As for the advice of the scholars, then from it there is the statement of Abdullaah ibn Abbaas, may Allaah have mercy upon him: “Someone invents and innovation in the east or the west and a man carries it to me and when it reaches me I repel it with the Sunnah.” Hence, proven false is the statement of he who raises his voice (saying): “What’s with you and (these) refutations?! You have separated the people!” Within Saheeh Al-Bukhaaree there is a long Hadeeth; the Hadeeth of Jaabir, may Allah be pleased with him: “Muhammad is a divider of the people.” In another narration: “(Muhammad has) separated the people.”
Al-Haafidh, may Allaah have mercy upon him, has said—as if within Al-Fat’h: “They both bear the same meaning.”
Therefore, why are you upset with us for refuting so and so or such and such? They say: “Don’t explicitly mention their names.” We say: The Salaf used to explicitly mention (their names). But if we submit to you (for argument’s sake), why are you upset at us for explicitly mentioning names? If you have predecessors—although they are only a few—who did not explicitly mention names, why are you upset at us? Why, when you have predecessors just as we have predecessors (who refuted and explicitly mentioned names)? So you are stuck in the middle.
Translated by: Raha ibn Donald Batts
Posted from: http://mtws.posthaven.com
Watch Video @ http://wp.me/p2sNCV-3r5
- False Statements: ‘Do not declare the people to be innovators!’ ‘Yaa Akhee! Leave this speech! Leave this speech! Will Allaah ask you about them?’” – Shaykh Ahmad Baazmool
- Does warning against a specific person mean that he is declared an innovator? – Answered by Shaykh Ahmad Baazmool
- Tabdee’(declaring someone to be an innovator) is [only] for the Scholars and refuting falsehood is for the Scholars, for the students of knowledge and for the one who is qualified – Shaykh Ahmad Baazmool
- What is the difference between al-Bid‘ah al-Mufassiqah (Bidah of Faasiq) and al-Bid‘ah al-Mukaffirah (Bidah of Kufr)? – Shaykh Ahmad Baazmool
- Statement :’Hikmah (wisdom) is taken from anyone; from the young, the old, the jaahil (ignorant), the Muslim or the disbeliever.’
May Allaah reward you with good, O our Shaykh, this is the 27th question from Libya. The questioner says: I am a youth who has become upright recently, and I was happy with that uprightness. However, before Ramadhaan I was tried with whisperings. The first doubt that was presented to me was: Is it from the justice of Allaah that He punishes the disbeliever who the Da’wah has not reached as it has reached us? Then the matter increased until I rejected the existence of Allaah. Then Allaah favored me and I was freed of this whispering. Then it returned and I was freed of it (again). Now, this is the fifth time that it has returned to me. Every time it returns it is more severe than the previous time and every time I am freed of it I am better than before. How can I be free of this and is this from the signs of insanity?
Firstly: From the Justice of Allaah is that He does not punish anyone until after the establishment of the proof via the sending of the Messengers. Allaah, the Exalted has said:
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
And We never punish until We have sent a Messenger (to give warning).(Al-Isra 17:15)
This is with the exception of those who have been made exceptions. There are some people who have been made exceptions. From that is his (sallallaahu alayhi wa sallam) statement:
الْوَائِدَةُ وَالْمَوْءُودَةُ فِي النَّارِ
“The woman who buries her child alive and the child who is buried alive will (both) be in the Hellfire.”
The scholars explain this by saying that the Maw’oodah الموءُودة is pleased (with being buried alive); based on the knowledge of Allaah regarding her she is pleased with the threat (of Allaah).
الموءُودة This is the one who is buried alive.
Secondly: It is upon you to sit with the good and righteous people and turn your sights away from this whispering once and for all. It is also upon you to seek refuge with Allaah; say:
أعوذ بالله من الشيطان الرجيم
I seek refuge with Allaah from the accursed Shaytaan.
