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A Noble Advice Concerning Clinging to the Manhaj of the Salaf

  al-ʿAllāmah Rabīʿ ibn Hādī al-Madkhalī

A short admonition on the importance of clinging to the correct manhaj. An exemplification of why this noble Salafī manhaj is the only way which will bring rectification and success to the ummah. The questions which follow underline the evils of Abū al-Fitan (al-Maʿribī) and his similitude to the methodology of Sayyid Qutb, the destruction of the manhaj of al-muwāzināt (counterbalancing the good and bad points of a person) and the mistake of carrying the mujmal upon the mufaṣṣal (the general over the specific), destruction upon the manhaj of salaf.

Advice and General Questions Answered

  Shaykh ʿUbayd ibn ʿAbdullāh al-Jābirī

A general advice to the Salafīs of Toronto (June, 03) overviewing the roles and responsibilities of Ahl al-Sunnah living in this land. The noble Shaykh and Scholar of al-Madīnah quotes numerous āyāt and aḥādīth detailing these issues. After this general advice, the ʿAllāmah invited the community to pose their questions.

Advice to the Salafīs of Toronto

  al-ʿAllāmah ʿUbayd ibn ʿAbdullāh al-Jābirī

A general advice to the Salafīs of Toronto (June, 03) overviewing the roles and responsibilities of the ahl al-sunnah. The noble shaykh and scholar of al-Madīnah quotes numerous āyāt and aḥādīth detailing these issues. After this general advice, the ʿAllāmah invited the community to pose their questions.

Benefit: Benefiting From Books of Those Who Were upon the Path Then Deviated?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

 Shaykh Muḥammad ibn ʿUmar Bāzmūl was asked:1

[Q]: May Allāh be good to you Shaykhanā. If I had some books, treatises, and cassettes authored by individuals who were once upon the correct path then deviated, and scholars, such as al-Shaykh Rabīʿ, al-Shaykh al-Fawzān, and al-Shaykh ʿUbayd, etc.—may Allāh preserve them all—warned against them, can I still benefit from the material? Bearing in mind that I had acquired these things before the authors opposed the correct path. May Allāh reward you with good. Perhaps I can cite as an example [both] Ibrāhīm ar-Ruḥaylī and Yaḥyá al-Ḥajūrī.

[A]: Safety is a blessing. Once they have been warned against, the matter entails that one maintains his distance from them, and steer clear of them so that he does not become amazed with them and their ways, causing him to keep away from the path of the Sunnah. Remember that whosoever abandons a thing for Allāh, He will compensate him with that which is better. So, place them aside, and mark with your pen that they are authored by people of innovation so that anyone who finds them in your library amid your books will not be misled by them. Further, remember that the reason Abī Dharr al-Harawī followed al-Ashʿarī is because he witnessed his Shaykh, al-Dāraqutnī, convey his salāms to al-Bāqillānī and hold him in high regard.
1) Source: www.bazmool.com
Translated by Umm Ṣufyān Fāṭimah

Benefit: Can We Say: "Allāh and His Messenger Knows Best"?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

[Q]: I was told by a sister in an email Quote "we are not supposed to say "Allāh and His Messenger know best" . The Sahabah said that when the Prophet (ṣallallāhu ʿalayhi wa-sallam) was alive, but after his death, we are simply supposed to say "Allāh knows best". end of quote Is what she said correct? if it is correct where can I find the dalīl for this statement......barāk Allāhu fīkum

