Nasiha of Shaykh Yahya Hajoori to Ahlus-Sunnah of Maldives

Nasiha of al-Fadeelat as-Shaykh
Yahyaa bin Alee al-Hajoori (Hafidhahullaah):
النصيحة الشيخ يحيى بن علي الحجوري -حفظه الله
It was asked, ‘What is your advice to the Ahlu Sunnah of Maldives?’
Allaamah Naasihul Ameen Shaykh Yahya bin Alee al-Hajoori replied:
My advice to them is to seek knowledge, as the prophet (sallalaahu ‘alaihi wasallam) said:
من يرد الله به خيرا يفقهه في الدي
” If Allaah is pleased with someone, He gives him the fiqh (understanding) of the religion.”
And also he (sallalaahu ‘alaihi wasallam) said:
خيركم من تعلم القران و علمه
“The best of you are those who learn the Qur’aan and teach it”

(And Allaah said:)يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ
“Allâh will exalt in degree those of you who believe, and those who have been granted knowledge. And Allâh is Well-Acquainted with what you do.” (Al-Mujadilah 58:11)

And knowledge is virtuous for the slave and is a noor (light) for him too as Allaah has named it:
أَوَمَنْ كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَنْ مَثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِنْهَا
Is he who was dead (without Faith by ignorance and disbelief) and We gave him life (by knowledge and Faith) and set for him a light (of Belief) whereby he can walk amongst men, like him who is in the darkness (of disbelief, polytheism and hypocrisy) from which he can never come out? (Al-An’am 6:122)

And Allaah said: 
وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الاِْيمَـنُ وَلَـكِنْ جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِن عِبَادِناً وَإِنَّكَ لَتَهْدِى إِلَى صِرَط مُّسْتَقِيم
“And thus We have sent to you (O Muhammad) Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’ân) a light wherewith We guide whosoever of Our slaves We will. And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path (i.e. Allâh’s religion of Islâmic Monotheism). (Ash-Shura 42: 52)”

Knowledge is the Book of Allaah and the Sunnah of the Messenger of guidance (sallalaahu ‘alaihi wasallam). Allaah Azza wajal said: 
هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيداً
He it is Who has sent His Messenger (Muhammad) with guidance and the religion of truth (Islâm), that He may make it (Islâm) superior over all religions. And All-Sufficient is Allâh as a Witness. (Al-Fath 48:28)

And the guidance is the beneficial knowledge, and the religion of truth, and that is the ‘amal as-saalih. This is what I advice you with, obedience to Allaah subuhaanahu wata’aala and avoidance of bid’ah, shirk and superstitions…And implement the Sunnah as the prophet sallalaahu ‘alaihi wasallam said:
عليكم بسنتي وسنة الخلفاء الراشدين المهديين ، عضّوا عليها بالنواجذ ، وإياكم ومحدثات الأمو
‘Upon you is to follow my Sunnah and Sunnah of the rightly guided caliphs after me, and hold on to it with your molar teeth, and Beware of newly invented matters”

And Allaah ‘Azza waJal said:
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ
Indeed in the Messenger of Allâh (Muhammad) you have a good example to follow for him who hopes in (the Meeting with) Allâh and the Last Day and remembers Allâh much. (Al-Ahzab 33:21)
And also said:
وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى اللَّهُ وَرَسُولُهُ أَمْراً أَن يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلَالاً مُّبِيناً
It is not for a believer, man or woman, when Allâh and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allâh and His Messenger, he has indeed strayed in a plain error. (Al-Ahzab 33:36)

And Allaah subuhaanahu wata’aala said: 
فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً
But no, by your Lord, they can have no Faith, until they make you (O Muhammad) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. (An-Nisa 4:65)
And He,Azza waJal also said:
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ
Indeed in the Messenger of Allâh (Muhammad) you have a good example to follow
(Al-Ahzab 33:21)

——-

Source: The Shaykh gave this nasyha on phone on May, 2009.

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The Ruling on Living in the Lands of the Disbelievers

The Ruling on Living in the Lands of the Disbelievers

By AlAllaamah Rabee Ibn Haadee AlMadkhalee

The Question: Is it permissible to live in the lands of the Disbelievers?

The Answer: It is not permissible to live in the lands of the
Disbelievers, except in a situation of dire or pressing need, and from
this is someone calling to Allah, so he lives in the lands of the
disbelievers on his own without his family (i.e. wife and children
etc), he calls to Allah according to his ability then he should
return, and also a person that couldn’t find a cure (for his illness)
except in the lands of the disbelievers and undergoes medical
treatment there then returns, or a person that has business related
links so he goes (to the lands of the kufaar) to take care of his
affairs…(words that weren’t clear from the tape) then he returns
back to his country, as for going to the lands of the disbelievers to
eat and drink and to serve the enemies of Allah and to subject and
submit themselves to the laws of disbelief and be in a state of
lowliness and disgrace in the lands of the disbelievers then this is
Haraam thumma Haraam (repeated for emphasis), so it is upon the one
that lives this type of lifestyle to return back to their countries.

(Transcribed from the tape of the Sheikhs telelink with the youth in
Frankfurt, Germany)

Translation: Abu Shu’ayb Omar

The Ruling on a women making hijrah without a mahram

Shaykh Saalih al Fawzaan ,may preserve him, was asked regarding the
ruling of a women making hijrah without a mahram?

A: Yes, this matter has been made an exception from that which
requires her to have a mahram. It is permissible for her to travel
for the purpose of hijrah without a mahram ,as the women in the time
of prophet made hijrah from Makkah , due to it being an issue of
Daroorah and also there is proofs for it and anything besides it (the
affair of hijrah) requires a mahram.

