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Friday, June 15, 2012
Advice addressed to all Muslims [nearly 62 years ago] - Imaam Ibn Baz (رحمه الله رحمة واسعة)
Friday, June 8, 2012
100% OR NOTHING ?
The following question has been extracted from a posting on www.salafyink.com may Allah reward our brother imensely for their efforts.
The links for the two part series of Q&A asked to Shaykh Ahmad Umar
Bazmool can be found at the end of this post.
Second Question: Some Muslims who are not practicing
say, "I
am not on my Deen right now because I want to give Islam all of me, and right
now I can't do that." So they leave everything that Allaah
made incumbent upon them due to this claim. (Meaning) they say: "I don't want to
practice just half way (one foot in and one foot out), I want to practice all
the way. However because of the sins I'm committing right now, I don't want to
mix this with Islam."
So what is your advice regarding this?
Shaykh: You mean that he is Muslim, but he is a sinner?
Questioner [Abu Yusuf Khaleefah]: Yes.
Answer: We
say to him that there is nothing wrong that you remain upon your sins and you
continue upon them up until Allaah blesses you to make a sincere tawbah - however
with a condition, and it is that you are guaranteed that you will not die
except after you make tawbah! Also that you are guaranteed that you
will live until a time that these sins will not affect you and your heart.
This is because sins place a covering on the heart which can hinder one
from making tawbah, may Allaah not decree this.
So a Muslim does not have a guarantee for himself that he won't die
right now while still upon sins. So what excuse does a person make? They
say, "but Allaah is Oft-Forgiving, Most Merciful." Yes, but He is also
Severe in punishment. So it is incumbent that the Muslim
does not feel safe from the plotting of Allaah. And it is incumbent that he
does (righteous) actions and repents to Allaah, the Mighty and Majestic. So I'm
mentioning these things in the beginning of this answer - as it is said - to
sort of relate to the questioner according to the level of his intellect.
However if you are a Muslim who really comprehends what you are saying
here, then listen to the following points:
The first point: who said to you that Islam wants from you
that you be a Muslim who does not commit any sin at all? The Prophet - salla
Allaahu alayhi wa sallam - said: "All of the children of Adam
makes many mistakes and the best of those who make mistakes
are those who repent." [Authenticated by al-Albaanee in
Saheeh Sunan Ibn Maajah (no.3428).]
So he - salla Allaahu alayhi wa sallam - clarified that the children of
Adam (i.e. people) fall into mistakes and errors, excluding the Prophets and
Messengers, and the best of these people are those who often repent. He didn't
say those who are persistent upon sins, then they make tawbah at the end. So
this is the first thing.
Secondly: The Prophet - salla Allaahu alayhi wa sallam - said to his
companions: "If it wasn't that you all commit sins, Allaah would have
brought a people who commit sins, and He would forgive them," or
close to this meaning said by the Prophet, 'alayhis salaam.
So
who said to you it is requested that you be a Muslim one hundred per cent never
falling into error. No doubt that this affair is good but
who can guarantee this? This is a high level. If we made it a condition for all
of the Muslims, no one would ever repent.
The third matter: come with me and ponder over the statement of
Allaah the Mighty and Majestic:
كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِممَّا كَانُوا يَكْسِبُونَ
Nay, but Rân has been
placed over their hearts because of what they used to earn."
(Al-Mutaffifin 83:14)
(The word in the beginning of the ayah) Kalla, is a
statement of rebukement. And as for Rân, it means that He placed a
seal over the hearts of these people. As for His statement, "because of what
they used to earn," meaning the acts they used to commit.
So what is the (general) meaning of the ayah? It means, due to their sins, a
seal was placed over their hearts, so they could not make repentance nor can
they ask for forgiveness.
