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A Balanced Approach to Marriage Between Relatives and Hereditary Diseases

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Family & Women, Fatawa-Rulings, Featured, Islamic Jurisprudence - 'Fiqh', Marriage (Nikkah), Mental Health, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Abdul Aziz Bin Baz, may Allah have mercy upon him, was asked:

يا سماحة الشيخ

We have heard that indeed there is danger in marrying relatives as I want to marry off one of my children. Is there any hadith regarding this? May Allah reward you.

Answer: There is no danger therein. What is said (regarding this) is an error. There is no danger in marrying relatives, rather, it is good. The Prophet, peace and blessings of Allah be upon him, married from his relatives. Umm Salamah was from his relatives, Aisha was from his relatives, and Umm Habiba was from his relatives. All of them are from Quraysh, all from his tribe. There is no harm in that. Ali married Fatimah, the daughter of the Prophet, peace and blessings of Allah be upon him, who was the daughter of his cousin (i.e. The Prophet, peace and blessings be upon him). Uthman married the Prophet’s daughters, Ruqayyah and Umm Kulthum (i.e. after of them died he married the other). Abu Al Aas Ibn Ar-Rabee married the Prophet’s fourth daughter, Zainab, and all of them were cousins. There is no harm in this. [1]

The Imam, may Allah have mercy upon him, was also asked: Some people would not marry the daughter of their uncle out of fear that the children might be born with deformities. Does this negate the perfection (completeness) of (one’s) belief in pure Islamic monotheism?

Answer: Many among the people of knowledge have clarified these matters , and that indeed a person should choose a suitable spouse for their offspring to the extent that some of the Fuqaha said: “The best is that one marries a non-relative, rather than the daughter of his uncle”. This is a mistake and it has no basis, whether it is the daughter of his paternal uncle or not the daughter of his paternal uncle, the daughter of his maternal uncle or not the daughter of his maternal uncle. The Prophet, peace and blessings be upon him, married the daughter of his uncle.

But, one should examine (give thought or consideration) that if the woman comes from a family that is afflicted with hereditary defects, mental illness, or physical deformities, he should not marry (someone among) them from the angle of employing the means of precaution, because this could bring you hereditary (issues). Diseases can be passed down – by the will of Allah- to the child, the grandchild and the daughter’s child. If this (such and such) family is well-known to have hereditary diseases that affect the children, he should avoid (marrying into such family). And if nothing is known about the family (i.e. regarding hereditary diseases), he marries (someone) among them. These matters that are known – (through experience, observation etc) regarding what is passed down do occur. Due to this, scholars and physicians advise that one examines (pays attention) to these matters. [2]

[1]Paraphrased:https://binbaz.org.sa/fatwas/8826/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8

[2]Paraphrased:https://binbaz.org.sa/fatwas/2565/%D8%AD%D9%83%D9%85-%D8%AA%D8%B1%D9%83-%D8%A7%D9%84%D8%B2%D9%88%D8%A7%D8%AC-%D9%85%D9%86-%D8%A7%D9%84%D8%A7%D9%82%D8%A7%D8%B1%D8%A8-%D8%AE%D8%B4%D9%8A%D8%A9-%D8%A7%D9%84%D8%A7%D9%85%D8%B1%D8%A7%D8%B6

Strive for Knowledge: Shaykh Ibn Baz’s Call to the Seekers of Truth

Written by Amjad Khan on . Posted in Articles, Da'wah - Calling To Islam, Islamic Jurisprudence - 'Fiqh', Methodology - 'Manhaj', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Seeking Knowledge.

Advice on Striving in the Pursuit of Islamic Knowledge and Attending Gatherings of Knowledge – Shaykh Ibn Baz

There is no doubt that circles of knowledge hold a tremendous status. The Messenger of Allah (ﷺ) used to sit with the companions, teaching them and reminding them at various times. They would gather around him, listening and learning. This was the way of the Companions — and after the passing of the Messenger of Allah (ﷺ), they too would hold gatherings of knowledge and teach the people. Likewise, in our time, the scholars and students of knowledge continue this noble tradition.

