The Ruling of Making Udhiyyah [Sacrifice] on Behalf of the Deceased – Shaykh Mashhoor Hasan

Is it Permissible to make the Udhiyyah [sacrifice for ‘Eid al-Adha] for the deceased?

 

Al-Allaamah Mashhoor Hasan

What has been established on the prophet sall Allaahu alayhi was sallam is that when he sacrificed, he said, ‘From Muhammad, the family of Muhammad and the Ummah of Muhammad’ and that is what has been reported by Imaam Muslim in his Saheeh with his chain of narration to Aisha, may Allaah be pleased with her, that she said, “Allah’s Messenger commanded that a ram with black legs, black belly and black (circles) round the eyes should be brought to him, so that he should sacrifice it. He said to ‘A’isha: Give me the large knife, and then said: Sharpen it on a stone. She did that. He then took it (the knife) and then the ram; he placed it on the ground and then sacrificed it, saying: Bismillah, Allah-humma Taqabbal min Muhammadin wa Al-i-Muhammadin, wa min Ummati Muhammadin (In the name of Allah, “O Allah, accept [this sacrifice] on behalf of Muhammad and the family of Muhammad and the Ummah of Muhammad”).

In this hadeeth is an indication that it is not permissible to make the sacrifice for the deceased independently but it is permissible to do it if it follows [the sacrifice on behalf of others]. For this reason, the scholars of fiqh state that what is obligatory upon each household is one sacrifice and this suffices for those living members of the household and the deceased.

And what’s amazing is that some people are deficient in performing the sacrifice for those who are living but they make effort and feel as though they have fallen short of the mark if they do not perform it on behalf of the deceased. They mention that it is permissible to do if it follows an action but not if it is done independently but despite this, it is an action that is not the most correct as the nature of an individual is that their actions do not impact on others when performing acts of worship, regardless of whether their parents are alive or deceased.

This is supported by his guidance in his actions sall Allaahu alayhi wa sallam, as his uncle died in his lifetime, also his two wives Khadijah and Zaynab bint Khazeema, may Allaah be pleased with them both, and also his son Ibrahim and three of his daughters and despite all this, it has not been related that he performed the Udhiyyah for any one of these deceased.

So the Udhiyyah is one that is obligatory upon the household and it is permissible to perform more than this and it suffices the living and deceased but it is not legislated to specify the deceased, and not the living, in an Udhiyyah.

And Allaah is the One who Guides and the Granter of Success.

الثابت من فعله صلى الله عليه وسلم أنه لما ضحى قال: {من محمد وآل محمد وأمة محمد} صلى الله عليه وسلم وذلك فيما أخرج مسلم في صحيحه بإسناده إلى عائشة رضي الله عنها قالت: {أمر رسول الله صلى الله عليه وسلم بكبش أقرن يطأ في سواد ويبرك في سواد وينظر في سواد فأتي به ليضحي به، فقال لها: {يا عائشة هلمي المدية}، ثم قال: {اشحذيها بحجر}، ففعلت، ثم أخذها، وأخذ الكبش، فأضجعه ثم ذبحه، ثم قال: {باسم الله اللهم تقبل من محمد وآل محمد ومن أمة محمد} ثم ضحى به}، ففي هذا الحديث إشارة إلى أنه لا تجوز الأضحية عن الميت استقلالاً، وإنما تجوز تبعاً، ولهذا قال الفقهاء: الواجب على كل بيت أضحيه واحدة وهذه الأضحية تجزئ عن الأحياء منهم والأموات.
والعجب من الناس فإنهم يقصرون في الأضحية في الحياة، ثم يتقصدون ويشعرون بالقصور إن تركت عن الأموات، وقد ذكر من جواز الأضحية عن الأموات استقلالاً لا تبعاً، قالوا: ومع ذلك فهذا عمل مرجوح لأنه لا إيثار في القربات فالأصل في الإنسان أن لا يؤثر غيره في القربات وإن كانا أبويه سواء كانا أحياءً أو أمواتاً.
ويؤكد ذلك هديه العملي صلى الله عليه وسلم وصحبه؛ فالنبي صلى الله عليه وسلم مات عمه في حياته وماتت زوجتان له وهما خديجة وزينب بنت خزيمة رضي الله تعالى عنهما، ومات قبله أيضاً ولده ابراهيم وثلاث من بناته، ولم يؤثر عنه قط أنه ضحى عن واحد من الأموات، فالأضحية تكون على أهل البيت الواحد أضحية واحدة على الوجوب، ويجوز الزيادة عليها، وهذه تجزئ عن الأحياء والأموات، ولا يشرع أن يخص الأموات بالأضحية دون الأحياء، والله الهادي الموفق.

http://meshhoor.com/fatawa/

 

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The Ruling of Women Making Ghusl on Jumuah & When the Ghusl Should be Made – Shaykh Mashhoor Hassan

Is it obligatory for a Woman to Make Ghusl on Friday? And When Should the Ghusl be done?

This is a matter that requires thought and insight.

If she goes for salaah in the masjid, then the view that it is obligatory upon her is strong but if she stays in her home, the difference of opinion intensifies.

The prophet sall Allaahu alayhi wa sallam said, ‘The ghusl of Jumuah is obligatory upon every Muslim’ and there is another authentic wording, ‘The ghusl of Jumuah is obligatory upon everyone who has come of age’ and women are addressed when men are, as for when the Islaamic Legislation addresses women, men are not addressed, except when there is an evidence that says otherwise. As for when men are addressed, women do not come out of this, except with a proof that indicates they do.

