Ayat Al-Shaytan Khomeini: Seeking Aid From the Dead (And Stones and Mud) Is Not Shirk
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Tag: worship
Two Leaders Who Gave up Their Leadership in Order to Worship Allaah – As‐Saheehah (no. 2833) of Shaikh al‐Albaanee
As‐Saheehah (no. 2833) of Shaikh al‐Albaanee (rahimahullaah):
‘The Banoo Israa’eel appointed a leader (Khaleefah) to be in charge of them after Moosaa (alayhis-salaam.) So he stood praying above Jerusalem, in the moonlight. So he remembered some things which he had done, and he departed, and he let himself down with a rope. So in the morning the rope was hanging from the mosque, and he had gone. He said: So he went off until he came to a people on the coast. So he found them striking bricks, or making bricks. So he asked them: ‘What do you take for these bricks?’ He said: So they informed him, so he made bricks along with them. So he used to eat from the wages he earned with his hand, and when it was time for Prayer he would stand and pray.
So the workers informed the chief of their town that amongst us there is a man who does such and such. So he sent a message to him, but he refused to go to him. This happened three times. Then he came riding upon his riding-beast. So when he saw him he fled, so he followed him and overtook him. He said: ”Let me speak to you.” He said: So he stood until he spoke to him, and he informed him of his story. So when he informed him that he was a king, and that he had fled from fear and awe of his Lord, he said: ”I think that I will join you.” He said; So he followed him,and the two of then worshipped Allaah until they died at the Rumaylah of Egypt.
Abdullaah said: ‘If I were there I would be able to find their graves, because of the description which Allaah’s Messenger (sallal-laahu-alayhi-wasallam) gave to us.
Reported by al-Bazzaar in his Musnad (4/267/3869), by way of `Amr ibn Abee Qays: from Simaak- meaning Ibn Harb: from al-Qaasim ibn `Abdir-Rahmaan: from his father: from `Abdullaah ibn Mas`ood: from the Prophet; and he said: ”We do not know anyone to have reported it from Simaak: from al-Qaasim except for `Amr; and al-Mas`oodee reported it from Simaak: from `Abdur-Rahmaan: from his father, and he did not mention al-Qaasim.”
I say: The narration of al-Mas`oodee was reported by Ahmad (1/451) and Aboo Ya`laa (9/261/5383), by way of Yazeed ibn Haaroon: al-Mas`oodee related to us: from Simaak ibn Harb: from `Abdur-Rahmaan ibn `Abdillaah: from Ibn Mas`ood who said:…, and he mentioned it.
And the two of them are supported by Qays ibn ar-Rabee`: from Simaak ibn Harb-with it, and he also did not mention al-Qaasim in its chain. This was reported by at-Tabaraanee in al-Mu`jamul-Kabeer (10/216/10370), and in al-Awsat also (2/112/1/6743), and he said:
‘No one reports it from Simaak except Qays ibn ar-Rabee’!
That is what he said! However al-Mas`oodee supported his narration, as did `Amr ibn Abee Qays-as has preceded; and even though he differed with them by mentioning al-Qaasim ibn `Abdir-Rahmaan in the chain; and their narration is more correct, even though they each had something regarding their memorization, however each one strengthens the other; and `Amr ibn Abee Qays-and he is ar-Raazee was truthful (sadooq), but made mistakes-as occurs in ‘at-Taqreeb’. So if he correctly preserved it, then it is possible to say that Simaak heard it from al-Qaasim from his father, then he heard it from his father directly; and perhaps what al-Haythumee did indicates this, as he said (10/219):
‘Reported by al-Bazzaar, and by at-Tabaraanee iin ‘al-Awsat’ and in ‘al-Kabeer’, and its chain is ‘hasan’.’
I say: So he combined the narrations of al-Bazzaar and at-Tabaraanee, despite their differing concerning their narration from Simaak. So it is as if he is indicating that there is no difference which will cause any harm between them.
And before this he brought the narration of Ahmad and Aboo Ya’laa, and he said after it: ‘And their chain contains al-Mas’oodee, and his memory deteriorated.’
And as-Suyootee fell short in ‘al-Jaami’ul-Kabeer’ (no. 6404) when he attributed it to ‘al-Mu`jamul-Kabeer’ alone!!’
The wording of the narration of Ahmad (1/451/4312) is:
‘Whilst a man from those who came before you was in his kingdom he reflected, and he knew that it was going to come to an end for him, and that his situation was preoccupying him away from the worship of his Lord. So he crept away one night and escaped from his castle, and he came to the coast, and he used to make bricks for wages. So he would eat, and he would give what remained in charity…..’ and: ‘… so the two of them worshipped Allaah-the Mighty and Majestic-together. So they supplicated to Allaah to cause them to die together. He said: So they died.’
