Allaah reveals of His wisdom what He wishes so believers may increase in Eeman, witholds what He wishes so believers may increase submission to Him
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Question: What is the wisdom behind facing the Ka`bah in Salah (Prayer)?
Permanent Committee for Scholarly Research and Ifta’ answered:
It is known that the duty of a Muslim is to carry out Allaah’s commands as much as possible and refrain from committing what He has prohibited. Whether one grasps its wisdom or not, one must believe that Allaah commands only that which is of benefit, and prohibits that which is harmful. All of His legislations contain wisdom which He knows; He reveals of this wisdom what He wishes so that believers may increase their Eeman, (Faith), and witholds what He wishes so that believers may increase their submission to Him.
The Muslims have taken the Ka`bah as a Qiblah (direction faced for Prayer) in obedience to Allaah’s order in His statement: Verily! We have seen the turning of your (Muhammad’s, salallaahu ‘alaihi wa sallam) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid-al-Haraam (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. (Surah Al-Baqarah, ayah 144)
The wisdom behind this is perhaps that it is the Qiblah of our father Ibrahim (‘alaihi salaam), as mentioned regarding the event when the Ayah was revealed. The Prophet (peace be upon him) had hoped to be ordered to face the Ka`bah during Salah instead of Jerusalem. Thus, Allah granted his wish. It might also be a refutation of the claim made by the Jews that we share their Qiblah. It may be for another reason and only Allah knows.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’ (Chairman ‘Abdul-’Aziz ibn ‘Abdullah ibn Baz)
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisofFlorida Yahoo group
Our Shaykh, the Muḥaddith of the Lands of Yemen, Abū Abd al-Raḥmān Muqbil ibn Hādī al-Wādi’ī (رحم الله) said:
“So it was the calamities and the advice from those who love the Da’wah that drove me to have kindness and to not keep up with the enemies, who don’t have anything but insults and abuses.
Also, due to my teaching, writing and giving Da’wah, I was not able to find time to keep up with those enemies. So let them say what they want, for my sins are many, and perhaps because of their slander, my sins will be lightened for me and instead fall upon their shoulders.”
The Salafis are Free from Terrorist Acts
By al-Allāmah Aḥmad ibn Yaḥyā al-Najmī ( rahimahullaah)
Translated by Abū al-Ḥasan Mālik Ādam al-Akhḍar
Al-Allāmah Aḥmad al-Najmī ( rahimahullaah) said: “As for what the Irḥābiyyūn (terrorists) do in these times, those who wear bomber vests or drive explosive-laden vehicles and then when they find a gathering of people, blow themselves or the vehicle up, then this is an affair that is based upon treachery, and Islām is far removed from this and does not permit it whatsoever.
And indeed the suicide missions that have taken place in England or other countries have been planned and carried out by the Khārijites , the people of takfīr, whom the Messenger of Allāh (Sallallaahu ‘alaihi wa sallam) dispraised in his statement: “In the last days there will appear some young, foolish people who will say the best of speech but their faith will not go beyond their throats and will leave their religion like an arrow exits game. So, wherever you find them, kill them, for whoever kills them shall have a reward on the Day of Resurrection.”
It is also authentically reported that the Messenger of Allāh (Sallallaahu ‘alaihi wa sallam) said: “They are the worst of those who are killed under the heavens.”  He also said: “Glad tidings for those who kill them.” And he said: “Wherever you find them, kill them, for indeed there is a reward for killing them.” He also said about them: “They are the dogs of the Hellfire.” He also said: “If I met them, I would kill them like the people of ‘Ād.” and in another wording, “the people of Thamūd.”
Additionally, he said of them: “Indeed they will pass through the Religion just as the the arrow passes through game, then they will not return to it until the arrow returns to its bow.”
The meaning of “pass through” is to go through one side and out the other, and the Khārijites pass through the Religion and nothing of it remains with them. So with that, it is known that Islām is free from these reckless, senseless acts and that it condemns those who participate in them and repudiates their activities.
