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Topic-icon Kitaab at-Tawḥīd Q&A from Recording

10 years 6 months ago - 10 years 6 months ago #1595 by Umm_Saaleh
Replied by Umm_Saaleh on topic Re:Kitaab at-Tawḥīd Q&A from Recording

Class 10 – Questions and Answers [22.01.2011]

1. Assalamu ‘Alaikum wa Rahmatullaahi wa Barakaatuh. [Mūsá replies Wa’alaykumus Salaam wa Rahmatullaahi wa Barakaatuhu]. Can you please clarify why it is correct to take benefit from unauthentic narrations considering the fact we cannot use it to teach others or use it as a proof against others because they will argue that the narration is unauthentic?

I don’t believe we said that it’s correct to take benefit from unauthentic narrations in the first place so I don’t understand the angle of the question. I believe I mentioned when we read the words of Shaykh Saaleh al-Fawzān about the weak ḥadīth today. I said in sahal khabar, if it is authentic, meaning by routes (other chains) that we don’t have, by routes that the Scholars I quoted today who consider the ḥadīth to be weak did not have. And leaving that door open is important and if you understand this issue, aḥadīth that are weak but not extremely weak, they can be explained under the idea of if this is authentic by support from other chains then the meaning would be such and such. And this is a common approach that the Scholars take when explaining ḥadīth that are weak. Meaning they don’t view the ḥadīth as being valid as a proof but if it could be made authentic through numerous chains or if someone has a chain that I don’t have or if I’ve erred in my judgment on this ḥadīth then the fiqh and the understanding of the ḥadīth would be such and such.

And in that, in this idea you will understand and a big benefit that will open up for you that: why did at-Tirmidhi, why did abu-Dawood, why did Imām Aḥmad or why did Aḥmad here, why did the Scholars of ḥadīth gather books of Sunan and collect aḥadīth which were weak knowingly, even pointing out the weakness in their collections of the ḥadīth? While calling the book as-Sunan? The ways of guidance from the Messenger ṣallallāhu ‘alayhi wasallam, why would they collect this ḥadīth with obvious weaknesses and defects in the chains and then even expose the weakness? At some times you will find an-Nasaa’ee sometimes and abu-Dawood sometimes and at-Tirmidhi many times. The claring of the ḥadīth he has collected in his chapter to be unauthentic. Or showing the defects, or talking about a narrator and so on, you see that this was done so that it would be graded weak, yet none of them believed that they have had complete exhaustive knowledge of all of the ḥadīth and all of the chains. So they left it for those after them to gather the chains if that ḥadīth could be supported or made authentic through support from other chains, then that fiqh that they put in their chapter title there, that would be the correct place for that ḥadīth to be and then it would be established from the messenger ṣallallāhu ‘alayhi wasallam unless if it’s not supported it will remain weak, and this explains for you why the Scholars like Abū Dawood and their likes who wrote books on Sunnah or Sunan. Why did they collect ḥadīth that were weak knowingly, na’am.

For example, Ibn Khuzaymah has a book we refer to as Ṣaḥīh Ibn Khuzaymah, in it he has chapter titles where he names the fiqh he wants to produce from that ḥadīth and he knows that the ḥadīth is weak. So he puts at the end of his fiqh, in the chapter title, like the chapter of the virtues of such and such and then he writes: In sahal khabar – if the narration is authentic. And the meaning of that is: through chains or routes that I don’t have. Na’am and Allaahu ta’ala knows best.

So when we explain those aḥadīth, we were talking about it from the angle that the Scholars use that if this is authentic from other routes because what the Scholars mention, that those that I have mentioned their statements today what they have are unauthentic chains and their ruling was based on that and Allaahu ta’ala knows best.

2. My Question – why is wrong to wear the speech of Allaah as a means of protection? How is that Shirk?

As explained: man ta’alaqah tameematan faqad ashraka – whoever wears an amulet has committed shirk. Why would a person wear the speech of Allaah as a means of protection? What would cause him to do that? If he wants the protection of Allaah, why doesn’t he ask Allaah for his protection? Where did he get the idea that wearing the speech of Allaah is going to protect him? As Allaahu ta’ala has legislated an entire religion to protect you from the harms of this life and the next life. So why would the person think he’s going to wear a tamima or the amulet and that’s going to protect him? Where did he get that information from?

And something’s just been added to that - Du’aa – a’uthubika bi kalimatillaahi tamaatihi sharii maa khalaq. Du’aa which is authentic that the prophet ṣallallāhu ‘alayhi wasalam use to make when he took residence somewhere. I seek refuge with the perfect words of Allaah from the evil of what He has created. Na’am, you seek refuge with the Words of Allaah, and thus you seek refuge with Allaah ta’ala from the evils of this world and from the evils of our own selves. That’s not very related to wearing the Qur’aan as an amulet, wearing the Qur’aan as an amulet is a different issue altogether. With the words of Allaahu ta’ala, the Qur’aan, they are the speech of Allaahu ta’ala and you can seek refuge with the words of Allaah. I mean that proof that you’re mentioning is a proof to prove that the speech of Allaah is not created and that you can seek refuge with Allaah by seeking refuge with his speech directly. But that doesn’t relate at all to the idea of wearing an amulet as wearing an amulet has been made a blameworthy issue by the Messenger of Allah ṣallallāhu ‘alayhi wasalam.

3. Assalamu ‘Alaikum. There is a magnet bracelet for healing, is it permissible to wear this kind of bracelet if a person believes strongly in this? Is it wrong to rid of this without letting the person know you got rid of it? Because you fear they would be angry with you or should we let the person know we got rid of it?

I don’t now what a magnet bracelet is. So I really can’t answer that question, I’m sorry. Is it medical or is it…what is it exactly? I don’t know what it is.

Just for the sake of clarification, if a person put some kind of bracelet on him, which inserts some kind of …like a patch that inserts some kind of medicine, which is a permissible kind of medication, then it’s a medical treatment, not a tamima or charm or amulet. So it’s not the case that everything worn as a circular thing like every bracelet is a kind of shirk or every pendant is a kind of shirk. So if you’re wearing a bracelet that has healing and it’s established medical healing, there’s actually a process that can be observed that’s taking place there and it’s not something unseen, then it’s no problem. But I don’t know what a magnetic bracelet is so I can’t really answer that.

4. Assalamu ‘Alaikum wa Rahmatullaah. [Mūsá replies Wa’alaikumus Salaam wa Rahmatullaah, that’s for the last person too in case I forgot to answer the salāms]. Some people from Ahlul Bid’aah say the three categories of Tawḥīd is a matter of ijtihad. So when it is ijtihad then that would mean dividing Tawḥīd in to four categories is also acceptable? How should we respond to them?

Likely, they’re the people who want to talk about Haakimiyyah and if that’s the case then the ‘Ulema who have dealt with the issue of Haakimiyyah, their words can be quoted and he can benefit and learn from the Scholars of Islām.

But na’am, the three categories of Tawḥīd is istiqraa’an – it’s the result of the gathering of all of the evidences related to Tawḥīd in the book of Allaah and categorising them one by one they’ll only fall in to these three categories. So it’s istiqraa and the Scholars mention istiqraa or in a reading, that is a comprehensive reading of all related evidences and producing and understanding from them that that is the ‘ayn Ma’anee an-Nusoos[/color] – the reality of the intention; the intended meaning of the text and not an ijtihaad-based mustalah. And they consider istilaah/ijtihaad to be different from istiqraa and Allaahu ta’ala knows best.

So I remember hearing our Shaykh Saaleh al-Fawzān himself when he was asked this question. He said it’s not ijtihad it’s istiqraa. And he said learn the differences between the two. He said it’s not a matter of someone just coming up with an idea on his own or personal judgment or the likes but rather it is an understanding based directly on gathering the texts and allowing them to be divided in to the categories that they actually represent. And Allaahu ta’ala knows best.

5. Can you recommend a good translation into English of the meanings of the Qur’aan?

No I cannot.

