Shaikh Muqbil Bin Haadi (rahimahullaaah) stated:
Even if I was given a million every month to abandon seeking knowledge, I will not accept it; rather even if I was given this Masjid filled with gold, I will not accept it.
[رحلات دعوية للشيخ مقبل رحمه الله – page 49]
Question:
Does fearing the Jinn enter into natural fear or not?
Answer:
Fearing the jinn; if it is inner fear and if it is believed that the jinn can benefit and harm you, then this enters into shirk: ‘And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief.’ [Surah Al-Jinn Verse 6]
And in the most part/cases fear of the jinn – and Allah knows best – falls into the fear (that is regarded to be) worship; because it is believed that by way of it (jinn) you can be harmed or benefitted, whilst no one has the ability to cause harm or benefit except Allah, neither the jinn nor the people, as the Messenger of Allah sallaallaahu alaihi wa sallam said: “Know that if the nation were to gather together to benefit you with something, they would not benefit with anything except that which Allaah has already recorded for you. If they gather to harm you by something, they would not be able to harm you by anything except what Allaah has already recorded against you.” (Tirmidhee Hasan saheeh)
And the true believer does not fear (anyone or anything) except Allah (The Mighty and Majestic). “So fear them not, but fear me if indeed you are (true) believers” [Aali Imran verse 175]; Meaning the inner fear, the fear (that is regarded to be) worship. As for fear of a snake, a lion or a corrupt person – meaning he who attacks you and you are not able to resist/fight him, then this is natural fear (and) it does not harm. This does not harm – Inshaa Allah – and it has no effect on the Aqeedah.
However fear of jinn in most cases is a fear established upon corrupted beliefs! The Messenger sallaallaahu alaihi wa sallam has given you weapons and has taught you; Read ayatul kursi, read Surah al Falaq and Surah an Nas to be protected. The remembrance of Allah (The Mighty and Majestic) protects you from them. Use the means which will protect you from them and from every type of harm—from snakes, scorpions and from other than them, (reciting): َعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّة مِنْ شَرِّ مَا خَلَقَ
I seek refuge in the Perfect Words of Allah from the evil of what He has created.) (Recite three times in the evening.) If you said this nothing will come to you (of harm), neither a jinn nor a snake nor other than them. Nothing will harm you (by permission of Allah) and this is (when) it is done with sincerity and truthfulness. May Allah bless you all.
Fataawa fil Aqeedah wal manhaj [Shaykh Rabee Al Madkhali]
Translated by Abu Abdir-Razzaaq Amjad
N.B everything in brackets is from the translator
بسم الله الرحمن الرحيم
Allah سبحانه و تعالى has favoured certain times and places over others, and the servants have been encouraged to increase in their worship and obedience to benefit from the additional virtues of such times. However a question has been posed from times of old; Which is more virtuous – the last 10 of Ramadan or the 1st 10 of Dhul-Hijja?
Ibn ul-Qayyim stated, “So if you were to ask which 20 are the best? [i.e. days with nights – the last 10 days and nights of Ramadan or the 1st 10 days and nights of Dhul Hijja], then the correct statement is to say that the last 10 nights of Ramadan are better than the 1st 10 nights of Dhul Hijja, however the 1st 10 days of Dhul Hijja are better than the last 10 days of Ramadan”.
Ibn Kathir stated,”Generally it has been said regarding these 10 days of Dhul Hijja that they are the best days of the year as the hadith stated, and many [scholars] preferred them over the last 10 of Ramadan. That is because the same affairs are legislated in these days of Dhul Hijja as the last 10 of Ramadan in terms of prayer and fasting and charity etc [so they are similar in that sense] however there is a distinguishing factor for the days of Dhul Hijja and that is the performance of Hajj in them.
Although it has [also] been said [in another opinion] that the last 10 of Ramadan are better because within them is the Night of Decree [laylat ul-Qadr].
