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 Question: What is the ruling on the nasheeds (songs) that are circulating amongst many of the youth and which they call “Islaamic nasheeds?”
If these nasheeds possess Islaamic meanings, and there aren’t any stringed or musical instruments accompanying them, such as the Duff, the drum and its types, then there is no problem with it.
However, an important condition to its permissibility must be clarified. And it is that they must be free of anything that opposes the Religion, such as going to extremes and its sorts. Also, there is another condition.
And it is that it must not be taken as a (habitual) practice. This is since it turns those who (constantly) listen to it away from reciting the Qur’aan, which the authentic Sunnah of the Prophet encourages.
Likewise, it turns them away from seeking beneficial knowledge and calling towards Allaah (i.e. da’wah), the One free of all defects.
As for using the duff with the nasheed, then it is permissible for the women when it occurs (solely) amongst them, apart from the men. And it is permissible during the time of ‘Eed and marriage only.
[Al-Asaalah, Issue #2]
Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21
Translated and Arranged by: Isma’eel Alarcon
Related Link : http://salaf-us-saalih.com/category/islam/nasheed/
Speaker: Shaykh ‘Adil Mansoor hafidhahullaah
Country of Speaker: Saudi Arabia
Date: 28th December, 2013
Listen / Download Mp3 Here (Time 58:10)
The Muslim believes that Muhammad is the Messenger of Allaah and the last Prophet. Allaah (Azza wa Jal) says: Muhammad is not the father of any of your men, but he is the Messenger of Allaah and the last of the Prophets. [Qur’aan, Soorat Al-Ahzaab, 33:40].
Allaah entrusted Prophet Muhammad (صلى الله عليه و سلم) with the final and complete message of Islam, calling mankind to worship none but Allaah. He (صلى الله عليه و سلم) is the best of the Messengers and the best of mankind. He, has no share at all of Ruboobiyyah (lordship) nor any share of Divinity. Contemplate the saying of Allaah regarding Prophet Muhammad (صلى الله عليه و سلم) :
Say, O Muhammad (صلى الله عليه و سلم), it is not within my power to bring benefit nor to keep away harm except as Allaah wills; and if I knew what the future holds I could amass a great deal of wealth and harm would not befall me. But I am just a Messenger from Allaah sent by Him to warn those who disobey Him of His punishment, and to give glad tidings of His reward fro those who truly believe in Him and are obedient to Him. [Qur’aan, Soorat Al-A’raaf, 7:188].
He (صلى الله عليه و سلم) said:
“I am just a human like yourselves, I forget just as you forget. So, if I forget, then remind me.” 
The belief that Muhammad (صلى الله عليه و سلم) is the Messenger of Allaah necessitates that
1-He (صلى الله عليه و سلم) is the true Messenger of Allaah; he did not lie nor was he belied.
2-The Muslim should follow his teachings.
3-The Muslim believes in all of the reports which he (صلى الله عليه و سلم) related regarding the past, present and future and that these reports were revealed to him by Allaah (Azza wa Jal) and was not something which he knew on his own.
4-We comply with his commands
5-We stay away from what he forbade
6-We defend the Sharee’ah with which he was entrusted.
7-We comply with all that the he (صلى الله عليه و سلم) brought from the Sharee’ah as if it were from Allaah.
In the sight of the mystic Soofis, the Prophet (صلى الله عليه و سلم) is looked upon in ways that oppose the path which Allaah (Azza wa Jal) intended for the believers.
This could be summarized in the following points:
1-Many Soofis stress the concept of what they call Al- Haqeeqah Al-Muhammadiyyah or the “Perfect Man” (Al- Insaan Al-Kaamil). In the world of Soofism, Al-Insaan Al-Kaamil is the “barrier” qualified with both the Essence of Allaah and the essence of creation. And he is the one who comprises all the worlds of the Divine and that of creation, the complete and the partial. He deserves the Names of the Thaat (Allaah’s Essence) and the Divine Qualities. The Soofee mystics refer to Prophet Muhammad (صلى الله عليه و سلم) as being the “Perfect Man” or the “Al- Haqeeqah Al-Muhammadiyyah”: The Thaat (Essence of Allaah) in its first designation; to him (Muhammad صلى الله عليه و سلم) belongs all of the Most Beautiful Names [of Allaah] and that he is Al-Ism Al-A’tham (Allaah’s Greatest Name). From Muhammad, the entire creation, this world and the Hereafter, was brought to exist!!
