Category Archives: Your Questions Answered

Abandoning actions for the sake of people

Abondoning Actions For The Sake Of The People

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By: Shaykh ‘Abd Al-‘Azeez ibn ‘Abdullaah ar-Rajhi
Translated from: http://www.sh-rajhi.com (fatwaa #647)

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Question: Is the one who abandons an action for the sake of the people (a form of) riyaa’ (showing off)? Like the person who has a habit of praying the night prayer and he travels with a group of people who do not pray the night prayer, so he abandons it, because he is afraid that he may fall into riyaa’.

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Answer: The Scholars say: Actions for the sake of the people is shirk [i.e. hidden shirk] and abandoning actions for the sake of the people is also shirk. And the one free (exempted) from this is the one whom Allaah Pardons. It is upon a person to struggle with his own soul and not leave off the actions. He should struggle with his own soul. If he abandons the actions for the sake of the people, then he has fallen into riyaa’.

Performing actions for the sake of the people is riyaa’ and abandoning the actions for the sake of the people is also riyaa’. But it is upon the man to struggle with his own soul and seek assistance from Allaah and not abandon the actions. Yes. Perhaps he will be a role model. Perhaps there is a benefit in it, that he will be a role model (for the other people).

Taken from


Scholars’ silence

 

لماذا يسكت بعض العلماء في بعض النوازل ؟

Why Do Some Scholars Remain Silent When Calamities
Befall The Muslims?

Shaykh Al-‘Allaamah Saalih bin Fawzaan Al-Fawzaan حفظه الله تعالى

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Question:

نسمع بعض طلبة العلم أحيانايطعنون في العلماء بحجة أنهم يسكتون عند حصول بعض الحوادث أو عند حلول بعض النوازل فما هو تعليقكم يا فضيلة الشيخ ؟

I hear other students of knowledge sometimes boldly denounce the scholars because of their silence (in providing solutions) after some incident or calamity occurs. What is your comment o eminent Shaykh?

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Answer:

أحيانا يكون السكوت هوالمصلحة وأحيانا يكون الكلام هوالمصلحة فالعلماء يراعون المصالح ودرء المفاسد ولا يتكلمون إلا حيث يفيد الكلام وينفع ولا يسكتون إلا حيث يكون السكوت أولى فالعلماء بالمعنى الصحيح لا يسكتون إلا إذا كان السكوت له مجال ولا يتكلمون إلا إذا كان الكلام له مجال والأمور إذا حدثت لا يصلح لكل واحد أن يتكلم فيها وإنما توكل لأهل العلم وأهل الرأي وأهل الكلمة كماقال – جل وعلا

وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ 

فالأمور التي تتعلق بمصالح المسلمين وبالأمة هاذي لا يتولاها إلا أهل الحل والعقد أهل العلم والبصيرة الذين يلتمسون لها الحلول الصحيحة وأما أن يتولاها ويتكلم فيها كل من هبودب فهذا من الضرر على المسلمين ومن الإرجاف والتخويف ولا يصل المسلمون من وراء ذلك إلى نتيجة وهذه أيضا أمور قد تكون أمورسرية تعالج بالسرية ولا تعالج علانية أمام الناس وإنما تعالج مع السرية ومع الطرق الصحيحة الأمور تحتاج إلى روية وإلى تعقل والواجب على العامة أن يرجعوا إلى أهل العلم وأهل الرأي والبصيرة في هذه الأمور

Sometimes there is benefit in silence (or an interest to be gained) and sometimes there is benefit in speech, and the scholars consider (and observe) the benefit and (look to) prevent any harm. And they (the scholars) do not speak except when there is benefit to be gained from their speaking. And they do not stay silent except when silence is more correct or when (the matter) is not from their field (of speciality). And they do not speak unless the speech is from their field (of speciality). And in matters (relating to major events), then it is not correct for each and everyone to speak (or comment), rather it must be entrusted to people of knowledge (i.e. scholars) and people of authority and judgement and the (authorised) investigators, as Allaah, Almighty and High, Said:

وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ

“When there comes to them some matter touching (public) safety or fear, they make it known (among the people); if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly)”  [An-Nisaa’: 83]