The benefits of these sittings are immense. The student of knowledge attends and listens attentively, while the common person also participates and benefits. The student brings his book to record the benefits, and through this, the benefit is preserved — for had he not written it down, it might have been lost. As for the common attendee, they listen and ask questions about matters that concern or trouble them, seeking guidance. All of this is from what Allah loves.

Imam Ahmad, al-Tirmidhi, and others narrated on the authority of Anas ibn Malik (رضي الله عنه) that the Messenger of Allah (ﷺ) said:
“When you pass by the gardens of Paradise, then feast.”
They asked, “What are the gardens of Paradise?”
He replied, “The circles of remembrance.”

Additionally, in the Sahihayn, it is narrated that one day the Prophet (ﷺ) was in the masjid, and the companions were gathered around him as he was reminding them. During this gathering, three people entered. One of them came forward and joined the gathering. The second sat at the back. The third turned away and left. When the Prophet (ﷺ) had finished speaking, he said:
“Shall I inform you about these three?”
The companions replied, “Of course, O Messenger of Allah.”
He (ﷺ) said:
“As for the first, he sought refuge with Allah, so Allah granted him refuge. The second felt shy, so Allah was shy towards him. As for the third, he turned away, so Allah turned away from him.”

The statement regarding the third person — that Allah turned away from him — is a severe warning. It highlights the danger of arrogantly turning away from or abandoning the gatherings of knowledge and the pursuit of understanding.

It is also reported on the authority of Mu’awiyah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said:
“Whomever Allah intends good for, He grants him understanding of the religion.”
This hadith shows that one of the signs of true happiness is understanding the religion. If Allah grants a person knowledge and comprehension of the religion, it is a sign that He intends good for that individual. In contrast, a sign of a person’s loss and destruction is being deprived of this understanding — that one turns away and remains negligent of the importance of attaining knowledge and its gatherings.

The Prophet (ﷺ) also said:
“Whoever treads a path seeking knowledge, Allah makes easy for him the path to Paradise.”

Thus, seeking knowledge is one of the greatest and most important means of drawing closer to Allah, the Most High.

My sincere advice to every Muslim — male and female — is to be diligent in acquiring an understanding of the religion, to study earnestly, and to pursue knowledge by every possible means.
–
Summarised and Slightly Paraphrased from Shaykh Ibn Baz’s “Advice on Striving in the Pursuit of Islamic Knowledge and Attending Gatherings of Knowledge.

The Comprehensive Message

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Deviated Groups, Sects and Parties, Eid, Family & Women, Fasting, Hajj, Dhul Hijjah, Eid al Adha, Hijrah (Migration), History of Islam, Innovations In Islam (Bidah), Islamic Jurisprudence - 'Fiqh', Jahannam (Hell Fire), Jannah (Paradise), Literature, Marriage (Nikkah), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Muharram and Ashoorah, Pearls of Wisdom, Prophets, Purification of The Soul, Qur'aan, Ramadhan, Refutations, Repentance, Sahaabah, Salaah - Prayer, Salaf As Saalih (Pious Predecessors), Salafi Mosques & Centres, Scholars of Islam, Seeking Knowledge, Shirk, Sin, Tamyee', Taraweeh, The Salaf - Pious Predecessors, Worship - 'Ibaadah', Zakaat, Zuhd (Abstinence).

In The Name of Allah, The Most Merciful, The Bestower of Mercy. 

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

Muhammad’s, peace and blessings of Allah be upon him, Ummah is not in need of anyone after him; rather the only need they have is someone to convey what he came with.