This is most fully described by ‘Abdul al-Karim Al-Jeeli (d.820Hj/1417 C.E.), a Soofee of the school of Ibn ‘Arabi, in his book Al-Insaan Al-Kaamil.  In this book he said:
“Know, may Allaah guard and protect you, that Al-Insaan Al-Kaamil (the Perfect Man) is the Qutub (the axis) around which the spheres of existence from beginning to end revolves. And he is one since the being of existence and forever and ever. Furthermore, he takes on various forms and appears in churches…his original name which belongs to him is Muhammad…I met him while he was in the image of my sheikh Sharaf-ud-Deen Ismaa’eel Al- Jhubratee…the secret behind this matter is him being able to take the form of every image…” 
It is the same creed of Ibn ‘Arabi and the advocates of Wahdat Al-Wujud, those who claim that Allaah is the essence of all that exits. They consider the Prophet (صلى الله عليه و سلم) as the first created being and from him originated rest of creation and that he himself is the God who is above the Throne. Such concept is similar to the philosophical concept of the “first cause” or the “first active intellect” from whom the creation emanated.
2-Some Soofis hold to the same concept as above but do not say that the essence of Muhammad is above the ‘Arsh.
3-Many Soofis claim that the light of Muhammad (صلى الله عليه و سلم) is the first being, and that he is the most honorable of creation, and for his sake Allaah has created the universe. They do not explicitly say that the creatures originated from him. 
Most Soofis, however, concur that the Prophet (صلى الله عليه و سلم) is the essence of emanation of all knowledge. Some of them consider that this emanation is eternal, meaning that it is present even before the existence of Muhammad (صلى الله عليه و سلم). That is why a large sector of the Soofis believe that the Prophet (صلى الله عليه و سلم) knows the Ghayb and that nothing escapes his knowledge in the heavens and on the earth.
They have also innovated many practices aimed at showing their so-called love of the Prophet (صلى الله عليه و سلم) including celebrations of the Prophet’s birthday and his journey of Israa’ and Mi’raaj, his Hadrah,  and so forth.
They even call upon the Prophet (صلى الله عليه و سلم) seeking aid and help believing that he (صلى الله عليه و سلم) responds and answers such Shirk.
Such concepts, beliefs, and practices concerning the Prophet (صلى الله عليه و سلم) are corrupt and contradict the Message of the Qur’aan and Sunnah as well as the way of the true believers, the Sahaabah and those who followed them on the path of righteousness, may Allaah be pleased with them all.
 Reported by Muslim in his Saheeh [English translation], vol. 1, no.1168]
 See Vol. 2, p. 73 (4th edition), 1395/1975.
 Al-Insaan Al-Kaamil, Chapter six quoting from ‘Abdur-Rahmaan ‘Abdul Khaaliq’s Al-Fikr As-Soofee [Cairo, Egypt: Daarul Haramayyn, 1413/1993], pp. 243-245
 You can find many of the Soofee concepts regarding Prophet Muhammd (صلى الله عليه و سلم) in the sayings, writings, and invocations of principal Soofis like Abu Taalib Al-Makki, Al-Ghazaali, Ibn ‘Arabi, Al-Jeeli, Ibn Masheesh, Abul-Hasan Ash-Shaathili, Al-Booseeri (in Nahjul Burdah), Ahmad Badawi, Al-Jazooli (in Dalaa’il AL-Khayraat), Ahmad-Ar-rifaa’I, Ibraheem Ad-Dasooqi, Fakhrud-Deen Ar-Raazi, Muhammad Al-Bakri (As-Salaat Al-Bakriyyah) and others. Some invocations stressing such concepts include the Teejaaniyyah, Al- Jeelaaniyyah, As-Saqaafiyyah, Al-Idreesiyyah, and others as well. See Kashf Haqeeqat As-Soofeeyyah, pp. 263-281, and Al-Fikr As-Soofee, pp. 175-195.