The reference: the official website of the Shaykh ,may preserve him,
http://www.alfawzan.ws/AlFawzan/Fatw…50&PageID=3959

Also this is the opinion of Shaykh Muqbil , may have mercy upon him.

The Ruling on adding to one’s name ‘as-Salafi al-Atharee’?

Shaykh Saalih al Fawzaan, may Allah preserve him, was asked regarding the ruling on adding to one’s name a ‘as-Salafi al-Atharee’. 

A: It depends , if he requires this (due) to him being in the midst of people who are showing opposition (to the Manhaj as-Salaf), so he mentions this (adding to his name as-Salafi al-Atharee) so he can clarify that he is not upon the aqeedah of those (individuals). If there is a need for it then it is okay, as for if there is no need for it then this is not appropriate because (it is consider) to be praising one self and this is only permissible when there is a need for it. 

The reference for this kalaam is available in audio format which is found on this website:http://www.aloloom.net/vb/showthread.php?t=3548

Is it Sunnah to Wash the Hands before and after Eating?

Is it Sunnah to Wash the Hands before and after Eating?

عَنْ سَلْمَانَ قَالَ قَرَأْتُ فِى التَّوْرَاةِ أَنَّ بَرَكَةَ الطَّعَامِ الْوُضُوءُ قَبْلَهُ فَذَكَرْتُ ذَلِكَ لِلنَّبِىِّ -صلى الله عليه وسلم- فَقَالَ « بَرَكَةُ الطَّعَامِ الْوُضُوءُ قَبْلَهُ وَالْوُضُوءُ بَعْدَهُ ». وَكَانَ سُفْيَانُ يَكْرَهُ الْوُضُوءَ قَبْلَ الطَّعَامِ.

It was narrated that Salman said: “I read in the Torah that the blessing of food is in Wudu’ before it. I mentioned that to the Prophet (peace and blessings be upon him) and he said: “The blessing of food is in the Wudu before it and after it.

Collected by Abu Dawud (3761), At-Tirmithi (1/ 329) Al-Baghawee ( 3/187), Al-Hakim ( 4/ 106) Ahmed (5/441) and others by way of Qays ibn Rab’ee.

Benefits for this topic
:

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1. Wudu here in the Hadeeth is referring to washing the hands. Abu Dawud titled a chapter in his Sunnan, “Washing the Hands before Eating”. Also Al-Bayhaqi, Abu Bakr Al-Marwathee, At-Tirmith all consider the word Wudu in this hadeeth to refer to washing the hands.

2. Abu Dawud, At-Tirmithi and Al-Albani have graded this hadeeth as being weak

3. Ibn Taymeeyah (may Allah have mercy on him) said: “The scholars differ if washing the hands before eating is disliked or recommended. There are two sayings about this issue in the Hanbali school of thought. The people who say its recommended base their view on the hadeeth narrated from Salman. He narrated that he told the Prophet (peace and blessings be upon him) , he read in Torah that the blessing of food is in Wudu’ before it. , ”

The scholars who hold it to be disliked base their opinion that washing the hands goes against the Sunnah of the Muslims. The Muslims don’t wash their hands before eating, but rather this is the act of the Jews. Hence it’s disliked to resemble them in their actions.

The hadeeth from Salman is unauthentic. Some of the ulema have graded it as being weak. It’s also said that this act was done earlier in Islam. The Prophet (peace and blessings be upon him) used to like to do acts of worship that the people of the book used to do, so long as it wasn’t commanded for the Muslims. [ Majmu’ Fatawa 22/ 319]

4. Sufyan, Malik ibn Anas , and Imam Ash-Shafa’i disliked washing the hands before eating.

5. Shaykh Al-Albani (may Allah rest him in Jannah) said, “If the hands aren’t dirty then there is no need to wash them, otherwise you can wash them. Washing the hands in this state isn’t an act of worship [ Silsilatu Dha’eefah 168]

Allah the Most high knows best

The meaning of taqleed (blind following) and its rulings

Bismillah Ar-Rahmaan Ar-Rahiim

Question:

What is the true meaning of taqleed and what are its categories along with the clarification of its ruling?

Answer:

All praise is for Allah alone and may the Peace and Blesssings be on His messenger, and his family, and his companions.
To proceed:

a) The scholars of Usool (fundamentals) have mentioned definitions to clarify the true meaning and essence of taqleed, and from them is the saying of some of them that taqleed is the acceptance of a saying of a person without him knowing its evidence. And some of them [the scholars] held the view that taqleed is the acceptance of the saying of a person without argument. And Abu Ma’aali al-Juwayni chose the definition of taqleed that it is the following of one whose following is not based on proof and does not rely upon knowledge. And these definitions of the scholars of Usool, which are all close in meaning, have in it differences [in wording] which originate in the skill of enunciation, but the point here is to clarify the essence of taqleed in the manner of approximation.

b) And as for its categories along with the ruling of every category, then it is as follows:

1) Taqleed by the one who has the skills of ijtihaad, to others from the scholars after the truth has been made clear to him with confirmed evidences from the Prophet.

This is not permissable for him to do taqleed to what contradicts that which reached him from evidences and ijmaa’ (consensus).

2) Taqleed by the one who has been endowed the skill of ijtihaad, to one other than him from the mujtahideen before he reaches a ruling with his [own] ijtihaad.

Then it is not allowed for him to do taqleed to others.

[This is what] as-Shaafi’i, Ahmad, and others, Allah have mercy on them, held as their opinion, and is more correct, due to his ability to arrive at a ruling by himself. He is responsible for ijtihaad to know what the sharee’ah has made him liable for because of His saying, the Most High,

“So have taqwa of Allah as much as you are able,”

and what has been confirmed from the saying of the Prophet(s), “When I command you by a command, then follow it as much as you are able.”