So whosoever implements the wording [of the hadeeth] and stops at it, and this is what the muhaqiqeen of the ulama do, especially as relates to acts of worship like the salaah and purification, says that women join with men [in this case] and this is what my heart is inclined to.

A s for other [scholars], they look towards the meaning behind the hadeeth, they see its root as being to gather and some of the scholars make the analogy between general meetings and Jumuah in terms of making ghusl, so that whenever there is a general meeting of the Muslims, it is from the Sunnah for an individual to make ghusl. So, whosever looks towards the meaning of the hadeeth holds the opinion that it is not obligatory upon women to make ghusl on Jumuah, but what is most correct is the first opinion.

The time for the ghusl begins from after salaat-ul-fajr and continues until the time of the [Jumuah] prayer. Extending it to the night of Jumuah [Thursday night] is understanding it in a wider sense, and the Islaamic Legislation joins things together due to their close proximity to one another, like the prophet sall Allaahu alayhi wa sallam said that Salaat –ul-Maghrib is the witr of the daytime, despite the fact that Salaat-ul-Maghrib takes place in the night. Due to its close proximity to the day, it’s been connected with it. In a similar way, some connect making ghusl on the night of Jumuah with it [the ghusl mentioned in the hadeeth] but that it is done on the day of Jumuah is best, and Allaah knows best.

المسألة تحتاج لتأمل ونظر، فإن ذهبت للصلاة في المسجد فالقول بالوجوب قوي، أما إن بقيت في بيتها فالخلاف يشتد.
والنبي صلى الله عليه وسلم يقول: {غسل الجمعة واجب على كل مسلم}، وهناك لفظ آخر صحيح: {غسل الجمعة واجب على كل محتلم}، والنساء يدخلن في خطاب الرجال، وأما إذا خاطب الشرع النساء فإن الرجال لا يدخلون معهن إلا بقرينة، أما في خطاب الرجال فإنهن لا يخرجن إلا بقرينة.
فمن أعمل اللفظ ووقف عنده، وهذا حال المحققين من العلماء في العبادات خاصة، كالصلوات والطهارات، فمن أعمل اللفظ، قال: المرأة تلحق بالرجل، قلبي يميل لهذا.
أما من نظر للمعنى، وأن الأصل في ذلك الاجتماع، وقد ألحق بعض العلماء الاجتماعات العامة بالجمعة، من حيث الاغتسال فمتى حصل اجتماع عام فيسن للإنسان أن يغتسل فمن نظر للمعنى، قال: ليس على المرأة غسل الجمعة، والراجح الأول.
والغسل يبدأ من بعد صلاة الفجر حتى الصلاة، وإلحاق ليلة الجمعة به فالموسع للمعنى يلحقه به، والشرع ألحق أشياء بأشياء لقربها منها، فقد قال النبي صلى الله عليه وسلم عن صلاة المغرب بأنها وتر النهار، مع أن صلاة المغرب في الليل، لكن  لقربها من النهار ألحقت به، فكذلك من ألحق الغسل ليلة الجمعة به، لكن أن يقع الاغتسال يوم الجمعة فهذا أفضل، والله أعلم…