‘Abdullaah said: ‘If I were at the Rumaylah of Egypt I could show you their graves, based upon the description given to us by Allaah’s Messenger).’
Translated by Ustaadh Abu Talhah Dawood Burbank (may Allaah have mercy upon him and his wife).
This narration was sent to us by brother Haroon Al-Banghaali (may Allaah reward him)
Our Salaf: The Night prayer-Thaabit Al-Bunaanee and Maymoon Ibn Mehraan
Thaabit Al-Bunaanee (rahimahullaah) used to pray at night and fast during the day. He used to say: ‘’There is nothing I find more pleasing to my heart than Qiyaamul Layl (i.e. Tahajjud)’’ [Sifatus Safwah 3/262]
Maymoon Ibn Mehraan (rahimahullaah) said:
”The nobility of a Muslim is in performing the prayer in the darkness of night and not being desperate for what is in the hands of the people (i.e. their possessions) [Shu’ab Al-Imaan 3/171]
We ask Allaah to grant us the tawfeeq to follow the example of our Salaf. However, if Allaah grants you the Tawfeeq to wake up for the night prayer, do not stand up all night and then oversleep and miss fajr; rather ask Allaah for tawfeeq to wake up in the last third of the night until the beginning of Fajr.
Is it permissible or possible for her to teach? – Shaykh Ghudayyaan (rahimahullaah)
The ruling on studying in the mosques at the hands of one who took knowledge from the books and cassette tapes.
Question
May Allaah bestow good to you and bless you–The questioner of this question asks and she says: A female Muslim seeks knowledge through translated books and cassette tapes and she has the opportunity to contact the scholars with regards what she finds difficult; is it permissible or possible for her to teach the female Muslims in the Masjid due to the absence of others who can teach the affairs of Manners, Aqeedah and Manhaj?
Answer
What is known is that a person is to take knowledge from the mouth of the scholars and every (type of) knowledge is taken from a person who is well established in that knowledge. So when one wants to acquire the knowledge of the Tafseer of the Qur’aan, he takes it from a person who is well established in this knowledge, and this is how it is with all the other sciences-this is the means.
The second means: Indeed a person reads the books; but he should not read the books and depend on them, except if he is qualified to understand them in a correct manner; because if he has deficiencies in his understanding, then indeed he will understand something in a manner other than what it is. Thereafter, he speaks with what he understands and what he speaks with is a mistake, so people act upon what he explains to them in a wrong manner and he carries their sins.
And with regards to this woman, I advise her that she does not teach based on the fact that she read the books without anyone explaining these books to her. This is the answer to this question. [End]
– Shaykh Abdullah al Ghudayyaan
[Source: see post number 1 on this link http://www.sahab.net/forums/index.php?showtopic=134918. Slightly paraphrased]
- Next Topic: Who is the Male or Female Student of knowledge
Who do we take our Knowledge from? – Shaykh Fawzaan
Question
A man teaches the people the sciences of the Islamic legislation and the Aqeedah of the Salaf even though he did not acquire knowledge from the mashaayikh and the scholars; is knowledge taken from him?
Answer
As long as he does not have foundation from the scholars (i.e. did not acquire knowledge from them in person and has no recommendations for that), rather he sought (knowledge) from papers and books, then knowledge is not taken from him because he does not understand the Madhab of the salaf. And it (i.e. Madhab of the Salaf) is not understood except by studying under the scholars. (It) is acquired (from the scholars)–this knowledge is (acquired from the scholars) and not only through reading. It is acquired (through the scholars), but reading is only an aid and not depended on. The likes of this (person) is called a Muta-aalim* and knowledge is not taken from him.
– Shaykh Saleh al-Fawzaan
*Muta-aalim: [i.e. someone who feigns knowledge and understanding but does/did not seek knowledge directly from the people of knowledge.
[Source: See post number 3 on the following link: http://www.sahab.net/forums/index.php?showtopic=134918 paraphrased]
Can a menstuating woman wash a deceased person?
Is it permissible for a woman to wash and shroud a deceased person whilst she is on her menses?
Answer:
It is permissible for a menstruating woman to wash deceased women and shroud them. And from the men she can only wash her (dead) husband. Menstruation is not considered a prohibition from washing a dead person for burial. And to Allaah belongs all (bestowal of guidance and ability to perform good deeds).