And certainly those who falsely accuse the Salafis—those who adhere to the Book of Allāh (Subhanahu wa ta’aala), the Sunnah of His Messenger (Sallallaahu ‘alaihi wa sallam) and traverse upon the way of the [Prophet’s] Companions—those who falsely accuse them with the bombings in England or elsewhere and [other acts] which include murder, destruction of property, shedding blood, terrorism of the people and rebellion against the government; indeed those who accuse the Salafis of this, they are the ones who [actually] commit these abominations, but they desire to attribute it to others.
They are the associates of the group al-Qā’idah  who are the followers of Usāmah bin Lāden, al-Mas’arī, Sa’d al- Faqīh  and their likes because these individuals were reared upon the books of the people of takfīr from the likes of Sayyid Qutb9 and those who are with him upon this erroneous methodology that unjustly excommunicates the Ummah of Muḥammad (Sallallaahu ‘alaihi wa sallam). Rather, they excommunicate [Muslims from Islām] for falling into sins, and no one is safe from committing sin…”
 A deviant sect who have declared that a Muslim becomes a disbeliever due to committing a major sin alone. They also use their corrupt ideology as a justification to rebel against the rulers.
 Collected by al-Bukhārī in his Ṣaḥiḥ (no. 6930) on the authority of ‘Alī ibn Abū Ṭālib (radhi Allaahu anhu)
 Collected by al-Tirmidhī in his Jāmi’ (no. 3000), Ibn Mājah in his Sunan and Aḥmad in his Musnad (no. 21705) on the authority of the companion Abū Umāmah (radhi Allaahu anhu). It has been graded Ḥasan by al-Muḥaddith al- Albānī in Ṣaḥiḥ Ibn Mājah (no. 146)
 Collected by Abū Dāwūd in his Sunan (no. 4119) on the authority of Abū Sa’īd al-Khudrī (radhi Allaahu anhu) and Anas ibn Mālik (radhi Allaahu anhu). It has been authenticated by al-Shaykh al-Albānī in Ṣaḥiḥ Sunan Abū Dāwūd (no. 4764).
 Collected by Ibn Mājah in his Sunan (no. 169) narrated by Ibn Abū Awfā (radhi Allaahu anhu)
 From the ḥadīth collected by al-Bukhārī in his Ṣaḥiḥ (no. 4002) on the authority of Abū Sa’īd al-Khudrī (radhi Allaahu anhu)
 A radical group upon the methodology of the Khārijites, the people of takfīr. The noble Salafī scholar Shaykh ‘Abd al-Muḥsin al-Abbād—may Allāh (Subhanahu wa ta’aala) preserve him—was asked concerning their evil network: “Some say that the group al-Qā’idah is the modern day Khārijites, others say they are fighters in the path of Allah, so what is your opinion?” Shaykh ‘Abd al-Muḥsin answered: “Yes, they are fighters in the path of Satan.”
 Imām Ibn Bāz, the noble Salafī scholar—may Allāh (Subhanahu wa ta’aala) bestow His Mercy upon him—said concerning these misguided individuals: “So my advice to al-Mas’arī, [Sa’d] al-Faqīh, Bin Lāden, and anyone following their way is to leave this destructive path they have taken, to fear Allāh and beware of His Revenge and Anger. They must return to guidance and repent to Allāh (Subhanahu wa ta’aala) for what has preceded from them.”
 Egyptian author of a number of works that call to the justification of takfīr of (whole) societies, the breaking of all sentimental attachments to society, cutting ties with others, rebellion against the rulers and the announcement of a destructive jihād against the whole of mankind. These misguided ideologies of Sayyid Qutb have been soundly refuted by the scholars of Salafiyyah, at head of them, the Muḥaddith, al- Shaykh Rabī’ ibn Hādī al-Madkahlī—may Allāh (Subhanahu wa ta’aala) preserve him.
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
The Danger of Seeking Leadership, Position, Status, Fame!