6. If we know someone who wears a necklace with an eye but they persist it is cultural to their country. Do we continue being friends with them, even after warning them?

That necklace with one eye, I’m assuming it’s from some cultures where they believe it wards off some evil eye, is that the case? The necklace with one eye? If that’s the case then it’s a tamima. If that’s the case that the necklace with one eye is believed to ward off the evil eye then it’s a wada’ah or tamima, then it’s an amulet that’s not permissible to wear.

Even if it is not intended to ward off the 'ayn, then it still should be avoided, since it can easily be mistaken for that.

Then if that’s the case then you advise the person, teach the person these things we have leant today and make the issue important. And should you continue be friends with them after warning them? No, you should not continue to be friends with a person whose committing an act of Shirk after you have warned them with evidences from the Book of Allaah, what point would the be remaining friends with a person like that after you have advised them and reminded them and tried your best to teach them and they will not leave it as this is the case with many people. Wa ‘Allaahu musta’aan. Then why would you continue being friends with someone like that? What would your friendship be based upon? Definitely not the love of Allaah and gaining the pleasure of Allaahu subhana wa ta’ala, such a person would be under Allaah’s anger and you should be distant from such a person. And you could explain that, why you cannot be friends or companions with that person and perhaps that might be some kind of benefit for that person. Say I have to protect myself from the evil that you have with you and I cannot bear your companionship any longer. Then you continue to make du’aa in their favour and Allaahu ta’ala knows best.

Reviewed and ammended by Mūsá Richardson, may Allaah bless the transcriber.
Last edit: 10 years 6 months ago by moosaa.richardson.

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10 years 6 months ago - 10 years 6 months ago #1601 by Umm_Saaleh
Replied by Umm_Saaleh on topic Re:Kitaab at-Tawḥīd Q&A from Recording

Class 11 – Questions and Answers [29.01.2011]

1. Assalamu ‘Alaikum [Mūsá replies Wa’alaikumus Salaam wa Rahmatullaah]. What is the best way to dispose of paper found in an amulet which has both Allaah’s name on it and a grid with symbols on it, which could be magic? Should it be burnt?

In this case, if you’re in the lands of the Muslims you must report that. If you find an amulet with Allaah’s name and scribblings or some kind of writings that are illegible then you report that. That could be very important evidence that the Muslim authorities can use to find a criminal amongst the Muslims and stop a great amount of evil from reaching the people. And if you’re not in the Muslim society then you should take it to the closest thing you have to an Islāmic authority to let the Muslims be aware of what that is, and a person of more knowledge than yourself could possibly be consulted in handling that, and Allaahu ta’ala knows best. So please if you have that, only take it to people with knowledge of Tawḥīd, do not take it to ignorant people, as they could possibly like it and ask to keep it or something. But take it to a student of knowledge who is strong in his understanding of Tawḥīd. So that it can be dealt with and it can be identified and proper actions can be taken. That’s my advice for that question and Allaah knows best.

2. Is the last point similar to what they call karma?

I think karma is a term used by people who do not believe in Allaah at all and they just believe in energy in the universe and so they don’t believe in reward and punishment. They just believe in do good to people and good things will happen to you. I mean it’s similar to that except that this is all under the believe of Allaah ‘Azzawajall. All under the belief that every good that comes to you is from Allaah ‘Azzawajall. So not what the people call Karma but in terms of al-Jazaa man Janzal ‘Amal it resembles somewhat something of what they say without the shirk of their belief. Na’am and Allaah knows best.

3. Assalamu ‘Alaikum [Mūsá replies Wa’alaikumus Salaam]. Is it permissible to fear some events based on seeing a dream when warned of danger or Shirk? The person who did it referred to the ḥadīth of the dreams being apart of Prophethood.

Nice question. Wa’alaikumus Salaam if I didn’t say that. Na’am the prophet ṣallallāhu ‘alayhi wasallam told us that when we see a good dream... he distinguished between dreams. And the Scholars have mentioned that dreams are of three categories based on the Messenger’s ḥadīth salallaahu ‘alayhi wasalam.

He said ar-ru’yatus Saalehatu minAllaah - that good dreams are from Allaah. And he mentioned that they are one of the many parts of Prophethood, of good dreams, ar-Ru'yatus-Saalehah - good dreams. Ar-Ru'yatus-Saalehah is a good dream that has a good meaning and it’s true. And how do you know it’s a good dream? And it’s Ar-Ru'yatus-Saleeha? The answer: Because it actually happens. So you saw a dream that you got married to a good woman for example. And you would not know it’s a good dream until you got married and that situation resembled the situation you dreamed about.

The second type of dream is the hulum, plural: ahlaam – nightmares. Nightmares mina Shaytaan – from the Shaytaan. He taught us manners of seeing a nightmare, some of them are as follows:

That you turn over in your sleep, if you see a nightmare turn to your other side and spit to your left (a light spitting, like you are trying to get something very small off your tongue). Seek refuge with Allaah subhana wa ta’ala, do not tell anyone about what was in your bad dream and not to give it any consideration as well, that it will not harm you as he mentioned. If you follow those steps it would not harm you, so do not be afraid of it, it’s not an omen, and it is not going to happen in shaa' Allaah. So don’t give it any consideration. It’s only from the tricks of the Shaytaan to make you afraid of something like that.

Mūsá reads: The person who did it referred to the ḥadīth of the dreams being apart of Prophethood.

Okay so that’s the important part of your question. It should be very clear that dreams being a part of Prophethood means ar-Ru''yatus-Saalehah, not ahlaam (nightmares)! Good dreams with positive messages, with true meanings. Not something that scares you that you’re going to die or your beloved is going to die, or something’s going to harm you, or your car’s going to be destroyed. Or the likes that people have in their dreams that are based on fears that they have about things and the Shaytaan plays with them and tries to harm them with these bad dreams. It’s the as-Saaleha, the things that are considered to be one of the branches of Prophethood. So then it seems to be misunderstanding of the application about the ḥadīth of dreams. And Allaahu ta’ala knows best.

And the third category of dreams that the Scholars mention is the kind of dreams that have no apparent or obvious meaning, they’re just random ideas that have happened and that don’t seem to have any good or bad meaning to them. Like you know, just the random things that you see – you might see a plate of food, you might see a flower, you might see a rabbit, you might see an animal, like that. And it doesn’t mean anything to you. So those are dreams that are possibly random images in your mind and may have no significance at all, and Allaahu ta’ala knows best.

4. Assalamu ‘Alaikum wa Rahmatullaahi wa Barakaatuh. [Mūsá replies Wa’alaikumus Salaam wa Rahmatullaahi wa Barakaatuhu]. Regards to the saying tie your camel up and then put your trust in Allaah, when is it better for us to tie our camel up and in what times should we not tie our camel up and let Allaah deal with all of our affairs? As mentioned in the last ḥadīth you read today which was narrated by Abdullāh ibn ‘Ukaym.

How is that understood from that ḥadīth? Man ta’alaqa shay'an wukila ilayhe, that’s the ḥadīth of Abdullāh ‘ibn ‘Ukaym? Whoever hangs something like an amulet he will be left to it. It seems that I fail to see how that ties to your question?

That which is narrated about tying the camel is a reference to taking the bridal or taking the harness and making it secure by wrapping it around a pole or a post so that the camel doesn’t run away while you pray and that you do not trust in Allaah and just leave your camel wandering around and you come back out after you pray and your camel is just gone. Rather, that concept is a parable used to describe the importance of taking the steps to protect your property and then trusting in Allaah, that he will protect it. But, for example, in today’s times you don’t leave your car running with they keys in it in front of the masjid, in a place where there are thieves and people who steal cars and say I’m worshipping Allaah upon Tawḥīd so I don’t have to take any steps, I don’t have to do anything, Allah will protect me and my property. Rather the completeness of your Tawḥīd is to take the steps that are included in protecting your property and that was mentioned earlier.

I don’t see the relationship between that; I just fail to see it. I apologise, it’s probably from my short sightedness. So I fail to see how that ties in to the ḥadīth mentioned. Maybe you can clarify that. And Allaah knows best.