A Concise Summary of the Rulings of Zakaat al-Fitr – The Standing Committee

22 Concise fataawa of the Standing Committee for Knowledge-based Research and Verdicts in Saudi Arabia

  1. What is the ruling of Zakaat al-fitr?
    Obligatory upon every Muslim who is in possession of food surplus to their requirements and the requirements of those they are responsible for. It is due on the night and day of Eid, a handful of foodstuff. This is due to the hadeeth of Ibn Umar, may Allaah be pleased with them, ‘The messenger of Allaah sall Allaahu alayhi wa sallam made zakat al-fitr obligatory upon the Muslim; slave and free, male and female; old and young, a measure of dates or barley’. And he ordered it be paid before people left their homes for Salaah. Agreed upon.
    1, Vol. 9, p. 364
  2. Is it permissible to pay it for the unborn child [in the womb]?
    It is recommended due to Uthmaan’s doing so but not obligatory due to lack of evidences to indicate as such.
    1, Vol. 9, p. 366
  3. Must the husband pay for his wife?
    It is obligatory to pay it for yourself and anyone one is financially responsible for, including the wife, as it is obligatory to provide for her.
    1, Vol. 9, p. 364
  4. When should Zakaat al-fitr be paid?
    It begins from the setting of the Sun on the last day of Ramadaan, the first of Shawaal and ends with the Eid prayer. (Majmoo. 1, Vol. 9, p. 373-4) and it is permissible to pay early by two or three days. Majmoo. 1, Vol. 9, p. 369
  5. What is the ruling of paying it late?
    If one pays it late and does so knowingly, they are sinful and must repent to Allaah and make up for the payment, as it is an act of worship and its obligation does not cease with its time running out, just as the case is with salaah. Majmoo. 1, Vol. 9, p. 372
  6. What’s the ruling of one who is able to pay but doesn’t?
    It’s obligatory upon them to repent to Allaah and seek his forgiveness, as they have sinned by withholding it. And they must give it to whom it is due to. Majmoo. 1, Vol. 9, p. 386
  7. What are the criteria for zakat al-fitr not being obligatory?
    The obligation ceases for those who do not have sufficient food for themselves and those they are financially responsible for. Majmoo. 1, Vol. 9, p. 369
  8. From what is zakat al-fitr given?
    It can be given in the form of barley, dates, raisons, cheese, rice and the like of these. Things that people take as provisions for themselves and their families. Majmoo. 1, Vol. 9, p. 383
  9. How much should be given?
    A measure. Majmoo. 1, Vol. 9, p. 369
  10. And how much is a measure in kilos?
    It’s about three kilos of rice or whatever food the people of the country eat. Majmoo. 2, Vol. 8, p. 265
  11. What’s the ruling of giving more than a measure?
    There’s no harm in giving more zakaat al-fitr, with the intention of giving the surplus as sadaqah. Majmoo. 1, Vol. 9, p. 371
  12. Is it permissible to give zakat al-fitr as money?
    It isn’t permissible to give it as money, as the Shareeyah evidences indicate it must be given as food Majmoo. 1, Vol. 9, p. 379
  13. To whom should it be given?
    To poor Muslims, even if they are disobedient in a way that does not take them outside the fold of Islaam. To determine poverty, one must look at their apparent state, even if they are secretly rich. The one giving it should look for poor people whose state is good as much as possible. If it transpires that they’ve given it to someone who is rich, it does not affect the give of it, and all praise is due to Allaah. Majmoo. 1, Vol. 9, p. 376
  14. Is it permissible for my father to give zakat al-fitr on behalf of me and my children?
    If your father gives it on behalf of you, your wife and your children, there is no harm and it will suffice you the obligation of having to pay it. That you pay for yourself with your own wealth, however, is better as you are addressed in the command. Majmoo. 2, Vol. 8, p. 276
  15. Is it permissible to give zakat al-fitr to one’s child?
    It is not permissible to give zakat al-fitr, or any other kind of zakaah to one’s child, as providing for them is obligatory upon the father. Majmoo. 1, Vol. 10, p. 67
  16. Is a charity’s taking of zakaat al-fitr considered giving zakat al-fitr?
    No, it is not. What is obligatory is to give it to the poor before salaatul Eid. Majmoo. 2, Vol. 8, p. 318
  17. So, if zakat al-fitr is given to the charity, what is obligatory upon it to do?
    It’s obligatory upon the charity to distribute the zakaah to those worthy of it before the Eid prayer and it is not permissible to do so afterwards as the prophet sall Allaahu alayhi wa sallam ordered it to be given to the poor before the salaah. The charity is in the position of a trustee, so it is not permissible for them to take anything more than what should be given to the poor before the Eid salaah. Majmoo. 5, p. 378
  18. Where does the one who is resident in other than their place of origin give their zakaah?
    Whoever resides in a place and the sun sets upon them on the last day of Ramadaan, they are to give zakaah in that place. So the resident in the Kingdom will give it in the Kingdom and their family will give it wherever they are and this is best. But if he gives it in the land he is residing in, there is no harm as they follow on from him in this. Majmoo. 2, Vol. 8, p. 271
  19. What is the ruling of transferring the monetary value of zakaat al-fitr outside the country in which it was given?
    It is not permissible to transport the worth of zakaah to a different land from which it was given to buy food that is distributed there – to actualise a great aim behind the legislation of zakaat al-fitr and it is to ensure the poor that are in that particular land on the day of Eid do not have to be and ask for subsistence on that day. And when some claim that there are no poor to be found who zakaah can be paid to, they are not correct. Rather, they are present but their lack of knowledge of them is a result of not looking very hard for them in the places they are to be found. Majmoo. 3, Vol. 1, p. 565
  20. What’s the ruling of someone who dies without paying zakaat al-fitr?
    Zakaat al-fitr is not obligatory upon the person who dies before the sun sets on the night of [the beginning of] Eid al-fitr, as it becomes obligatory with the setting of the sun on that day but they have died before. As for whoever dies after it sets, it is obligatory upon them as they have died after it’s become obligatory upon them. Majmoo. 2, Vol. 8, p. 270
  21. What’s the ruling of giving zakaah to someone other than the person it is for?
    If the destitute person appoints someone as a trustee to take the zakaah, it is permissible for the person giving zakaah to give it to them. Majmoo. 1, Vol. 9, p. 381
  22. Is there a specific thing to say when giving zakaat al-fitr?
    We do not know of any specific dua when giving it Majmoo. 1, Vol. 9, p. 387

Compiled and prepared by Abdulla bin Sahmi al-Mujamaee

https://justpaste.it/vn71


Translated by Akeel Ahmed

Advice for Itikaaf – Shaykh Abdur Razzaq al-Badr, may Allaah preserve him

Advice for Itkaaf[1]

The place for itikaaf is the masaajid {And do not have sexual relations with them (your wives) while you are in I’tikaf in the mosques} [al-Baqarah: 187]. And itikeef in the three masaajid, al-haraam, an-nabawi and masjid al-Aqsa is making itikaaf in the best places, due to the statement of Allaah’s messenger sall Allaahu alayhi wa sallam, “There is no itikaaf except in the three masaajid” i.e., there is no itikaaf better and more complete than that done in these three. However, it is legislated to do itikaaf in any masjid.

Itikaaf means to adhere to the masjid, and this is the underlying principle for the one undertaking it – that they prepare themselves to stay in the masjid. To stay in that place and hasten towards their lord, reciting His book, making remembrance of Him, seeking His forgiveness, taking himself into account, feeling aware of his lord, strengthening his emaan, far removed from anything connected to the worldly life until his heart is cleansed, his emaan increases and his connection to Allaah strengthens, such that doing itikaaf has a profound effect upon him, not just during the days of his itikaaf but all his days.

So itikaaf for the one who makes it, is like a foundation upon which the individual can build their days that follow. Therefore, it is key that the one making itikaaf performs it well and from the most important things I advise:

 

Firstly, having sincerity to Allaah, as Allaah does not accept any action if it is not done sincerely for His sake. So, Allaah does not accept the itikaaf of whosoever performs it to be seen, or out of pride or for any other reason, as He says, “I am not in need of partners. Whoever does an action and associates other than Me alongside Me, I will leave them and their shirk.”