[A]: The Permanent Council of Scholars in Saudi Arabia have stated that "Allāh and His Messenger know best" was said during his lifetime, and that "Allāh knows best" is to be said after his death (ṣallallāhu ʿalayhi wa-sallam)......Because the Messenger (ṣallallāhu ʿalayhi wa-sallam) is not aware of what is happening after his death." This was signed by Shaykh Ibn Bāz, Shaykh ʿAbdullāh ibn Ghudayān, and Shaykh ʿAbd al-Razzaaq 'Afīfī (may Allāh have Mercy on them).1 In addition, Shaykh Ṣāliḥ al-Fawzān, Shaykh Bakr Abū Zayd, and Shaykh ʿAbdullāh ibn Jibrīn, all of them, mentioned that saying "Allāh and His Messenger know best" was for his lifetime, and that after his death (ṣallallāhu ʿalayhi wa-sallam), "Allāh knows best" is to be used.2 However, some scholars allowed saying "Allāh and His Messenger know best" after his death (ṣallallāhu ʿalayhi wa-sallam), like Shaykh Ibn ʿUthaymīn and some of the explainers of Kitāb al-Tawḥīd, relying on a passage from the Nooniyyah of Ibn al-Qayyim: "And Allāh knows best about the intending meaning of his words, and His Messenger, the one sent with the Furqaan (the Qurʾān)." Shaykh Ibn ʿUthaymīn mentioned that this may only be said in issues related to the knowledge given to Him from Allāh, not things specific to the unseen that only Allāh knows. Like: Is it going to rain? Only Allāh knows. And: What is the ruling on fasting on the 'Eed days? Allāh and His Messenger know best.3 However, it seems much safer and more correct to stick to what the other scholars mentioned, especially when it is unfounded that any of the Companions used the phrase "Allāh and His Messenger know best" after his death (ṣallallāhu ʿalayhi wa-sallam), but you find them and the scholars after them commonly saying, "Allāh knows best."4 This is very important especially when we live in a time when certain Ṣūfī sects are calling to the idea that the Messenger (ṣallallāhu ʿalayhi wa-sallam) is alive and aware of what is happening to us, and hears our calls, and can help us, etc. They commonly say, "Allāh and His Messenger know best" because some of them believe that he knows the unseen, just as Allāh knows it. This is sheer falsehood, rejected by many Qur’anic verses, and it is in fact shirk to believe this, equating the Knowledge of Allāh with the knowledge of some of His Creation! However, we should not believe that the few scholars from Ahl al-Sunnah that allow it have anything to do with what the deviant soofīs intend when they use it. And Allāh knows best.1
[1] Fataawee al-Lajnah ad-Daa'imah (2/163)
[2] Refer to: I'aanat al-Mustafeed (1/44), Mu'jam al-Manaahee al-Lafthiyyah (p.128), and Ibn Jibrīn's notes to Ibn al-Qāsim's commentary on Kitāb al-Tawḥīd.
[3] al-Qowl al-Mufeed (1/57), see also: Mu'jam al-Manaahee al-Lafthiyyah (p.128), and this link to Shaykh Ibn Bāz's explanation of some scholars' usage: www.binbaz.org.sa/mat/10659
[4] As stated by Shaykh Bakr Abū Zayd in Mu'jam al-Manaahee (p.128). Answered by: Mūsá Richardson

Benefit: Guard Your Tongue Even From the Innovator

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Shaykh Rabīʿ, may Allāh preserve him was asked:

[Q]: Is it permissible for us to insult those whom the scholars have insulted?

هل يجوز لنا أن نسب من سبه أهل العلم؟

[A]: Insulting, no you should not insult. If he was declared an innovator and there is a need to clarify his condition then clarify. Say so and so is a mubtad'i (innovator), so and so has such and such with him. As for insulting then no, no insulting, do not insult if the scholars insulted him, you do not insult even if they judged him with a judgment that is rightful. If you see people being influenced by him in a harmful way then clarify his condition, so that the people can be cautious of his evil and safe from his evil. As for insulting then no, it does not benefit.