Muhammad’s message is comprehensive, universal and preserved. This universality, comprehensiveness and preservation is not limited to (any time, place or situation), rather it is comprehensive for those to whom Muhammad was sent [the whole world] and likewise with regards to everything that is needed in the fundamental and subsidiary issues of the religion.

Muhammad’s message is sufficient, all embracing and universal- nothing else is needed besides it. It has not isolated any affair of truth needed by his Ummah in their sciences and deeds. The Messenger of Allah did not leave this world until he acquainted his Ummah with everything. He even taught them the etiquettes of using the toilet; the etiquettes of sexual relations; the etiquettes of sleep and after waking up; the etiquettes of eating, drinking and travel.

He acquainted them with the etiquettes of speech and silence; the etiquettes of keeping company with the people and seclusion. He acquainted them with the affairs of illness, good health, poverty and wealth. He acquainted them with all the affairs of life and death. He described Allah’s throne, the angels, the jinn, the hell fire and the day of judgement in such a manner as if one has seen them with the naked eye. He informed them about their Lord and His Perfect Names and Attributes, and that Allah alone is their true object of worship.

He acquainted them with the Prophets of old and their nations – the events that took place between them and their nations – in such a manner as if one was present at that time. He acquainted them with all the means to good and the paths of evil- in general and in detail- which no other prophet informed his nation. He acquainted them with death and what will take place in the grave – either bliss or punishment. He acquainted them with the evidences and proofs of Tawhid [i.e. the oneness of Allah in His Lordship, Names and Attributes, and that Allah alone has the right to be worshipped].

He acquainted them with Prophet hood and the affairs of the Afterlife, and he refuted all the sects of disbelief and misguidance. He acquainted them with war strategies- how to confront the enemy, the way to achieve victory and conquests. If only they knew and understood these affairs in the correct manner [i.e. the manner it should be understood], they would not be overcome by their enemy. He acquainted them with the plots of Iblees and the ways through which he approaches them, and the ways to repel those plots and plans. He acquainted them with the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it. He taught them how to live their daily lives and had they acknowledged and acted upon this; their worldly affairs would be firmly established. He brought them all the means of success in this life and the next, and they do not need anyone besides him. So how can it be said that the path of Muhammad is in need of something else outside of it. The reason for such a claim is due to the weak and little understanding of a person. Allah [The Most High] said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe.

Allah [The Most High] said:

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).

Allah [The Most High] said:

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord (i.e. the Qur’an, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.

An Excerpt from I’lam Al-Muwaqqi’een 4/375-377

Reflections from some statements of Al-Allamah Rabee Bin Hadi Al-Mad’khali [33 of 80]

Written by Abdullah Jallow on . Posted in Basics, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

السؤال : ما حكم الجماعة الثانية في المسجد الذي تقام به الجماعة ؟
الجواب : إن كانت الجماعة الثانية تتعمد ألاّ تصلي وراء هذا الإمام، وتنشئ جماعة ثانية إظهارا للفرقة والفتن، فهذا حرام ولا يجوز، حتى لو كان إمام المسجد مبتدعا، تصلي وراءه مع جماعة المسلمين، ولا تنشئ جماعة أخرى
أما إذا كنت حريصا على صلاة الجماعة -وفضلها ،والصلاة في الجماعة تعدل سبعة وعشرين صلاة من صلاة الفذّ – حرصت على هذه الفضيلة لكن فاتتك وفرغ الإمام من هذه الصلاة؛ الظهر أو العصر أو المغرب أو العشاء، وجاء واحد وواحد وواحد فصلوا جماعة ؛إذا كانت فاتتهم بغير قصد منهم ولا بقصد إنشاء جماعة أخرى فليصلوا ولا مانع في ذلك . وراجعوا في هذا الموضوع تحفة الأحوذي
والشيخ الألباني يحكي عن الشافعي رحم الله الجميع أنه لا يرى تعدد الجماعات إلا في مسجد على الطريق بعيد عن المدن والقرى، وأما في المدن والقرى فلا يرى تعدد الجماعات، سواء كانوا معذورين أو غير معذورين ! وناقشت الألباني في هذه المسألة وقلت له:
يعني الرسول صلى الله عليه وسلم قال في واحد من الصحابة تأخر وفاتته الصلاة : (من يتصدق على هذا ) قال الشيخ الألباني رحمه الله : هذا في حقّ المتنفِّل ؛الثاني متنفل والأول مفترض ! على كل حال هذا رأيه، لكن الصواب أنه إذا ما قصد الفتنة ولم يقصد إنشاء جماعة ثانية وهو حريص على الصلاة مع الجماعة، ثم فاتته وفاتت هذا وهذا فصلوا جماعة فلا مانع