Things that relate to the interests of the Muslims and the Ummah, must not be taken up by distracted (and incoherent) individuals, but left to people of influence (i.e. those in authority) and delegated to the people of knowledge and insight (i.e. scholars who have the wisdom and ability to address the problem) by seeking the right solutions. And if (the matter is) handled by everyone, and everyone speaks of it, then this would harm the Muslims. Such an approach may (exacerbate and) instil fear in Muslims and thus no proper result would be achieved. Some problems may also be dealt with confidentiality and should not be addressed openly in front of people, and dealing with confidential matters must be done with proper means and methods, calmly and clearly. It is wajib upon the general public to show prudence in referring such matters to the scholars and people of authority and judgement who have insight (wisdom and experience) in those matters.

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[Taken from – Audio transcript can be downloaded here]


Down the drain

بسم الله الحمد لله والصلاة والسلام على رسول الله

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Dangers of Pouring Hot Water (Liquids) Down the Drain

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Shaykh Zayd al-Madkhali حفظه الله تعالى was asked:

Question:

هل صحيح أنه ينبغي لنا أن نقول بسم الله عند صبّ الماء الساخن في المجاري حتى لا نحرق الجن في المجاري ؟

“Is it correct that we should say ‘Bismillah’ when pouring hot water down the drain (into the sewer) in order that we do not burn the Jinn (who may live) in the sewer?”

Answer:

على كل حال لايصب الماء الحار لافى المجاري ولا على الأرض لايصب الماء الحار؛ لان الأرض مملوءة بالسكان فربما يقع على عالم الجن أو على صغارهم فيحصل الإنتقام منهم فيصرع ؛ لذا إذا أراد ان يصب الانسان ماءاً حاراً فليبرده بالماء حتى يكون بارداً لايؤذى ويصبه سواءاً فى المجارى أو في غيرها

“In any case, don’t pour hot water – don’t pour it in the sewer nor upon the earth, don’t pour hot water. This is because the earth is filled with inhabitants, (so it is possible that) it could fall upon the Jinn or upon their young ones, causing them to take revenge, consequently hurting (or possessing) the human. Thus, (if someone wants to pour hot water), then let him cool it down until it becomes cold and is no longer harmful. Then pour it in the sewer or elsewhere.”

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Audio available here

Note: The context of this fatwa may depend on where one lives. If one is living within a developed town/city or neighbourhood with developed infrastructure like an advanced drainage/sewage system etc. then it is likely that pouring hot water down the sink may not pose a risk highlighted above. However, it is best practise to exercise caution at all times. And Allaah knows best.


Aqeedah and Manhaj

بسم الله الحمد لله والصلاة والسلام على رسول الله

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Can one Distinguish between Aqeedah and Manhaj

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Shaykh Muhammad Ibn Saalih al-Uthaymeen رحمه الله تعالى was asked:

Question:

ما حكم فكرة ترقيع الإسلام، ومعناها : أن يعتقد الشخص عقيدة سلفية؛ لأنه درس وتخرج على منهج سلفي من كلية الدعوة، أو كلية الشريعة، أو كلية الحديث – مثلاً- لأنه درس دراسة سلفية؛ ولكنه عندما يأتي إلى الدعوة يقول: لا هذا المنهج لا ينفعنا، بل ننهج نهجاً آخر: إخوانياً أو تبليغياً أو غير ذلك، فإنه لا يضرنا لأننا سلفيون عقيدةً، أما منهجاً ودعوة؛ فلا يصلح، فهل كان السلف الصالح يفرقون بين العقيدة، ومنهج الدعوة؟ بارك الله فيكم

“What is the ruling on (those who) tinker with Islam and its meaning: A person accepts the aqeedah of Salafiyyah because he studied the manhaj of Salafiyyah and graduated from (the university) faculty of Da’wah or the faculty of Shari’ah, or Hadeeth for example, because (these faculties) teach Salafiyyah. But when it comes to Da’wah, he says: ‘No, this manhaj does not benefit us, but looks for another approach (like that) of the Ikhwanis or the Tableeghis or other than them. It does not hurt us because we have the aqeedah of Salafiyoon and the manhaj and the da’wah. Did the Salaf as-Salih  differentiate between aqeedah and manhaj in da’wah? May Allaah Bless you.”