Secondly, following the guidance of the noble prophet sall Allaahu alayhi wa sallam and to walk down his path. The itikaaf should be a person isolating themselves with Allaah, that they remain there remembering Allaah, reciting, worshipping and seeking forgiveness, gathering their heart upon remembrance and subservience to Allaah. Their talking to others should be just when necessary.

As for taking the places of itikaaf in the masaajid as forums for talking, joking and sitting for long periods of time, it causes disturbance to those reciting the Qur’aan, those making tasbeeh, seeking forgiveness and praying. There are times when one cannot pray with tranquillity or make remembrance of Allaah due to the din made by the brothers making itikaaf.

Thirdly, {Take your adornment (by wearing your clean clothes), while praying and going round (the Tawaf of ) the Ka’bah, and eat and drink but waste not by extravagance, certainly He (Allah) likes not Al-Musrifun (those who waste by extravagance). } [al-A’raf: 31].

This should be paid heed to, even if one is making itikaaf. When one sits in the masjid or moves around in it, they should be quiet and make sure they maintain looking smart, taking care over their appearance. Being in itikaaf does not negate this need – one should not be in the masjid in a state that you yourself do not see as appropriate.

Fourthly, sleeping among the rows in the masjid. Especially during qiyaam al-layl while people are praying. It may happen that people are sleeping and their snoring reaches those praying. If one feels heavy-eyed and need sleep, they can leave the prayer so that the rows remain connected and find somewhere else to pray.

Fifthly, to take care over the sanctity and rights of their Muslim brothers. So they do not leave their personal effects or bedding on show for the people to see. Some of the people leave their bedding for others to arrange, waking up and going to make wudoo straight away [without sorting their bedding out]. Have they forgotten they are in a masjid? A house from the houses of Allaah? Have they forgotten that these are their brothers and they have rights over them?

Sixthly, the matter of mobile phones. The state of some of those in itikaaf with regards to their use of their mobile phones, getting news, talking and joking, it is as though they are not in itikaaf.

If you are in actual need of using your mobile, then go ahead and use it. If not, then devote yourself to that which you’ve gone to devote yourself for – worship of Allaah.

Seventhly, something that the people of knowledge have noted – not to use the sickets in the masaajid to charge one’s phone. These are charging points for the masjid, not for use like this. For this reason, several of the people of knowledge have given the verdict that it is not permissible to do so.

Plug sockets in the masaajid are not for charging mobile phones but for the benefit of the masjid. This has gone so far that some of those making itikaaf have actually caused damage to the masjid so that they can access sockets for charging their phones. This is sinful.

Eighthly, to be careful not to cause any of the brothers praying harm or inconvenience with their clothes or shoe boxes and anything else that could affect those praying.

Itikaaf is a place for purifying the hearts, cleansing the soul, increasing in good action, stopping having hatred, strengthening emaan and forging a good relationship with Allaah.

These are some of the matters that we should strongly adhere to while making itikaaf.

And may peace and salutations be upon our prophet Muhammad and upon his family and companions.

[1] http://www.sahab.net/forums/index.php?showtopic=94550
This is a slightly summarised translation of the post found in the forum above, a transcription of one of the Shaykh’s lectures [Translator’s Note]

How Should We Spend our Time in Ramadaan? Shaykh Mashhoor Hasan

Firstly, making one’s aim from the beginning [of an action] is one of the means by which one can achieve what they want. The one who looks to the ahadeeth of the messenger of Allaah sall Allahu ‘alayhi wa sallam that encourage fasting and praying in Ramadaan and encouraging praying on Laylat ul Qadr specifically, will find that these ahadeeth have commonalities between them. It’s been established in the saheeh that the prophet sall Allaahu alayhi wa sallam said, ‘Whoever stands [i.e. prays] Ramadaan with faith and anticipating reward will have their past sins forgiven’ and also said, ‘Whoever stands laylatul Qadr with faith and anticipating reward will have their past sins forgiven’.

So what is obligatory upon everyone who falls under the obligation [of fasting] is that they leave Ramadaan having has their sins forgiven. This is a specific obligation upon every male and female, from mankind and the jinn, that when they enter this month [they leave it] having achieved a testimony that their sins have been forgiven. And Jibreel made dua against whosoever enters Ramadaan and does not have their sins forgiven, and the messenger of Allaah said ameen to his dua. This has been reported on a number of the companions of the messenger of Allaah sall Allaahu alayhi wa sallam.

Ramadaan is linguistically derived from ramad, which is heat and its effect. Ramadaan should be a month of action, not laziness and a month of productivity, not laxness. It is fitting in this month to spread goodness to others, as the legislation made it obligatory for love to spread between people as Allaah forgives everyone on the night of the fifteenth of Shabaan except the mushrik and the one who has personal issues with someone else. So before the slave enters this madrasah in this month, beautifying it with fasting, praying, remembrance and recitation of the quraan, it is obligatory for their relationships with their brothers to be good and sound and not bear any enmity or hatred towards them and when they do this, they will gain Allaah’s pleasure and be forgiven their sins. As Allaah forgives, as the prophet sall Allaahu alayhi wa sallam has taught us, the minor transgressions made in His right. As for the right of the creation, it is necessary to gain their pardon or to give their right to them.

For these reasons, there is no specific act of obedience that has been singled out to gain this [forgiveness], what is important is that the sins are forgiven and that an individual is energetic, not lethargic or lazy – we seek refuge with Allaah from being lazy or unable.