Recite the Qur’aan much; for Allaah will not leave you to be prey for Shaytaan as long as you are with Him, Glorified and Exalted be He. Enact His obligatory matters and preserve the acts of obedience; whether superogatory or obligatory. From that is being abundant in recitation of the Qur’aan; being abundant in superogatory acts; being abundant in repentance and seeking forgiveness. Be abundant in the statement:
سبحان الله وبحمده، استغفر الله وأتوب إليه
Glorified be Allaah (Free from imperfections) and the praise is for Him; I seek the forgiveness of Allaah and I repent to Him
Allaah will not leave you lost; receive glad tidings.
There is no harm for you to search for an upright man to perform Ruqyah on you; for perhaps this is the beginning of insanity.
Translated by: Raha ibn Donald Batts
Watch Video @ http://wp.me/p2sNCV-3iO
- “What to do about the frequent bad thoughts …” – Shaykh Saalih al Fawzaan
- Shaytaan whispers to him in his prayer things that may be kufr
- The Shaytaan whispers to him about who created Allaah
- The Shaytaan whispers to him that he is showing off so that he will give up doing acts of worship
- Devilish whispers during the prayer
- When an evil thought comes to them from Shaytan ..
- Cure for obsessive Shaytaanic insinuations in Ibaadah
Repenting from Bid’ah
Shaykh ‘Ubayd Al-Jaabiree
May Allaah reward you with good, our Shaykh. This is the 19th question from Morocco. The questioner says: Must the innovator, if he repents from his innovation, fulfill the conditions for Tawbah? And are the conditions for repentance from innovation similar to repenting from disobedience? Do we accept the repentance of the innovator without his fulfillment of any conditions? Particularly since we heard some of the students of knowledge, who have put themselves forward, saying that it is sufficient for him to repent without fulfilling the conditions; this is more applicable. Is this correct?
This application is incorrect. Repenting from innovation is just like repenting from disobedience. However, here I must mention that if the disobedience, whether it be innovation or other than it, is open then it is obligatory that he repent to Allaah openly and clarify that he was in error; if he called to this innovation, incited towards it, and enticed (the people) with it.
As I mentioned, the conditions for repentance from innovation are just as the conditions for repentance from disobedience. It is a must that there be (two matters):
- Rectification of one’s condition.
- Bayaan (clarification, making apparent); clarification of the truth which he had concealed or distorted.
Leaving An Act Of Worship Due To Fear Of The People Criticizing Or Mocking Him – al-‘Allaamah ‘Ubayd bin ‘Abdillaah al-Jaabiree
Is leaving an act of worship because of the people Shirk?
Answered by al-‘Allaamah ‘Ubayd bin ‘Abdillaah al-Jaabiree
Is leaving an act of worship because of the people Shirk (polytheism)? Like du‘aa (supplication) for example?
Shaykh ‘Ubayd bin ‘Abdillaah al-Jaabiree:
This is from the kinds of forbidden khawf (fear). So if you enter into an act of worship, then do not cut it off! The Scholars say that this is from Minor Shirk. i.e. leaving an act of worship due to fear of the people criticizing or mocking him; the Scholars say that this is from Minor Shirk. So if you enter into an act of worship, then complete it.
But you may delay it a little, for example when visitors visit you and you want to perform two rak‘ahs (prayer units) of Duhaa, then receive them and prepare for them that which is prepared for guests, then you pray Duhaa in the place where they are or in another place – no problem. Na‘am.
Likewise, if you leave your voluntary acts of worship (nawaafil) due to being busy with your guests, and not due to fear of them, then there is no problem in this. And with this, it can be said that leaving an act of worship… And what is intented here is the naafilah (voluntary act), like the two rak‘ahs of Duhaa or the recitation of the Qur’aan – you have a specific amount that you recite -. So leaving it has two situations:
One of them: that he leaves it due to fear of the people, meaning: he fears their criticism, mockery and their harm. This is not permissible! This is forbidden, as we have preceded.