Answer:

المنهج – بارك الله فيك – مبني على العقيدة، فمن كانت عقيدته سليمة؛ فسيكون منهجه سليماً بلا شك؛ لأن النبي- صلى الله عليه وسلم – لما ذكر افتراق الأمة على ثلاث وسبعين فرقة كلها في النار إلا واحدة، قالوا: مَن هي يا رسول الله؟ قال: << من كان على مثلما أنا عليه وأصحابي >> ، فقوله: << على مثلما أنا عليه وأصحابي >> يعني في العقيدة والمنهج والعمل وكل شيء، ولا يمكن أن يختلف هذا وهذا، فمثلاً الإخوانيون والتبليغيون والإصلاحيون وغيرهم، إذا كان منهجهم لا يخالف الشريعة؛ فلا بأس به، وإذا كان يخالف الشريعة؛ فإنه لا بد أن يصدر عن عقيدة؛ لأن كل عمل له نية، فإذا اتخذ إنسان منهجاً مخالفاً لمنهج الرسول – عليه الصلاة والسلام- وخلفائه الراشدين؛ فمعناه: أنَّ عقيدته غير سليمة، وإلاَّ متى سلمت العقيدة سلم المنهج

“Manhaj, may Allaah bless you, is based upon the aqeedah, so whoever has a sound aqeedah, then his manhaj will be sound without doubt. This is because when the Prophet صلى الله عليه وسلم mentioned the splitting of the Ummah into seventy-three sects, all of them in the Fire except for one, they (the Companions) asked, “Which one is it O Messenger of Allaah?” He صلى الله عليه وسلم replied: “Whoever is upon the like of (what) I am upon and my Companions.”

So his saying: “upon the like of (what) I am upon and my Companions”, meaning in aqeedah and in manhaj and in action and in everything. And it is not possible for this (i.e. aqeedah) and this (i.e. manhaj) to be different (i.e. separated or divergent). For example, the Ikhwanis and Tablighis and Islahis and other than them, if their manhaj does not differ from (and oppose) the Shari’ah, then there is no problem in it. And if it opposes the Shari’ah, then it necessarily arises from (opposition in) aqeedah, because every action has an intention, and when a person takes a manhaj that opposes the manhaj of the Messenger صلى الله عليه وسلم and his rightly-guided Khulafah, then its meaning is that his aqeedah is not sound. Otherwise, when the aqeedah is sound, the manhaj will be sound too.”

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Taken from: ‘Liqaa al-Baab al-Maftooh’ , vol. 3 #128


Firqatun Naajiyyah

بسم الله الحمد لله والصلاة والسلام على رسول الله

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Shaykh Al-‘Allaamah Saalih bin Fawzaan Al-Fawzaan حفظه الله تعالى

Source: Lecture delivered by the Shaykh at King Fahd Masjid in Taif on 3/3/1415AH

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Question: Is there a difference between al-Firqatun Naajiyyah (the saved sect) and at-Taa’ifatun Mansoorah (the victorious group)?

Answer: Absolutely not. Al-Firqatun Naajiyyah (the saved sect), it is mansoorah (victorious). It is not naajiyyah (saved) except that it is mansoorah (victorious) and it is not mansoorah (victorious) except that it is naajiyyah (saved). These are their attributes: Ahlus Sunnaah wal-Jama’ah, al-Firqatun Naajiyyah, at-Taa’ifatun Mansoorah.

And whosoever desires to differentiate between these attributes and designates some with this attribute and some others with this (other) attribute, then he desires to divide Ahlus Sunnah wal-Jama’ah. So he designates some of them as al-Firqatun Naajiyyah and some of them as at-Taa’ifatun Mansoorah.

This is wrong. Because they are one group. All the exemplary attributes and praise is gathered within them. And they are Ahlus Sunnah wal-Jama’ah, and they are al-Firqatun Naajiyyah, and they are at-Taa’ifatun Mansoorah. They are al-Baqoona ‘Ala al-Haqqi Illa Qiyaam as-Sa’a (the ones remaining upon the truth until the establishment of the Hour) and they are al-Ghurabaa’ Fi Aakhir az-Zamaan (the strangers at the end of time).