Allaah, Subhanahu wa Ta’aala, said (what means):
That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqoon. (Soorah Al-Qasas, ayah 83)
Abu Musa (radiallaahu ‘anhu) narrated:
Two of my cousins and I entered the apartment of the Prophet (salallaahu ‘alaihi wa sallam). One of them said: Messenger of Allaah, appoint us rulers of some lands that the Almighty and Glorious Allaah has entrusted to your care. The other also said something similar. Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said: ”We do not appoint to this position one who asks for it nor anyone who is covetous for the same.” [Saheeh Muslim]
‘Abdur-Rahman ibn Samwah (radiallaahu ‘anhu) narrated: Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said to me,
“Oh ‘Abdur-Rahman! Do not ask for leadership, since if you are given it – having requested it – then you will be all alone to discharge it. But if you are given it without requesting it, you will be helped (by Allaah) in it.” [Saheeh Muslim]
Shaykh Rabee’ bin Hadee al-Madkhalee (hafidhahullaah) said:
“Rather the ones to be chosen are those who are suitable in [Islamic] knowledge, don’t have a desire for such a position, and are pious. Then, we must also benefit from this Prophetic methodology in our education and training. So we should not bring up the youth to have love for leadership, authority and position. If we bring them up upon love of these things, then we have acted contrary to the way and guidance of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam)… Then what success can we expect in this world or the Hereafter if we act contrary to the methodology of Allaah’s Messenger (sallallaahu ‘alayhi wa sallam)?” 
Allaah’s Messenger (salallaahu ‘alayhi wa sallam) said:
Rush to perform (good) deeds now before fitan (trials and tribulations) of pitch-black darkness (appear), wherein a man wakes up as a believer and becomes a disbeliever by nightfall, and another man goes to bed as a believer and wakes up as a disbeliever, selling his Religion for some worldly commodities. [Saheeh Muslim]
Shaikh ‘Abdul-’Azeez Ibn ‘Abdullaah Ibn Baaz (rahimahullaah) said in explaining this hadeeth:
“This means that the strangeness of Islaam will increase to a point where a believer wakes up as a Muslim and becomes a disbeliever by nightfall, or the opposite - he goes to bed as a believer and wakes up as a disbeliever - by selling out his Religion for some worldly commodity, by speaking with words of disbelief or behaving with actions of disbelief for the sake of some worldly gains.
He begins his day as a believer, and then someone comes to him requesting him to speak ill of Allaah and the Messenger, or to stop praying, offering him something (a raise, a promotion, etc.). ’Consider fornication or alcohol to be permissible,’ (they say,) ‘and we’ll give you such and such,’ to make him join the disbelievers. They convince him to be amongst the disbelievers, in their (political) party, among their supporters, giving him large amounts of money to be the disbelievers’ ally and an enemy of the Muslims.
There are many, many different kinds of apostasy. It usually occurs for some worldly reason, loving this world (too much) and preferring it over the Next Life. This is why he (salallaahu ‘alayhi wa sallam) said: selling his Religion for some worldly commodities.” 
Shaikh Muhammad Ibn Saalih al-’Uthaymeen (rahimahullaah) said concerning this hadeeth:
“And do not think that this portion of the dunya is only wealth. (Rather) it could be any of the pleasures of this world that are presented to him like wealth, status, leadership, women, or other things. Anything from the pleasures of this world is this ‘some commodity [or portion]‘ of the dunya (mentioned in the hadith).” 
Al-Fudayl Ibn ‘Iyaad (rahimahullaah Ta’aala) said:
“There is not a single Ra`ees (a ruler, or a director, or a president, or an adminstrator) who loves his position (to be that Ra`ees) except that: he has envy of others; he will transgress against the people; he follows the faults of the people; and he dislikes that anyone other than him is mentioned with good.” 
Yoosuf Ibn Asbaat (rahimahullaah) said: I heard Sufyaan (rahimahullaah) saying:
“I have not seen lesser abstinenence in anything besides (love) of leadership; you see a man abstaining from food, drink, wealth and clothing, but when leadership is withdrawn he becomes passionate about it and turns towards (it).” 
Imaam Ibn Rajab (rahimahullaah) said:
“Eagerness for high status is of two types: The first type is seeking high status through leadership, authority and wealth. This is very dangerous and in most cases it prevents (a person) from the goodness of the afterlife, its nobility, honour and elevated station. Allaah (The Most High) said: ’That home of the Hereafter (i.e. Paradise), We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun.’” [Soorah Al-Qasas, ayah 83]
Shaykh Muhammad al-Imaam (hafidhahullaah Ta’aala) said:
“The love of leadership will break a person’s back.”