That which supports this is the narration of the Prophet - salla Allaahu
alayhi wa sallam - and this is the fourth matter: "If a person
commits a sin, a black spot is placed over his heart. And if he repents and
refrains, it will be wiped away. However if he sins and persists upon the sins,
the spots will return up until the heart becomes totally black resembling an
upside down mug. It will not recognize any good nor will it rebuke any
evil." [Declared 'hasan,' by al-Albaanee in Saheeh al-Jami' al-Saghir (1666)]
This is because of sins and not making tawbah and not returning to
Allaah, the Mighty and Majestic. Also, shaytaan hopes that he can win over a
person by this statement [in question]. Outwardly, this statement
seems good but the reality is that it is evil. This is because this means, it
is as if you deem Allah too great that you sin and repent, and you deem Allah
too great to fall into opposition to His command, so (based on your
understanding) you (will just) remain persistent upon your sins until you're
ready to repent (for good). However in reality this is an evil
(thought). Also look at the advice of the Prophet - salla Allaahu Alayhi wa
sallam - to Mu'adh, may Allaah be pleased with him - when he said: "O
Mu'adh, fear Allaah wherever you may be." Allaah is with you [by
His knowledge] wherever you may be, He sees you, and He knows your condition
and He's with you with His Knowledge, the Mighty and Majestic.
… وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ …
"…And He is with you wherever
you may be…"
(Hadeed: 57: 4)
"O Mu'adh fear Allaah wherever you may be and follow up a bad deed
with a good deed, and it will erase it."
These are priceless words of advice. If you fall into a sin,
all of the children of Adam fall into many sins, repent to Allaah, seek
Allaah's forgiveness, pray two Rak'ahs for repentance to Allaah, give sadaqah,
glorify Allaah, read the Qur`aan, do righteous deeds. Why all of this? So sins
won't cause a seal to be placed upon your heart.
And your statement "I don’t want to repent because I
want to be a believer 100 per cent." Does not the statement of the
Prophet - salla Allaahu alayhi wa sallam - refute this? "And follow up
a bad deed with a good deed." Look: are you better or the Prophet – salla
Allaahu alayhi wa sallam? Who is more knowledgeable concerning Allaah? The
Messenger of Allaah - salla Allaahu alayhi wa sallam - is the most
knowledgeable concerning Allaah, and he is the one who pointed us to that which
earns the pleasure of Allaah and he pointed us to follow up a bad deed with a
good deed. He didn't say, sin, sin, sin, and then repent.
I end this answer with a (another) great hadeeth and it is a glad
tidings for me and you and every sinner. The Prophet - salla Allaahu alayhi wa
sallam - informed of this glad tiding. He said: "If a slave
commits a sin, then seeks forgiveness, Allaah will say to the angels: My slave
committed a sin and then he sought my forgiveness and I forgave him. Then he
committed another sin, and Allaah will say: My slave committed a sin and sought
my forgiveness and I forgave him. Then the slave will commit another sin (and
repented). So Allaah will say: My slave committed a sin and sought my
forgiveness, and I forgave him. I testify you O My angels that I have forgiven
him."
So look, (that one) makes tawbah, and then falls into a sin and then
makes tawbah, and then falls into a sin. This is not from playing games and
this is not from making mockery of Allaah or falling short. Rather this is the
war between [us and] shaytaan who said:
قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ
[Iblîs (Satan)] said: "By Your Might (Oh my
Lord) I will lead all of them astray"
(Sad: 38: 82)
And also it shows that the door of tawbah is always open, concerning
which Allaah has said: "And by My Might I will indeed
forgive them so long as they seek forgiveness from me."
So this is the war and struggle between us and shaytaan, so beware,
beware of this statement. Repent to Allaah, and seek His forgiveness every time
you fall into a sin, and do not despair from the mercy of Allaah, the Mighty
and Majestic. And Allaah said:
يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا
"Oh you who believe: turn in repentance to
Allaah with a sincere repentance..."
(At-Tahrim 66:8)
'Umar and other than him from the companions and the Salaf said: Sincere
repentance is that after you fall into a sin, then repent from it and never
return to it up until death. Yes, this is a very high level and -
if you can do it - this is something good. However that you remain upon sins
and you say, 'I want to just make one tawbah for everything.' ...Just
as I said to you in the beginning, who can guarantee for you that you will live
to a time you can make tawbah, and who is it that can guarantee that you will
have a heart that will incline to making tawbah after it was sealed due to
constant sinning? So - by Allaah - be steadfast in turning (in repentance) to
Allaah.
