him for this holiday; if he is a Muslim.

Subhan'Allah! Shall we congratulate them for a holiday which is considered as a religious practice? And is this anything other than being pleased with disbelief? But most of those who congratulate them do not intend to exalt their religion or practices, but rather they only intend what; to be courteous. And this is incorrect.

If someone says; I am courteous to them because they are courteous to me and they congratulate me for Eid Al-Fitr and Eid Al-Adha. We say: Alhamdulillah. If they congratulate you with Eid Al-Adha and Eid Al-Fitr, then they have congratulated you for legislated holiday, which Allah has made for His slaves. And it is mandatory for Eid Al-Adha and Eid Al-Fitr to be their holidays, because it is obligatory upon them to accept Islam. But if you congratulate them for Christmas then you are congratulating them for a holiday which Allah has not designated as a holiday.

Thus Christmas has no basis in history and it has no basis in the religious legislation. Eesa ibnMaryam did not command them to establish this holiday. Thus it is either that, which was entered into the religion of the Messiah as innovation and misguidance, or it was prescribed in the legislation of Eesa ibn Maryam but it has been abrogated by the legislation of Islam.Therefore it has no basis by any estimation. Because if we said it is from the innovation of the Christians and it is not from their legislation; then it is misguidance. And if we said it is fromtheir legislation, then it has been abrogated; and to worship Allah with an abrogated religion is misguidance; thus it is misguidance by any estimation. And because it is misguidance, how is it befitting for me — while I am a Muslim — to congratulate them for it?!

And we have answered the issue of them congratulating us for our Eid and us not congratulating them for their holiday because our Eid has been legislated by Allah the Exalted; while their holiday is not legislated. This is because it has either been fabricated in their legislation or abrogated by our legislation. Thus it has no basis in any regard. 

Translated by Rasheed ibn Estes Barbee
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Wednesday, December 23, 2015

The Prophet (salla Allahu alaihi wa sallam) informed us about the differing which would take place among his nation after his death

A. The Prophet (salla Allahu alaihi wa sallam) informed us in a narration which is authentically reported from him(1) that the Jews divided into seventy-one sects, the Christians into seventy-two sects, and that this nation (i.e. the Muslims) will be divided into seventy-three sects, and that all of these sects will be in the Fire except one, and they are those who tread the path of the Prophet (salla Allahu alaihi wa sallam) and his Companions.   This sect is the Saved Sect that has been saved in this life from Bida' (innovations), and will be saved in the Hereafter from the Fire. Moreover, this will be the Victorious Group that will prevail upholding the Word of Allah until the Last Hour.   Some people have attempted to specify these seventy-three sects, of which one is following the truth and the remainder are upon falsehood. They have divided the innovators into five categories and designated for each category branches in order that the number reaches that specified by the Prophet (salla Allahu alaihi wa sallam).  Others consider that it is better to refrain from enumerating them, because these sects are not the only sects who have gone astray; infact, people have strayed more than they had previously, and other sects came into being after these seventy-two had been defined. They say that this number will not end and it is not possible to know its end, except at the end of time when the Hour is established.   Therefore, it is more appropriate to treat generalize what the Prophet (salla Allahu alaihi wa sallam) generalized, and say that this nation will divide into seventy-three sects, all of whom will be in the Fire except one. Moreover, we say that all those who contradict what was followed by the Prophet (salla Allahu alaihi wa sallam) and his Companions -may Allah be pleased with them- then they are included among these sects.   It could be that the Messenger (salla Allahu alaihi wa sallam) was referring to the principal sects of which we now know no more than ten. And it could be that he was referring to the principal sects together with their off-shoots, as is held by some people. And with Allah rests the knowledge of the matter. ______________________________________________________  (1) Reported by Abu Dawud in the Book of Sunnah (4596), by At-Tirmithi in the Book of Eeman (2642), and by Ibn Majah in the Book of Fitan (3991).   أخبر النبي، صلى الله عليه وسلم، عن افتراق أمته بعد وفاته، نأمل من فضيلتكم بيان ذلك؟  الجواب: أخبر النبي، صلى الله عليه وسلم، فيما صح عنه (1) أن اليهود افترقوا على إحدى وسبعين فرقة، والنصارى على اثنتين وسبعين فرقة، وأن هذه الأمة ستفترق على ثلاث وسبعين فرقة، وهذه الفرق كلها في النار إلا واحدة، وهي ما كان على مثل ما كان عليه النبي، صلى الله عليه وسلم، وأصحابه، وهذه الفرقة هي الفرقة الناجية التي نجت في الدنيا من البدع، وتنجو في الآخرة من النار، وهي الطائفة المنصورة إلى قيام الساعة التي لا تزال ظاهرة قائمة بأمر الله -عز وجل.  وهذه الفرق الثلاث والسبعون التي واحدة منها على الحق والباقي على الباطل، قد حاول بعض الناس أن يعددها، وشعب أهل البدع إلى خمس شعب، وجعل من كل شعبة فروعاً ليصلوا إلى هذا العدد الذي عينه النبي، صلى الله عليه وسلم، ورأى بعض الناس أن الأولى الكف عن التعداد، لأن هذه الفرق ليست وحدها هي التي ضلت بل قد ضل أناس ضلالاً أكثر مما كانت عليه من قبل، وحدثت بعد أن حصرت هذه الفرق باثنتين وسبعين فرقة، وقالوا إن هذا العدد لا ينتهي ولا يمكن العلم بانتهائه إلا في آخر الزمان عند قيام الساعة، فالأولى أن نجمل ما أجمله النبي، صلى الله عليه وسلم، ونقول إن هذه الأمة ستفترق على ثلاث وسبعين فرقة كلها في النار إلا واحدة، ثم نقول: كل من خالف ما كان عليه النبي، صلى الله عليه وسلم وأصحابه فهو داخل في هذه الفرق، وقد يكون الرسول صلى الله عليه وسلم أشار إلى أصول لم نعلم منها الآن إلا ما يبلغ العشرة، وقد يكون أشار إلى أصول تتضمن فروعاً كما ذهب إليه بعض الناس فالعلم عند الله -عز وجل.  ___________________________________________________________ (1) أخرجه البخاري، كتاب البيوع، باب إذا بين البيعان ولم يكتما ونصحا (2079) ، ومسلم، كتاب البيوع، باب الصدق في البيع والبيان (1532)