After reflection, perhaps the questioner meant: tying a rope around the camel is actually tying something with the intention of attaining a kind of protection of one's wealth, through the action of tying something around a riding beast. If that is the case, then this is not the intended meaning of tying something onto a riding beast. Like tying your shoelaces so they don't fall off. This is not a kind of ta'al-luq (ties somethind and becoming attached to it, or thinking that either it protects you from harm in an unseen kind of way, or that Allaah protects you through it. This is not the case when tying a camel or tying shoelaces, and Allaah knows best.

5. Assalamu ‘Alaikum [Mūsá replies Wa’alaikumus salām wa Rahmatullaah]. With regards to the amulet, what should one do if Qur’aanic verses are written in ink on paper and then dipped in water for one to drink? Is that permissible?

Wa’alaikumus Salaam wa Rahmatullaah. That was mentioned by some of the Scholars as permissible ruqyahs, but they don’t have anything from the Messenger of Allaah ṣallallāhu ‘alayhi wasalam about that. Rather they say this is known by tajribah – by way of trial and error, we have come to know that these are effective ways of using the Qur’aan to heal people. And there are people who busy themselves with these kinds of ways. And I prefer the advice of some of our mashayikh, who say leave all of that, leave alone that which makes you doubt for that which doesn’t make you doubt.

There’s no doubt that you raising your hands at times of du’aa being answered with wudhoo', with a heart turning to Allaah with phrases of Tawḥīd and praise of Allaah and requests of Allaah directly for help, for a cure, for whatever. There is no doubt in that being Tawḥīd that is permissible, being something that Allaah loves. So why leave these kinds of clear and obvious manifestations of our Tawḥīd for things that are doubtful, things that are unsubstantiated when it comes to the practice of the Messenger sallaahu ‘alayhi wasallam. Or for things that are in fact strange and have some ideas in them that are weird, while you have some practice from the Salaf that they did those things. And some statements of the Scholars about the permissibility about them yet no evidence from the Book or the Sunnaah indicating the permissibility of it and that’s how I have understood that issue and Allaahu ta’ala knows best.

6. Assalamu ‘Alaikum wa Rahmatullaahi wa Barakaatuh wa BaarakAllaahu feek. [Mūsá replies wa’alaikum salām wa Rahmatullaahi wa feek. Drawing upon a question from last week, say you have advised someone upon bid’aah or closely following the people of desires and the naseehah falls upon deaf ears. Should someone upon the Sunnaah cease companionship with such a person? Does the dawah end as well?

Well dawah doesn’t end in any situation; we would always at least make du’aa for a person. But if you have invited a person and explained to the person about innovation and staying away from it yet they do not listen then as mentioned we try other avenues, we exhaust ourselves in trying to guide the people to the best of our ability. We try to bring guidance to that person through other ways, through other people that perhaps could speak in a way that would get the person’s attention more than us. We try through books, through audios, through anyway we can. And we try not to abandon anyone unless the abandonment of that person is necessary to secure our own guidance.

And that happens often where a new Muslim is trying to guide people away from bad practices and that new Muslims companionship to a person whose stuck upon bid’ah and will not listen is harmful to the new Muslim. And in that case we say leave that person alone so that you don’t become affected or sympathetic or perhaps fall into that kind of innovation; because you’re not grounded, because you’re not firm, because you’re new in Islām.

But for example, a student of knowledge to advise a person whose fallen into innovation, and we’re speaking about common people here I hope, not callers, not people who have status or positions. But that you keep up your invitations, your clarifications and you try your best to invite the people back to the obedience of Allaah subhana wa ta’ala and shunning innovations as often and as much as you can. And that you don’t give up on the people and as mentioned you can refer to the words regarding the ḥadīth of – and the one who says the people are lost, the people have been destroyed meaning there’s no hope for them, then he’s the one whose made them like that. Or perhaps it means he’s the one whose the most lost or the most destroyed of them.

There are some words that should encourage anyone with this kind of question as well, to give dawah as much as possible and to continue with advice and not to abandon people so long as there is no harm in that continuing of that advice and the repetition of the reminders.

If there’s a harm, a possible way of the adviser to deviate or to be affected then that person should protect himself. He should abandon that person to protect himself and to safeguard his own guidance. And there are other issues that relate to if a personality or a person of status or a caller to innovation, then there are other things involved and I think that’s outside of the scope of the question. And Allaah knows best.

7. Assalamu ‘Alaikum [Mūsá replies Wa’alaikumus Salaam]. Can you drink a soft drink that’s bottle features Santa Clause and a non-Muslim greeting? And what if that bottle has another version, it was in the same wrapping but your dad removed the wrapping? Is this considered non-Muslim festival food now?

Allaah knows best.

8. Assalamu ‘Alaikum. It’s customary for a Muslim to hang decorations with string from their rear view mirrors in their cares with the name of Allaah or ayat ul-Kursi or other related things related to our deen on them. Is this permissible?

Wa’alaikumus Salaam. Based on what you have read today this is the modern hanging the qilaadah around the riding beasts. People hang it on their mirrors, look at that on the front in a position as if it was a horse you know. They would put their air freshener they call it or whatever it is, right on the neck of the horse. And you would find that ayat ul-Kursi is common, ayat ul-Kursi from Sooratul Baqarah is commonly written on these things and there are people who believe that this is something that’s important for the protection of the car. Clearly without a doubt that it must be avoided if the reliance upon that physical thing, that it is protecting us from harm. Absolutely, without any mention of differing or any significance given to any scholarly differing we say that that must be discarded, that it must be cut. In general, we say that the generality of the evidence shows us that all of those things that are tied to rear view mirrors should be removed and should not be there. You can place a deodoriser in your car anywhere, why hang it on a string over the rear view mirror?

While, especially, most of you that are listening are from the west, in America and probably many places in the west the traffic laws differ state by state in America. But in my state the traffic laws is that you are not allowed to hang anything on the rear view mirror. If you came to take your drivers licence test and you had something hung on your rear view mirror they would tell you that you have to remove that or you will fail your drivers test. It is not allowed to put something on the rear view mirror and that is a serious maslaha (beneficial matter) for us to follow that because anything hung from the rear view mirror obstructs your vision (to some degree or another). And that automobile that you drive, the very practical angle of staying away from something like this, that vehicle you drive is an instrument that can cause death to people. So you may not knowingly obstruct your vision in a way that could lead to an accident and spill the blood of a Muslim or of a non-Muslim who has deserved no punishment or attack or anything. In this case it is not permissible. And if an accident was caused and it was deemed that it was negligence by a person who hung something on his rear view mirror and thus did not see, for example someone walking in front of the car because it was at a blind spot created by a hanging on a rear view mirror. And this case goes to the judge and possibly the qaadhi would judge in this case that the negligence has lead to the person being killed or being harmed and this shows that it makes the case very serious. And Allaah ta’ala knows best.

So aside from it being ayat ul-Kursi or a hanging of the Qur’aan as a qilaadah or as a tamima and the best position for us to say about that is that it is to be prohibited, it’s to be stopped and you should take it away. Realising that the issue is a issue of differing, going back to the differing of the Sahaabah and with issues like that and be careful of how you enforce that upon other people who may have adopted a position of some of the Sahaabah and you wan to be careful of how you approach that issue. Na’am and Allaahu ta’ala knows best.

And I would strongly admonish you and advice you in general to keep everything off of your rear view mirror whether it has ayat ul-Kursi, Qur’aan or anything else. Keep thing off of your rear view mirror or if it’s a simple strawberry deodorizer, it can be a distraction or it can actually create a blind spot for you. And Allaahu ta’ala knows best.

9. Assalamu ‘Alaikum [Mūsá replies wa’alaikum Salaam]. Some people put a sticker with a name of Allaah or a du’aa or a Surah, so when people pass by the house they know that the people living in this house are Muslim. Is this permissible on their door?