Shaikh ‘Adil Sayyid (hafidhahullaah) said:
“And all the Messengers began with the foundation (Tawheed, correct ‘aqeedah, Eeman), and not looking at the top [towards leadership or rulership]. And the Noble Qur`an has given us an example of those who came before us.”
Some of the Salafee students (hafidhahumullaah) relayed that Shaikh Abu ‘Uthmaan Muhammad Al-Anjaaree (hafidhahullaah) said:
“The Sunnee doesn’t want any status or leadership or organizations in this wordly life. He only seeks the hereafter, so his goals are reviving the Sunnah and destroying/crushing bid’ah.”
“From the enemies of Ahlus-Sunnah are al-mukhaithilah (those who don’t aid the truth and its people), and from al-mukhaithilah are those sick with a hidden desire: the disease of loving fame, leadership, and finding status for oneself.” 
Shaikh Muhammad ibn Ramzaan Al-Haajiree (hafidhahullaah) said:
“The da’wah of the Prophet (salallaahu ‘alayhi wa sallam) was clear from the very first sitting. And like this was Minhaj An-Nuboowa (the Prophetic methodology of the Prophet, salallaahu ‘alayhi wa sallam). I advise myself and then you to follow the manhaj of the Prophet (salallaahu ‘alayhi wa sallam) with its clarity.
Related to this, clarity is difficult. And the person cannot bear this except the one who is truthful and sincere to Allaah, ‘Azza wa Jall (The Mighty and Majestic). The person who plays about doesn’t like clarity. Why? Because it will cut off certain objectives, benefits he seeks to gain, and clarity will prevent him from obtaining those things that he desires, such as followers or people around him, or things from the dunya`, or some other things. But if he was tamayu’ or soft regarding certain issues, maybe he would benefit by getting more followers or things from the dunya`. Or if he had more than one face (maybe he would benefit by getting more followers or things from the dunya`).” 
 In the case of Prophet Yusuf (‘alaihi salaam), Ibn Katheer (rahimahullaah) said: ”Yusuf praised himself, for this is allowed when one’s abilities are unknown and there is a need to do so.” [Tafseer Ibn Katheer, tafseer of Soorat Yusuf]
 In the shaikh’s explanation of Riyad-us-Saaliheen, Volume 1, pg. 150, via Masjid Tawheed wa Sunnah
 Tape: Narrations of the Salaf, Tape #5.
 Siyar: 7/262, via SalafiCentre
 For a highly beneficial scholarly benefit concerning this very topic, click on: A Beautiful Prohibition to the Person of Sunnah by Shaykh Ahmad as-Subay’ee:
 For more on this extremely important topic, click on: The Da’wah & Manhaj of the Prophet was Clear! Those who truly follow the Prophet are upon clarity; the un-truthful hate clarity
Post Courtesy: Maher ibn Ahmad via SalafisofFlorida mailing list
Just Learn your Religion and Do Not Burden yourself with Fiqh al-Waaqi’ (science of the current affairs) and Political agitations – ash-Shaykh Muhammad Amaan bin ‘Alee al-Jaamee
“Until when will we say: ‘Know, may Allaah have mercy upon you’?”
ash-Shaykh al-’Allaamah Muhammad Amaan bin ‘Alee al-Jaamee
A student of knowledge asks how he should seek knowledge, how he should study the books he’s studying and how he should stick to the scholars.
Sadly, the small students of knowledge in this time busy themselves with siyaasah (politics) while they don’t know the meaning of siyaasah. It is often the case that students come to my house when I arrive here, in ar-Riyaad and in al-Kharj. I was expecting them to ask me questions related to knowledge, but instead they ask me about the agitations, the jamaa’aat (groups) and the ideologies. They busy themselves [with this].
Whoever wants to seek knowledge should turn himself completely away from the traces of [political] agitation and he should begin with memorizing the small books. He should begin with al-Usool ath-Thalaathah (the Three Fundamentals) and not pay any attention to the statement of the agitating troublemakers who say, “Until when will we say: ‘Know, may Allaah have mercy upon you’? Until when?”