 Soofee innovated circles of Thikr. They claim that the Prophet (صلى الله عليه و سلم) attends these circles!
Posted from e-Book : Sufism : Origin and Development – Dr. Saleh As-Saleh
Wonderful timely reminder
Role of women in giving Advice
Abu Suhailah Umar Quinn حفظه الله
Sisters conference Saturday 31st January 2015
Part 01 : Listen / Download Mp3 Here (Time 1:04:21)
Part 01 : Listen / Download Mp3 Here (Time 57:22)
Posted with Permission- https://soundcloud.com/dawatulmuminaat
On the authority of Tameem Ad-Daaree (radhiyallaahu ‘anhu) who said that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said,
“The religion is sincerity, the religion is sincerity, the religion is sincerity.”
They said, “To who O Messenger of Allaah??”
He said, “To Allaah, and His Book, and His Messenger, and the Imaams (leaders) of the Muslims, and their common folk.”
(Reported by Muslim)
Fatwas > Rajab Fatwas
- Visiting graves on the first and last day of Rajab: Is this permissible?
- Celebrating the first night of Rajab
- Making a vow to sacrifice an animal in Rajab
- Ruling on offering Salat-ul-Ragha’ib on the first Friday eve of Rajab
- Ruling on observing Sawm on certain days in Rajab
- Making a vow to fast the whole month of Rajab
- Hunting during Ramadan and the Sacred Months
- Observing Sawm during the whole month of Rajab every year
- No Sahih Hadith urges to fast the month of Rajab
- Kaffarah for breaking an oath instead of fulfilling a planned Sawm of Rajab
- ‘Umrah of the Messenger in Rajab
- Consecration of special acts of worship during Rajab
- Nothing wrong with ‘Umrah in Rajab
- Making up missed fasts of Ramadan in Rajab: Is it permissible?
- Sawm during Rajab and Sha‘ban
- Ruling on sacrificing an animal on the 27th night of Rajab
- Ruling on celebrating the 27th night of Rajab
- Celebrating the anniversary of Isra’ and Mi‘raj
- Yearly sacrifice on the 27th of Rajab
- Sacrificing an animal on the Night of Isra’ and Mi‘raj: Is it a sin?
- Celebrating the anniversary of Isra’ and Mi‘raj: Is participation impermissible?
- Bid‘ahs related to certain nights and days
- Sacrificing an animal at specific times every year
Check Other articles and audio @ http://salaf-us-saalih.com/category/islam/rajab-month/
THE SECOND FOUNDATION:
What is meant by the “knowledge” that is mentioned in the ayaat and the ahaadeeth is knowledge of the Religion. As for the universal, physical and material sciences, then these are all a collective obligation.
These sciences fall under Allaah’s statement:
“And prepare against them all you can of power, including steeds of war…” [Surah Al- Anfaal: 60]
They also fall under the principle: “There is no harming (of oneself) or harming others.” And they fall under the principle: “That which is necessary for the fulfilment of an obligation becomes itself obligatory.”
This principle consists of the following matters:
1. The statement: “This is obligatory for every Muslim or student of knowledge to know” cannot be applied unrestrictedly to any of the types of knowledge except for the Islamic sciences. An example of this is what is known nowadays as “Knowledge of Current Affairs”, which focuses on following reports and information from newspapers and magazines, and which some people say is: “An obligatory form of knowledge that every student of knowledge is required to learn!”
2. The type of knowledge that the Salaf praised and which they intended by their statements is nothing else but knowledge of the Religion. This is the knowledge that was intended in statements such as that of Mu’aadh (radhi Allaahu anhu), when he said:
“Learn knowledge, for indeed learning it for the sake of Allaah is awe (of Him), seeking it is worship, studying it is glorification (of Allaah), researching it is Jihaad, teaching it to those unaware of it is charity, and giving it out to one’s family builds ties. It is a friend in privacy, a companion in solitude, a guide in times of ease, an aide in times of difficulty, a counselor to the friends (of Allaah), a close-relative to the strangers, and a lighthouse for the path to Paradise.
