MUST READ MY SISTERS | Shaykh Al-Albaanee: That which describes a woman when she is alive is worse and worse!

‘… Transmitted by Umm Ja’far bint Muhammad bin Ja’far that Faatimah the daughter of the Messenger of Allaah (salAllaahu alaiyhi wa sallam) said: ‘O Asmaa’, I am repulsed by what is done to the women – at the time of death – when they lay a piece of cloth over the woman that describes her shape.”

Asmaa’ responded: “O daughter of the Messenger of Allaah (salAllaahu alaiyhi wa sallam); should I not show you something that I saw done in Abyssinia?”

So she called for some palm branches of clover and then after dying it, laid the cloth upon Faatimah. Faatimah exclaimed, “How nice and beautiful! It distinguishes the woman from the man (i.e. it does not describe the body shape). When I die, I want you and ‘Alee to wash me and do not allow anyone else to enter.”

[It was related by Aboo Nu’aym in al-Hilyah and by al-Bayhaqee.]

Now look at Faatimah the daughter of the Messenger of Allaah (salAllaahu alaiyhi wa sallam) how she disliked and found it shameful that the clothing of the dead woman describes the (dead) woman’s body!

Therefore, there is no doubt that which describes a woman when she is alive is worse and worse! So let the Muslim women of today ponder and think on this. The Muslim women of today who dress up in tight clothing which describes her breasts, her waist, her buttocks, her legs and other body parts. Then (let the women) seek forgiveness of Allaah ta’aalaa (the Exalted) and repent to Him.”

[Taken from the book entitled: جلباب المراة المسلمة في الكتاب والسنة – The Jilbâb of the Muslim woman as in the Qur’ân and Sunnah, pg.89. Authored by Al Imâm, Al Mujaddid, Al Muhaddith, ash-Shaykh Al-Albâni]

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Prayer: [THE OBLIGATION OF PREVENTING ANYONE TRYING TO PASS IN FRONT OF YOU, EVEN IN THE SACRED MOSQUE IN MAKKAH]

[THE FORBIDDANCE OF PASSING IN FRONT OF A PERSON WHO IS PRAYING, EVEN IN THE SACRED MOSQUE IN MAKKAH (AL-MASJIDUL-HARAM)]

It is not allowed to pass directly in front of a person who is praying if he has a sutrah infront of him. There is no difference in this between al-Masjidul-Haram and other mosques. The forbiddance applies equally to all of them, due to the generality of his salallaahu ‘alayhi wa sallam saying, ”If the one who passes directly in front of a person knew the (sin) that was upon him, then he would rather stand and wait for forty than pass in front of him.” Meaning, passing in between him and the place of his sutrah.

[THE OBLIGATION OF PREVENTING ANYONE TRYING TO PASS IN FRONT OF YOU, EVEN IN THE SACRED MOSQUE IN MAKKAH]

It is not allowed for a person praying towards a sutrah to allow anyone to pass in front of him, due to the previous hadeeth, ”…and do not let anyone walk in front of him…” and his salallaahu ‘alayhi wa sallam saying, ”If one of you prays towards something that screens him from the people, and someone wants to pass in front of him, then let him repel him by pushing him on the chest, and let him repel him as much as he can… [and in a narration: …then let him fight him, for he is a devil].”

[MOVING FORWARD TO PREVENT SOMEONE PASSING]

And it is allowed for him to take a step or more forwards in order to prevent an animal or a child from passing in front of him, so that they pass behind him.

[THAT WHICH BREAKS/DISRUPTS THE PRAYER]

From the importance of the sutrah in Prayer is that is prevents the person’s prayer being nullified by the passing of that which will disrupt it. Contrary to the one who prays without a sutrah, since his Prayer will be nullified if an adult woman or likewise a donkey, or a black dog passes in front of him.

[Pages 11-12 | The Prophets Prayer Described | Shaykh Muhammad Naasirud-Deen al-Albaanee Rahimahullaah]

What a Muslim May Do Upon the Death of a Relative Who Died as a Mushrik

37- What a Muslim does with his close relative who is a Mushrik and Abu Talib died upon Shirk

161- The Messenger of Allah said to ‘Ali bin Abu Talib: ‘Go and bury your father.’ He said; ‘No, I will not bury him, because he died as a Mushrik.’

The Messenger said to him: ‘Go and bury him, and do not speak to anyone until you come to me.’ I came to him and I had signs of dirt and dust upon me. He ordered me to wash, so I washed and he supplicated for me with supplications which would not please me to exchange anything for them on the face of this earth.