Question: What is the ruling regarding a second congregational prayer in a Masjid where (the fixed) congregational prayer has already been established?

Answer: If the second congregational prayer is intentional in order not to pray behind this Imam (i.e. the one appointed for the five prayers at fixed times) and to establish a second congregational prayer to demonstrate division and discord, this is unlawful and not permissible. Even if the Imam of the Masjid is a Mubtadi (Footnote a), one prays behind him with the congregation of the Muslims and should not establish another congregational prayer.

As for If you are keen on congregational prayers and its virtue—the prayer in congregation being twenty-seven times more virtuous, but you missed this opportunity, such as (when) the Imam completes the prayer (be it Dhuhr, Asr, Maghrib, or Isha), thus others arrive to form a congregation. If they miss the (fixed) congregational prayer unintentionally, nor intending to established another congregational prayer (i.e. prior to their arrival), they can pray and there is no objection in that. For further details on this matter, refer to “Tuhfat al-Ahwadhi.”

Shaikh Al-Albani reports from Imam Ash-Shafi’i, may Allah have mercy on all, that he did not endorse more than one congregational prayer, except in a Masjid (located) on a road far from cities and towns. As for in cities and towns, he did not endorse the establishment of multiple congregational prayers, regardless of whether people have valid excuses or not. I engaged Al-Albani in a discussion regarding this matter and expressed my thoughts to him, saying:

Allah’s Messenger, peace and blessings of Allah be upon him, mentioned regarding one of the companions who missed a prayer: “Who will give charity to this one?” Shaikh Al-Albani, may Allah have mercy upon him, said: “This applies to the one performing voluntary prayers; the second person is performing a voluntary prayer while the first is performing an obligatory paryer”. In any case, this was his opinion, but the correct view is that if one neither intends discord nor to establish a send congregational prayer, and he is keen on congregational prayer, but then he misses the prayer and another person also misses it, they may pray together and there is no objection. [1] Paraphrased

————————————————————————

Footnote a:

https://abukhadeejah.com/what-is-innovation-bidah-its-categories-prayer-behind-an-innovator-ibn-baz/

[1]https://rabee.net/%D9%81%D8%AA%D8%A7%D9%88%D9%89-%D9%81%D9%82%D9%87%D9%8A%D8%A9-%D9%85%D9%86%D9%88%D8%B9%D8%A9-%D8%A7%D9%84%D8%AD%D9%84%D9%82%D8%A9-%D8%A7%D9%84%D8%AB%D8%A7%D9%86%D9%8A%D8%A9/

The Comprehensive, All-Encompassing and Universal Message

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Charity (Sadaqah), Contemporary Issues, Da'wah - Calling To Islam, Death, Deviated Groups, Sects and Parties, Eid, Fasting, Hajj, Dhul Hijjah, Eid al Adha, Hijrah (Migration), History of Islam, Innovations In Islam (Bidah), Islamic Jurisprudence - 'Fiqh', Jahannam (Hell Fire), Jannah (Paradise), Khawaarij, Literature, Marriage (Nikkah), Mental Health, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Muharram and Ashoorah, Prophets, Purification of The Soul, Qur'aan, Ramadhan, Refutations, Repentance, Salaah - Prayer, Seeking Knowledge, Shi'a, Shirk, Sin, Sufis, Taraweeh, Worship - 'Ibaadah', Zakaat, Zuhd (Abstinence).