The complete series of questions and answers can be downloaded from the
following links:
Question extracted from Part 1 in the series and
slightly modified for presentation purposes:
Friday, May 11, 2012
Advice to Those who are Tried with Love of the Chair and Fame
By: The Noble Shaykh Sulaymaan Ar-Ruhaylee
لا تعلموا العلم لتباهوا به العلماء، ولا لتماروا به السفهاء، ولا تخيروا به المجالس، فمن فعل ذلك فالنار النار
“Do not learn knowledge (simply) to compete with the scholars nor to argue with the foolish nor to (appear) elite within gatherings. For whoever does that, then the Fire; the Fire.” (Ibn Maajah)
The righteous predecessors, may Allaah’s Pleasure be upon them, did not use to love fame nor did they like to be mentioned; while at the same time they loved the manifestation of the truth. Ayyoob As-Sakhtiyaanee used to say: “I was mentioned while I do not like to be mentioned.”It was said about him that when he would walk he walked through pathways wherein no one knew him. To the point that some of them (the people) would say: “I don’t know how he was guided to it (i.e. how he ever found this pathway).”
Imaam Ahmad, may Allaah the Mighty and Majestic have mercy upon him, used to say: “I wish that I could be in a mountain trail from the mountain trails of Makkah.” He said to his son:“I wish that your father was not associated with that; however, I have been tried with fame.” A calamity; he considered it to be a calamity. Hence, it is proper for the student of knowledge that she should seek knowledge with humility; and that whenever he increases in knowledge he increases in humility. Due to that, when Imaam Ahmad, may Allaah the Mighty and Majestic have mercy upon him, mentioned: “Nothing is equivalent to seeking knowledge (meaning, from the superogatory acts); for the one who makes his intention sound.” It was said to him: “How does he make his intention sound?” He said: “He is to seek it with humility and intend to benefit himself.” (the Shaykh repeats:) “He is to seek it with humility and intend to benefit himself.” So it is proper for the student of knowledge that he should always remain diligent to be humble in his seeking of knowledge; diligent upon safety. For nothing is equivalent to safety. For this reason the Salaf did not used to race toward issuing verdicts, nor did they race towards the students of knowledge (i.e., having an abundance of students). Rather, one of them would direct (people) to the other. The issue would come to him, and he would know the answer, yet he would direct to questioner to someone else; and perhaps the other one would direct him to someone else! As occurred from some of the companions, may Allaah’s Pleasure be upon them. The last one would issue a verdict and he (the questioner) would return to the second one and he would say: “Whatever he said, then I said the same.” Then he would return to the first one and he would say: “Whatever he said then I say the same.” They were not ignorant of the answer. However, they would push the fatwa to other than them from the scholars who they knew concerning them that they had knowledge and insight.
If the student of knowledge is tried with love of the chair and fame and that the people should look to them and a desire that the people should be in need of them, then he has been afflicted with a great disease. He will remain such that you will find him one who reviles the firm and trustworthy scholars for whom safety and goodness has been attested to. It is inevitable that that will drive him to revile the major trustworthy scholars; the people of goodness, the people of guidance, the people of the Sunnah; such as our major scholars from the Committee of Senior scholars, or the Permanent Committee, or other than them from the major scholars; such as Shaykh Saalih Aalsih-Shaykh, the Shaykh ‘Abdul-Muhsin Al-‘Abbaad, Shaykh Rabee’ Al-Madkhalee, Shaykh ‘Ubayd Al-Jaabiree, Shaykh Saalih As-Suhaymee, and many others from those who the students of knowledge are familiar with. You find, in this vein, that which shows that he reviles these (scholars); not out of support for the religion; but because he sees them as an impediment in his path to fame.