From the benefits of the hadeeth:

1. That it is permissible for a Muslim to take the responsibilities of burying his close Mushrik relative. This does not negate his hate for his relative’s shirk. Do you not see that ‘Ali refused to bury his father for the first time. Whereby, he said: ‘he died as a mushrik’ thinking that if he buried him then this would enter into being in alliance with his father which is prohibited. Like the saying of Allah Ta’ala:

<<Take not as friends the people who incurred the Wrath of Allah>>

When the Messenger ordered him again to bury his father he hastened to fulfill the Messenger’s order. And he left that which seemed to be correct to him the first time. It is also from obedience, that a person leaves his own opinion for the command of his Prophet – sallallaahu alayhi wa sallam.

It appears to me that the son burying his mushrik father or his mother is the last of what the son possesses of good companionship with his mushrik father in this world. As for after the burial then it is not allowed for him to pray for him, nor seek forgiveness for him, this is due to the clear statement of Allah Ta’ala:

<<It is not proper for the Prophet and those who believe to ask Allah’s Forgiveness for the Mushrikeen even though they be of kin>>

So, if this is the case, what is the situation of t he one who supplicates for mercy and forgiveness on the pages of newspapers and magazines for some of the kuffar , announcing their deaths, for a small amount of dirhams !

The one who is concerned for his hereafter should fear Allah.

2- It is not legislated for him to wash the unbeliever, nor should he shroud him. And nor should he pray upon him even if he is a close relative, since, the Prophet – sallallaahu alayhi wa sallam – did not order ‘Ali to do so. If this had been permissible, the Prophet – sallallaahu alayhi wa sallam – would have mentioned it, since delaying the explanation of an order when there is a need for it, is not permissible. This is the Madhab of the Hambalees and other than them.

3- It is not legislated for the relatives of that Mushrik to follow the funeral procession. Because the Prophet – sallallaahu alayhi wa sallam – did not do this for his uncle. His uncle was the kindest and the most compassionate of the people to him. Even to the extent that the Prophet supplicated to Allah for him, whereby his uncle’s punishment will be the least in the Hellfire, as has been previously explained.

And in all of this there is a lesson for those people who have been deceived by their ancestry, but they do not do any thing for their hereafter with their Lord, and Allah the Great spoke the truth when He said:

<<There will be no kinship among them that Day, nor will they ask of one another>>

The Ahadeeth of Tawheed from the Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani – Chapters of Tawheed and the Shahadtayn Part 14 – Translated by Abbas Abu Yahya

Compilation of some of the Salaf/Scholars who say covering the face is NOT obligatory

Imam al-Nawawee:

“….And the Prophet forbade the woman in ihraam to put on the face veil or gloves. If the face and two hands were part of ‘awrah, he would not have forbidden them to cover them. At the same time, she may need to uncover them for such day to day matters as buying, selling, giving, talking, etc.” [Sharh al-Muhaththab, vol.3 p.173]

[Shaykh al-Albaanee, al-Rad al-Mufhim]

Qaadhi Ayaadh:

“The Obligation of Hijab (face veil) was specially for the Wives of the Prophet (peace be upon him), and there is no dispute in that for them it was waajib to hide their face and hands.”

[mentioned by al-Hafidh Ibn Hajr Asqalanee, Fath-ul Bari 8/530]

Ibn Muflih:

“Is it correct to chastise marriageable women if they uncover their faces in the street?

The answer depends on whether it is compulsory for women to cover their faces or whether it is compulsory for men to lower their gaze from her. There are two positions on this issue.

Regarding the hadeeth of Jareer in which he said, “I asked Allaah’s Messenger about the sudden inadvertent glance and he instructed me to look away.” Al-Qaadee ‘Iyaad commented, “The scholars, May Allaah Most High have mercy on them, have said that there is proof in this hadeeth that it is not compulsory for a woman to cover her face in the street. Instead, it is a recommended sunnah for her to do so and it is compulsory for the man to lower his gaze from her at all times, except for a legislated purpose. Shaykh Muhyud-deen an-Nawawee mentioned that without further explanation.” [Ibn Muflih al-Aadaab ash-Shar’iyyah, 1/316]

Shaykh al-Albaanee:

Then al-Muflih mentioned Ibn Taymiyyah’s statement which at-Tuwaijree relies on in his book (page 170), while feigning ignorance of the statements of the majority of scholars. Statements like those of al-Qaadee ‘Iyaad and an-Nawawee’s agreement with it.

Then al-Muflih said, “On the basis of that, is chastisement legal? Chastisement is not allowed in issues in where there is a difference of opinion, and the difference has already been mentioned. As regards our opinion and that of a group of Shaafi‘ite scholars and others, looking at a marriageable woman without desire or in a secluded circumstance is permissible. Therefore, chastisement is not proper.”