However some [scholars] took a middle course in this and stated that the first 10 days of Dhul Hijja are better than the last 10 days of Ramadan, and that the last 10 nights of Ramadan are better than the nights of Dhul Hijja – and in this manner the evidences are combined”.
[via Sahab]
بسم الله الرحمن الرحيم
The following are a selection of commonly asked questions regarding Hajj, all answers from Shaikh Bin Baz رحمه الله تعالى.
1- If an individual has a wet dream whilst in a state of Ihram then what is the ruling?
If he has a wet dream and semen exits then upon him is to have the ghusl and nothing more than that. Him being in state of ihram is still correct and is not harmed since a wet dream is not from his choosing to occur, and similar to that is a fasting person in the ruling.
2- Is it permissible to use soap that has a fragrance to it whilst in a state of Ihram, and also toothpaste?
There is no problem in that, since it is not considered as actual fragrance in its nature.
3- Is it permissible to wear some items of clothing on top of the Ihraam due to extreme cold or rain?
There is no problem in that, if an individual wore a cloth or something resembling that to protect himself from extreme cold or rain it is ok, however he must not cover his head.
4- If hair falls out accidentally does it harm my state of Ihraam?
If the hair falls out from a woman or man during wiping it in wudu or washing it then there is no issue, similarly if something from the beard of a man fell out whilst washing or making wudu then it does not harm the state of ihraam since it is not done with intent.
5- Is it permissible to place fragrance upon the Ihraam sheets before going into a state of Ihraam [i.e. so that the fragrance lasts after he becomes muhrim]?
It is not permissible to place fragrance upon the ihraam sheets even before going into a state of ihram, rather the Sunnah is to place fragrance upon his body, like his head or beard or underarms before assuming a state of ihram.
6- What is the ruling on fasting 9th Dhul Hijja?
It is Sunnah for everyone except for the one actually in Hajj, for indeed the Sunnah for the one actually in Hajj is to not be fasting on the day of ‘Arafah.
7- I incorrectly thought going from Safa to Marwa then back to Safa was one length, and therefore ended up doing 14 lengths [since Safa to Marwa is actually one] so what is the ruling?
Seven is the obligation, as for the other 7 it is from your own doing and not permissible, but you are excused due to your ignorance, however you should seek repentance and forgiveness and not do that again if you make Hajj or ‘Umra again.
Question:
Our Shaykh may Allah preserve you- is it understood that the order of the prophets in the heavens (as in Hadith of the isra – see Sahih bukhari) is in accordance to their virtue over (another) ?
Answer:
No. No, this is not understood (from the Hadith). As for Ibraaheem and Moosaa this is indicated; but as for other than them, then no. For indeed Eesaa is from the ulul azam and he was in the second (heaven), whilst Idris and Yoosuf are lesser than him in virtue. This (Hadith) does not indicate a specific/strict order.
[Source: Fataawa Fil Aqeedah Wal-Manhaj]
Translated by: Abu Abdir-Razzaaq Amjad
بسم الله الرحمن الرحيم
Allah سبحانه و تعالى has in His great wisdom created differing creations; from amongst them the Angels, the Jinn, and of course the Humans. Regarding these various creations, an interesting event was narrated to Shaikh al-Fawzaan, the question from the mother of this particular girl was as follows:
“I have an orphan daughter [i.e. her father has passed away, since it is not a condition for the mother to have passed away also for a child to be considered an orphan] and a man comes to her at night and wakes her up for the Fajr prayer and commands her to wake up her brothers and sisters for the prayer. The question therefore is; can we be certain that this individual who comes is an Angel? Do Angels descend to the Earth?”
The Shaikh replied, “Allahu ‘Alam [Allah knows best], or he could be from our brothers the Jinn, its doesn’t necessarily have to be an Angel, maybe from our brothers the Jinn”.