The second: that he leaves it so that he is able to receive them (i.e. the guests) and to prepare for them that which is prepared for visitors, then he continues after that (with his act of worship), even if he delays it until the guests leave – there is no problem in this inshaa-al-Laah. Because some acts of worship do not have a fixed time (to perform them), like the recitation of the Qur’aan. But the two rak‘ahs of Duhaa can be missed (since they have a fixed time), so if you don’t like to leave them off, then you prepare for your visitors that which is prepared for guests at the moment they enter (your house), then you pray the two rak‘ahs of Duhaa. Na‘am. So there is no problem in this inshaa-al-Laah. Even if you left it, but [only] due to being busy with the guests and not due to fear of them, then there is no problem in this inshaa-al-Laah.
Translation: Yâsîn Abû Ibrâhîm al-Mutanabbî
Watch Video @ http://wp.me/p2sNCV-2QL
Question: This questioner has three questions.
The first question: Is covering the vessels during the night obligatory or not? Based upon his صَلَّىٰ اللَّهُ عَلَيْهِ وَسَلَّمَ statement:
Cover your vessels.
Shaykh Ubaid: You are alluding to the hadith of Hudaifah, that which has been agreed upon from him:
أوكِئوا السِّقاء واذكروا اسم اللهِ عليْه، وَخمِّروا الإِناء واذكروا اسم اللهِ عليْه وَلَوْ أَن تضعوا عليهِ عودًا
Tie your water-skins and mention the Name of Allah over them, and cover your vessels and mention the Name of Allah over them, even if you place over your vessels a stick.
Muslim added—as it appears in Al Muharrar—:
فَإِنَّ فِي السَّنَةِ لَيْلَةً يَنْزِلُ فِيهَا وَبَاءٌ لَا يَمُرُّ بِإِنَاءٍ لَيْسَ عَلَيْهِ غِطَاءٌ ، أَوْ سِقَاءٌ لَيْسَ عَلَيْهِ وِكَاءٌ إِلَّا نَزَلَ فِيهِ مِنْ ذَلِكَ الْوَبَاءِ
For verily there is a night during the year when pestilence descends, and it does not pass an uncovered vessel or an untied water-skin but some of that pestilence descending into it.
Thus what I have taken from this:
First: This affair is obligatory, and it is from the reason for protection, because he said: (even if you place over your vessels a stick) Meaning placing a spoon over a jug or over a bowl that contains drink or food.
Second: This tying—tying the water-skins and covering the vessels—should be done at night. And Allah knows best.
Translated by Rasheed ibn Estes Barbee
Can the Jinn steal material items from the home?
Answered by Shaykh Ubayd al-Jaabiree
May Allah give you good. The first question is from the questions from Miraath website. The questioner from Algeria says. May Allah give you good O Shaykh. Is it possible for the Jinn to steal or take material items from the house, such as gold or wealth?
This category of Jinn does indeed perform the action mention in the question. And that which I found through investigating the situations of the people is that the magicians and charlatans use them (the Jinn) for this purpose. Thus the Jinn place a condition upon them that they seek nearness to them by providing an offering to them. Thus by way of this they fall into shirk. So if they (the magicians and charlatans) do what the Jinn want, they do what they (the magicians and charlatans) want; from stealing, murder, possessing people and other than that.
Translated by Rasheed ibn Estes Barbee
How to return Wealth that you have Taken without right
Shaykh ‘Ubayd ibn ‘Abdullaah Al-Jaabiree
May Allaah treat you well. A man has taken the wealth of another without right, how does he return his right to him? If the one who was taken from dies, then to whom is his right given?
The question of the writer has two perspectives. Firstly, that of taking something without right. It is obligatory that the debt be returned; i.e. he returns the money any way possible. This person who is owed the right, perhaps he is from those who possess pardon, forgiveness, and is soft natured; such that he is able to be up front with him. There is no harm in him being up front with him, saying to him: “So and so, I have taken such and such from you; I have erred as it relates to your right, and this is your right.”
If he fears trouble then he may employ (alternative) means. So he says: “I borrowed some money from you; I owe a debt to you.” Better yet, he shouldn’t say that he borrowed, he should say: “I owe a debt to you, O so and son from many years ago. I was not able to repay and you forgot about it. So here is your money.” Or he may return his money while he is unaware.