Due to this, O brothers, when you see the scholars criticizing a thing or an individual you find, within their criticism, love of the religion, making the truth manifest, and refutation of falsehood; as you find evident within the refutations of Shaykh Rabee’ Al-Madkhalee. For the one who is just and reads the refutations of the Shaykh he will find therein love for making the religion manifest, fervent desire (for that), religiosity, and support (for the religion). Whereas you find within the speech of some that which indicates personal aspirations. Moreover he will continuously be explicit in that. So he says whenever we say something to him: “The scholars didn’t say (so and so) the scholars didn’t clarify (such and such).” So why are you saying (anything)?[1] So he clearly states the reason for his revilement of the scholars. And he will continue to come to the people with newly invented matters. Because he is, as has come on the authority of Ibn Mas’ood, may Allaah be pleased with him, that he says: “What is wrong with the people that they will not follow me? I have memorized the Qur’aan and have acquired knowledge; they will not follow me unless I invent something for them.” So he invents an affair for them by which he can become famous. Either he falls into an innovation wherein he attacks (others) with Takfeer or he comes with innovations wherewith he opposes that which Ahlus-Sunnah wal-Jamaa’ah were upon, from the various types of Bid’ah in order that he will become famous and be recognized by way of it. When the scholars clarify to him that it is an innovation he becomes arrogant and rebuts them. The rebuttal is not done with the truth; it is only a rebuttal with falsehood.
I say this, O brothers, as an advice to myself (and O how I am in need of that), and as an advice to my brothers so that we do not fall into this calamity. I ask Allaah the Mighty and Majestic by His beautiful Names and lofty Attributes that He cures those who have been afflicted with this and that he returns him to guidance, truth, and the Sunnah. And that He makes him, if he returns, to be a sign from the signs of the Sunnah. And that He suffices me and you from the evils of this calamity. And that He makes us to be righty-guided guides who love goodness and its people and who support the truth and its people. This is a statement which I gave in response to a question which one of the students of knowledge asked me regarding this topic. I ask Allaah to place good within my speech and to make it good and beneficial.
Translated By: Raha ibn Donald Batts
http://www.sahab.net/forums/index.php?showtopic=123584
[1] The Shaykh seems to ask this rhetorically; and Allaah knows best. i.e. If the scholars didn’t speak on an issue, as you claim, then why are you speaking on it?
Friday, March 30, 2012
The Advice of Shaykh Al-Albaanee to Women who act like men
The Advice of Shaykh Al-Albaanee to Women who act like men
by AbdurRahman.org
The Advice of Shaykh Al-Albaanee to Women who act like men
Translated By: Raha ibn Donald Batts
http://mtws.posterous.com
Question:
O our Shaykh, we have heard that some of the women present within some of the universities, schools, and colleges or some of the women who deliver lectures, (give) lessons or even recite the Qur’aan specifically on the morning broadcasts (we have heard that) these women’s husbands are never able to enjoy them because they are Mutarajjilaat (i.e. they imitate men or are masculine). We would like some clarity from you as it relates to this question.
Answer:
The principle as it relates to this issue is a poor upbringing. From the reasons for the poor upbringing is the corruption of the society and corruption of the curriculums which the education of the men and women or male and female youth is predicated upon their foundation. That is because the female students in the schools, I am almost certain, have not heard the likes of his (sallallahu alayhi wa sallam) statement:
لعن الله الرَجُلة من النساء
“May Allaah curse the manly women.”
Likewise, the other Hadeeth which ‘Abdullaah ibn ‘Abbaas (may Allaah be pleased with him) narrated saying: “Allaah’s Messenger (sallallahu alayhi wa sallam) cursed the men who resemble women and the women who resemble men.” I believe that the female students who graduate from the high schools or from that which is above that, then likes of this Hadeeth or that Hadeeth (the first one) has not crossed their ears. And if it be that either of them has crossed their ears on any day, then it is from that which goes in one ear and out of the other ear. Because the curriculums which are taught or the lessons which are given on the basis of them do not allow the teacher, even if she may be religious, to go over the likes of this subject.