3) Taqleed of the one who is not able to research the evidences and derive rulings from it, to a scholar who has been endowed the skill of ijtihaad in the evidences of the sharee’ah.

This is permissible, due to His saying, the Most High,

“Allah does not burden a soul more than it can bear,”

and His saying, the Exalted,

“Then ask the people of remembrance [scholars] if you do not know,”

and other texts similar to these, which point to the removing of difficulty and the protection of the one responsible, from straying about in the rulings and speaking about Allah without knowledge.

4) The taqleed to the one who differs with the sharee’ah of Islam from the forefathers, leaders, and rulers, due to nationalism or following desires.

This is prohibited by ijmaa’. And verily many texts from the Qur’aan and Sunnah have been mentioned [in this]. And Allah, the Most High said, say:

‘Rather we shall follow what we found our fathers following,’ even though their fathers did not understand anything nor were they guided.”[Baqarah:170]

And Allah, the Most High said,

“But no, by your Lord, they can not have faith until they make you judge in all disputes between them, and they find in themselves no resistance against your decisions, and accept with full submission.”

And Allah, The Most High said,

“And it is not for a believer, man or woman, when Allah and His messenger have decreed a matter that they should have any option in their decision.” [al-Ahzaab:36]

And the Most High said,

“And let those who oppose his [the Messenger’s] commandment beware, lest some trials should befall on them or a painful torment be afflicted on them.”[Noor:63]

And the Most High said,

“Say If you [indeed] love Allah, then follow me, Allah will love you and forgive you your sins.”[Aali Imraan:31] And the Most High said,

“Verily Allah has cursed the disbelievers and prepared for them a flaming fire. They will abide in it forever, they will find no protector nor helper. On the day when their faces will be turned over in the Fire, they will say: ‘Oh would that we had obeyed Allah and obeyed the Messenger. And they will say: ‘Our Lord! Verily we obeyed our chiefs and our great ones, and they misled us from the right way. Our Lord! Give them double torment and curse them witht a mighty curse!” [al-Ahzaab:64-68]

Permanent Committee for Research and Verdicts
Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdullah bin Ghudayaan
Shaykh `Abdur-Razzaaq al-`Afeefee
The Fataawaa of The Standing Committee for Islamic Research and Ifta, No. 11296

Shaykh ul-Islaam Muhammad bin `Abdul-Wahhaab said in
Ad-Durur-Saniyyah (4/7).

”If a person is learning fiqh from one of the four madhhabs, then he sees a hadeeth that opposes his madhhab; and so he follows it and leaves his madhhab – then this is recommended, rather it is obligatory upon him when the proof has been made clear to him. This would not be considered as opposing his Imaam that he follows, since they – Abu Haneefah, Maalik, ash-Shaafiee and Ahmad, radiallaahu anhum ajmaeen – were all agreed upon this fundamental principle.
… As for the case whereby a person does not have any evidence which opposes the view of the scholars of the madhhab, then we hope that it is permissible to act upon it (the madhhab), since their opinions are better than our own opinions; they took their proofs from the sayings of the Companions and those who came after them. However, it is not essential to declare with certainty (al-jazm) that this is the Shareeah of Allaah and His Messenger, until the proof that is not contradicted in this issue is made clear. This is the action of the Salaf of this Ummah and its scholars – both previous and recent – as well as that which they criticised: namely having bigotted partisanship for particular madhhabs and leaving off following the proof… However, if there becomes clear to him something which necessitates preferring one saying over another; either due to detailed proofs if he knows and understands them, or because he holds one of the two people to be more knowledgeable about this matter and having more piety about what he says, and so he leaves the saying of that one for the saying of the other one – then this is permissible, rather it is obligatory. And there is a text from Imaam Ahmad concerning this”.

Question:

When encountering a difficult issue, do you advise the student of knowledge not to stick to a madhhab, or [do you advise] to turn to a particular madhhab?

Answer:

If what is intended by sticking to a madhhab is that a person sticks to that madhhab, and turns away from everything else; whether the correct view lies in his madhhab or another madhhab – then this is not permissible, and is from the blameworthy and bigotted partisanship. But if a person ascribes to a particular madhhab in order to benefit from its principles and guidelines, but he refers it back to the Book and the Sunnah; [such that] if it becomes clear to him that the preferred view lies in another madhhab, he then adopts that view – then there is no problem with this.

Shaykh Muhammad bin Saalih al-`Uthaymeen
As-Sahwatul-Islaamiyyah (pp.141-142).

Series of refutations against the enemies of Islaam, The Christians: [Part 7]

Series of refutations against the enemies of Islaam, The Christians

Part 7: The Contradictions Of Matthew, Mark, Luke And John

Taken from the Book:

A Gift For The Clever
concerning the refutation upon the people of the cross

By Abdullah At-Turjumaan
previously known as:1
Anselm Turmeda

Chapter Six:1
Regarding:The contradictions of the four who wrote the four gospels, and the clarification of their lies

Know– may Allah have mercy upon you -: that the four who wrote the gospels differed in regards to many things, and that is a proof upon their lies. For if they were upon the truth, they would not have differed concerning anything. Allah the Most High said in His mighty book that was revealed upon His sincere friend, Mohammed – may the peace and blessings of Allah be upon him and his family

Had it been from other than Allah, they would surely have found within much contradictions (An-Nisaa, 82)1