Wa’alaikumus salām wa Rahmatullaahi wa Barakaatuh. It’s been narrated that Abdullāhi ‘ibn Wahaab or Wahab ‘ibn Munabih, the Taabi’ee, he wrote over the top of his house maa shaa Allaahu Laa Quwwata ila Bila acting on the verse in Sooratul Kahf. If you see the story of the two people in Sooratul Kahf and one of them said to his companion if you see me having less children than you and money then you should say maa shaa Allaahu laa Quwwata ila Bila and you should say that it is as Allaah has willed and there is no strength or no power except through Allaah subhana wa ta’ala. So he wrote that over his door and it’s narrated from Imām Malik that he said that it’s important for someone that when he sees his house or comes into his house to say this statement maa shaa Allaahu la Quwwata ila Bila – it is as how Allaah has willed and there is no ability except through him. Meaning that you remind yourself that this house that I have is not a result of me paying the rent or me accomplishing a job or getting a job and getting a good salary and therefore I have a nice house because I have earned it. Rather you praise Allaah and you thank Allaah and you acknowledge with your tongue openly that there is no ability except through Allaahu tabaarak wa ta’ala that it is from the virtues of Allaah that you were able to have this thing.

So based on that some of the Salaf use to do that, some of the Salaf use to write some Arabic phrases over their door like as mentioned and I don’t know anything against it if it’s kept to that simple level. If its not something complicated or extravagant and if its kept to the basic simple level as has been described here then I know of nothing against it and Allaahu ta’ala knows best.

You can review the tafsīr of that verse in Sooratul Kahf and you’ll come across some of those narrations I mentioned and Allaahu ta’ala knows best.

You should, if you have the time, you can review the transcriptions of the classes that are being done by some of the students, may Allaah ta’ala bless them for all of their attention and hard work that they dedicate to our class and forgive them and their families and bless them with stability in the religion. You should review those transcriptions because some questions that are answered hat I say Allaah knows best to, I may get a chance to research them or get a better answer for them and sometimes I might add some more details to an answer or to an issue that wasn’t properly discussed as being asked in prompt to is different from researching. So its possible that a better answer is available than the answers I have given here and if I am able to offer that then I do that sometimes on the forums. So visit the forums if you get a chance, if you’re interested in the benefits that have come in some of these answers and Allaah knows best.

10. When reading over the last three chapters do we say them three times each or do we say them ikhlas, Nas then Falaq in order, three times each?

I think you meant: Ikhlas, Falaq, and then Naas.

Allaah knows best. I think there are narrations that would support either one or both of those but I haven’t been able to distinguish which one is correct if there’s one correct and the other’s not or if they’re both correct Allaahu ta’ala knows best.

Reviewed and ammended by Mūsá Richardson. May Allaah bless the transcriber.
Last edit: 10 years 6 months ago by moosaa.richardson.

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9 years 7 months ago - 9 years 7 months ago #1847 by Zaynab Abdullah
Replied by Zaynab Abdullah on topic Re:Kitaab at-Tawḥīd Q&A from Recording
Class 12 Questions and Answers

1.I know this is a little off subject but it is important for my deen and is bothering me. Does Surah 9(Tawbah) abrogate the peace surahs and ayats from the Makkeeyyah Surahs. As an apostate was saying by shariah the Madinah surahs mostly abrogate surah like there is no compulsion in the religion. BarakaAllaahu feek Akhi ( The teacher responds).

Answer: Does the verses that order..What is the question exactly? Surah Tawbah and the issues of jihaad and all of that does that abrogate, the issue of no compulsion in religion? No, the ruling on " no compulsion in the religion" remains muhkam not mansuukh. there is no compulsion in the religion. No coercion can be excepted from any individual. No one can be compelled to except Islam and if someone was forced to except Islam122 against his will it would be unacceptable to Allaahu Tabarakahu wa ta'ala. His shahaadah is not unacceptable, except with his own pleasure that he is happy, he says it voluntarily and that no one can made to except Islam against his will. That remains Muhkam. The generality of Makkan verses being abrogated by madeenan verses, it's a principle in tafsīr, however likely the apostate you are mentioning, if he is an apostate has misunderstood which verse abrogates which verse as the issue of abrogation is a scholarly issue that requires an approach with principles and not simply is its makkan then its abrogated by something with a similar meaning from a madeenan surah. And the meaning of a Makkan surah is that which was revealed before hijrah. And the meaning of a Madeeni surah is one that was revealed after the hijrah. And i hope that helps you and Allaahu ta'ala knows best. But as a general guideline, the verses about jihad and military regulations, exhortations, encouragements to fight and to kill, these verses are muhkaam, these are remaining in our religion. But they must be understood in the right occasion , they are not guidance for the average everyday Muslim to use in his life. Rather they are admonishments to the military, they are admonishments for people involved in a military campaign in a Muslim government, as part of the army. Just like the western people have in their books, that they seek their guidance from, their guidelines and their hands books of military training. They have exhortations on killing and how to be fierce and how to attack and the guidelines,principles of military strategy. Since our book the Qur'an is complete those issues are contained in the Qur'an, as are the issues of all other facets of life. So it is oppression, injustice for you to take our verses that belong in military handbooks to be used by the military leaders or sergeants or trainers of infantry men and fighters that is what they have been revealed for. Exhortations to fight and the regulation about fighting for those people who are involved in that, the Muslim Army. To take that and apply that and say this is what every Muslim believes and every Muslim is ready to fight, that every Muslims is ready to kill at any time. This is an obvious attempt to slander Islam and it is a complete disregard for the established principles of understanding the legislative sources of our religion. And Allaahu t'ala knows best.

2. Salaam aleykum warahmatulah wabarakatu ( The teacher responds accordingly). what steps should one take , if you know
you see the signs of magi done to someone in their family? Like the way they act towards thier spouse. what steps should you take to help them, or who would you go to, if there is no one knowledgable enough around?

Answer: Na'am if you see the signs of magic done to someone in your family, then seek refuge with Allaahu ta'ala and Allaahu ta'ala is stronger than magic, Allaahu ta'ala is more compelling than magic, Allaahu ta'ala in you reliance upon Him will save you from every hardship you face in this life. from physical hardships, financial hardships, spiritual hardships, hardships that you can see in front of you and hardships from the Ghayyeeb. with your reliance upon Allaah and your connection to Allaah who is closer to you, who loves you and wants to protect you and wants you to seek His refuge, He will grant you that refuge. And He will protect you from that magic and you with your reliance, the individual Muslim, the person of tawḥīd. If you turn to Allaah honestly, sincerely, hoping for protection from Him. He will protect you and you will not need to go beyond that. If you need help then ask for help from those who have knowledge of Islam, if you have no scholars around you then students of knowledge who are known for a good understanding of Islam and Allaahu ta'ala knows best. But don't be like those people that as soon as someone begins to act a little strange, it could be because he is getting older, it could be because his diet is not a good diet, it could be because he is facing more stress than he normally does. Some people begin to say assertively he's been affected by magic and being affected by magic is an issue of the ghayeeb, because you don't see it and you don't know it. You don't know a person has been affected by magic, you may suspect it, but you have no knowledge of it. Unless the magician comes and tells you that I put magic on your husband or I put magic on your wife or so on. Without having first hand knowledge of the magic then, you do not know that its magic. The affects of magic can be similar to psychological diseases, psychological disorders, sometimes physical disorders, physical illnesses and you will not be able to distinguish with certainty that this is the affect of magic or this is just a physical illness. So it is upon you in all situations and all cases to rely upon Allaah, whether your husband or your spouse has now began to behave strangely. Whether that is the result of magic, or a change in diet or getting older or menopause or anything else then all of that is cured and all of that can be rectified through seeking the rectification from Allaahu ta'ala alone whether the source of the problem is ghayeeb, unseen or something that can be studied scientifically. What ever the source of the problem is , Allaah subhana huwa ta'ala is the one you turn to.

3. Asalām Aleykum warahmatulah wabarakatu ( teachers responds back): with regards to the removal of amulets how would one go about getting the string or amulet removed from someone you work with in the office. Is advice with evidence the best approach? BarakaAllaahu Feek.