[Ar-Rad al-Mufhim, The claim of a consensus (Ijmaa‘) on the face being considered ‘awrah]

 

Shaykh al-Albaanee:

“It has been confirmed that the majority of the ‘Ulama´ consider that the face is not obligatory to cover, which Ibn Rushd mentions in “al-Bidaayah”. Among them are Abu Haneefah, Maalik, ash-Shaafi’ee and one narration of Ahmad.”

[Shaykh al-Albaanee, “Jilbaab al-Mar’ah al-Muslimah”]

MUST READ | Shaykh al-Albaani Rahimahullaah refuting the doubts of those who say PHOTO-TAKING is not haraam!

Among the scholars who have discussed the issue of photography is Shaykh Naasir al-Deen al-Albaani, who said:

“Some of them differentiate between hand-drawn pictures and photographic images by claiming that the latter are not products of human effort, and that no more is involved than the mere capturing of the image. This is what they claim. The tremendous energy invested the one who invented this machine that can do in few seconds what otherwise could not be done in hours does not count as human effort, according to these people! Pointing the camera, focusing it, and taking the picture, preceded by installation of the film and followed by developing and whatever else that I may not know about… none of this is the result of human effort, according to them!

Some of them explain how this photography is done, and summarize that no less than eleven different actions are involved in the making of a picture. In spite of all this, they say that this picture is not the result of human action! Can it be permissible to hang up a picture of a man, for example, if it is produced by photography, but not if it is drawn by hand?

Those who say that photography is permitted have “frozen” the meaning of the word “tasweer,” restriciting it only to the meaning known at the time of the Prophet (peace and blessings of Allaah be upon him) and not adding the meaning of photography, which is “tasweer” or “picture-making” in every sense – linguistic, legal, and in its harmful effects, and as is clear from the definition mentioned above. Years ago, I said to one of them, By the same token, you could allow idols which have not been carved but have been made by pressing a button on some machine that turns out idols by the dozen. What do you say to that?”

[Aadaab al-Zafaaf by al-Albaani, p. 38]

Courtesy of Maktaba Salafiya.
1 hour ago

MUST READ- What the scholars say about the student of knowledge memorising the Qur’aan!

The noble scholar Shaikh Ibn Taymiyyah:

“As for seeking to memorize the Qur’an then this is to be given preference over many of the things that the people consider to be knowledge, but are -in reality – either totally useless, or having little benefit. It is also to be given precedence in learning especially by those who wish to acquire knowledge of the Deen, its principles and its particulars. Since what is prescribed for such a person at this time is that he should begin by memorizing the Qur’aan, as it is the foundation of the branches of knowledge of the deen. This is contrary to what is done by many of the people on innovation, in that one of them will preoccupy himself with superfluous parts of knowledge; such as kalaam (rhetorical speech) and argumentation; or very rare matters of differences; and blind following, which there is no need for; or very strange and rare ahaadeeth which are not established, nor of benefit; and many discussions do not establish proofs. And he abandons memorizing the Qur’aan which is more important than all of this.”

Fataawaa al-Kubra (2/54-55).

The noble scholar Shaikh Muhamamd Ibn Saalih Al-Uthaymeen said in the Book of Knowledge:

-May Allah have mercy upon Him-

“The Noble Qur’aan: It is indeed obligatory upon the student of knowledge to be keen on it, by reciting it and memorising it and understanding it and acting upon it, for the Qur’aan is Allah’s strong rope, and it is the foundation of all sciences, and the Salaf used to be completely keen on the Qur’aan; it is mentioned about them some strange thing about their keenness on the Qur’aan; you will find one of them memorise the (whole)Qur’aan and he is seven years of age and some of them memorised the Quran in less than a month and in this is proof of the keenness of the Salaf –may Allah be pleased with them- on the Qur’aan.

So it is obligatory upon the student of knowledge to be keen on it (the Qur’aan) and memorising it upon one of the teachers, because the Qur’aan is taken by the way of التلقي (Meaning not self taught; learning directly from a teacher; the student recites to the teacher and the teacher corrects the student’s mistakes.)

And from (the matters) (one) is saddened for is that you will find some of the students of knowledge do not memorise the Qur’aan, actually some of them do not even recite the Qur’aan well, and this is a big defect in the method of seeking knowledge.