So then contradictions have been made as an indication that Allah has been lied upon, and that is because everything that is from Him, the Most High, does not contradict in the meanings, nor conflict in the fundamentals. And everything which the liars fabricate upon Him, then it is inevitable that the presence of contradictions and conflictions will expose them concerning that…1

q…In order that Allah may distinguish the wicked from the good (Al-Anfaal: 37)1

And He is the All-Wise, the All-Knower (Az-Zukhruf : 84)1

And from the fabricated texts of those who wrote the gospels: that which John said in the thirteenth chapter of his gospel: that ‘Isa –peace be upon him – said to the disciples, whilst he was walking with them during the night in which the Jews seized him: “the truth I tell you, one of you is going to betray me. John said to him: Oh master, who will that be? So ‘Isa said to him: the one whom we give the bread that has been dipped in broth [1] Then he gave it to Judah the son Simon Iscariot, and he is the one who betrayed him and lead the jews to him
Mark said in the fourteenth chapter of his gospel: that ‘Isa said to him: “he is the one who dips his bread with me in the bowl, he is the one who will betray me” [2]1

Matthew said in the twenty-sixth chapter of his gospel: that ‘Isa said to him: “the one who dips his bread in my bowl, he is the one who will betray me”[3]1

Luke said in the twenty-second chapter of his gospel: that ‘Isa said: “the one that will betray me is with me amongst my students”[4]1

This contradiction is clear, because ‘Isa did not reiterate this statement in any other sitting in order for them to assume that the wording of his saying had differed, and the meanings of their statements are not one; for everyone of the four expressed his statement from their ownselves

For his specification of Judah the Iscariot, handing over to him the bread dipped in broth, necessitates his nomination and the exposure of his affair. And the remainder of what they narrated shows that they did not know his affair, and this contradiction proves the lies from all four of those who wrote the gospels, and with Allah lies success

And from those contradictions: is that which Matthew said in the twentieth chapter from his gospel: “when ‘Isa left from the land of Jericho, two blind men called him and said to him: Oh son of Daawoud, have mercy upon us, so he opened their eyes and from then they became those that could see”[5]1

And from the contradictions: is that which Mark said in the tenth chapter of his gospel: “when ‘Isa left from the aforementioned land, one blind man called him and said: Oh ‘Isa, have mercy upon me, so he opened for him his eyes” [6]1

What is well-known from the gospel: is that ‘Isa only passed by that land once, for then Matthew has lied regarding the existence of two blind men, and Mark has lied regarding the existence of one blind man; because the story is only one story. And concerning their agreement that the blind man called ‘Isa and said to him: Oh son of Daawoud –an attribution to a descendant from mankind – disproves their beliefs regarding him, for the blind man did not say to him: “Oh God” or “Oh son of God” or “Oh creator of the creation” just as they assume he is, rather he said “Oh son of Daawoud”, an attribution to a prophet from amongst the prophets, in order to indicate that the lineage of his mother Maryam is from this pure race, because Maryam is from the progeny of Daawoud Bin Iyshaa (David the son of Jesse) from the tribe of Yahoodhaa (Judah) Bin Ya’qoub Bin Ishaaq Bin Ibraheim – peace be upon them

And from those contradictions: is that which Matthew said in the twenty-seventh chapter of his gospel: “crucified with ‘Isa were two thieves, and they would insult him in (his) crucified state”[7]1

And Luke said in the twenty-third chapter of his gospel: that one of the two thieves was mocking ‘Isa and said to him: “if you really are the Messiah, then free yourself and free us.” The other thief rebuked him and said: “do you not fear Allah? And do you not know that the one who is afflicting him is also afflicting you? And that you and I deserve what is being done to us, and he is not deserving of anything?” then he said to the Messiah: “Oh my master, remember me on the day that you enter your kingdom”, the Messiah said to him: “I say to you the truth: you will be with me on that day in the highest heaven”[8]1

This is a clear contradiction; because Matthew made the fire binding upon those two thieves, since they slandered the Messiah, and Luke made paradise binding upon one of them. They both lied fundamentally concerning the affair of the Messiahs’ crucifixion, and disbelieved due to that. John is the one who was present at the crucifixion, and he said in the nineteenth chapter of his gospel: “there were two thieves who were crucified with him, one of them on his right and the other on his left”[9] and he did not mention that they said anything to him at all, and that is completely contradictory and unbalanced

And from the contradictions: is what Matthew said in the twenty-first chapter of his gospel: the Messiah was upon his riding beast, and he was travelling towards Jerusalem, just as it was mentioned by some of the prophets:“you will see your king come to you upon a horse”[10]. Mark said in the eleventh chapter of his gospel: “the Messiah was riding upon a small Hinny, the offspring of a Horse[11]”[12]and he did not mention at all that he was upon a horse

Luke said in the nineteenth chapter of his gospel: “that he was upon a horse”[13], similar to what Matthew said

John said in the twelfth chapter of his gospel: “he was riding upon a small Hinny”[14], similar to what Mark mentioned

Then look – may Allah have mercy upon you – at their pathetic contradictions and their manifest lies regarding their statement that he rode upon a small Hinny, and because it (the Hinny) was so young, they put its name on a grammatical scale emphasising how small it was, and if that is the case then how can a man ride upon it?