Answer: Someone who works in your office, who ascribes to islam I ( teacher)am assuming, other wise if you are talking about a non muslim who is wearing an amulet then perhaps that amulet is only one of the many acts of shirk that they commit and you will not be able to bring them to tawḥīd by simply removing their amulet or having them remove it. In this case we will say a person ascribing to islam is wearing a amulet and you want to assist the person. Na'am, the clearest and most obvious way is for you to, or the best way is to share the information you are learning. Information from Allaah's book, information from the sunnah of the messenger sallaahu alayhi wa sallam, from the guidance of the sahaba/companions and the tabieen and hope that the person could act by that. However in an office situation you may be putting yourself in harms way by taking the initiative to go and pull the amulet off of the person, as a harm can come to you, like loosing your job or having a complaint registered against you. And you could have gone to the person with advice and evidence as you mentioned, that seems to be the best approach in that situation, thats my opinion and Allaahu ta'ala knows best. And then it is not really mentioned in the question if the amulet was from the Qur'an or not. And I mentioned I alluded to this while we might say in our class that the safest opinion is that you do not use amulets with Qur'an. An Amulet like ayatul kursi or the Quls, Qul huwwa Allaahul Ahad or something but remember that it is something that the sahaba differed over, the tabaeen differed over, the differing is old and it goes way back. So therefore we are going to go a little easy on people who, someone has an amulet and he has Qur'an on it and he believes that the sahaba who said it was okay were correct in this issue. when that is the case you are going to perhaps invite the person to a discussion of this issue from the kitaab at-Tawḥīd , for example whatever explanations are easily available from the scholars and try to lead them to the right decision in an easier way versus someone who has an amulet that says " ya abdulqadir on it" O abdulqadir or an amulet that's says "ya Muhammad" on it O muhammad, seeking protection from the prophet sallahu alayi wa sallam or anyone other than Allaah, righteous or unrighteous. Then in that case the munkar is ijma'a, there is consensus of the scholars, that is absolutely Haraam and that is shirk and there is no angle for justifying it. In that case it must be a difference stance if required without any leniency and Allaahu ta'ala knows best.

4. Asalām Aleykum warahmatulah I have heard from some people that shaykh Bin Baz rahimuhullah said in a fatwa that it is allowed to trim the beard. Is that right? Evidence is that Ibn Umar also did it.

Answer: Wa Aleykum salām warahmatulah. If im not mistaken you probably you were told that Shaykh Al Albaani said that. As I don't believe shaykh BinBaz allowed the trimming of the beard, but perhaphs because the status of these two great Imams shaykh Bin Baz and shaykh Al Albaani and their prominence and thier age and the time that they died, perhaps that has led someone to confuse the two together. I believe that is the case that shaykh Bin Baz did not allow it, but shaykh Al Albaani did. And that Ibn Umar used to do it, na'am it is also narated that abu hurayrah and other sahaba used to trim their beards to a fist length and that can be reviewed, if you want more details on that in the lecture called the CHARACTERISTICS OF THE FITRAH. discussion from the ḥadīth ten things from the fitrah or the narration that is collected in al imam muslim's book , Sahih muslim the details can be found there. But in general it is an issue of differing that started from the sahaba and some of them used to take their beard and grab unto it with a fist and trim what is beyond that. And that they considered that to be the length of which a beard is a full beard. And so beyond that is also full, but that its self is enought be called a full beard and in line with the order of the messenger sallaahu alayhi wa sallam to grow your beards plentifully or fully. So they consider that to be a full beard those who trim their beards to a fist length and Allaahu ta'ala knows best. And the scholars throughout history have supported that position as well. You don't have to look very far, you can look to the explanation of an nawaawi to see some of the statements of the scholars in support of trimming one's beard . Na'am. while one keeps it a full beard and Allaahu ta'ala knows best. From what I know from Shaykh Ibn Baz though is that he said " its not permissible to take anything from the beard, that the beard must be kept from taking anything from it, that's the position also shared by other scholars. And Allaahu ta'ala knows best.

Question: Did the tying of the beard have some kind of superstition to it, in times of jahiliyyah?

Answer: It is possible, Fawzān says here, the intended meaning here is been said that it is, what they do in times of war of tying and braiding the beard in a way of arrogance . And it's also been said like braiding the beard like how the rastafarians braid their hair, to make locks to make like dreadlocks in the beard. If someone does it to that degree.. or it's said that it may be to boast about one's blessings. And it's also been said that it is , the prohibition means here its not to be done, like your hair not to be tied back. You are not to tie your beard , you are not to tie it when praying. Specifically when praying and Allaahu ta'ala knows best which of those is the intended point of prohibition.

5: Asalām Aleykum warahmatulah wabarakatu. If you know that destroying the amulet of someone who will possibly just result in them seeking to get another one, is it still recommended to destroy the amulet in this situation? And if not, would that be considered the neglecting the obligation of commanding the good and forbidding the evil?

Answer: Wa aleykum salām warahmatulahi wabarakatu. Return this issue back to the general principal of how evil things are to be changed. And that is known to be a ḥadīth , it's in sahih Muslim : Any of you who sees an evil thing. He must change it with his hand if he is unable, then he must change it with his tongue and if he is unable to do that , then he should change it within his heart by hating it and that's the lowest level of faith. The scholars have said that the ability that is mentioned in this ḥadīth is if you have the ability then you must change it with your hand. it means, authority so if you are the father of a group of children and one of your children puts an amulet on himself, or someone puts an amulet on your child. Then you must remove that physically. you may not allow that to be there. In this case, its because you have authority, you are the ruler in this case . You remove the evil things with your hand and you are required by your religion to do that. And similarly is the case when you have authority over others in other situations. If you do not have that authority, then your position is that you advice and that you invite and that you call, that you teach, that you encourage people to stay away from something harmful. And to invite them to good with your tongue. And if you are unable to do that, because of a language difference, because of any other reason preventing you from getting your speech to that person, or getting your message to that person. Then the least is that you really hate it, you keep the hatred in your heart that you truly hate that evil thing. So that applies to this issue, if you have a child in your house under your care , you are the mother, you are the father, then you must physically remove the amulet. You cannot allow your son under your authority to wear an amulet saying that I am trying to give advice. Rather you as a person of authority must remove the evil thing with your hand. Even if he replaces it, if he replaces it then you must remove it again. Because you are responsible for removing the evil with your hand, because of the authority that you have been given. However outside of that, also we need to understand here that when you remove it from your son and he goes to get another one, then obviously there is some information here that is needed by your son. He has not understood the issue properly or he has not been reminded sternly enough he has just simply had the thing removed from him. so here you need to increase the level of education and to increase the amount of knowledge he has for his religion, so that he does not replace it(amulet) again. And likely there is a deficiency in how much he has received about Islam. And Allaahu Ta'ala knows best. But again as mentioned when you don't have authority, you don go and remove physically the amulet from another person without authority rather you do it with authority. So the messenger sallaahu alayi wa sallam , when he told those sahaba at that time. You can understand it one of two ways; He told them that no amulet or necklace shall remain in the beast or any animal, that they all should be cut off. Meaning that every one of you that should have authority, that owns his animal, he must go to his animal and remove that thing. And you can understand from a second point, or from a second angle that those of you who heard this statement from me, you have been given authority. This is an order from the messenger sallaahu alayhi wa sallam, for those to go and remove physically the amulets or necklaces from the neckos of the riding animals> and that is done by physically removing it, by people of authority who have gained their authority from the messenger of Allaah sallaahu alayhi wa sallam and Allaah knows best.

6. Is it permissible to hang dua for the purpose of learning them . example can I hang the dua for going outside of the house so my children can read and memorise them?