Until you die, you will say these words! And when you die you will be asked in your grave about that which you used to ridicule: “Who is your Lord? What is your religion? Who is your Prophet?” You ridicule this in your life, while you will be asked in your grave about that which you used to ridicule. The first thing you will be asked about, is the meaning of al-Usool ath-Thalaathah.
Don’t pay any attention to this harmful agitation! Memorize this small book which contains Tawheed, the rulings and the actualisation of the statement of Tawheed. Nawaaqid al-Islaam (the Nullifiers of Islaam) and al-Qawaa’id al-Arba’ (the Four Principles): memorize these like the memorisation of al-Faatihah. Then go to the students of knowledge so that they can explain it to you and so that you understand it.
I am sure that a student of knowledge who understands al-Usool ath-Thalaathah; if he was sent as a daa’iyah (caller) to a non-Arabic country, he would become [like] ibn Taymiyyah there (in the eyes of the people). With al-Usool ath-Thalaathah! And this is something which has been noticed before. If you have memorized this text and understood it, and you stand there between the Africans and Asians explaining al-Usool ath-Thalaathah to them, then you will be [like] ibn Taymiyyah there. But, all praise is due to Allaah, their children there are memorizing it, but they need someone to explain it to them. Don’t let them lead you to destruction! Don’t let those, who don’t [sincerely] advise, lead you to destruction!
Memorize these books: Kitaab at-Tawheed, al-Bayqooniyyah, al-Arba’een an-Nawawiyyah. These books! You busy yourselves here [with other things], while the children of the Muslims in India, Pakistan and Africa are memorizing these books. With these two ears of me I listened to African youth while they were memorizing al-Usool ath-Thalaathah, Kashf ash-Shubuhaat, Kitaab at-Tawheed and al-Arba’een an-Nawawiyyah. I stood there in the classroom listening to them while they were memorizing [these texts] like the memorisation of al-Faatihah.
This is because the [political] agitation has not reached that place; they are upon al-Fitrah (natural disposition). We ask Allaah to protect them from that which has affected many of the youth. So memorize these texts and then go to the Scholars and the students of knowledge (for the explanation). Then you can continue with more detailed and advanced [books]. Begin with the small affairs of knowledge, until you reach the big affairs of knowledge – if this expression is correct.
This is how the one who wants to seek knowledge progresses. And he should never listen to these agitations which take place around him! A person might say to himself, “Does this mean that you want us to live isolated from the world, and that we don’t have any knowledge about Fiqh al-Waaqi’ (science of the current affairs)?”
As for Fiqh al-Waaqi’: listen to the radio and read the newspaper sometimes. Fiqh al-Waaqi’ will reach you while you are walking in the street, while you are in the car or at home.
Do not burden yourself [with this], just learn [your religion] and stick to knowledge.
Translated by Yâsîn Abu Ibrâhîm
Beware of the Hypocrisy and Corruption of the Two-faced
By Abū al-Hasan Mālik Ādam al-Akhdar
It was related by Abū Hurayrah (radhi Allaahu anhu) that the Messenger of Allāh (sallallaahu aaihi wa sallam) said,
“Indeed the worst of the people are the two-faced, those who go to one group of people with one face and a different group with another.”
In his explanation of this narration, al-Hāfiz Ibn Hajr (rahimahullaah) says, “al-Qurtub stated,
‘Indeed the one who is two-faced is the worst of the people because he is similar to the hypocrite,using cajolery and lying to create fasād (corruption) between the people.’
‘He is the one who goes to each group of people with that which will please them, so he gives them the impression that he is with them and against the other group, and his action is that of hypocrisy, lying, deceit and using trickery to uncover the secrets of each group; and it is from the prohibited sycophancy.’”
Also, in his book al-Zawājir, Al-Haythamī(rahimahullaah) considers the two-faced person from the people of major sin. He states,
“The Two-hundred and Fifty-third Major Sin: the speech of the fork-tongued, i.e. the two-faced, who has no regard with Allāh.”
In another wording of the narration, ‘Ammār ibn Yāsir(radhi Allaahu anhu) related that the Messenger of Allāh (sallallaahu aaihi wa sallam) said,
“Whoever had two-faces in the worldly life will have two tongues of fire on the Day of Resurrection.” 