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[Al-Fataawaa al-Mar’atil Muslimah compiled by Daarus sahaabah and Daar Sabeelil Mumineen with the recommendation of Shaikh Muhammad al-Imaam, page: 302 or see Fataawaa al-Lajna Ad-Daa-imah 8/369]
When I go to propose a woman for marriage……
Question:
When I go to propose a young woman for marriage, how should i speak to her in order to know her Aqeedah, fear of Allaah, manners and etiquettes?
Answer:
It is permissible for the proposer to have a look at the one he is proposing but not in seclusion, because the Sunnah has confirmed that from the Messenger of Allaah (sallal-laahu-alayhi-wasallam). And he can ask her and her guardians what he holds important in relation to a beneficial marriage.
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[Source:Fataawaa Al-Mar’atil Muslimah compiled by Daarus Sahaabah and Daar sabeelil Mumineen with the recommendation of Shaikh Muhammad Al-Imaam, page:542 or see Fataawaa Islaamiyyah of Shaikh Bin Baaz; 3/128]
Is This Disobedience to my husband?
Question:
My husband requests that I stay up late at night with him but I refuse because I want to pray the night prayer, so I sleep early. Is this (refusal of mine) disobedience to a husband?
Answer:
It is incumbent upon you to obey your husband in good. If he calls you to stay up late and you will definitely fail to perform the fajr salaah at its fixed time or (he calls you to stay up late) to watch what is evil, then you do not obey him. As for other than this then it is obligatory to obey him even if the night prayer is missed because it is an (optional) Sunnah and obedience to a husband is obligatory.
وصلى الله على نبينا محمد واله وصحبه وسلم
[Source: Fataawaa Al-Lajna Ad-Daa-imah 19/222]
Pregnancy in Ramadhaan – Fasting or Paying Fidyah or Making Up the Fasts – Shaykh Al Albani
‘SILSILAH FATAAWAA JEDDAH’ CASSETTE SERIES (no.25) OF SHAIKH AL-ALBAANEE -rahimahullaah:
Questioner : “I read in a book that if the pregnant women or the breast-feeding women fear for themselves, or for their child, that they should abstain from fasting, and should feed a needy person in place of each day, and that it is not obligatory upon them to make up the days. So how correct is this saying? We hope that you can clarify.”
Shaikh al-Albaanee: “Making up the days is not obligatory upon them, but rather kaffaarah (compensation) of feeding a needy person for each day is obligatory. This is the correct answer.
As for the aforementioned condition, i.e. that if the pregnant woman or a breast-feeding woman fear for themselves or for their child, then this condition is just an ijtihaad (personal deduction) from some of the scholars, and it should not be put as a duty upon the pregnant woman or the breast-feeding woman, because the Prophet (ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ) said:
Allaah -the Exalted and Most High- has remitted fasting from the pregnant woman and the breast-feeding woman.1
Then Ibn `Abbaas said in explanation of His Saying -He the Most High:
[Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, is better for you if only you know.[] [Sooratul-Baqarah (2):184]
[[Meaning: So whoever amongst you is ill, or upon a journey, then let him fast the same number of other days; and as for those of you who can fast with difficulty, then they have the option of feeding a needy person in place of each day.]]
Ibn `Abbaas -radiyallaahu `anhu- said: “Upon the pregnant woman and the breast-feeding woman is to feed (the needy).”
Meaning the aforementioned condition is not to be found, i.e. that the pregnant woman and the breast-feeding woman have to fear for themselves or for their child.”
Translated by Ustaadh Abu Talhah Dawood Burbank (may Allaah grant him and his wife abundant mercy)
- Hasan Saheeh: Saheeh Sunan Abee Daawood (no.2408).
Read PDF HERE: Pregnant_Woman_In_Ramadhaan
Article Link Here: http://www.salafitalk.net/st/viewmessages.cfm?Forum=29&Topic=9424
[5] The Creed of the Saudi Kings
The reaction of King ‘Abdul-‘Azeez as-Su’ood upon being praised in lines of poetry.
Once, during one of King ‘Abdul-‘Azeez as-Su’ood’s (rahimahullaah) trips to the town of al-Kharj (7th of Dhul-Hijjah 1363AH -approx: 23rd November 1944CE) a poet from the people of Najd entered upon him. In his hand was a poem he had written, and so he sought permission from the King to read it out. He began: You are our hope and in you is hope… Upon hearing this King ‘Abdul-‘Azeez called out in rejection and glanced across the gathering to Shaykh Hamad al-Jaasir, saying, “O Ibn Jaasir, take this man and teach him some Tawheed!” [Source: Min Hayaatil-Malik ‘Abdil-‘Azeez, pg.71]
Translated by: Abul Husayn Yusuf Al-Irlandee