 السب ، لا ما تسب ، لكن إذا بُدع واحتجت إلى بيان حاله لنصح الناس فبين ، تقول فيه ، فلان مبتدع ، فلان عنده كذا ، أما السب فلا ، السب لا ، لا تسبه ، إذا سبه ، أنت لا تسبه ، إذا حكم عليه بحكم هو حق فيه ، وإذا رأيت أناسا يتضررون به ، فأنت عليك أن تبين حاله ، حتى يحذر الناس من شره ويسلمون من شره ، وأما السب فلا ، ولا يفيد

Original Source: http://www.sahab.net/forums/showthread.php?t=375222
Translated by: Abū Zayd Muḥammad Sheikh-Elmi

Benefit: Is Dying on a Friday a Sign of a Good Ending?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) was asked: “Is dying on a Friday a sign of a good ending?”

The shaykh (رحمه الله) stated: "No. There is no significance in dying on any given day. [However,] if dying on a particular day had some virtue, then Tuesday would have been the most virtuous [day to die on] since it was the day that the Prophet (ﷺ) died on. Nevertheless, I do not know of any particular day that is virtuous to die on." 

Source: هل الموت يوم الجمعة من علامات حسن الخاتمة
Translated by: Musa Shaleem Mohammed

Benefit: Is the Dajjāl (Anti-Christ) from the Children of Ādam?

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy
[Q]: Is the Dajjāl (Anti-Christ) from Banī Ādam (Children of Ādam)?

[A]: 146. Shaykh Ibn al-ʿUthaymīn: The Dajjāl is from the children of Ādam. Some of the scholars say that he is Shayṭān, and some say that his father is human and his mother is a jinn. However, these statements are incorrect, for it is apparent that he is from the children of Ādam, and that he needs food and drink, etc. For this reason, ʿĪsá (ʿalayhī al-Salām) will certainly slay him in an ordinary manner as a human being is slain.1

[1] Shaykh ibn al-ʿUthaymīn, Majmūʿ al-Fatāwá wa-al-Rasāʾil, vol.2

وسئل فضيلة الشيخ: هل الدجال من بني ادم؟

فأجاب قائلا: الدجال من بني ادم. وبعض العلماء يقول إنه شيطان. وبعضهم يقول إن أباه إنسي وأمه جنية، وهذه الأقوال ليست صحيحة، فالذي يظهر أن الدجل من بني ادم، وأنه يحتاج إلى الأكل والشرب وغير ذلك، ولهذا يقتله عيسى قتلا عاديا كما يقتل البشر.

ش. العثيمين 

Translated by Umm Sufyān Fāṭimah

Benefit: Regarding Someone Who Knowingly Committed an Act That Nullified His Islām in Private

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

QUESTION: Regarding someone who knowingly committed an act that nullified his Islām in private, does he consider himself to have left the religion, and that he needs to utter the testimony of faith again (i.e. retake his shahādah)?  And what about the prayers and fasting that he missed up until he retook his shahādah - does he make them up or not? 

ANSWER: (by Shaykh Muḥammad ʿUmar Bāzmūl, Professor of Higher Studies at Umm al-Qurá University in Makkah):

بسم الله 
الذي وقع في ناقض مع القدرة وعدم المانع فإنه يكفر، وعليه أن يجدد إسلامه والعبادات التي مرت عليه أثناء ذلك لا يلزمه القضاء فيها، والله اعلم.
أخوكم محمد بازمول

In the Name of Allāh
Anyone who fell into an act of apostasy, willingly and without excuse, has left Islām.  He must renew his Islām (by uttering the shahādah).  The acts of worship he missed up until this time do not have to be made up, and Allāh knows best.
Your brother,
Muḥammad Bāzmūl
Source: Written correspondence dated: August 12, 2008

Benefit: Saudi Scholar Slams al-Shabāb Call for Terrorism in Canada

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

Questioner: Al-salāmu ʿʿalaykum

Shaykh Muḥammad ibn Hādī1: Wa ʿalaykum al-salām

Questioner: I love you for Allāh's sake.

Shaykh Muḥammad ibn Hādī: May Allāh—the one whom you loved me for—love you.

Questioner: O noble shaykh, your salafi sons [term of endearment] who reside in Canada say that there is a misguided khārijī group in Ṣumālīa called Al-Shabab Movement, they call the Muslims who reside in Canada to engage in a crime (killing the innocent etc.) at the biggest mall in North America which is located in [Edmonton] Canada. What is your advice to the Muslims who reside in Canada?