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

The Ummah of Muhammad, peace and blessings of Allah be upon him, does not require anyone after him; their sole necessity is for someone to convey his teachings. The message of Muhammad is all-encompassing, universal, and (perfectly) preserved. This universality, comprehensiveness, and preservation are not confined to any (specific time, place, or circumstance); instead, they extend to all those to whom Muhammad was sent, as well as addressing all the fundamental and subsidiary matters of the religion.

Muhammad’s message is sufficient, all-encompassing, and universal—there is no requirement for anything beyond it. It has addressed every aspect of truth necessary for his Ummah in their knowledge and actions. Allah’s Messenger, peace and blessings of Allah be upon him, did not depart from this world without imparting to his Ummah all that they needed to know. He taught them the etiquettes of using the toilet, sexual relations, the etiquettes of sleep and waking, eating, drinking, and traveling. He acquainted them with the etiquettes of speech and silence; the etiquettes of keeping company with the people and seclusion. He acquainted them with matters regarding illness, good health, poverty and wealth, and all matters regarding life and death.

He described Allah’s throne, the angels, the jinn, the fire of hell, and the Day of Judgment in a way that made them feel as though they were witnessing these realities with the naked eye. He conveyed knowledge about their Lord, His Perfect Names and Attributes, emphasising that Allah is the only One who deserves their worship. He acquainted them with the ancient Prophets and their respective nations- the events that transpired between them as if one were witnessing those moments firsthand. He informed them of all the avenues leading to righteousness and the various paths of wrongdoing, both broadly and specifically, in a manner that no other prophet had conveyed to his people. He acquiainted them with death and will take place in the grave, whether they be of joy or torment. Additionally, he presented the evidences and proofs of Tawhid (pure Islamic Monotheism). He acquainted them with Prophethood and the matters concerning the Afterlife, while also countering all factions of disbelief and misguidance. He acquainted them with war strategies- how to confront the enemy, the way to achieve victory and conquests. If they were aware of and comprehended these matters appropriately, they would not be defeated by their adversary.

He acquainted them with the schemes of Iblees, the methods by which he seeks to influence them, and the strategies to counteract those schemes and plans. He acquainted them with the soul- its characteristics and faults- in such a manner that they are not in need of anyone else to tell them about it.

He instructed them on how to navigate their everyday existence, and had they recognized and implemented his teachings, their worldly matters would have been securely established. He provided them with all the means necessary for success in both this life and the hereafter, rendering them independent of any other guidance. Therefore, it is unfounded to assert that the path of Muhammad requires any external support. Such claims stem from a limited and insufficient understanding on the part of the individual. Allah said:

أَوَلَمْ يَكْفِهِمْ أَنَّا أَنزَلْنَا عَلَيْكَ الْكِتَابَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِي ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ

Is it not sufficient for them that We have sent down to you the Book (the Qur’an) which is recited to them? Verily, herein is mercy and a reminder (or an admonition) for a people who believe. [29:51]

Allah [The Most High] said:
وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ

And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims)]. [16:89]

Allah [The Most High] said:
يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

O mankind! There has come to you a good advice from your Lord [i.e. the Qur’an, ordering all that is good and forbidding all that is evil], and a healing for that [disease of ignorance, doubt, hypocrisy and differences, etc.] in your breasts, – a guidance and a mercy [explaining lawful and unlawful things, etc.] for the believers. [10:57]

An Excerpt from “i’lam al-muwaqqi’in 4/375-377

Book of Purification Umdatul Ahkam | Abdul Hakeem Mitchell | Manchester

Written by faizkara on . Posted in Audio, Islamic Jurisprudence - 'Fiqh', Literature, Salaah - Prayer, Worship - 'Ibaadah'.