If the person who is due the right has died then he is to return it to his heirs in the same manner. If this is difficult for him and he does not know anyone (related to him) and he has no way of doing so after searching, then he is to give charity with it with this being his intention, and Allaah knows best.
Translated by: Raha ibn Donald Batts
Hiding Behind (False) Names, Titles, Or Kunyahs That Hide The Identity Of A Person
Al-Muhaddith, the carrier of the banner of Jarh wa Ta’deel in our time, Ash-Shaykh Rabee, advised the Salafis in everyplace about a number of affairs that are extremely important to the Da’wah Salafiyyah, and those who ascribe to this most blessed manhaj. From the affairs that the Sheikh spoke about is the affair of evil of people posting on the internet, hiding under unknown screen names. He stated:
……by Allah no one hides his [real] name except a person of evil. Astaghfirullah! Astaghfirullah! Why are you hiding your [real] name?! If you have the truth with you then announce your name, if you have falsehood with you then fear Allah! Don’t speak! There is no reason to hide your [real] name, no reason whatsoever, this is something unknown with the Salaf…”
After looking into the benefits of posting with one’s real name, the following things come to mind at first glance:
1. One will take his time, contemplate, and think deeply before posting.
2. We will know the level of the writer’s knowledge and manhaj.
3. There will be no hastiness or unnecessary rush in spreading things before confirming them and referring them to the people of knowledge.
4. Writing under one’s real name will bring about a sense of responsibility and accountability for what is being written.
5. It will reduce excessive writing and spreading (of things devoid of benefit)
6. It will restrict the writing and the offering of advice to the people of knowledge and their students, and not just every Tom, Dick, and Harry will post.
7. It will put forth the people of knowledge and make clear their true position and their true right and authority with regards to guidance, education, and criticism.
8. It will allow the Salafee manhaj to be seen in its beautiful form and complete shape, by way of knowing the narrators and their situations and personalities.
9. We will be able to apply the Sharee’ah ruling on the opposing ones, those who stubbornly resist (the correct path), and the liars. We will be able to confirm and verify reports if we know the individuals, but this ability will vanish or dwindle so long as we do not know them, or they are anonymous.
10. There will be an increase in beneficial posts with knowledge, clarifying the manhaj, and weak posts or those devoid of benefit will decrease.
11. We will nobly remove ourselves from the ways of the biased partisans and people of secret movements and organizations, and we will oppose their stealth and hiding behind nicknames or kunyahs when their attributes and poisons become known.
12. We will spread clarity and mutual truthfulness, two attributes that are from the foremost attributes of the Salafee manhaj.
Written by: ‘Ubayd ibn ‘Abdillaah ibn Sulaymaan Al-Jaabiree
Former professor at the Islaamic University of Al-Madeenah 1423/7/21
Source: SalafiTalk.net (translation by Moosaa Richardson) and Sahab.net
Al-Muhaddith Muhammad Naasirud-Deen Al-Albaanee dicussed this issue of the of those who hide behind pseudonyms, and unknown kunyahs in at least two of his writings.
In the introduction to his book An-Naseehah (pg. 5) he refutes one called Hassaan Abdul-Mannaan, he states:
And it has become certain to me that he began to circulate his books, in the end, after his reality was uncovered, and his affair exposed, under the pen name Abu Suhaib Al-Karamee!! Going to extremes in trickery, and Talbees (deceit)! and drowning in misguidance and Tadlees (deception)!! Rather after that he circulated books with his introductions and checkings without any name or Kunyah!!
So in this quote of Al-Muhaddith Al-Albaanee he describes this act as trickery, deceit, misguidance, and deception. May Allah grant us safety from such attributes.
He also states in the introduction to Adaabuz-Zafaaf (pg. 8):
And in this introduction I do not want to turn once again to the refutation of his treatise, and the clarification of all that is in it from his errors, mistakes, and false allegations, and in the end his his seeking assistance from one of the enemies of the people of the sunnah and hadeeth, and the callers to Tawheed who are well known by this, he is none other than Habeebur-Rahman Al-Athamee, the one who hid behind the pseudonym (Arshad As-Salafee) because of his cowardice, and his lack of scholarly and literary courage, he hid behind it in his book: Al-Albaanee, his anamolies, and errors.