Allaah raises people by way of it, thus making them noble leaders, emulated chiefs in matters of good, and guides to goodness whose footsteps are followed and whose deeds are highly regarded.”
So therefore, from the things that this principle entails is that: The knowledge that Allaah, His Messenger and the predecessors, such as the Sahaabah and the Taabi’een have praised is nothing else but knowledge of the Religion. As for all of the other forms of knowledge, they were not the ones intended in the praise for “knowledge” found in these ayaat, ahaadeeth and statements of the Salaf.
So knowledge of medicine, engineering, chemistry, and physics is not what was intended in the ayaat and ahaadeeth.
Once we come to understand this, we must ask: “What is the ruling on learning these other sciences?”
I say: It falls under the collective obligations, Acquiring knowledge of these sciences falls under (the principle): “That which is necessary for the fulfillment of an obligation becomes itself obligatory.”
Acquiring knowledge of these sciences falls under the statement of Allaah:
“And prepare against them all you can of power, including steeds of war…” [Surah Al- Anfaal: 60]
This is the ruling on these sciences. If some people take on the responsibility of learning them, the obligation becomes removed from everyone else.
What also falls under the requisites of this principle is what I mentioned to you previously – that it cannot be unrestrictedly stated that these sciences or their likes are obligatory for every Muslim to know.
So for all the more reason, it is incorrect to unrestrictedly say that the knowledge of that which is associated with newspapers and magazines is from the “knowledge” that every student is obliged to learn.
Posted from e-Book : Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool – http://salaf-us-saalih.com/2014/01/15/layingfoundations-baazmool/
- Just Learn your Religion and Do Not Burden yourself with Fiqh al-Waaqi’ (science of the current affairs) and Political agitations – Shaykh Muhammad Amaan al-Jaamee
Scholar: Imâm Muhammad Nâsir-ud-Dîn al-Albânî
Source: Silsilat-ul-Hudâ wan-Nûr (521)
Translation & video: aFatwa.com (site is down)
Questioner: As soon as a man receives more money, he thinks of polygyny. His purpose is not to build a family. His purpose is enjoyment.
Shaykh al-Albânî: That is good. That is good. That is good.
(the gathering and the shaykh laugh)
Question: Does he not fall into something?
al-Albânî: Do you want to say that he falls into Haram? His purpose is allowed and he does not fall into any prohibition. However, we order him to add a recommended factor to this allowed deed. We order him to increase the Ummah of Muhammad (sallâ Allâhu ‘alayhi wa sallam) so that he is rewarded more with his Lord when he raises his offspring.
Check More @ Polygyny – http://salaf-us-saalih.com/category/islam/polygyny
Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Translation and Video by aFatwa.com (site is down)
Question: In our country the means of transport are in groups and mixed and sometimes touching some women might occur accidentally or unwillingly in result to the crowding, so are we sinful upon that? And what do we do when we don’t have any other way (in transport) and we are in need of it?
Shaykh Ibn ‘Uthaymîn: What is obligatory upon the man is to avoid touching women meaning to crowd (women) where his body touches/attaches to their bodies even behind a barrier. As that is a call to fitna and the human is not infallible, as he could see himself to be cautious regarding these matters and not being affected by it however;
“Shaytân circulates in the body of a son of Adam as his blood circulates in it.” (Bukhârî).
So perhaps he makes a move that will corrupt his way. Therefore, if the human is compelled into this like a necessity that is inevitable and he is diligent knowing that he will not be affected (by the fitna) then I hope that there’s no harm upon him. However in my opinion I think that he is not forced into this an inevitable necessity as he can look for a place that is not near a woman even if he stood up . And by that he will get rid of this matter that will bring fitna. And what is an obligation is that he fears Allâh Almighty the best way he can and not belittle these matters. And we also hope from those who organize the means of transportation to make a specific place for women so men cannot reach them.
Check Others : https://salaf-us-saalih.com/category/islam/free-mixing/