And also from those contradictions: is that which Matthew said in the twentieth chapter of his gospel: Maryam the wife of Zebedee came tothe Messiah and said to him: “may my two sons sit with you tomorrow in your kingdom, one on your right and the other on your left”[15]1

Mark said in the tenth chapter of his gospel: the two sons of ‘Isas’ Auntie, and she is Maryam the wife of Zebedee, said to him: “Oh teacher, we would like from you that you bestow upon us whatever it is that we seek from you”, so then ‘Isa said: “what is it that you want?” so they said to him: “bestow upon us that one of us will be seated on your right and the other on your left in your kingdom”[16]1

As for Luke and John, then they did not mention anything from this story about the two sons in their gospels, nor any mention of their mother, bearing in mind that John was inseparable from the Messiah, and he never parted from him until he was raised – peace be upon him -, and that is a really feeble contradiction. Matthew said that the mother requested this, and Mark said it is the two sons who made the request, and their other two companions (i.e. John and Luke) differed with them due to the absence of this story’s mention in the first place

And also from their contradictions: is that which Matthew said in the ninth chapter of his gospel: the students of Yahya (i.e. John the baptist) said to the Messiah, “why do we and the Pharisees fast whilst your students do not fast?”[17]1

Mark said in the second chapter of his gospel: a group from the scribes and the Pharisees said to the Messiah: “why do the students of Yahya fast whilst your students eat, drink and do not fast?”[18]1

This is a clear contradiction as the first text has within it that the Pharisees were fasting, and the ones who were asking the question and fasting were the students of Yahya. The second text shows that a group of scribes and the Pharisees were the ones asking the question with the addition of Yahya Bin Zakariyya, and the scribes did notmention if they were fasting or not

Andfrom the contradictions: is that which Matthew said in the third chapter of his gospel: “Yahya was eating locusts and honey”[19], and then he contradicted his statement in the tenth chapter of his gospel, in which ‘Isa – peace be upon him – said to the Jews: “Yahya came to you and he was neither eating or drinking, so then you said: he is one who is possessed, (then) the son of man (i.e. me,’Isa) came eating and drinking, so then you said: the man eats his belly full and drinks wine.”[20]1

This is a clear contradiction from the speech of Matthew; because in one of the two texts he negated that Yahya ate and drank, and then in the other text he affirms that he ate locusts and honey. Also, the Christians were negligent of the unmistakable proof against them in the statement of the Messiah concerning himself that he is indeed the son of man, and that he use to eat (food) and drink water and wine. This is an acknowledgement from him that he is a man and the son of man who is in need of nutritional substance – in order to sustain his body with food and drink – and this disproves their claim that he is a god and the son of God. Allah the Lord of all that exists is High above their disbelief with a great elevation

And from their contradictions and manifest lies upon Allah and His Messenger: is that what John said in the fifth chapter of his gospel: the Messiah said to the Jews: “my father is the One who sent me, and He bears witness to me, no one has ever heard His Voice before, nor seen Him”[21] and this is close to what the Messiah said. Then Matthew opposed him in the wording and meaning with clear-cut disbelief, as he said in the seventeenth chapter of his gospel: “the Messiah ascended mount Tabor and with him was Peter, James and John (the two son’s of Zebedee) the disciples. When they reached the top of the mount, the Messiahs’ face became light as if it was a moon or a sun. They was not able to look at him, and they heard a voice of the father from the heavens saying: this is My son, the one who I have chose for Myself, listen to him and believe in him”[22]1

Mark said likewise in the ninth chapter of his gospel.[23]1

John said in the fourteenth chapter of his gospel: the Messiah said to the disciples: “you saw my father and you became acquainted with him” Philip the disciple said to him: “Oh master, how did we see the father?” so then the Messiah said: “ Oh Philip, I have been with you for a long time, and you do not know me Oh Philip? Whoever has seen me then he has seen my father”[24]1

This is from clear contradiction and atrocious disbelief. As for the contradiction: then it is between what John said; that the One who sent the Messiah testifies for him with the authenticity of his prophethood and his messengership, and that His Voice has not been heard by anybody, neither has anybody seen Him, and between the following statement of John: the Messiah said to the disciples: “you saw my father and you became acquainted with him… Whoever has seen me then he has seen my father”1

Likewise the story of mount Tabor, that the three who were with ‘Isa heard the Speech of the father, i.e. the Lord of the slaves – blessed be He, High above what they claim – and that the Messiah said to them: “this is My son, the one who I have chose for Myself”, Allah forbid that His Speech is heard by His creation – Holy is He from having a companion and a son – how can He testify for ‘Isa that heis the son of Allah? Rather this is from their lies and insolence towards Allah by lying upon Him and upon His Messenger ‘Isa. And their intention behind all of these lies: is the circulation of their beliefs regarding the godliness of the Messiah, and with him being the son of Allah – High be Allah from that – then Allah, with his great ability and splendid wisdom, caused them to fall into contradiction and disagreement, sometimes without even realising that they do not support each other in the wording and the meaning

Footnotes
q[1] John 13:21-26

q[2] Mark 14:17-20

q[3] Matthew 26:23

q[4] Luke 22:21

q[5] Matthew 20:29-34

q[6] Mark 10:46-52 also the meaning of this passage is found in Luke 18:35-43

q[7] Matthew 27:38-44

q[8] Luke 23:39-43

q[9] John 19:18

q[10] Matthew 21:1-5

q[11] A Hinny is from the offspring of a male horse and a female donkey

q[12] Mark 11:5-10

q[13] Luke 19:28-44

q[14] John 12:12-19

q[15] Matthew 20:20-22

q[16] Mark 10:35-37

q[17] Matthew 9:14

q[18] Mark 2:18

q[19] Matthew 3:4

q[20] Matthew 11:18-19

q[21] John 5:37

q[22] Matthew 17:1-5

q[23] Mark 9:2-7

q[24] John 14:7-9

Good News of the Blessings of Paradise for the People of Emaan

Good News of the Blessings of Paradise for the People of Emaan
Tafsir of Verse 23 of Surat Ashuraa
Ibn Kathir RahimahoAllah