It is known within the legislation, and according to the people who have knowledge regarding it, that the basic principle with the man is that he goes out of his home to work for the benefit of his family and his children. On the contrary, the basic principle regarding the woman is that she remains sheltered within her house and that she does not go out of it acting in accordance with the statement of her Lord, the Blessed and High:
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى
“And stay in your houses, and do not display yourselves like that of the times of ignorance…” (Al-Ahzaab 33:33)
So when the woman came to be like the man; going out in the morning, and returning in the evening; then she came to be, in that, similar to the man whether she knows it or not and whether she realizes it or not.
Due to this, we have not returned in these later times to seeing the adolescent virgin girls who are ashamed to let their vision fall upon a man. Rather, she, from the severity of her modesty, would cast her vision to the ground to look at her footsteps while she is walking. We have not returned to seeing this young lady who, the likes of her, was well known; even during the times of pre-Islamic ignorance, not to mention during the era of the early, radiant, pure Al-Islaam. In this vein, there has come within the Saheeh, in description of the Prophet (sallallahu alayhi wa sallam) that he: “Was shyer than a virgin within her dwelling.”
This virgin to whom the leader of mankind (alayhis-salatu was-salaam) has been compared in his shyness, we have not returned to hearing about her in this time of ours. That is because in most instances the women resemble the men. There is no doubt that there are many reasons for this. From the most prominent of them, is the rule of the governments of the Kuffaar over many of the Islaamic lands, so that their habits, traditions, tastes, and their manners which are contrary to the upright disposition have spread therein. So the generations of people have inherited them and the male and female professors who claim to guide (the youth) have accepted them. All of these (people) have spread amongst this upcoming generation of young men and young ladies what they refer to as equality between women and men. So this is from the reasons from the spread of the scanty amount of modesty amongst the women which has made many of them to be masculine. From that in which there is no doubt is that the manliness of the woman makes her have a presumptive personality in front of her husband; perhaps raise her voice at him, and maybe she will humiliate him in front of some of his or her relatives (out of supposed) superiority on her part over her husband.
Where is this as it relates to that which has come in the farewell advice of the Messenger (sallallahu alayhi wa sallam) to the man regarding the women? This is substantiated by his (alayhis-Salaam) statement using a justification which is in complete opposition to the upbringing which we see in this present time. That is his (alayhis-Salaam) statement:
استوصوا بالنساء خيرًا ، فإنهن عوانٍ عندكم
“Treat the women well, for they are ‘awaan to you.”
The point of reference is that the Prophet (sallallahu alayhi wa sallam) when he ordered with good treatment to the women in this Hadeeth, he (alayhis-Salaam) justified that by his statement:
فإنهن عوانٍ عندكم
“…for they are ‘awaan to you.”
Meaning, they are like slaves. The slave is not able to do anything with his master. Likewise, is the Muslim woman who conducts herself with the correct Islaamic manners. She is, with her husband, like a slave.
Due to this, he (alayhis-Salaam) feared for the men to be excessive, in this befitting description, towards the women and thus wield authority over them, compelling them, and oppressing them. For this reason he ordered with good treatment towards the women and me mentioned a reason for that; and that (reason) is his statement:
فإنهن عوانٍ عندكم
“…for they are ‘awaan to you.”
The women today have become such that the men are not in need of advice regarding them. Rather, the affair has changed and become such that the women are in need of being advised to treat the men well because they have become independent in their jobs and in their liberties. We often hear from some of them: “There is no difference therein between me and my husband. He is a spouse and I am a spouse. He is a partner and I am a partner with him in life.”
So it is upon the Muslim women who cling to their religion that if they are tried with anything from mixing with this society, that they try to save themselves from being affected by anything from this filth which many of the women have fallen into because of what we have mentioned from corruption in the upbringing and corruption of the society. This is a reminder and the reminder benefits the believer. As-Salaamu Alaykum.
Questioner:
May Allaah reward you with good, wa Alaykum As-Salaam wa rahmatullaahi wa Barakaatuh.
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