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Taken from


When to say ما شاء الله

بسم الله الحمد لله والصلاة والسلام على رسول الله

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Shaykh Muhammad Ibn Saalih al-Uthaymeen رحمه الله تعالى

Source: Fatawa Noor ‘ala-Adarb – tape no. 321

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Question:

If a person sees what amazes him, does he say ‘Masha Allaah Tabarak Allaah’ or ‘Masha Allaah Tabarak Allaah la Quwwata illah billah’ – and are they all correct? If a person sees what amazes him of his wealth, what does he say? What does he say in (seeing) other than that? What is the meaning of ‘Labbayk, Innal ‘Aish, ‘Aishul Aakhirah’?

Answer:

All praises are due to Allaah, Lord of the worlds and prayer and salutation upon our Prophet Muhammad, his family, his companions and those who follow them in goodness until the Day of Judgement.

If a person sees that which amazes (pleases) him, pertaining to his wealth, then he should say Masha Allaah la Quwwata illa billah, just as in the story of the companion of the two gardens, when his companion said to him: It was better for you to say, when you entered your garden: That which Allaah wills there is no power except with Allaah. This is if he sees something amazing (pleasing) with his wealth.

If he sees it in other than himself then he should say Barakallaahu Alayhi (May Allaah bless it for him) or a statement similar to it.

And if he sees something that amazes (pleases) him from the matters of the Dunya (world) he should say: Labbayk, Innal ‘Aish, ‘Aishul Aakhirah, as the Prophet صلى الله عليه وسلم used to say. So he says Labbayk – meaning an answer to you – then he said verily the (real) life is the life of the Hereafter. He makes it firm within himself at the same instance that the Dunya and whatever is within it does not remain and there is not any life in it but verily the real life is the life of the Hereafter.

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Taken from: http://www.alandals.net/Node.aspx?id=16935

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And Allaah knows best


Reality of a person’s affair

بسم الله الحمد لله والصلاة والسلام على رسول الله

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Shaykh Salih al-Fawzan حفظه الله تعالى was asked:

Question: Is it sufficient for those who want to teach Islam to people, to have a degree from a university; or must he have a tazkiyah from a scholar as well?

Answer: “He must have knowledge. Everyone who graduates with a degree doesn’t become a person of knowledge. What’s required is to have knowledge and understanding of Allah’s religion. Degrees don’t prove that a person has knowledge. Sometimes the most ignorant of people possess degrees. And at other times there are people without degrees, who are the most knowledgeable of people.

Did Shaykh ibn Baz, Shaykh Muhammad ibn Ibraheem or Shaykh ibn Humayd have degrees? Despite the fact they didn’t have degrees they were among the most knowledgeable people of their era. The issue is based on the fact that a person has knowledge and understanding of Islam, not his degree or his tazkiyah. The reality of a person’s affair can become known when an issue, problem or calamity arises. When such events take place it becomes clear who is a person on knowledge, a person posing to have knowledge or an ignorant person.”

Taken from here
Audio version found here

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Shaykh Muhammad Ibn Saalih al-‘Uthaymeen رحمه الله تعالى said in his comments on Ibn Taymiyyah’s book, “Siyasat ash-Shar’iyyah” – in the second chapter regarding the Ameer appointing the most qualified (for a specific task) then those who follow him in qualification:

“So if he (the Ameer) employs a person who has the qualification of a Ph.D; for example he had a Ph.D in fiqh and then he appointed him as a judge and it becomes clear that he does not have the fiqh that qualifies him for this position, then we say: this level of qualification he has, which he may have even gotten through cheating and deceit does not justify that he stay in the position of judging amongst the people at all.  Rather, he should be removed.

Furthermore, the positions obtained because of present day degrees are not the only thing in which we judge an individual.  How many of the people do not have this degree, and if they are compared to the one who has a degree, (the one with the degree) could not fill his shoes. And the carrier of this degree would be incapable to match the one who does not have a degree. However, he (the one without the degree) is very good in fiqh and this is something witnessed. So all in all, it is obligatory that we give positions to those who are capable with its true meaning, not just by having worldly degrees.”

[Refer to “At-Ta’leeq ‘ala Siyasat ash-Shar’iyyah“, p. 40 – of Ibn al-‘Uthaymeen]

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And Allaah knows best.