A. The Prophet (salla Allahu alaihi wa sallam) informed us in a narration which is authentically
reported from him(1) that the Jews divided into seventy-one sects, the
Christians into seventy-two sects, and that this nation (i.e. the
Muslims) will be divided into seventy-three sects, and that all of these
sects will be in the Fire except one, and they are those who tread the
path of the Prophet (salla Allahu alaihi wa sallam) and his Companions.

This sect is the Saved Sect that has been saved in this life from
Bida' (innovations), and will be saved in the Hereafter from the Fire.
Moreover, this will be the Victorious Group that will prevail
upholding the Word of Allah until the Last Hour.

Some people have attempted to specify these seventy-three sects,
of which one is following the truth and the remainder are upon
falsehood. They have divided the innovators into five categories and
designated for each category branches in order that the number
reaches that specified by the Prophet (salla Allahu alaihi wa sallam). 
Others consider that it is
better to refrain from enumerating them, because these sects are not
the only sects who have gone astray; infact, people have strayed more
than they had previously, and other sects came into being after these
seventy-two had been defined. They say that this number will not end
and it is not possible to know its end, except at the end of time when
the Hour is established.

Therefore, it is more appropriate to treat generalize what the
Prophet (salla Allahu alaihi wa sallam) generalized, and say that this nation will divide into
seventy-three sects, all of whom will be in the Fire except one.
Moreover, we say that all those who contradict what was followed by
the Prophet (salla Allahu alaihi wa sallam) and his Companions -may Allah be pleased with them- then they are included among these sects.

It could be that the Messenger (salla Allahu alaihi wa sallam) was referring to the principal
sects of which we now know no more than ten. And it could be that he
was referring to the principal sects together with their off-shoots, as is
held by some people. And with Allah rests the knowledge of the
matter.
______________________________________________________

(1) Reported by Abu Dawud in the Book of Sunnah (4596), by At-Tirmithi in the Book of Eeman
(2642), and by Ibn Majah in the Book of Fitan (3991).

أخبر النبي، صلى الله عليه وسلم، عن افتراق أمته بعد وفاته، نأمل من فضيلتكم بيان ذلك؟

الجواب: أخبر النبي، صلى الله عليه وسلم، فيما صح عنه (1) أن اليهود افترقوا على إحدى وسبعين فرقة، والنصارى على اثنتين وسبعين فرقة، وأن هذه الأمة ستفترق على ثلاث وسبعين فرقة، وهذه الفرق كلها في النار إلا واحدة، وهي ما كان على مثل ما كان عليه النبي، صلى الله عليه وسلم، وأصحابه، وهذه الفرقة هي الفرقة الناجية التي نجت في الدنيا من البدع، وتنجو في الآخرة من النار، وهي الطائفة المنصورة إلى قيام الساعة التي لا تزال ظاهرة قائمة بأمر الله -عز وجل.