For this reason I repeat that it is obligatory upon the student of knowledge to be keen on memorising the Quran and acting upon it and calling to it and understanding it according to the understanding of the pious predecessors.”
The noble Mufti of Saudi Arabia Shaikh ‘Abdul ‘Azeez Aalish Shaikh
Source: www.Sahab.net
Translator: Abu ‘Abdis Salaam Siddiq Al Juyaanee

Q: How can we combine between memorizing the Noble Qur’an and seeking knowledge?

A: Start with the Qur’an, reading it and perfecting its recitation. If you accomplish
this –may Allah aid you in seeking knowledge- this is a great bounty from Allah upon
you. The Qur’an will be ease for the one who (sincerely) wants it, for verily, Allah
the Most High says,

وََلَقدْ يَسَّرْنَا الُقرْآ َ ن للذِّكِْر َفهَلْ مِنْ مُدَّكٍِر

“And We have indeed made the Qur’an easy to understand and remember,
then is there any that will remember (or receive admonition)?” [Al-Qamar: 17]

The Qur’an is the key to every (Islaamic) science. Your perfection of its recitation
and memorizing it will open up for you areas of knowledge that only Allah knows
(best to what extent will benefit you).

The noble Scholar Shaikh Al-albaani said:

The Prophet Muhammad peace be upon him said:

“The Best of you are those who learn the Quran and teach it”

The Scholar Al-Baani (may Allah have mercy upon him said)

And in this Hadeeth is: a direction into learning The Quran, and that the best knowledge that a person can learn is learning the Quran.

So how wishful it is that the students of knowledge would realize that. Because in it, is great benefit.

And fom the calamities that have hit our era is that you find many of the callers or the beginners amongst the students of knowledge going into giving fatwa’s (Islamic verdicts) and answering questions of people; while he hasn’t even made good his recitation of Suratul Faatiha from its proper recitation…’