Having mentioned the gardens of Paradise, Allah then says to His servants who believe and do righteous deeds

﴿ذَلِكَ الَّذِى يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ﴾

(That is whereof Allah gives glad tidings to His servants who believe and do righteous good deeds.) meaning, this will undoubtedly come to them, because it is glad tidings from Allah to them
﴿قُل لاَّ أَسْـَلُكُمْ عَلَيْهِ أَجْراً إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى﴾

(Say: “No reward do I ask of you for this except to be kind to me for my kinship with you.”) means, `say, O Muhammad, to these idolators among the disbeliever of Quraysh: I do not ask you for anything in return for this message and sincere advice which I bring to you. All I ask of you is that you withhold your evil from me and let me convey the Messages of my Lord. If you will not help me, then do not disturb me, for the sake of the ties of kinship that exist between you and I.’ Al-Bukhari recorded that Ibn `Abbas, may Allah be pleased with him, was asked about the Ayah

﴿إِلاَّ الْمَوَدَّةَ فِى الْقُرْبَى﴾

(except to be kind to me for my kinship with you.) Sa`id bin Jubayr said, “To be kind to the family of Muhammad.” Ibn `Abbas said, “No, you have jumped to a hasty conclusion. There was no clan among Quraysh to whom the Prophet did not have some ties of kinship.” Ibn `Abbas said, “Except that you uphold the ties of kinship that exist between me and you.” This was recorded by Al-Bukhari. It was also recorded by Imam Ahmad with a different chain of narration

﴿وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْناً﴾

(And whoever earns a good righteous deed, We shall give him an increase of good in respect thereof) means, `whoever does a good deed, We will increase him in good for it, i.e., in reward.’ This is like the Ayah

﴿إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً ﴾

(Surely, Allah wrongs not even of the weight of a speck of dust, but if there is any good, He doubles it, and gives from Him a great reward.) (4:40)

﴿إِنَّ اللَّهَ غَفُورٌ شَكُورٌ﴾

(Verily, Allah is Oft-Forgiving, Most Ready to appreciate.) means, He forgives many bad deeds and increases a small amount of good deeds; He conceals and forgives sins and He multiplies and increases the reward of good deeds

Tafsir Ibn Kathir

Question Regarding Verses 82-86 of Surah Al-Maa’idah -Ash-Shaykh Muhammad Bin Ibraheem Aal-Shaykh’

Taken from:
فتاوى و رسائل الشيخ محمد بن إبراهيم آل الشيخ

The noble Shaykh, Mohammed Bin Shaykh Ibraheim Bin Shaykh Abdul-Lateef Bin Shaykh Abdur-Rahmaan Bin Shaykh Hassan Bin Shaykhul-Islaam Mohammed Bin Abdul-Wahhaab, may Allah have mercy upon them all and enter them into his paradise, was asked:1

Question: “Verily Allah The Most High said in His book concerning the Christians:1

لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِّلَّذِينَ آمَنُواْ الْيَهُودَ وَالَّذِينَ أَشْرَكُواْ وَلَتَجِدَنَّ أَقْرَبَهُمْ مَّوَدَّةً لِّلَّذِينَ آمَنُواْ الَّذِينَ قَالُواْ إِنَّا نَصَارَى ذَلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لاَ يَسْتَكْبِرُونَ * وَإِذَا سَمِعُواْ مَا أُنزِلَ إِلَى الرَّسُولِ تَرَى أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُواْ مِنَ الْحَقِّ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ * وَمَا لَنَا لاَ نُؤْمِنُ بِاللَّهِ وَمَا جَاءَنَا مِنَ الْحَقِّ وَنَطْمَعُ أَن يُدْخِلَنَا رَبُّنَا مَعَ الْقَوْمِ الصَّالِحِينَ * فَأَثَابَهُمُ اللَّهُ بِمَا قَالُواْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ جَزَاء الْمُحْسِنِينَ * وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِآيَاتِنَا أُوْلَئِكَ أَصْحَابُ الْجَحِيمِ
Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and those who are polythiests, and you will find the nearest in love to the believers (Muslims) those who say: “We are Christians.” That is because amongst them are priests and monks, and they are not proud. And when they (who call themselves Christians) listen to what has been sent down to the Messenger (Muhammad), you see their eyes overflowing with tears because of the truth they have recognised. They say: “Our Lord! We believe; so write us down among the witnesses. And why should we not believe in Allâh and in that which has come to us of the truth? And we wish that our Lord will admit us (in Paradise on the Day of Resurrection) along with the righteous people (Prophet Muhammad and his Companions)”. So because of what they said, Allâh rewarded them Gardens under which rivers flow (in Paradise), they will abide therein forever. Such is the reward of good­doers. But those who disbelieved and belied Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), they shall be the dwellers of the (Hell) Fire
Al-Maa’idah 82-86

q…What is known with us in this present time, is they (The Christians) have great emnity towards Islaam and the Muslims. So then what is our stance towards them? and is it permissible to invoke curses upon them just as it is permissible in regards to the Jews?” And (The Questioner) portrays severe confusion concerning this matter.1

Then his emminence the Mufti answered with the following:1

There is not found within the aforementioned praise in these verses that which obligates confusion concerning the affair of the Christians and the hesitation in invoking curses upon them, for what was intended by those that were described with these characteristics, was not all of the Christians, but rather a group from them that had answered the truth and they were not prideful from following it. There are two paths concerning the specification of this group for those that explain the Qur’an:1