The new book that Ustadh Abdul Hakeem has started which is ‘Umdatul Ahkam.’ It is different to the book that is covered on Mondays which Umdatul Fiqh.
This book starts with the chapter of ‘Book of Purification’:

Notes

[widgetkit id=”15″ name=”Notes Umdatul Ahkaam Purification”]

O Allah’s Messenger! Prices Have Gone Up, So Fix Prices For Us

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Islamic Jurisprudence - 'Fiqh', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah [The Exalted] says:

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الأَمْوَالِ وَالأَنْفُسِ وَالثَّمَرَاتِ وَبَشِّرِالصَّابِرِينَ
ٱلَّذِينَ إِذَآ أَصَـٰبَتۡهُم مُّصِيبَةٌ۬ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٲجِعُونَ
أُوْلَـٰٓٮِٕكَ عَلَيۡہِمۡ صَلَوَٲتٌ۬ مِّن رَّبِّهِمۡ وَرَحۡمَةٌ۬‌ۖ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُهۡتَدُونَ

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.). Who, when afflicted with calamity, say: “Truly! To Allah we belong and truly, to Him we shall return.” They are those on whom are the Salawat (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. [Surah Al-Baqarah. Verses 155-157]

Anas Bin Malik [may Allah be pleased with him] reported that the people said, “O Allah’s Messenger! Prices have gone up, so fix prices for us”. So, Allah’s Messenger [peace and blessings of Allah be upon him] said, “Allah is the one Who fixes prices, Who withholds, gives lavishly and provides, and I hope that when I meet Allah, none of you will have any claim on me for an injustice regarding blood or property”. [Sahih Sunan Abee Dawud. Number 3450]

Shaikh Al-Islam Ibn Taymiyyah [may Allah have mercy upon him] said: High increases in prices and their decreases are among those events that none brings about except Allah alone and nothing can occur from it except by Allah’s Will, but He [Glorified be He and free is He from all imperfections] has made some of the actions of His slaves the cause of some incidents, just as He made the deed of killing by a killer a cause of the death of the victim, and the increase in prices may be due to the injustice of the people, and the decrease may be due to the benevolence of some people. (1)

Pay attention to the statement of Shaikh Al-Islaam as follows, “….the increase in prices may be due to the injustice of the people, and the decrease may be due to the benevolence of some people”. Indeed, it is common knowledge in our era that farmers – in some wealthy nations – are sometimes ordered to dump good produce. This is due to a number of reasons: firstly, sometimes capitalists do not have in place a system that would allow farmers to grow only what is enough, therefore they are left with no choice but to dump some of their produce. However, despite this overproduction, many people are still unable to afford good quality food. One of the ways this can be avoided is if governments help charities to repackage and redistribute excess food to those in need of it. Secondly, sometimes the greedy capitalists solely desire to make profit regardless of the consequences. For example, there has been incidents – in some wealthy nations – when farmers were ordered to depopulate their livestock to inflate prices, whilst many people were unable to put meat on their tables. This is nothing but an act of conspiring with farmers to create scarcity and thus unveils one of the negative outcomes of a capitalist economy.

The Hoarders: Muammar Bin Abdillah [may Allah be pleased with him] who said that the Prophet [peace and blessings of Allah be upon him] said, “None hoards except a sinner”. [Sahih Muslim. Number 1605]

Imam Abdul Azeez Bin Baz [may Allah have mercy upon him] said: They are the ones who buy commodities, such as food and the like that people need in times of hardship and store it, so that when the price is high he sells it for more. This is not permissible, it is an evil deed and the one who does this is a sinner. If there is one in charge of authority in the country, it is obligated to him to implement the affairs related to the Shariah, prevent him from doing so and compel him to sell food at the same price – at the current price that is in the markets; and he cannot hoard it if it is during the time of hardship. As for the one who buys food or other than food that people need in a time of prosperity and abundance in the markets, and not to harm anyone, then when trade begins, he sells it with the people without delaying it until when a state of extreme need occurs, rather, he sells when the trading begins and there is benefit, there is no objection to this action of his. This is the work of merchants in ancient and modern times. (2)