Up to where he said..
‘..so advice to myself and then to them is that; the best of what a student of knowledge begins on is memorising The Quran’

~~~
Abu Umamah reported: The Messenger of Allah, peace and blessings be upon him, said:
اقْرَءُوا الْقُرْآنَ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ شَفِيعًا لِأَصْحَابِهِ
Recite the Quran, for on the Day of Resurrection it will come as an intercessor for its reciters.
Source: Sahih Muslim

Aisha reported: The Prophet, peace and blessings be upon him, said:
مَثَلُ الَّذِي يَقْرَأُ الْقُرْآنَ وَهُوَ حَافِظٌ لَهُ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ وَمَثَلُ الَّذِي يَقْرَأُ وَهُوَ يَتَعَاهَدُهُ وَهُوَ عَلَيْهِ شَدِيدٌ فَلَهُ أَجْرَانِ
The example of those who recite the Quran and memorize it is that of one who is with the ‘righteous and noble scribes’ (80:15); and the example of one who recites the Quran with great difficulty is that of one who receives a double reward.
Source: Sahih Bukhari

Abu Musa Al-Ashari reported: The Prophet, peace and blessings be upon him, said:
مَثَلُ الَّذِي يَقْرَأُ الْقُرْآنَ كَالْأُتْرُجَّةِ طَعْمُهَا طَيِّبٌ وَرِيحُهَا طَيِّبٌ وَالَّذِي لَا يَقْرَأُ الْقُرْآنَ كَالتَّمْرَةِ طَعْمُهَا طَيِّبٌ وَلَا رِيحَ لَهَا وَمَثَلُ الْفَاجِرِ الَّذِي يَقْرَأُ الْقُرْآنَ كَمَثَلِ الرَّيْحَانَةِ رِيحُهَا طَيِّبٌ وَطَعْمُهَا مُرٌّ وَمَثَلُ الْفَاجِرِ الَّذِي لَا يَقْرَأُ الْقُرْآنَ كَمَثَلِ الْحَنْظَلَةِ طَعْمُهَا مُرٌّ وَلَا رِيحَ لَهَا
The example of a believer who recites the Quran is that of a citrus fruit which tastes good and smells good; and one who does not recite the Quran is like a date which tastes good but has no smell. The example of a wicked person who recites the Quran is that of basil which smells good but tastes bitter; and a wicked person who does not recite the Quran is that of a vine which tastes bitter and has no smell.
Source: Sahih Bukhari

Ibn Abbas reported: The Messenger of Allah, peace and blessings be upon him, said:
إِنَّ الَّذِي لَيْسَ فِي جَوْفِهِ شَيْءٌ مِنْ الْقُرْآنِ كَالْبَيْتِ الْخَرِبِ
Verily, one who does not memorize anything from the Quran is like a ruined house.
Source: Sunan At-Tirmidhi / Grade: Sahih

http://moderationinstitute.com/

I am a Salafee – Why use the word ‘Salafee’ Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf ?

Why the word salafee?

I am a Salafee

I am a Salafee – Why use the word ‘Salafee’
Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf ?

This questions was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, “I am Salafi”

 Allaah Has Named us Muslims, So Why Ascribe Ourselves to the Salaf ?

This questions was very beatifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, “I am Salafi”, and here is a presentation of the vital parts of it:

Shaykh al-Albaani: “When it is said to you, ‘What is your madhhab’, what is your reply?”

Questioner: “A Muslim”.

Shaykh al-Albaani: “This is not sufficient!”.

Questioner: “Allaah has named us Muslims” and he recited the saying of Allaah Most High, “He is the one who has called you Muslims beforehand.” (al-Hajj 22:78)

Shaykh al-Albaani: “This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of Aqeedah, his answer would not be any different to this word. All of them – the Shi’ite Rafidi, the Khaariji, the Nusayri Alawi – would say, “I am a Muslim”. Hence, this is not sufficient in these days.”

Questioner: “In that case I say, I am a Muslim upon the Book and the Sunnah.”

Shaykh al-Albaani: “This is not sufficient either”.

Questioner: “Why?”

Shaykh al-Albaani: “Do you find any of those whom we have just mentioned by way of example saying, ‘I am a Muslim who is not upon the Book and the Sunnah’?” Who is the one who says, ‘I am not upon the Book and the Sunnah’?”

At this point the Shaykh then began to explain in detail the importance of being upon the Book and the Sunnah in light of the understanding of the Salaf us-Saalih…

Questioner: “In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih”.

Shaykh al-Albaani: “When a person asks you about your madhhab, is this what you will say to him?”

Questioner: “Yes”.

Shaykh al-Albaani: “What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, ‘Salafee’?”

Questioner: “Alright, I will submit to you and I say to you: Yes (I agree about summarising with saying ‘I am Salafee’), yet my belief is what has preceded, since the first thing that a person thinks of when he hears that you are a Salafee is that he recalls much of the experience he has had and which has involved severity which leads to harshness, all of which sometimes occurs from the Salafiee’s.”

Shaykh al-Albaani: “Lets accept that your words are correct. If you said ‘I am a Muslim’, will not a person’s think of a Shi’ite Rafidee, or a Druze or an Ismaa’eeli (and incline to him).”

Questioner: “It is possible, however, I will have followed the noble verse, “He has named you Muslims”.

Shaykh al-Albaani: “No my brother! You have not followed the verse, since the verse means the correct form of Islaam. It is necessary that you address the people according to their level of understanding… so will anyone understand from you (when you say ‘I am a Muslim’) that you are indeed a Muslim with the desired meaning in the verse (of correct Islaam)? As for the various cautionary matters you have mentioned, then these are sometimes correct and sometimes they are not correct.

Since your saying about harshness, then this can sometimes occur from individuals, yet this is not representative of a methodology  that is tied to knowledge and belief.

Leave aside individuals for now, we are actually talking about Manhaj (methodology). This is because when we say Shi’ite, or a Druze, or a Khaarijee, or a Soofee, or a Mutazilee, the various cautionary matters you raised come into play (and can apply to them aswell).

Hence, this is not the subject of our discussion. We are investigating a name which gives evidence to the madhhab of an individual and by which he worships Allaah… Are not all the Companions Muslims?”

Questioner: “Naturally.”

Shaykh al-Albaani: “However, there was amongst them, one who stole, or fornicated, but this does not allow any of them to say, ‘I am not a Muslim’, rather he is a Muslim and a Believer in Allaah, as a chosen way, however he sometimes opposes his chosen way, because he is not infallible. And it is for this reason that we – may Allaah bless you – are speaking about a word which indicates our Aqeedah and our thought and our starting point in our lives and which relates to the affairs of our religion by which we worship Allaah.

As for the issue of so and so who is harsh and so and so who is lax and too soft, then that is an entirely different issue…. I wish that you would reflect upon this concise word (i.e. Salafee) so that you do not persist upon the word ‘Muslim’. And you know that there is no one who will understand what you really intend (by using the word ‘Muslim’ alone) ever…” End Quote (Cassette “I am a Salafee”).

Hence, the point is that naming with “Muslim” or “Sunni” is not enough, since everyone will claim that. And Imaam al-Albaani emphasised the importance of the truth being distinguished from the falsehood – from the point of view of the basis of Manhaj and Aqidah, and that is taking from the Salaf us-Saalih, as opposed to the various sects and groups whose understandings are based upon those of their mentors and leaders and not that of the Salaf, fundamentally.

And insha’Allaah, this explains our intent and the important differentiation that we had alluded to earlier in replying to this doubt.