Shaykh Muḥammad ibn HādīI say, do not obey those people (al-Shabāb), nor pay attention to them, as you are living in these countries, and it is required from you to be the best of representatives for the Muslims in those countries, not being evil messengers for Islām and its people.

Do not obey those people who are requesting this from you [to engage in this crime], for verily they are calling you to evil; refuge is sought in Allāh from this. Whoever calls to guidance will have the reward similar to all those who follow him without their reward diminishing in any way and whoever calls to evil, he will have the sins similar to all those who follow him without their sins decreasing in any way. 2

These people should not be obeyed or concerned with because this will cause harm to the Muslims who reside in Canada, America, and the whole Western world, in addition (to that) it will present the image of Islām with an evil image that will make the enemies (of Islām) flaunt and slander the Muslims using this (evil image).

So when acts like this are committed (criminal acts which al-Shabāb call for) they (the enemies of Islām) find a chance to confirm their unjust rumours about Islām. So it is not permissible for you to answer their call (al-Shabāb) rather it is ḥarām (prohibited to answer them in their request). Likewise, you should abide with good in these lands that gave you the rights of residence when you faced oppression in your lands.

1. Dr. Muḥammad ibn Hādī al-Madkhalī is an Islamic scholar and professor at the Islamic University of al-Madīnah.
2. Ḥadīth of Abū Hurayrah (رضي الله عنه̧) in Saḥīh Muslim.

al-ʿArabīc Source: فرقة ضالة تدعو المسلمين في كندا لعمل جريمة؛ ما نصيحتكم لهم؟
Translated by Munīb al-Ṣumālī


Benefit: Shaykh Ibn Bāz on Ordering Good and Forbidding Evil

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

"There are some Muslim sisters from al-Mujamma`ah in the Kingdom of Saudi Arabia who say in their question: When we try to stop the spread of Namimah (tale-bearing) and Ghibah (backbiting) among people, those whom we advise may insult and become mad at us. Are we sinful for making them angry, especially if they are parents? Should we prevent them or forget about matters that are not related to us? Please, advise!"

Our Shaykh Ibn Bāz, raḥimahullāh, responded:

"Enjoining right and forbidding wrong are of the most important acts of worship, as Allāh (May He be Glorified) says: The believers, men and women, are Auliyā (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) al-Maʿrūf (i.e. Islamic Monotheism and all that Islām orders one to do), and forbid (people) from al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islām has forbidden).

So, Allāh (He may be Glorified) explains in this Ayah that enjoining right and forbidding wrong are of the qualities of the believing men and women where Allāh (Glorified and Exalted be He) says: You [true believers in Islamic Monotheism, and real followers of Prophet Muḥammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin al-Maʿrūf (i.e. Islamic Monotheism and all that Islām has ordained) and forbid al-Munkar (polytheism, disbelief and all that Islām has forbidden), and you believe in Allāh. The Prophet (peace be upon him) said: Whoever, among you, sees something abominable should rectify it with his hand, and if he does not have enough strength to do it, then he should do it with his tongue; and if he does not have enough strength to do it, (even) then he should (abhor it) from his heart, and that is the least of faith. Related by Muslim in his Saḥiḥ (book of authentic Ḥadiths). There are many Āyahs and Ḥadiths on the obligation of enjoining right and forbidding wrong that rebuke those who neglect this duty. It is obligatory upon you and upon every believing man and woman to enjoin right and forbid wrong, even if those whom you invite become angry or insult you. Indeed, observing patience is obligatory as the Prophets (peace be upon them) and their followers did. Allāh (Glorified and Exalted be He) addressed His Prophet (peace be upon him) saying: Therefore be patient (O Muḥammad صلى الله عليه وسلم) as did the Messengers of strong will. Allāh (Glorified and Exalted be He) says:...and be patient. Surely, Allāh is with those who are al-Sābirūn (the patient).