Azīm Ābadī(rahimahullaah) says: “Al-‘Alqamī stated:
‘This means that since he came to each group with different faces to cause corruption, he will be given two tongues of fire like the two tongues he had with each group in the worldly life.’”
Therefore, it is incumbent upon the believers to be wary of those who carry other people’s speech to them, “So and so said such and such about you,” only to turn around and take the second party’s speech back to the first. For how many close companions have been turned into enemies and much rancor has replaced love among us as a result of such machinations? And if these provocateurs truly understood what awaited them from punishment and humiliation, perhaps it would cause them to turn to All ā h in penitence and repair the bonds their whispers have destroyed. We ask Allāh (azzawajal), the Mighty and Majestic, to give us protection from the two-faced and to unite our hearts upon Islām and Sunnah.
 Collected by al-Bukhārī in his al-Saheeh(no. 3232, 5719 and 6765) and Muslim in his al-Saheeh(no. 4566, 4693 and 4694)
 Just as the hypocrite gives the outward appearance of Islām while harboring disblief and hatred in his heart, the two-faced person gives the outward appearance of love, fealty and reporation while harboring the desire to cause hatred and division in his heart.
 Fath al-Bārī (10/475)
 Collected by Abū Dāwud in his Sunan(no. 4212). It has been authenticated by al-Albānī in al-Silsilah al-Saheehah (no.992)
 ‘Awn al-Ma’b ū d Sharḥ Sunan Abū Dāwud (13/150)
Taken from :
Al-Imaam al-Qayrawaanee: “The First Foundation They Instill in You is Hatred for the Scholars” Comments by: Shaykh Ahmad Bazmool
Al-Imaam al-Qayrawaanee [d. 750 AH], may Allah have mercy on him, said:
…The first foundation that they (i.e. the Soofiyyah) instill in you according to their methodology is hatred for the scholars and chasing people away from them … (1)
Shaykh Ahmad Bazmool, may Allah protect him, commented:
Question: Why do they lay this foundation?
They lay this foundation because the scholars distinguish between truth and falsehood. They are the inheritors of the Prophets, and they guide people from darkness to light. Likewise, the scholars are opposed to what they propagate.
So, the first thing the people of falsehood are intent on doing is to cloud the minds of their followers with evil descriptions of the scholars. This is how all the people of falsehood and innovation are: They must give the scholars evil descriptions. They do this so when the scholars warn against them and clarify their misguidance, their followers will be unaffected [by what they hear]. This is a dangerous affair.
This is why they speak ill of Salafee scholars and Salafee students of knowledge; they even speak ill of the Salafee youth, because the youth spread the speech of the scholars. They say: ‘Don’t listen to so-and-so; He is from the extremist, etc.’ – They warn against him. So, take notice of this agreed upon technique that all the people of falsehood employ.
The call the Salafees ‘extremist,’ ‘Haddaadees;’ ‘they promote dictatorship,’ etc. They use these descriptions to cause people to flee from them so they won’t hear the truth … (2)
Observation: Many people have changed their behavior with certain scholars who are known to openly clarify falsehood and identify its propagators; such as: Shaykh Rabee’, Shaykh ‘Ubayd, Shaykh Zayd, Shaykh Muhammad Ibn Haadee, Shaykh Muhammad Bazmool, Shaykh Ahmad Bazmool, Shaykh ‘Abdullah al-Bukhaaree, etc., may Allah protect them all.
In the past, they would learn from them, attend their gatherings, visit them, take others to visit them, translate for them, spread their lectures and articles, seek and accept their advice, etc. – Now?
May Allah bless us with love for all of the scholars of the Sunnah, and may He protect us from the clear and subtle methods of those who seek to misguide us.