The one who looks to the life of the prophet sall Allaahu alayhi wa sallam will see that he used to stand [in Ramadaan] and the most he would stand would be in the last ten. When the last ten would enter, he would enliven the nights [by prayer], wake his family up and cease having sexual relations with his wives. This is because the month is not a month for desires. It is not a month for food, drink and the good things. It is a month of submission and servitude. A month in which one draws near to the Lord of the creation, may He be glorified and exalted.

In this month, there is the opportunity for every good, especially if showered upon others. The prophet sall Allaahu alayhi wa sallam was generous and was like the fair wind [in generosity] in Ramadaan.

It has been related in the Muwatta of Imaam Maalik that Uthmaan would ascend the minbar and say, ‘The month of your fasting is the month of your giving zakaah’. So that you give your zakaah in this month is a good thing, as the most beloved actions to Allaah are the obligatory, so beware of falling short with regards to that which is obligatory.

That you adhere to the Quraan and read it quickly while not fulfilling the obligations upon you; while leaving off paying zakaah; while cutting off ties of relation; while cursing your parents is misguidance from Allaah. The one who has sense does things well. Reciting the Quraan is something good that should have an effect upon an individual’s life and that one recites a little of the Quraan and contemplates is better than reciting much without doing so.

The foundation is that the month of Ramadaan is the month of giving, the month of goodness and the month in which goodness is ingrained into the soul and that an individual has a sense of importance in spreading what is good. This soul expands in giving good and remains firm upon doing so until it meets Allaah. Whenever Ramadaan arrives, such a soul increases by taking on another shade of goodness.

The one who looks into the lives of the scholars, like al-Haafith Ibn Hajr, in that which as-Sakhaawi mentions in al-Jawaahir wa-durur will find that the majority of his reading of hadeeth-based writings was in Ramadaan. His time in Ramadaan was spent reading. So Ramadaan is for all sorts of good and different kinds of virtue – the mujaahideen, whom Allaah has given strength in their bodies. The prophet sall Allaahu alayhi wa sallam waged Jihaad during Ramadaan.

The month of Ramadaan is not a month for being lazy – in it one eats little so it is befitting they sleep little and if they sleep little, they should do more good.

The Islaamic legislation prohibits taking pleasure in food and drink, having relations with one’s wife and promotes spending time at night in prayer. It promotes that you do many good acts so you can benefit for the remainder of the year as goodness will settle itself into the heart and soul, inclining it towards the angels, not beasts who are just concerned with fulfilling their desires.

So Ramadaan promotes giving breadth to the soul so that it performs many acts of obedience. So how should one spend their time in Ramadaan? This is the month and this is the objective, this is the way and this is the point behind the month. So, it is upon the slave to be aware of these before beginning.

Friday Fataawa

 

 

 

الجواب : أولاً توضيح الهدف منذ البداية من الأسباب المعينة جداً على الوصول إلى المطلوب ، والناظر في أحاديث رسول الله صلى الله عليه وسلم في الحَثِّ على الصيام والقيام في رمضان ، والحث على قيام ليلةُ القدر على وجه الخصوص يجد بينهما قاسماً مشتركاً ، فالنبي صلى الله عليه وسلم ثبت عنه في الصحيح أنه قال : من قام رمضان إيماناً واحتساباً غُفِرَ لهُ ما تقدم من ذنبه ، وقال : من صام رمضان إيماناً واحتساباً غُفِرَ له ما تقدم من ذنبه ، وقال : من قام ليلة القدر إيماناً واحتساباً غُفِرَ له ما تقدم من ذنبه .

 

فالواجب على كل مكلف أن يخرج من مدرسة رمضان وقد غُفِرَت ذنوبه ، هذا واجب عيني على كل ذكر وأنثى على الإنس والجن إن دخلوا هذه المدرسة أن ينالوا شهادة غُفران الذنب ، ولذا دعا جبريل على من أدرك رمضان ولم يغفر له وأمَّن على دعائه رسول الله صلى الله عليه وسلم ،  وورد ذلك في عدة أحاديث عن عدة من أصحاب رسول الله صلى الله عليه وسلم .

 