Answer: Na'am it is permisible to hang dua for the purpose of learning them, with conditions> firstly it is not a decoration. It is simple and easy to read. Secondly that it does not remain beyond the time that it takes to memorize that du'aa.It doesn't just become a Permanent fixture in your house. It is not a decoration, and it is not to be taken as a decoration and that is a kind of mockery, a kind of a disgrace to the du'aa learned from the messenger of Allaah ṣalāhu alayhi wa sallaam, hung in a house where people, leave the house and don't use it. Thirdly it is to be acted upon, it should be an educational tool and not something that remains there. And fourthly it is not hung in a place or manner that is disgraceful to the knowledge contained in that paper. For example it is put on a piece of paper that falls onto the floor often, rather it is put on a place where people can read it easily. And that they learn it, and that the goal for hanging that is to learn it and then remove it once the people have learned it. So after a week or two weeks, there should not remain a du'aa with one phrase . except that the people who have entered and exited dozens and dozens of times have tried to memorize it and have accomplished that, so then there is no reason for it to remain beyond that.
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9 years 7 months ago #1849 by Zaynab Abdullah
Replied by Zaynab Abdullah on topic Class 13 Kitaab at-Tawḥīd Q&A
Question: Salaam Aleykum warahmatulah. In my country when we leave each other we say Allaah is hafidh or , instead of salām aleykum. Is this bid'ah or u'rf (عرف‎) if it is allowed, how to extinguish between bid'ah and u'rf (عرف‎).

Answer; عرف‎( u'rf-Customs)which are allowed in Islam, are those things which are not in contradiction to the legislation of Islam and they are not used as a means by which to get closer to Allah. So if you say in your everday speech good morning, how are you, how are you today. If you say whats up, if you say ill see you later when you are departing, if you say (Sabah al khayr) صباح الخير ( in arabic), Allah hafidh - (الله حافظ‎) in arabic, meaning (Allaah yahfadhaq) الله يحفظك‎. And these are permissible u'rfs, so long as they dont replace the salāms. So long as they don't become an islamic greeting. Like for example some people when they excepted Islam they learned asalām aleykum, wa aleykum salām,( keyf haluka) كيف حالك‎, ( ana bikhayr alhamdullilah)أنا بخير الحمد لله لا إلى الله. And they learn ‎(keyf haluka) كيف حالك‎ and they took it as an islamic greeting, keyfa haluka, when it is an everyday speech,It has nothing to do with worship of Allaah or legislated practise from the messenger sallaahu alayhi wa sallaam. So their arabic teacher perhaps didn't distinguish for them between the greeting which is legislated as a act of worship to be repeated every time you greet someone, and not be left off. Versus kalaam naas - (كلام ناس‎) things that people say: keyfa anta, keyfa haluka, keyfak and so on. How re you, what's up and all those things those are U'rf ( customary) things that the people say and there is no problem with saying them. So long as firstly they don't replace the greeting that is legislated the salāms. Either when coming together or when departing. or secondly they don't become themselves an islamic greeting or an islamic farewell. Clear? InshaAllaahu ta'ala. When you say, just to clarify that. When you say for example the religious way of going away from each other is to say Allaah yahfadhaq) الله يحفظك‎ ( Allaah is the protector), Allaah is the One who will guard you. Then you have now created a tradition a custom and you are saying this is from islam, therefore you are adding something to the religion of islam that was not part of it. When the completion of, when Allaahu ta'ala completed His religion, so everything that is not part of islam on that day is an innovation and is rejected. But if you say (Allaah yahfadhaq) الله يحفظك‎ sometimes near the end of our conversation along with giving salāms properly as you depart, then there is no problem with that. And Allaah ta'ala knows best.

Question: Is it permissible to debate with an Imam of the masjid who says it is bid'ah to call yourself salafi? Based on the last ayah of surah Hajj which says : And strive hard in Allâh's Cause as you ought to strive (with sincerity and with all your efforts that His Name should be superior). He has chosen you (to convey His Message of Islâmic Monotheism to mankind by inviting them to His religion, Islâm), and has not laid upon you in religion any hardship, it is the religion of your father Ibrahim (Abraham) (Islâmic Monotheism). It is He (Allâh) Who has named you Muslims both before and in this (the Qur'ân), that the Messenger (Muhammad SAW) may be a witness over you and you be witnesses over mankind! So perform As­Salât (Iqamat-as-Salât), give Zakât and hold fast to Allâh [i.e. have confidence in Allâh, and depend upon Him in all your affairs] He is your Maula (Patron, Lord, etc.), what an Excellent Maula (Patron, Lord, etc.) and what an Excellent Helper! (Al-Hajj 22:78) www.thenoblequran.com/sps/nbq/

Answer: Na'am it is permissible to debate with an Imam of a masjid, if that debating means you invite him to leave off a foolish statement or a silly statement or a misunderstanding of a verse of the Qur'an. It is permissible to debate him to invite him with wisdom and good preaching, arguing with that which is better. As the description of that which is better has been mentioned by him already. So with that, knowledge and with wisdom and beautiful preaching in a way that is better is permissible of course.

Question: Asalām Aleykum warahmatulah ( Teacher Answers : wa aleykum salām warahmatulah) What is the legislated manner for seeking Tabbaruk from the relics of the prophet sallaahu alayhi wa salām. what did the companions do. How do people fall into error regarding this nowadays?

Answer: The relics that people claim to have from the prophet sallaahu alayhi wa sallam today, we have yet to see one with an authentic chain. Here is a cloak, here is a staff, here is a piece of hair, here different items that they said were from the prophet sallaahu alayhi wasallam. It is permissible to seek baraka from them, as understood by the companions. Without going into detail of how exactly that is done, leave that for now, because there is no way to apply that, for you. There is nothing on earth today that is know, that I know of as an authetic relic, something that was from the messenger sallaahu alayhi wasallam. Be it a hair, a staff, a tangible item or something like that. I know if nothing that you can possibly apply the actual tabbaruk that was done by some of the companions to the things associated with the messenger sallaahu alayhi wasallaam. SO leave off all of that. And for people who claim that this is the hair of the prophet sallaahu alayhi wa sallam , say who did you get it from ? who did he get it from and and bring me your chain back to the messenger sallaahu alayhi wasallam. People are in this day and time, if you have something that important then you would have a chain. Rather the majority of that, or I will say all of that, all of those claims today, they are claims of lairs and people trying to gain popularity, people trying to gain the attention of the people. Perhaps people are trying to get muslims to visit their country or their city or their village and so on. And Allaah knows best.

Question: what time will next week's class be?

Answer: I will speak with the administration. I hope it will be 1:15pm InshaAllaah ta'ala, as i will be available at that time inshaAllaah. And we will talk about that and make an official decision, when we announce the next class inshaAllaah.

Teacher ( Moosa Richardson ) : Something to clear up from last week, the quizzes. Two things to clear up. Many people understood that Ibrahim al makhaee's statement that used to detest amulets with the Qur'an or with other than the Qur'an. They thought that was an indication that the sahaba used to detest the amulets. And if you remember Ibrahim al Makhaee was a tabaee sagheer. He was a lesser Taba'ee, he only met a very small number of companions. SO he was refering to the companions of Abdullah ibn mas'ood and a number of the tabee'oon that he heard from. And perhaps a sahabi or two or a handful, but not the consensus of the companions, as some people seem to have misunderstood. Also I mentioned to you another wording of he ḥadīth of ruwayfa'ah inform them that He is free, this additional phrase or other wording of the ḥadīth, as found in the musnad of Imam Ahmed. I investigated further and found this wording is not authentic, this wording is not authentic. And what is authentic is those who are authentic which carry the exact same meaning and the text about he has freed himself from what Allaah has sent down to Muhammad sallahu alayi wasallam is not an authentic narration of the ḥadīth it comes by way of Ibn Nahiyyah and he contradicts the other narrators of the ḥadīth who said the wording that we mentioned here. So, its not acceptable. It could be mentioned as another narration so long as it is identified and a week narration. Na'am. And Allaah knows best. And so based on that I apologize for the test that, if you did not pick that as another version of the ḥadīth, then the question about completing the ḥadīth then you lost one fouth of a point for that. So I apologize for that oppression that has happened to some of you who knew better than me and knew that , that wasnt an authentic narration. And were correct in their answer and they were marked wrong for that part of the answer. May Allaah ta'ala excuse me and I hope that you will be grateful with me.