(1): Abu Faaris al-Qayrawaanee, The Maalikee Fatwaa on Actions of the Soofees, 24
(2): Ahmad Bazmool, Comments on The Maalikee Fatwaa of the Actions of the Soofees, 13:38m-15:50m
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Refutation of a shubhah (doubt) used by the Takfeeriyyoon: The American Military bases in some Muslim countries – Shaykh Usaamah Utaybee
by the Noble Shaykh Abu ‘Umar Usaamah bin ‘Ataayaa al-‘Utaybee
Translated by: Yâsîn Abû Ibrâhîm al-Mutanabbî
A Study Concerning the Difference Between Tawallee to the Kuffar and Muwaalaat Of Them
Shaving the Beard and the Moustache
Shaykh Muhammad bin Haadee (hafithahuAllah)
Translated by Raha ibn Donald Batts
Presented to you by Markaz Tawheed was-Sunnah in Durham, NC
This question has come via the web; it says: May Allaah treat you well; what is the ruling on shaving the chin; meaning, the beard; or shortening it, or lining it, may Allaah reward you with good?
Shaving the beard is not permissible. SHAVING IT IS HARAAM! The Prophet ﷺ says:
جُزُّوا الشَّوَارِبَ وَاعْفُوا اللِّحَى
“Trim the Moustache and grow the beard.”
“Let the beards grow.”
“Let the beards grow fully.”
“Differ from the polytheists.”
Hence, shaving the beards contains imitation of the polytheists. And the “polytheists” here refers to the people of the Book; the Jews and the Christians. This does not mean that if there are now individuals from them who grow their beards that we, in efforts to be different from them, shave our beards; no. The Prophet ﷺ has clarified the basis regarding which is the reason that this Hadeeth has come; and it is that these people would shave their beards. Likewise, the Persians would shave their beards; i.e. the people of Persia; and they would let their moustaches grow thick and lengthen them. So the Prophet ﷺ has commanded us with that. So when they let it grow then they have returned to the Fitrah and they have come to our path, which is the Fitrah. Na’am.
The point is that it is not permissible to shave the beard, which is referred to as shaving the chin. As for shortening it, then likewise, this is not permissible, while it is lighter than removing it completely. This is because to remove it completely is imitation of these people and it is, as well, an imitation of the women. This is because Allaah the Majestic and High has honored the men by placing this trait within them; which is the beard, and it indicates masculinity and manliness. So the one who removes it imitates the women, and we ask Allaah for security and safety.
So the peril of removing it is great and it is a great evil, and taking from it is prohibited, however, without doubt it is lighter than the former. For by way of the former, there does not remain any sign of manliness upon the face.
They have increased upon this today; they (even) shave their moustaches and their beards. We ask Allaah for security and safety. This is imitation of the disbelievers; the west. The west, this is known amongst them. The first amongst whom this was known, as is said, was French. Then it entered thereafter into the lands of the Muslims from the lands of Morocco and it came as well from the foreign lands and it entered by way of the lands of Rome into some of the Arab lands. So it came into the lands of Shaam and this occurred which has occurred in this later time. We ask Allaah for security and safety.
Removing the moustache along with the beard is greater and greater in terms of the crime. Because the Prophet ﷺ said:
“Trim the moustaches.”
He didn’t say: Shave it. According to Imaam Maalik, shaving the moustache was mutilation; mutilating; the person is mutilating the creation of Allaah; and according to him a punishment is meted out for it. So how about today, wherein many people shave their moustache and their beard? They have become smooth faced and clean shaven; you cannot see in his face anything from manliness.
When he sees one who has a beard; one who is upon the Sunnah and upon the Fitrah which the Arabs were upon in their days of Jaahiliyah, you see him, when he sees you saying: “Yaa Dhiqn (O, the chin).” He mocks you; as if he is upon the correct path, whereas the issue is the other way around. Ay Na’am. For these, we ask Allaah for security and safety; we ask Allaah for security and safety. So it is not permissible for the Muslim to do this, O brother questioner.
Translated by: Raha ibn Donald Batts
- Advice from Shaykh Uthaymeen to those Who Shave their Beards [Video|Ar-En]
- What is the benefit of the Muslim men growing their Beard? – Shaikh Al-Ghudayaan [Video|Ar-En]
- Trimming the Beard based on a school of thought – Shaykh Fawzaan [Mp3|Ar-En]
- The Shaving of the Beard (Yusuf al Qaradawi Refuted) – Abu Khadeejah (mp3/english)
- The Beard…Why? – Translated by Saleh as Saleh (rahimahullaah) [PDF]