رمضان من الرمض ، والرمض هو الحر وأثر الحر ، ورمضان ينبغي أن يكون شهر عمل لا كسل وشهر نشاط لا عجز ، وينبغي أن يكون هذا الشهر أن يفيض فيه الخير على الغير،  وقد أوجب الشرع قبل الدخول في هذا الشهر أن تقع المحبة بين الناس فإنَّ الله يغفر لكل أحد في ليلة النصف من شعبان إلالمشرك أو مشاحن ، فمن بينهم شحناء لا يغفر لهم ، فقبل أن يدخل العبد في هذه المدرسة في هذا الشهر ويتجَّمل ويتزين بالصيام والقيام وبالذكر وتلاوة القرآن الواجب عليه أن تكون علاقته مع إخوانه حسنة طيبة. وأن يخرج من الشحناء فحين إذ ينعم برضا الله عز وجل فإنَّ الله جل في علاه يغفر فيما علَّمنا نبيُنا صلى الله عليه وسلم التبعات التي تكون في التقصير في حقه أما التقصير في حق العباد فلا بدَّ من المسامحة ولا بدَّ من أداء الحقوق إلى أهلها ، ولذا هذا الشهر لا يقتصر على لون معين من الخير المهم أن يغفر للإنسان ذنوبه وأن يكون الإنسان نشيطاً لا عاجزاً لا متكاسلاً ، نعوذ بالله من العجز والكسل ، فالناظر في حياة النبي صلى الله عليه وسلم كان يقوم وكان أشد ما يكون في العشر الأواخر فإذا دخل العشر الأواخر أحيا ليله وأيقظ أهله وشدَّ مأزره كناية عن أنه كان يعتزل النساء ، فالشهر ليس شهر شهوات ليس شهر تبقر في الطعام والشراب والملذات ، الشهر فيه إخبات وفيه قرب من ربّ البريّات سبحانه وتعالى ، فهذا الشهر فيه مجال لكل خير ولا سيما إن فاض على الغير ، كان النبي صلى الله عليه وسلم كريماً وكان كالريح المرسلة في رمضان كان جواداً صلى الله عليه وسلم ، الصحابة كعثمان كما في موطأ مالك كان يقول على المنبر : شهر صيامكم شهر زكاتكم ، فأن تزكي في هذا الشهر أمرٌ حسن أن تكون زكاة مالك في هذا الشهر ، تفقد الواجبات فأحب الأعمال عند الله ما فرضها ، المفروضات ، وإياك أن تقصر في المفروضات ، تمسك القرآن وتهز رأسك وتشرذم وتهذرم وتقرأ بسرعة وأنت لست متفقد واجباتك والفرائض التي عليك وأنت تارك الزكاة وأنت قاطع رحم وأنت عاق لوالديك هذا خذلان من الله عزوجل ، هذا خذلان من الله جلَّ في علاه ، العاقل يحسن ،  تلاوة القرآن أمرها حسن وتلاوة القرآن ينبغي أن تكون مؤثرة وأن يكون لها أثر في الحياة وأن تقرأ القرآن القليل بتدبر أحسن من الكثير بلا تدبر ، الأصل في شهر رمضان أن يكون شهر عطاء وشهر خير ويترسخ  الخير  في النفس وأن يصبح للإنسان مقدرة وهمة على إتساع الخير هذه النفس تتسع  في حمل الخير وتبقى ثابتة عليه إلى أن تلقى الله وكل ما جاء رمضان ازدادت تحمل النفس للون آخر من ألوان الخير ، الناظر في حياة العلماء مثلاً الحافظ ابن حجر كان العلماء في شهر شعبان ورمضان كان يسمى في المدارس السلطانية والمدارس النظامية كان يسمى شهر شعبان ورمضان البطالة يعني تعطيل المدارس ، تعطل  المدارس الشرعية والمدارس النظامية والسلطانية التي كان يتلقى فيها الناس العلم عن المشايخ والعلماء لكن مع هذا الناظر في ترجمة الحافظ ابن حجر فيما ذكر السخاوي في الجواهر والدُرر كان جُل(قراءاته للأجزاء الحديثية في رمضان وكان وقته معموراً في القراءة في رمضان فرمضان لسائر دروب الخير ولسائر أنواع الخير المجاهدون الذين رزقهم الله قوة الأبدان كان الجهاد في رمضان من لدن رسول الله صلى الله عليه وسلم إلى ما بعد ذلك  ، شهر رمضان ليس شهر كسل ، يقل فيه الطعام ينبغي أن يقل النوم من أكل كثيراً نام كثيراً فإذا قلَّ الطعام ينبغي أن يقل النوم فإذا قلَّ النوم ينبغي أن يكثر الخير .

فالشرع في رمضان منعك في النهار من الملذات من الطعام والشراب وإتيان الأهل وأشغل وقتك بالليل في القيام فهو يربيك على أن تزدحم الخيرات على النفس حتى تستفيد في سائر أيام السنة أن يبقى الخير يتوارد على القلب وعلى النفس وأن تبقى مائلاً  إلى الملائكية لا إلى البهيمية لا إلى قضاء الوطر قضاء الشهوة وما شابه ، فرمضان فيه توسعة للنفس يوسعها لتتحمل الخير فكيف تشغل وقتك في رمضان هذا الشعار وهذا هو الهدف وهذه هي الطريقة وهذا المراد فينبغي للعبد أن يكون على تذكر قبل البدء بمثل هذا .

 

مجلس فتاوى الجمعة

The Shayateen in Ramadaan – al-‘allaamah Mashhoor Hassan

The ninth question: It’s known by all that during Ramadaan the Shayateen are shackled, so does the person afflicted with magic stay as they are?

Answer: Yes, they stay as they are. Just because the shayateen are shackled, it does not mean a person cannot be afflicted by their whisperings. The jinn does not have to be present to make their whisperings.

In a narration collected by Ahmad, it states that the murda of the shayateen [a certain type of shaytaan] are shackled. So it is them who are shackled. The statement that the murda are chained gives us the understanding that those who are not the murda are not. For these reason, to some people, the shaytaan would programme them to do evil and then rest, to the point that even if the shaytaan were shackled, the individual would remain upon evil that they cannot get away from.

So evil originates from the self, the shaytaan and from bad actions. The prophet sall Allaahu ‘alayhi wa sallam used to always say, ‘…and we seek refuge with Allaah from the evils of our selves and from the wickedness of our actions’. So for every ill action, there is one that is worse than it. For this reason, some of the taabi’een used to say, ‘I do a good deed, seeking its sister, who is greater than her and leave off ill deeds out of fear of its sister, who is greater than her’. So good deeds have sisters. And bad deeds have sisters. So evil doesn’t just originate from the Shaytaan, so when the shayateen are shackled, it does not mean that evil ceases. Some evil originates from wicked souls –some souls fail by corrupting their selves and those who are successful are those who purify themselves. So some people fail by corrupting themselves, making themselves impure and due to this impurity, cannot do good, so keep doing evil until after Ramadaan.