I don't see anymore questions here and our time has..you said 4pm? Agreed 4pm? 1 okay 1pm, administration says , oh you are saying its 4 pm now. Yeah okay. BarakaAllaah feekum. Jayyid then we'll close for this week, asking Allaah ta'ala to give us fiqh in the religion, to bless those all who attended and those involved in the organisation of the class may Allaah ta'ala bless them, increase them in goodness and forgive them of their sins. And we ask Allaahu azza wa jal to allow us to meet up again for the next session and to benefit in this understanding of this great book. And we ask Allaah ta'ala to haver mercy on the author of the book and we should do that often when we benefit from a book, ask Allaahu ta'ala for mercy for the author. And when we benefit from the books of the scholars always make du'aa for me, its from our love for the Ulema, our manifestation of that its from our salaffiyah. That when we benefit from a book from one of the scholars, we make du'aa for that scholar; " Oh Allaah have mercy on him". A lot of du'aa like that sincerely,because of the benefit we get from those books. So we ask that for the author and as well we ask Allaah to grant shaykh Salih fawzaan good health , strength in his mind , blessings in his life and his time so that we can continue to benefit from him. And we ask Allaah azza wa jal to bless us to stay on the path, that he has chosen for us the path of islam and to keep us from straying .

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9 years 6 months ago #1884 by Zaynab Abdullah
Replied by Zaynab Abdullah on topic Class 14 Kitaab at-Tawḥīd Q&A
Question # 1: Asalām Aleykum warahmatulah ( Teacher replies)Does the changing of landmarks include rulers changing the borders of land and tribes of lands that they conquer for the sake of Allaah.

Answer: No, conquering lands in jihad meaning in military expeditions, official jihad with the muslim military. That is not at all included in that meaning. That is the right of the Imam or the right of the military in that case, na'am.

Question #2: About the coercion there appears to be no evidence that this person in the ḥadīth had hatred in his heart for the shirk , because he said 'i dont have anything to offer' which seems to indicate that he did not care much about the shirk.

Answer: Yeah, actually akhi hussein barakaAllaahu feek there is another narration , I think its the one collected by al bayhaqi in his shu'ban emaan where the man just grabbed the fly off of his head, he pulled a fly that was around his head and he just tossed it on the statue and just moved on. Right, and also what you said there 'i dont have anything to offer' meaning he was already in agreement that i would put something there if I had it, that indicates that he might not have been coerced, na'am. However as mentioned they didnt have coercion, they did not have the excuse of it even that could be said na'am.

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9 years 6 months ago #1886 by Zaynab Abdullah
Replied by Zaynab Abdullah on topic Class 15 Kitaab at-Tawḥīd Q&A
Question #1: Asalām Aleykum warahmatulah wabarakatu ( Teacher replies). IS clinging to the door of the ka'bah or any part of ka'bah to make dua major shirk?

Answer: Clinging to the door of the ka'bah or the multazaam, which is the place between the black stone and the door. That short span of five feet or so, to cling there is the action of some of the sahaba, they used to do that. Some people maybe they consider that better than kissing the black stone or better than tawwaf of better than salah, we dont know any ḥadīth about the virtue of clinging to the door of the ka'bah or whats between the door of the ka'bah or the black stone, the multazaam as its called. However it is the action of some of the sahaba so it does have virtue , they would have only done it understanding something from the messenger sallahu alayhi wa sallaam. So i dont understand why a person would think that it would be major shirk or minor shirk, but it is an act that was done by some of the companions and not a violation of a person's tawḥīd . So long as a person when he clings to that, just as he kisses the black stone as Umar ibn Al khataab addressed it for the people to understand something and get a benefit said “ you're just a stone you don't benefit, and you dont harm anyone , I wouldnt have kissed you except that i saw the messenger of Allaah sallahu alayhi wasallaam kissing you “. So kissing the black stone is an act of ibadah , an act of ittiba, of following the messenger sallaahu alayhi wa sallaam . And if its coupled with the belief that the black stone benefits people or harms people then its shirk. Similar to if someone believed that the door of the ka'bah was going to bless them or the door of the ka'bah was going to protect them from harm or those kinds of things , then that will be shirk in that case . However without that kind of pollutant then the aqīdah would be without any problem, there would be no problem in the person's aqīdah to stick to that part of the ka'bah making dua to Allaah alone and Allaah knows best.

Question #2: What constitutes ..Asalām Aleykum ( Teacher replies..warahmtulah wabarakatu thats for you and the questioner before you incase i forgot) What constitutes isbagh al wudhoo? What makes up perfecting the wudhoo?

Answer: Perfecting the wudhoo is to use water , an amount of water that covers entirely or that you rub the water with your palm, starting with your left hand, rubbing it with your right. Hand for example , from your hand and your wrist all the way to your elbow, including your elbow not leaving any place except that its been rubbed and doing that three (3) times and repeating that for the left arm and the face and mking mubalagha and istinshaq. Meaning taking a lot of water into your nose unless you are fasting due to the statement of the prophet sallaahu alayhi wa sallaam “ Do well in taking lots of water into your noses when you sniff water for wudhoo unless you are fasting” meaning there is a fear that it would go down into your throat and you might digest it. And also rinsing your mouth very well, three times for the mouth, three times for the nose. Washing the face , the beard making takhlil of the beard, running your fingers through the beard, and then doing the hands as described and then wiping the water over the head just once. Washing the ears inside and out, or rubbing water onto the ears inside and the outside of them. And washing the feet up to the ankles , all the way down to the toes thoroughly covering all sides of the ankles from the bottoms of the feet, in between the toes . A person can take his pinky finger and rub between the toes , and make sure the water is rubbed on every part of the body . Washing the feet three times as well the most complete of practising the sunnah there. This is done, even when the water might be al ittle bit cold, not harmful but not exactly comfortable either , even when it is not so comfortable to make the wudhoo, or when the water is a little warmer than you would like or when there is some difficulty in doing it, but not a harm. Then to fulfil all of that is isbagh al wudhoo na'am. And what is narrated from some of the sahaba about washing your hands all the way to your shoulders I belive that is an individual itjihad from some of the sahaba but not to be followed . And Allaahu ta'ala knows best, but the isbagh of the wudhoo is completing the wudhoo with all of its sunan, with all of its arkan in a away with proper water that is not mixed with any najasa or not polluted na'am. That is isbagh al wudhoo and Allaahu ta'ala knows best . Isbagh al wudhoo just because someone asked about that , it is something that gives a person stability in the religion and so it can't be stressed enough that in times of fitan, in times of straying, in times of difficulty that the common people encounter in understanding their religion and knowing what is correct regarding the affairs that the people differ over did you know that wudhoo and perfecting your wudhoo in away that i would assume most of you that are listening now already knew what i mentioned . And it was just a small review of wudhoo . But to implement that and perfect that is a way that you can gain stability in the religion of Allaah. How is that? The prophet sallahu alayhi wa sallaam said: ' Shouldn't i inform of you something that if you do it, it will wipe away your sins and will raise you many levels ' they said 'of course tell us about it 'he said ' you comeplete your wudhoo and do it well with perfection and proficiency even when its difficult , and that you take alot of steps to the masajid , to the salah and that you wait for the salah after the salah' meaning you look forward to the next salah, not necessarily sit in the masjid and don't move, but that you heart is turned towards the next salah after praying one salah. You are thinking about the next salah after you finish one of the prayers , that is something that gives you stability , that is the ribaat. Like when a person is stayig up, he is the night watch men over the muslim army, this is what gives him his strength and makes him tie his obedience down to Allaah, its what ties him down and gives him stability in the religion. So think of those 3 (three) things and do as much of them as you can if you want stability in the religion. One of them is to perform wuhdoo perfectly and completely Even when it is difficult and Allaah ta'ala knows best.