Allāh (May He be Glorified) says about Luqman al-Hakim (Luqman the wise) that he said to his son: "O my son! Aqim-As-Sʿalát (perform al-Sʿalát), enjoin (on people) al-Maʿrūf - (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allāh, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you. Verily, these are some of the important commandments (ordered by Allāh with no exemption). No doubt, reforming the society and preserving its integrity are achieved by following the instructions of Allāh and then by enjoining right and forbidding wrong. The neglect of enjoining right and forbidding wrong is one of the greatest reasons for corrupting the society, tearing it apart, and exposing it to general punishment. It is authentically reported from the Messenger of Allāh (peace be upon him) that he said: If acts of disobedience are done among people and they do not change them, Allāh will soon punish them all. Allāh (Glorified and Exalted be He) warned His servants against following the example of the Children of Israel in His saying: Those among the Children of Israel who disbelieved were cursed by the tongue of Dāwūd (David) and ʿIsā (Jesus), son of Maryam (Mary). That was because they disobeyed (Allāh and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do. We ask Allāh to guide all Muslims, rulers and subjects, to do this duty in the best form, to reform their conditions, and protect all people from the causes of His wrath. He is the All-Hearer, the All-Respondent." (Majmūʿ al-Fatāwá Ibn Bāz: 6/267)

Source: The General Presidency of Scholarly Research and Ifta, Kingdom of Saudi Arabia

Benefit: The Ruling on One Who Died and He Did Not Pray

In the Name of Allāh, the Ever Merciful, the Bestower of Mercy

[Q]: A brother from an  MSA (Muslim Students' Association) in Maʿan, Jordan asks in his question: What is the ruling on one who died and did not pray [during his lifetime], though his parents are Muslim? And, how should he be treated with respect to the washing [of his body], shrouding, and prayer over him, burial, supplication, and asking for mercy upon him?

[A]: Any responsible adult, who dies [knowing the Islamic ruling concerning prayer] and did not pray, is a disbeliever. He is not washed or prayed over, nor is he buried in the Muslim cemetery. His [Muslim] relatives do not inherit from him. Rather, his wealth is for the Muslim’s state treasury, according to the strongest opinion amongst the scholars. [This is] based on the authentic ḥadīth [in which the] Prophet [ṣallallāhu ʿalayhī wa-sallam] stated: “Between a man and shirk [associating partners with Allāh] and kufr [disbelief] there stands his abandonment of the prayer.” This was reported by Imām Muslim in his Ṣaḥīḥ. The Prophet [ṣallallāhu ʿalayhī wa-sallam] also stated: “The vow [religious commitment] that is between us and them [the hypocrites] is the prayer. He that abandons it has committed disbelief.” This was reported by Aḥmad and the compilers of the sunan with an authentic chain from the ḥadīth of Buraydaah raḍī Allāhu ‘anhu.

And, ʿAbdullāh ibn Shaqīq al-‘Uqaylee, the noble follower, may Allāh’s mercy be upon him, stated: “The companions of the Prophet [ṣallallāhu ʿalayhī wasallām] did not consider abandonment on anything as disbelief, except [the abandonment of] the prayer.” And, the aḥādīth and reports with this connotation are many.

This is regarding the one who abandoned [prayer] due to laziness and who did not deny it as being obligatory. And, for the one who doesn’t accept it as being compulsory, then he is a disbeliever (also), who apostatized from Islām, according to all of the people of knowledge.

We beseech Allāh to set aright the affairs of the Muslims and to [lead them to] pursue the straight path, for He is the All-Hearing Responder. 


Published in the Arabic magazine, issue #187 in the month of Sha’baan, 1413 Hijr (Majmūʿ al-Fataawa of Shaykh ibn Bāz) 
Original Arabic: http://www.binbaz.org.sa/book/m010.pdf  - See page #250
Translated by Umm Ṣufyān

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