السؤال التاسع : يعلم الجميع أن الشياطين تُحبس في رمضان فهل المصاب بالسحر يبقى كما هو ؟

 

الجواب : نعم ، يبقى كما هو ، لا يمنع أن يقع حبسٌ  للشياطين ، وأن يقع وسوسة منهم ، فلا يلزم من الوسوسة حضور الجني ، وفي رواية عند أحمد تُحبس مردة الشياطين ، فالمردة هم الذين يحبسون ، وقوله المردة يفيد بمفهوم المُخالفة أن غير المارد من الشياطين لا يُحبس ، لذا بعض الناس الشيطان والعياذ بالله يبرمجه على الشر ثم يرتاح ، حتى لو حبس الشيطان هو يبقى مبرمج على الشر ، لا يستطيع أن ينفك عن الشر ، فالشرور تكون من : النفس ، والشيطان ، ومن سوء العمل ، النبي صلى الله عليه وسلم كان دائماً يقول : ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا ، فكل عمل سيء له عملٌ آخر أسوء منه ، ولذا كان يقول بعض التابعين : إني لأعمل الحسنة طمعاً في أختها التي هي أكبر منها ، وإني لأترك السيئة خوفاً من أختها التي هي أكبر منها ، فالحسنة لها أخوات ، والسيئة لها أخوات ، فالشر ليس من الشيطان فقط ، فاذا سلسلت الشياطين فلا يلزم من ذلك أن يقضى على الشر ، فبعض الشرور من النفوس السيئة ، بعض النفوس قد خاب من دساها ، قد أفلح من زكاها، فبعض الناس دسا نفسه ، نجسها ، ولأنها نجسة لا تطيق أن تفعل الخير ، وتبقى تفعل الشر حتى بعد رمضان .

 

فتاوى الجمعة  : 2016 – 6 – 20

 

 

Taking Medication to Delay One’s Period in Ramadaan – Shaykh Mashhoor Hasan

Using Medication to Prevent One’s Period in Ramadaan

There is no need for this. Allah has given women the concession to break fast. Using medication to prevent the period is overburdening oneself and doing so causes harm, especially to the virgin who is not married. It may result in infertility. Doctors do not recommend taking such medication except as a last resort, once in her lifetime. There is no harm in her using it during Hajj to complete the rites, if her time is approaching.

As for during Ramadaan, while the days are long and the month occurs annually, not fasting is a concession from Allaah, so she should accept His concession. If she takes the medication however, and her period is delayed and she fasts, her fasting is correct. And if she does this, she should work hard, as the men do.

 

السؤال الثاني : أخت تسأل عن استخدام الحبوب حبوب منع الحيض في رمضان؟

الجواب : لا داعي لهذا ، الله رخص للمرأة أن تفطر واستخدام حبوب منع الحيض فيه تعنت وتكلف وفيه ضرر ولا سيما للبكر التي لم تتزوج ومن أسباب العقم والأطباء لا ينصحون بذلك إلا لضرورة قصوى لو مرة في العمر في الحج إذا الركب يعود وهي حائض فمنعت حيضتها لتدرك حجها ولتمم حجها فلا حرج أما وهي حائض في رمضان والأيام طويلة وهذا شهر متجدد في كل عام فهذه رخصة من الله فلتقبل المرأة رخصة الله تعالى فإن صنعت فأخذت وحُبس الدم فصامت فصيامُها صحيح فإن صنعت فصيامها صحيح وحين إذ ينبغي أن تجتهد كما يجتهد يعني الرجال .

مجلس فتاوى الجمعة

20_5_2016

Mistakes Made in Prayer – Shaykh Mashhoor Hasan aal Salmaan

All praise is due to Allaah and may peace and salutations be upon the messenger of Allaah.

These are some mistakes that those who pray fall into that must be warned against:

  • Not praying towards a sutrah [solid object], as the prophet sall Allaahu ‘alayhi wa sallam said, ‘Do not pray except towards a sutrah and do not let anyone pass in front of you. If they refuse, use force against them, for with them is a shaytaan’
  • Saying one’s intention aloud, like saying ‘My intention is to pray…’ The intention is an action of the heart.
  • Not moving one’s tongue when making takbeer, recitation of the Qur’aan and other forms of remembrance.
  • Looking towards the sky, or not looking towards the area of sujood – except when sitting in the tashahud, where one looks at the finger, not past it.
  • Not having tranquillity and submissiveness in rukoo, sujood and rising from them. The prophet sall Allaahu ‘alayhi wa sallam said, ‘The worst of thieves are those who steal from their prayers. They do not complete the rukoo or sujood, nor do they observe submissiveness in them.’ Or he said, ‘…nor do they straighten their backs in the rukoo or sujood’
  • Saying ‘was-shukr’ after saying ‘rabbanaa lakal-hamd’, as it is not established.
  • Saying ‘Subhaana mun laa yashaw wa laa yanaam’ in the sujood as-sahw. What is established is to say whatever you would in the sujood of the salaah.
  • Saying ‘sayyidina’ in the tashahud or in the sending salutations upon the prophet in the salaah.
  • Praying optional/non-obligatory prayers once the iqaamah has been given, due to the saying of the messenger of Allaah sall Allaahu ‘alayhi wa sallam, ‘When the Iqaamah is given, there is no prayer expect for the obligatory.’
  • The statement when it is said, ‘Qad qaamat is-salaah’ ‘Aqaamahaa Allaahu wa adaamaahaa’ as it is not established.
  • Not standing together in the rows and leaving gaps.
  • Leaving the masjid after hearing the athaan expect with a plausible Islamic excuse.
  • Performing actions of the prayer at the same time or before the imaam.
  • The one joining the prayer late making the takbeer al ihram [the initial takbeer for the salaah] while they are going into rukoo or sujood. They should make this takbeer while standing upright.
  • Shaking hands of those praying around you after the salaah, saying ‘Taqabal Allah’, cutting them off from making dhikr after the salaah. This practice is not established.
  • Talking and not paying attention to the khateeb on Jumuah, as the prophet sall Allaahu wa alayhi wa sallam said, ‘If you tell your companion to be quiet on Jumuah, while the Imaam is giving the khutbah, you have erred’
  • Sunnah prayers that are done before Salaatul Jumuah, as they are not authentically established on the prophet sall Allaahu alayhi wa sallam. He sued to leave his house, ascend the minbar and then the muathin would call the athaan. Once he’d finished, the messenger of Allaah would begin his khutbah. It has been established that the sahaabah would pray optional prayers [that had no specific reason] and when the muathin would call for the prayer, they would listen to the khutbah. If someone enters the masjid and the imaam is giving the khutbah, they should pray tahayatul masjid.

