Sunday, February 8, 2015
It is the Religion of Islam - pure and free from any additions, deletions or alterations.It is to adhere to the Path of the Messenger (sallallahu ‘alaihi wa sallam) and of the True Believers (as-Salaf us-Salih). As-Salaf is a collective term referring to the Pious Pioneers in Islam and all those who follow in their footsteps in belief, actions and morals.
Allah has said (what means): Whoever contends with and contradicts the Messenger after guidance has been clearly conveyed to him, and follows a path other than that of the Faithful Believers, We shall leave him in the Path he has chosen and land him in Hell, what an evil destination! [An Nisa 4:115].
Shaikh ul-lslam ibn Taymiyyah (rahimahullah) commented on this ayah: “All who contradict and oppose the Messenger (sallallahu ‘alaihi wa sallam) after the right path has been clearly shown to them, have followed other than the Path of the Believers.
And all who follow other than the Path of the Believers have contradicted and opposed the Messenger (sallallahu ‘alaihi wa sallam).
If one thinks that he is mistaken in following the Path of the Faithful Believers, he is in the same position as one who thinks that he is mistaken in following the Messenger (sallallahu ‘alaihi wa sallam)
Who are the “Salaf?”
As-Salaf us-Salih (or briefly: the Salaf) refers to the first and best three generations of Muslims. They are the Companions (Sahabah) of the Prophet (sallallahu ‘alaihi wa sallam) (S), their immediate followers (Tabiun), and the followers of the Tabi’in.
These were praised by the Prophet : (sallallahu ‘alaihi wa sallam) The best of people is my generation, then those who come after them, then those who come after them [Bukhari and Muslim].
The term Salaf applies also to the Scholars of Ahl us-Sunnah wal-Jama’ah after the first three blessed generations who followed their way in belief and practices.
Allah subhana wa tala said (what means): The first to embrace Islam of the Muhajirin (those who migrated from Makkah to al-Madinah in obedience to Allah) and the Ansar (the citizens of al-Madinah who gave aid to the Muhajirin), and also those who follow them in the best way; Allah is well pleased with them, and they are with Him [At-Tawbah 9:100].
Among these scholars are (the number following the name is the Hijri year of death): Abu Hanifah (150), al-Awzai (157), ath-Thawn (161), al-Laith bin Sad (175), Malik bin Anas (179). Abdullah bin al-Mubarak (181), Sufyan bin ‘Uyainah (198), ash-Shafi’i (204), Is’haq (238), Ahmad bin Hanbal (241), al-Bukhari (256), Muslim (261), Abu Dawud (275), Ibn Taymiyyah (728), adth-Dthahabi (748), Ibn ul-Qayyim (751), Ibn Kathir (774), Muhammad bin ‘Abdil Wahhab (1206) and his many students, and, in our time: ‘Abd ul-‘Aziz bin Baz, Muhammad Nasir ud-Din al-Albani and many others.
May Allah have mercy over them!
May Allah guide all Muslims to the correct path and beliefs!!!
Thursday, October 2, 2014
As we in Sri Lanka are keen to fast on the day of ‘Arafah, but the Hijri date in Sri Lanka is different from the date in Saudi: when the date in Sri Lanka is the 8th of the month, it is the 9th in Saudi. Should I fast on the 8th – which is the 9th in Saudi – or should I fast according to the date in Sri Lanka?
Source : Muhammad al-Saalih al-‘Uthaymeen ,Majmoo’ al-Fataawa
These are the type of question arrive every time when Ramadan comes or the day of Arafah comes Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: what if the day of ‘Arafah is different because of the moon being sighted at different times in different countries? Should we fast according to the moon sighting in the country where we are or according to the moon sighting in al-Haramayn (the two Holy Sanctuaries)?
He replied: This is based on a difference of opinion among the scholars: Is there only one moon sighting for the whole world or does it vary according to when the moon rises in different places?
The correct view is that it varies according to when the moon rises in different places. For example, if the moon is sighted in Makkah, and today is the ninth, and it is sighted elsewhere one day before Makkah, and the day of ‘Arafah in Makkah is the tenth for them, it is not permissible for them to fast on this day because it is Eid. Similarly if it so happens that they sight the moon after Makkah, and the 9th in Makkah is the 8th for them, then they should fast the day that is the 9th for them, which is the 10th in Makkah. This is the correct view, because the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) fast and when you see it break your fast.”
Those who did not see the moon in their own location have not seen it. Just as people are unanimously agreed that the times for dawn and sunset vary according to their own location, so too the months are also worked out by location, just like the daily timings. Majmoo’ al-Fataawa, 20.
And he (may Allaah have mercy on him) was asked about some people who worked in the Saudi embassy in a foreign country, who said that they were having a problem concerning the fast of Ramadaan and the fast on the day of ‘Arafah. The brothers there had split into three groups:
One group said: we will fast with Saudi and break the fast with Saudi.
Another group said: we will fast with the country where we are living and break the fast with them.
The last group said: we will fast Ramadaan with the country where we are living, but we will fast the day of ‘Arafah with Saudi.