First: That either those intended by this group were the companions of An-Najaashee: those that believed when the beleivers came to them making Hijrah, as comes in the narration of Abu Ash-Shaykh and Ibn Jareer on the authority of ‘Ataa. Or they were those that came to the messenger of Allah, may the peace and blessings of Allah be upon him and his family, from the Christians of Habashah (Abyssinia). Due to what Ibn Jareer, Ibn Al-Mundhir, Ibn Abee Haatim and Abu Ash-Shaykh have brought forward on the authority of Mujaahid who said regarding His statement, The Most High:1

وَلَتَجِدَنَّ أَقْرَبَهُمْ مَّوَدَّةً لِّلَّذِينَ آمَنُواْ الَّذِينَ قَالُواْ إِنَّا نَصَارَى and you will find the nearest in love to the believers (Muslims) those who say: “We are Christians.” 1
Al-Maa’idah 82

He said: they are a group of people that came with Ja’far and his companions from the land of Habashah (Abyssinia).1

Second: That the group were a people that were upon the legislation of ‘Isa, may peace be upon him, from the people of Eemaan. When Allah sent His prophet Mohammed, may the peace and blessings of Allah be upon him and his family, they believed in him, attested his truthfulness, and this is due to what Abd Bin Hummaid, Ibn Jareer and Abu Ash-Shaykh brought forward on the authority of Qataadah concerning His statement, The Most High:1

وَلَتَجِدَنَّ أَقْرَبَهُمْ مَّوَدَّةً لِّلَّذِينَ آمَنُواْ الَّذِينَ قَالُواْ إِنَّا نَصَارَى
and you will find the nearest in love to the believers (Muslims) those who say: “We are Christians.” 1
Al-Maa’idah 82

He said: They were people from the people of the book that were upon the true legislation that ‘Isa came with, they believed in it and became (Christian). Then when Allah sent His prophet Mohammed, may the peace and blessings of Allah be upon him and his family, they deemed him to be truthful and believed in him. They knew that which he came with was the truth from Allah, so He praised them through that which they were hearing (i.e. in the Qur’an). 1

According to these two explanations, Ibn Jareer At-Tabaree summerised (the explanation) in his Tafseer, he chose that these verses are concerning the characteristics of people in that time, whether it be the companions of An-Najaashee or other than them. His explanation is: “What is correct concerning that, according to me, is that Allah described the characteristic of a people who said ‘We are Christian’, that the prophet, may the peace and blessings of Allah be upon him and his family, found them the closest of people in love towards the people who have Eemaan in Allah and his messenger, and He did not clarify to us their names. It is (however) permissible (to say) that those intended by that was the companions of An-Najaashee, and it is permissible that those intended was a people who were upon the legislation of ‘Isa, may peace be upon him, then Islaam came to them and they became Muslim due to what they heard from the Qur’an and they knew it was the truth, and they were not prideful concerning it.” end of his statement1

The orientation of these verses is that there was a specific group from the Christians that answered the truth. That is what is well known, and it is that which the context of the verses necessitates for he who asks concerning them, and Al-‘Alaamah Ibn Al-Qayyim leans towards this in [Hidaayatul Hiyaaree Fee Iyjaabat Al-Yahood Wa Al-Nasaaraa].” Then he says after some lengthy speech concerning those verses: “and what is intended is that they – i.e. those who were described with these characteristics, they are those who knew about the messenger of Allah due to the description that they have with them (in their book), thus they could not refrain their eyes from crying and their hearts from rushing towards Eemaan.”end of his statement1

Ibn Katheer mentioned in his Tafseer: “And this group from the Christians -i.e. those that Allah praised in these verses- they are those mentioned in His statement, The Most High:1

وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَن يُؤْمِنُ بِاللَّهِ وَمَا أُنزِلَ إِلَيْكُمْ وَمَا أُنزِلَ إِلَيْهِمْ خَاشِعِينَ لِلَّهِ لاَ يَشْتَرُونَ بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلاً أُوْلَئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
And there are, certainly, among the people of the Scripture (Jews and Christians), those who believe in Allâh and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allâh. They do not sell the Verses of Allâh for a little price, for them is a reward with their Lord. Surely, Allâh is Swift in account
Aal ‘Imraan 199

And they are those who Allah said concerning them:1

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ * وَإِذَا يُتْلَى عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّبِّنَا إِنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ * أُوْلَئِكَ يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَؤُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ * وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَقَالُوا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلامٌ عَلَيْكُمْ لا نَبْتَغِي الْجَاهِلِينَ
Those to whom We gave the Scripture [i.e. the Taurât (Torah) and the Injeel (Gospel), etc.] before it, – they believe in it (the Qur’ân). And when it is recited to them, they say: “We believe in it. Verily, it is the truth from our Lord. Indeed even before it we have been from those who submit themselves to Allâh in Islâm as Muslims. These will be given their reward twice over, because they are patient, and repel evil with good, and spend (in charity) out of what We have provided them. And when they hear Al­-Laghw (dirty, false, evil vain talk), they withdraw from it and say: “To us our deeds, and to you your deeds. Peace be to you. We seek not the ignorant.”1
Al-Qasas 52-55

It is for that reason that He The Most High said here:1

فَأَثَابَهُمُ اللَّهُ بِمَا قَالُواْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ
So because of what they said, Allâh rewarded them Gardens under which rivers flow
Al-Maa’idah 85

i.e. So their reward for their Eemaan, attestation and acknowledgment of the truth was paradise under which rivers flow

خَالِدِينَ فِيهَا
they will abide therein forever
Al-Maa’idah 85

i.e. they will dwell within it forever, they will not undergo change and neither will they come to an end

وَذَلِكَ جَزَاء الْمُحْسِنِينَ
Such is the reward of good­doers
Al-Maa’idah 85

i.e. concerning their following of the truth and their submission to it wherever they were and whoever they were with. End of his statement