Imam Muhammad Ibn Saalih Al-Uthaymeen [may Allah have mercy upon him] said: It is forbidden to monopolise (or hoard) what people are in need of. The Prophet [peace and blessings of Allah be upon him] said, “None hoards except a sinner”. This is a person who deliberately commits a sin; but monopolising (or hoarding) is only in relation to what is not found with anyone else other than this monopolist (or hoarder). As for what him and someone else possess and he wants to keep the commodity until its season comes, there is nothing wrong with this and it is not considered monopoly (or hoarding). For instance, if a person buys rice and says, “I will save it until the time of its season, whilst the people have rice and they sell as they want”, this is not considered monopoly (or hoarding); but if it is not found except with him and he is saves it until the time of high prices comes, then indeed this is monopolising (or hoarding). The scholars say that the one in charge of authority is obliged to force the monopolist to sell what he has monopolised (or hoarded) just as people sell at the time they need to sell because this is in the public interest. (3)

[Ref1:Majmoo Al-Fataawaa 8/520]

[Ref2:https://binbaz.org.sa/fatwas/6025/%D8%AD%D9%83%D9%85-%D8%A7%D9%84%D8%A7%D8%AD%D8%AA%D9%83%D8%A7%D8%B1 ]

[Ref 3: https://binothaimeen.net/content/11952. paraphrased]

Aqeedah, Knowledge, Manners, Mutual Dealings – [Forty Quotes From Al-Allaamah Rabee Bin Haadee][ Part 2]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Basics, Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Islamic Jurisprudence - 'Fiqh', Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Seeking Knowledge, Shirk, Sin, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Aqeedah, Knowledge, Manners, Mutual Dealings – [Forty Quotes From Al-Allaamah Rabee Bin Haadee][ Part 2]

Aqeedah, Knowledge, Manners, Mutual Dealings_Forty Quotes From Al-Allaamah Rabee Bin Haadee_Part 2

Aqeedah, Knowledge, Manners, Mutual Dealings – [Forty Quotes From Al-Allaamah Rabee Bin Haadee][ Part 1]

Written by Abdullah Jallow on . Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Deviated Callers & Individuals, Hadaadis, Islamic Jurisprudence - 'Fiqh', Khawaarij, Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Refutations, Sahaabah, Salaf As Saalih (Pious Predecessors), Scholars of Islam, Seeking Knowledge, Shi'a, Shirk, Sin, Sufis, The Salaf - Pious Predecessors, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Aqeedah, Knowledge, Manners, Dealings – [Forty Quotes From Al-Allaamah Rabee Bin Haadee’s Book Titled Marhaban Yaa Taalibal Ilm]

Aqeedah_Knowledge_Manners_Mutual Dealings_Forty Quotes From Al-Allaamah Rabee Bin Haadee_Part 1

How to Remove Calamities – Shaykh Al-Fawzaan

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Purification of The Soul, Worship - 'Ibaadah'.

If a person is put to trial and a calamity befalls him, what is the thing which will remove it from him? And how does a person turn to Allaah – The Mighty and Majestic – for protection, deliverance, help – whilst he is in this situation in which he is put to trial through these illnesses?

Through supplication; Allah will remove it from him through supplication. He invokes Allah to remove from him that which has afflicted him and to relieve him of it. Allah is Near [to all by his knowledge] Responsive [to the supplication of the one who supplicates to Him]. [Al-Hūd:61]

Secondly, if this calamity or affliction is due to a sin, then verily he repents to Allāh from this sin – from those sins which is the reason behind this punishment that came upon him.

Shaykh Fawzan’s Official Twitter Account