وهذه الفرق الثلاث والسبعون التي واحدة منها على الحق والباقي على الباطل، قد حاول بعض الناس أن يعددها، وشعب أهل البدع إلى خمس شعب، وجعل من كل شعبة فروعاً ليصلوا إلى هذا العدد الذي عينه النبي، صلى الله عليه وسلم، ورأى بعض الناس أن الأولى الكف عن التعداد، لأن هذه الفرق ليست وحدها هي التي ضلت بل قد ضل أناس ضلالاً أكثر مما كانت عليه من قبل، وحدثت بعد أن حصرت هذه الفرق باثنتين وسبعين فرقة، وقالوا إن هذا العدد لا ينتهي ولا يمكن العلم بانتهائه إلا في آخر الزمان عند قيام الساعة، فالأولى أن نجمل ما أجمله النبي، صلى الله عليه وسلم، ونقول إن هذه الأمة ستفترق على ثلاث وسبعين فرقة كلها في النار إلا واحدة، ثم نقول: كل من خالف ما كان عليه النبي، صلى الله عليه وسلم وأصحابه فهو داخل في هذه الفرق، وقد يكون الرسول صلى الله عليه وسلم أشار إلى أصول لم نعلم منها الآن إلا ما يبلغ العشرة، وقد يكون أشار إلى أصول تتضمن فروعاً كما ذهب إليه بعض الناس فالعلم عند الله -عز وجل.

___________________________________________________________
(1) أخرجه البخاري، كتاب البيوع، باب إذا بين البيعان ولم يكتما ونصحا (2079) ، ومسلم، كتاب البيوع، باب الصدق في البيع والبيان (1532)


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Tuesday, December 22, 2015

Who are Ahlus-Sunnah wal-Jama'ah?

A. Ahlus-Sunnah wal-Jama'ah are those who hold fast to the Sunnah, who are united upon it, paying no heed to other than it, neither in matters of knowledge and beliefs, nor in practical matters pertaining to rites of worship and jurisprudence. This is why they are known as Ahlus-Sunnah, because they hold last to it (i.e. the Sunnah), and they are called Ahlul-Jama'ah (the people of unity/ congregation), because they are united upon it.   If one examines the case of Ahlul-Bid'ah (the people of Innovation), one finds that they are in disagreement in their affairs, whether it is their religious beliefs or their deeds. And this dissent proves that they are far away from the Sunnah, in proportion to the innovations they have added to their religion.   من هم أهل السنة والجماعة؟  الجواب: أهل السنة والجماعة هم الذين تمسكوا بالسنة، واجتمعوا عليها، ولم يلتفتوا إلى سواها، لا في الأمور العلمية العقدية، ولا في الأمور العملية الحكمية، ولهذا سموا أهل السنة، لأنهم متمسكون بها، وسموا أهل الجماعة، لأنهم مجتمعون عليها.  وإذا تأملت أحوال أهل البدعة وجدتهم مختلفين فيما هم عليه من المنهاج العقدي أو العملي، مما يدل على أنهم بعيدون عن السنة بقدر ما أحدثوا من البدعة.

A. Ahlus-Sunnah wal-Jama'ah are those who hold fast to the
Sunnah, who are united upon it, paying no heed to other than it,
neither in matters of knowledge and beliefs, nor in practical matters
pertaining to rites of worship and jurisprudence. This is why they are
known as Ahlus-Sunnah, because they hold last to it (i.e. the Sunnah),
and they are called Ahlul-Jama'ah (the people of unity/ congregation),
because they are united upon it.

If one examines the case of Ahlul-Bid'ah (the people of
Innovation), one finds that they are in disagreement in their affairs,
whether it is their religious beliefs or their deeds. And this dissent
proves that they are far away from the Sunnah, in proportion to the
innovations they have added to their religion.


من هم أهل السنة والجماعة؟

الجواب: أهل السنة والجماعة هم الذين تمسكوا بالسنة، واجتمعوا عليها، ولم يلتفتوا إلى سواها، لا في الأمور العلمية العقدية، ولا في الأمور العملية الحكمية، ولهذا سموا أهل السنة، لأنهم متمسكون بها، وسموا أهل الجماعة، لأنهم مجتمعون عليها.

وإذا تأملت أحوال أهل البدعة وجدتهم مختلفين فيما هم عليه من المنهاج العقدي أو العملي، مما يدل على أنهم بعيدون عن السنة بقدر ما أحدثوا من البدعة.
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