[via Sahab]
بسم الله الرحمن الرحيم
The position and status of Shaikh al-Albany رحمه الله is well recognised and known, despite the failed attempts of many to discredit the Shaikh. Regarding this rank and status Allah سبحانه و تعالى bestowed upon Shaikh Al-Albany, Shaikh Rabee’ حفظه الله تعالى stated [paraphrased], “…then when I graduated from the Masters and Phd and went to teach Post-Graduate studies at the Islamic University of Madinah, and I used to return to the books of ad-Daaraqutny and others from the early scholars like Abu Hatim for researching the affairs of hadith, and I would return to books such as “talkhees al-kabeer” and “nasb ar-raaya” from the earlier scholars relative to our current time.
I would however not return to the books of Al-Albany considering that perhaps his level would be lower than them, but I read into the book “silsilatul ahaadith ad-da’eefa” and amazingly it was as if I was reading into ibn Abi Hatim and ad-Daaraqutny and the likes of these mountains….[Al-Albany] is truly a scholar firmly grounded in the affairs of hadith and their wordings…an amazing affair…so by Allah I was shocked at how this man had reached this level of knowledge in our time and so I used to say to the students, “benefit from Shaikh Al-Albany and his authentic books…he has indeed served the Sunnah of the Prophet صلى الله عليه و سلم.”
One from amongst the countless testifications to the status of the noble Shaikh al-Albany رحمه الله تعالى. May Allah guide all those who attempt to discredit the Shaikh.
It is not said that we claim the Shaikh was preserved from ever falling into error, as we do not claim that for any of the scholars, however as Shaikh ‘Abdullah al-Bukhary stated, the individuals who make such claims need to consider carefully their own level of knowledge [i.e. lack of it] before speaking concerning the Shaikh!
[via Sahab.net]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Imaam al-Asbahaanee (d.535H) – rahimahullaah – said: “The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih and abandon all that is innovated and newly introduced into the Deen.” [Al-Hujjah fee Bayaanil Mahajjah 1/364]
Abu Haneefah (d. 150H) (rahimahullaah) said: “Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation” [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]
lbn Taymiyyah (d.728H) – rahimahullaah – said: “There is no criticism for the one who proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq).” [Majmoo al-Fataawaa 4:149]
Imaam adh-Dhahabee (d.748H) – rahimahullaah – said: “It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than ‘ilmul-kalaam (innovated speech and rhetorics). I say: He never entered into ‘ilmul-kalaam, nor argumentation. Rather, was a Salafee (a follower of the Salaf).”[Siyar 16/457]
As-Sam’aanee (d.562H) said in al-lnsaab (3/273): “As-Salafi: this is an ascription to the Salaf and following their ways, in that which is related from them.” lbn al-Atheer (d.630H) said in al-Lubaab fee Tahdheebul-lnsaab (2/162), commenting upon the previous saying of as-Sam’aanee: “And a group were known by this ascription.” So the meaning is: that the term Salafi, and its ascription to them, was a matter known in the time of Imaam as-Sam’aanee, or before him.
[Source: www.salafipublications.com]
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Sometimes a narration may come from someone from whom it is obligatory to accept, or from whom it is obligatory to reject, or from whom it is necessary to withhold from (until further clarification). And how foolish it would be, that that which is from the truth which the Seal of the Prophets conveyed from His Lord, the Mighty and Majestic and that which is from the falsehood that Allaah and His Messenger are free of, should be known by other than knowing the conditions of the narrators.
It is likewise for the various historical occurrences. In fact the need for knowing the condition of those who narrate them is even more severe, due to the prevalent neglect in the narration of such events and occurrences.
(And this is) in addition to the fact that being acquainted with condition of men is itself one of most important branches of history. So when it is necessary to be acquainted with the condition and state of the narrators, it is also necessary to make this known, so that everyone who knows the condition of a narrator should inform (others) about his condition, so that the people may know of it.
And this Ummah has (indeed) acted upon this obligation in the desired manner.
[Source: Ahimmiyatu Ilm ur-Rijal (translated Abu Iyaad Amjad Rafiq: for further details see: www.salafipublications.com article id: SLF020003]