They asked the Shaykh to provide them with a detailed answer concerning the Ramadaan fast and fasting the day of ‘Arafah, whilst noting that for the past five years, in the country where they were living neither Ramadaan nor the day of ‘Arafah had been observed on the same days as in Saudi; their Ramadaan started one or two days after it had been announced in Saudi, and sometimes three days after.
In the name of Allaah, the Most Gracious, the Most Merciful
The scholars (may Allaah have mercy on them) differed concerning the issue when the moon is sighted in one part of the Muslim world and not in another: do all the Muslims have to act on the basis of that, or only those who sighted it and the people who live in the same region, or only those who sighted it and the people who live under the same government? There are many different points of view.
The most correct view is that the matter should be referred to those who have knowledge of it. If the moon rises at the same point for two countries they become like one country, so if it is sighted in one of them that ruling applies to the other. But if the rising points differ, then each country has its own ruling. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him); this is the apparent meaning of the texts of the Qur’aan and Sunnah and what is implied by analogy.
In the Qur’aan it says (interpretation of the meaning):
“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him” [al-Baqarah 2:185]
What is implied by this verse is that whoever does not see it is not obliged to fast.
In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) then fast, and when you see it, break your fast.” What is implied by this hadeeth is that if we did not see it we are not obliged to fast or to break the fast.
With regard to analogy, the times for starting and ending the fast each day should be worked out in each country on its own, according to the local times of sunrise and sunset. This is a point on which there is scholarly consensus. So you see the people in east Asia starting their fast before the people of west Asia, and breaking their fast before them, because dawn breaks for the former before the latter, and the sun sets for the former before the latter.
Once this is established with regard to the times for starting and ending the daily fast, it also applies to the start and end of the monthly fast. There is no difference between them.
But if many regions come under the same government, and the ruler gives the command for the fast to start or end, then his command must be followed, because this is a matter of scholarly dispute but the command of the ruler dispels that dispute.
Based on the above, you should fast and break your fast along with the people of the country where you are living, whether that is in accordance with your country of origin or not. Similarly on the day of ‘Arafah you should follow the country where you are living.
by Muhammad al-Saalih al-‘Uthaymeen, 28/8/1420 AH. Majmoo’ al-Fataawa, 19
Tuesday, September 30, 2014
Monday, September 29, 2014
Question: “There is (one) here who is lax concerning the importance of ‘Aqīdah (creed) and he is of the opinion that Eemān (faith) is sufficient (for him). Do you have any clarification concerning the importance of ‘Aqīdah for the Muslim and how it reflects on his life, on his relationship with the (Muslim) society (as a whole) and with the non-Muslims?”
'Allāmah Ṣāliḥ al-Fawzān حفظه الله: “In the name of Allāh, the Most Merciful, the Bestower of Mercy. All praise is due to Allāh, the Lord of the all that exists. And may the peace and blessings be upon our Messenger Muhammad and upon his family and his companions. To proceed:
The correctness of ‘Aqīdah is the (most) fundamental principle. This is because bearing witness that Lā Ilāha Illallāh Wa Anna Muhammaddan Rasūl Allāh (there is no deity worthy of worship except Allāh and that Muhammad is His Messenger), is the first pillar of Islām. And the Messengers called firstly, to the correction of the ‘Aqīdah because all acts of worship and behavior depends on it and without the correct ‘Aqīdah, there is no benefit from (these) deeds.
The Most High said: ‘But if they had joined in worship others with Allāh, all that they used to do would have been of no benefit to them.’ • [al-An’ām (6):88]
And their deeds became invalid.
And Allāh سبحانه وتعالى said: ‘Verily, whosoever sets up partners in worship with Allāh, then Allāh has forbidden Paradise for him, and the Fire will be his abode. And for the Dhālimūn (polytheists and wrong-doers) there are no helpers.’ • [al-Mā`idah (5):72]
And the Most High said: ‘And indeed it has been revealed to you (O Muhammad صلى الله عليه وسلم), as it was to those (Allāh’s Messengers) before you: If you join others in worship with Allāh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers.’ • [az-Zumar (39):65]
From these texts and other than them, it is clear that the correction of the ‘Aqīdah is from the important (affairs) and at the forefront of the Da’wah. And the first (affair) to establish for the Da’wah is the correction of ‘Aqīdah. And the Prophet صلى الله عليه وسلم remained in Makkah for thirteen years after his mission began, calling the people to the correction of the ‘Aqīdah and to at-Tawhīd. And the Farā`id (obligatory acts of worship) were not revealed to him except in Madīnah.
Yes, and the Salāt (prayer) was made obligatory upon him in Makkah before the Hijrah and the rest of the Sharī’ah was imposed on him after the Hijrah. From this we have evidence that deeds are not accepted except after the correction of the ‘Aqīdah.
And this is for the one who says: That the Eemān is sufficient without having interest for the ‘Aqīdah.
This is contradictory because Eemān is not Eemān except if the ‘Aqīdah is correct. And if the ‘Aqīdah is not correct, then there is no Eemān, and (there is) no Dīn (religion).”
● [فتاوى السياسة الشرعية]