And from those who stated about these verses that it was not all of the Christians who were intended was Al-Imaam Al-Baghawee in (His tafseer) “Mu’aalim Al-Tanzeel”, he said concerning His statement, The Most High:1

وَلَتَجِدَنَّ أَقْرَبَهُمْ مَّوَدَّةً لِّلَّذِينَ آمَنُواْ الَّذِينَ قَالُواْ إِنَّا نَصَارَى
and you will find the nearest in love to the believers (Muslims) those who say: “We are Christians.” 1
Al-Maa’idah 82

q”Not all of the Christians were intended by it, because they are like the Jews in their enmity towards the Muslims, concerning their Killing of the Muslims, capturing them, destroying their countries, demolishing their Masjids and burning their Mushafs, with no respect for them. Rather the verse was regarding those who embraced Islaam from amongst them, the likes of Al-Najaashee and his companions.” End of the statement

Also narrated was the statement that it was regarding all of the Christians due to what they have with them from gentleness, becuase of their treatment to the sick

As for cursing those who do not believe in Mohammed from the Christians, may the peace and blessings of Allah be upon him and his family, then the clear cut proofs can not be enumerated. From them is what was narrated by Al-Bukhaaree and Muslim in their two Saheehs on the authority of Aa’isha, may Allah be pleased with her, that the messenger of Allah, may the peace and blessings of Allah be upon him and his family, said during his illness that he did not recover from: “May Allah curse the Jews and the Christians, they took the graves of their prophets as Masjids”. How can they not be cursed, those who Allah has described with His statement in his book:1

لَّقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ
Surely, in disbelief are they who say that Allâh is the Messiah, son of Maryam
Al-Maa’idah 17

And when He said:1

لَّقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ ثَالِثُ ثَلاثَةٍ
Surely, disbelievers are those who said: “Allâh is the third of the three (in a Trinity).”1
Al-Maa’idah 73

And other than that from the texts that comprise of their disbelief and their misguidance. And it is affirmed that the prophet, may the peace and blessings of Allah be upon him and his family, explained “those that went astray” in His statement, the Most High:1

اهدِنَا الصِّرَاطَ الْمُسْتَقِيمَ * صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ
Guide us to the Straight Way. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray
Al-Faatihah 6-7

q… That they are the Christians. Al-Imaam Ibn Abee Haatim said in his Tafseer: “I do not know there to be differing between those that explain the Qur’an concerning this – i.e. The Tafseer of [not those who earned Your anger] as being the Jews [those who went astray] as being the Christians”. End of his statement.1

And from the verses that are clear regarding their outcome is His statement, the Most High, and it is the last of the verses that the questioner mentioned:1

وَالَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِآيَاتِنَا أُوْلَئِكَ أَصْحَابُ الْجَحِيمِ
But those who disbelieved and belied Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), they shall be the dwellers of the (Hell) Fire
Al-Maa’idah 86

The Conclusion is that these verses do not mean all of the Christians, rather they mean a group from amongst them whom answered to the truth once they had come to know about it, and they were not prideful from following it, and that cursing the Christians is permissible, just like cursing the Jews, and Allah is He who grants success

Some of the Statements of the Scholars Regarding Charity Boxes (or Baskets) in the Masaajid of Allah

بسم الله الرحمن الرحيم

 

Some of the Statements of the Scholars

Regarding Charity Boxes (or Baskets)

in the Masaajid of Allah

All praises are due to Allah. And may the prayer and peace be upon the Messenger of Allah. I bear witness that there is no deity worthy of worship except Allah alone without any partners, and I bear witness that Muhammad is his slave and messenger. To proceed:

Abu Idrees Al-Khawlaani, may Allah have mercy upon him, Said: “For me seeing the Masjid on fire is more beloved to me than seeing within it an act of innovation that has no one to remove it. “

As it is found in his biography

Imaam Maalik use to hold the opinion that charity boxes, that which is placed in the mosque for sadaqah, is haraam and he use to see it from the ways of the people of dunyaa.” This statement of the Imaam can be found in the book “Al Hawaadith wa Al-Bidah” page 114 by Imaam At-Turtuushi

Also the Imaam ibn Haaj, may Allah have mercy upon him, said : “Also from the acts of innovations that which they innovated in the mosques( having) charity boxes ( within it).” This statement of the Imaam is found in the book “Al-Madkal” page 207 volume 2

Shaykh Muqbil bin Haadi Al-Waadi’ee, may Allah have mercy upon him, said: “The charity boxes is a way to hizbiyah (partisanship) and a means to it. This statement of the Shaykh is found on the tape “The questions of the tribe Bani Bakr” that was recorded on Thursday night the 18th of Maharram 1421.

The Sheikh also said: “Charity boxes is the beginning of hizbiyah , Charity boxes is the beginning of hizbiyah, Charity boxes is the beginning of hizbiyah.” This statement is found on the Tape “The questions of the visitors for the ‘Eid Al-Fitr”

Futhermore, the Sheikh mentioned: “The people of hizbiyah usually start there dawah with charity boxes, then after that the hizbiyah (the actual appearance of it) slowly comes after that. The aid of Allah is sought! ” This statement is found on the tape “The guests from San’aa and Hudaidah.”

Shaykh Yahyaa Al-Hajoori, may Allah preserve him, said “It is a must that the Dawah be purified from charity boxes in the mosques”

“The charity boxes (in the Masaajid) has no origin to the Quraan and Sunnah, rather its originally extracted from the ways of the Christians and this is well known.”

And with Allah is the Success

complied by- Abu Fajr