Question #3: Asalām Aleykum warahmatulah (teacher replies) From this chapter it is stated that one cannot stand for prayer on a place that was built on disbelief , is it therefore not advisable/permissible to pray in a church that has been converted into a masjid/masdrasa BarakaAllaahu feek.

Answer: I will refrain from answering that now, but i will look for an answer from one of the scholars about that question .

Question #4: How do we determine what constitutes resembling the kuffar in things which dont have a clear text and which are not clearly resembling clearly a religious practise of the kuffar. For example wearing a neck tie

Answer: A quick guideline is that clearly anything that is done as a religious habit, as a religious practise is impermissible without even considering the person's intention. For example you may not wear that collar that the christian clerics have. A black collar with a white square right in the middle of the neck, you my not wear that . Even if you just, didn’t even know that it was their religious habit. As soon as you are informed that this is a religious habit of the clergy then you must remove it and we don’t say that the intention must be given consideration here. And the orange robe of the monks with the bald head and the cross of the Christians and the specific dress and the specific customs of the non Muslims. The bobbing back and forth of the Jews when they read the towrat as the Muslims have fallen into their study circles of takhfeef, bobbing back and forth like the Jews how they read the towrat, the wailing wall and so on. No religious practises that are specific to any people may be done by consensus , then issues of , this is a common practise shred by Muslims and non Muslims and its not known to be a custom of any specific people , like for example the neck tie which group of people is it known to be the custom of ? Is it known to be the Jews or the Christians or is it a specific group of people somewhere that do this, that are known for this habit. Rather you find the necktie is worn by people all over the world and this is what some of the scholars have used to base the ruling of permissibility on the neck tie, others have said that the neck tie is based on a christian practise, its based on tie a cloth around the neck in a shape of a saalib, in the shape of a cross which is a symbol of Christianity, which means it has a religious basis. However historically speaking for those who investigated the history of the necktie , it doesn’t seem to be rooted in Christian practise and that does not seem to be an accurate evaluation of the history of the necktie and based on that that seems to be an incorrect position with all respect due to those great scholars who have said that kind of fatwa. And Allaah ta'ala knows best, like the neck tie ,so to summarize if the practise if not specific to a people then it doesn’t apply to whoever resembles a people , you are not resembling people , this is a shared custom, you are not resembling any specific people, so if you are just practising a shared custom of dress between different people then you are not imitating any people. However the intention is looked at in this place , so for example a man wears a black leather jacket and he says im wearing a black leather jacket because its cold and leather is a nice warm material and he has no intention and no idea that it might be a specific black leather jacket worn by a famous rapper or a famous movie star or something. And another person wears the same black leather jacket . But he does it because it is the same one the famous person, the famous non Muslim, the famous rapper, the famous disobedient person wearing it . So when he wears that , he wears it as an act of resembling someone, he we say 'whoever imitates a people he is from them' he is intending . His intention leaves us to understand that he has fallen into this prohibited matter, because he is intending to be like a certain person, or a certain group of people and that is what will make that impermissible. Not because the black leather jacket is its self an act of disobedience, because its a sign of disbelief or religious symbol or a sign of disbelievers or so and so . But a black jacket, and i don't mean black, blue or brown or any other jacket or any other coat or any other dress that the people have that is shared by the people of different religions to different cultures , that’s what I'm talking about. But any of those can be taken as an act of resemblance if the intention of resembling someone is coupled with that act and Allaah knows best. So things that are rooted in a religious practise, intentions don't matter it is absolutely impermissible, things that are not rooted a religious practise and are shared customs then the intention is looked at . If a person is simply wearing a jacket because he wants to stay warm then we don't care if its the same jacket that the kuffar wear. However is a person wears a jacket because its the famous person's so and so 's jacket that he wears all the time , then that person has fallen into a blame worthy act of imitating the kuffar and Allaah knows best, I hope that was some help with regards to that issue.

Question #5: What if its slaughter house where the kuffar slaughter as well, is it permissible to slaughter there? BarakaAllaahu feekum. Slaughter houses in the west where they slaughter.

Answer: That's a nice issue for further research or asking the people of knowledge.

Question #6: Is speaking to your computer, asking it why it cant do such and such out of frustration as if it can hear, while in the middle of a task on it that many of us do , is it a form of shirk in dua'a?Asking something that it cannot do, jazakaAllaahu khayran

Answer: Wa aleykum salām warahmtulah wabarakatu, when a person says why cant you down load this file to his computer . Allaahu A'lam, it sounds like a phrase of frustration and not an intended duaa, not an inteded request for information and that's known by the person who says it, he is not looking for an answer , he's only showing his frustration and phrases of dhikr are better saying subhanaAllaah, saying 'O Allaah bless my device here' those are better things to utter in times of frustration and that is what separates the people of good character from the people of less status. The people of good character when they are frustrated they utter phrases of du'aa and glorification of Allaah and things that would benefit them whereas the people of frustration, the people of anger the people of poor character , they made dua against things, they insult things. Then they say words that have no benefit for them and dont help their situation . So try your best to replace your frustrated insults to your computer with your phrases of du'a directed to Allaah alone asking Allaah to fix the problem that you are facing and that would be much better for you and Allaahu ta'ala knows best.

Question #7: Asalām Aleykum, when you sniff water up your nose how far up is it meant to go? When i do it it really hurts.

Answer: wa aleykum salām warahmatulah, make a mubalagha but dont harm yourself. The nose is a passage way that gets mucus build up in there and harmful things and even the shaytaan takes it as a place of rest in the night time, so its very important that you sniff water, inhale water in your nose as far as you can . And how far is it meant to go? I cant answer that specifically except that I will say what the messenger sallaahu alayhi wa sallaam said “ Take an excessive amount of water into your nose when you sniff water for wudhoo so long as you are not fasting and if its hurts you then do less, there is no harm in our religion” . Do not hurt yourself with sniffing water, but do less than that so that it doesn't hurt. Na'am. And Allaah ta'ala knows best.

I'll put an issue out there to close with that's kind of important. That is what about, for example this has happened in the history of islam in bukharah, in like the 3rd century , I think it was Abū zu'rah al razi or someone in his tabaka, in his time period . He mentioned that when the wali, when the leader of the people came to a certain place the people began to develop a habit of slaughtering to show respect for the arrival of the distinguished leader, so they would come out of their houses on the main street for example where the leader would be coming down the main street and they would slaughter. And their intention was to invite him to visit them , the original intention here was I'm inviting the leader to visit me, he's come to our city, we're are jubilant, we are happy to have his attention on our small area, on our place and to show our happiness we want to invite him to eat with us, we want him to come to our houses and visit us. I want to be the one that Allaah blesses with the amir or the khalifah or the wali or leader . So they would slaughter the animals and in a way that would be an invitation, originally there is nothing wrong with this. But what do you think the problem turns into? When the amir , when the distinguished person arrives and everyone is slaughtering animals for Allaah alone what is going to be the result of this. We think about wasail or things that you know they develop into. What's the danger that this could turn into ? But im assuming that some of you are doing your best to answer that here what happens is a simple action of slaughtering animals for Allaah's sake to make it a sign of hospitality for a potential guest. It could turn into the Amir came so we have to slaughter for the Amir, the leader came to out city so we have to slaughter and the people after forgetting the original intention. It evolves into what? Slaughtering for the amir not slaughtering for Allaah offering a sacrifice for the leader not a sacrifice for Allaah and then believing that it can be accepted or rejected by the amir, so then it becomes shirk akbar, major shirk. So something like that , that could become major shirk was prevented by the scholars of the past and the people were told not to bring animals out of their houses and not to slaughter in the streets in front of their houses. But to make their invitations to the amir or to show their respect to the arrival of the Amir in other ways. Na'am. Having said that our time is coming to a close and we will end by sending the ṣalāt and the salām on the finest of Allaah's creation,the messenger of Allaah Muhammas ibn Abdillaahi and on his family and compaions , may He grant them peace and may Allaah ta'ala give us benefit from what we have learned. May He teach us what will benefit us and forgive us our sins And Allaahu ta'ala knows best.

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