So the Muhaddith of this era described it as an act of cowardice, and if the people of cyber tadlees truly believed that that which they were upon was the truth,then they would never hide behind these screen names and as the scholars of hadeeth mentioned about this: ‘Rather his avoiding identifying him is something that places suspicion in the heart.’
Some Valuable Advice To Those Using The Internet and How should the woman behave when it comes to the internet?- Shaykh Ubaid Al-Jabiri
Some Valuable Advice To Those Using The Internet
Shaykh Ubaid Al-Jabiri (hafidhahullaah)
The first question oh Shaykh, May Allah preserve you:
What is your advice to those people who use the internet bearing in mind the evils that have occurred there lately?
The internet as it appears to me, rather I am certain that it is a double bladed sword. It is obligatory upon those who use the internet not to be excessive. As some people spend many hours on there. Maybe staying awake for many nights and the time of fajr passes them by or other than it from the obligatory acts.
They might pray Fajr with the congregation but possibly they miss other things which are an obligation upon them. This is a mistake.
Likewise we advise them not to follow everything that it is spread on the internet, as the majority of time what a person spends on the NET is wasteful.
Or he might find that which contains no benefit.
I advise them to benefit themselves with knowledge of the religion and not to fill their time with that which is spread on the NET except if it is religious knowledge that will give them some understanding of the religion of Allah.
This is my advice, may Allah bless you.
How should the woman behave when it comes to the internet?
We also warn the women against spending too much time sitting on the Net because the woman will come across more articles than the men, especially if she visits the different sites and loves to view what is being spread on each web site, and in reality this is very dangerous for her.
Also if she spreads something (upon the net) then she is exposing herself to be harmed by the sick hearted from amongst the men.
I advise those who have the ability to do so, to rarely use this internet. And if she was to use it, then to visit those trustworthy sites where only the Salafis post. And if she was to post (something) then she should only spread that which can be benefited from, like biographies of some of the noble people of knowledge and Imams or a piece of research relating to a fiqh issue that everyone can benefit from.
As for her taking it upon herself to do that which the men undertake from refutations and replying to various statements then this would expose her to an unpleasant result. It is possible that men with sick hearts might enter using female names, and their intent behind that is to harm the believing women.
I hold that it is better for religion and honor not to enter this (arena). Her noble brothers from the people of knowledge will suffice her, but if she uses the internet then with the guidelines (mentioned earlier).
Source : Posted by HassanAs-Somali (hafidhahullaah) on http://www.salafitalk.net
- Abstaining From Discussions On Internet Forums – Shaykh ‘Abdul-’Azeez al-Bura’ee [Transcript]
- The Communication Between Men and Women Over the Internet
- The Ruling On Putting Personal Pictures In Social Networks [like Facebook, Twitter and etc]
- Some of the Muslims spend too much time on the internet. Sometimes they even delay their prayers because of this. What is your advice to them? – Shaykh Muhammad ‘Umar Baazmool – Bakkah.Net
This questioner asks on the ruling of putting personal pictures as a member on websites especially on Facebook and Twitter?
Shaykh ´Ubayd bin ´Abdillâh al-Jâbirî:
I say that the pictures of souls are haram and it is from the kabaa’ir (the major sins).
The Messenger, [salla Allaahu 'alayhi wa sallam], said: “The people who will be most severely punished on the Day of Judgement will be the image-makers.”
And he, [salla Allaahu 'alayhi wa sallam], also stated that the image maker will be presented with an image and it will say ‘Blow a spirit therein, which he will not be able to do’.
And from this we know that it is not permissible to publish pictures (images) of people in Twitter or other networks. When the agency responsible (for the networks) request a picture for a specific matter such as licences (for traffic) and security (passports etc) and other authority bodies that employs a person, then it becomes necessary or in need of. And it cannot exceed further than this.