Taken from Al-Qawl al-Mubeen fi Akhtaa’ il-Musaleen by Shaykh Mashhoor bin Hasan aal-Salmaan, with some amendments.

How to Make Ghusl in a State of Greater Impurity [Janaaba] and the Difference between that and how to Wash after a Period Shaykh Abdul Kareem al-Khudayr, may Allaah preserve him

There are two ways to wash when in a state of impurity – one that is complete and one that fulfils the basic requirements.

The complete manner is to wash one’s hands and then the private parts. After this, one makes wudoo as they would for prayer. Then, pour water over one’s head three times, if they begin with the right and then left side, this is better.  While doing this, rubbing the water over the body as it flows, due to the well-known difference of opinion regarding whether or not rubbing is obligatory (as most of the Maalikiyyah say). In any case, there is no doubt that it is more complete and more assured to rub, but if one does not, it is sufficient.

As for the ghusl that fulfils basic requirements, it is to spread water all over the body.

And as for the difference between the ghusl for greater impurity and the ghusl for after a period, there is none. So if a woman makes the ghusl in the manner in which we have explained, it suffices her.

Some of them [the scholars] differentiate between the two ghusls in the matter of untying the hair, saying that in the ghusl for janaabah, they do not have to untie their hair but in the ghusl after a period, they do. And there are texts that indicate this, as the prophet sall Allaahu ‘alayhi wa sallam ordered ‘A’isha to untie her hair but did not order Umm Salama, so the scholars have said that the order to untie the hair is an order for the most complete fashion of performing the ghusl and shows it is mustahhab. Others say that the hadeeth of ‘A’isha relates to the women who is washing after a period and the hadeeth of Umm Salama is just for janaaba. And some look at this from another angle and it is that ‘A’isha was a young woman while Umm Salama was an old woman and the norm is that the young woman’s hair is thicker than the hair of the old woman.

In any case, untying the hair is Sunnah [not obligatory] as the water reaches the roots of the hair and encompasses it even if the hair is tied up. However, if there is something that prevents water from reaching the scalp, it must be removed. Plaits do not have to be undone [as an obligation] but may be undone in doing what is mustahhab [recommended] and most complete.

http://shkhudheir.com/fatawa/1287499731

The Manhaj of ISIS – Shaykh Mashhoor Hasan aal-Salmaan

The Manhaj of ISIS

Al-‘allaamah Mashhoor Hasan aal-Salmaan[1]

 

The prophet sall Allahu ‘alayhi wa sallam told us about ISIS and said, as collected by Bukhaari on the authority of ‘Ali, ‘The hour will not be established until a people come with new teeth and foolish whims if you compare your salaah to theirs…’

The root of evil is [one of] two things; either evil in understanding or evil in intent. So some people have a good understanding but evil intent. Others have energy and gusto but an incorrect understanding.

Who has the greater potential for evil – the one who has an error in their understanding or the one who has an error in their intent?

The one with the error in their understanding. So how about if they combine – wrongness of understanding and wrongness of action? (And incorrectness of action is the result of incorrectness of understanding) This is evil in its entirety.

ISIS are Khawaarij – and what is to be considered is the reality of matters, not their names – as is well-known to the scholars. ISIS hold the ideology of the Khawaarij, making takfeer of all the Muslims.

They consider everyone who has a government-related job or position a kaafir.

Actually, I hoped that ISIS would bring their scholars to the fore so that there could be a meeting between the major scholars and them – because if the head is not correct, neither will the rest of the body.

And I had hoped, and still do, and I suggested today to some of my students and those close to me – those who attend the lesson and are studying for their doctorate and the brothers yesterday brought me fatwa number 60 in the name of the organisation ISIS in which they state the permissibility of burning the prisoner. In it, they lie about the scholars of the Shaafi’i mathhab; they lie about the scholars of the Hanafi mathhab; they lie about al-Haafith Ibn Hajr; they lie about Shaykh al-Islaam Ibn Taymiyyah. And the speech of al-Haafith and Shaykh al-Islaam are present and clear. And, by the will of Allaah in the lesson after Fajr tomorrow, I will explain this in detail[2]. I will show how they have lied about these major scholars, may Allaah have mercy upon them.

I suggested to this brother in his doctorate to study the fataawa of ISIS thoroughly in a knowledge-based manner and to demonstrate the deviation of these people as knowledge has it because some people are deceived by their outward ascription to the tolerant Shareeah. But they fabricate against the Sharee’ah and take from it [only] that which they want. And this is a sign of the Khawaarij, as the Khawaarij are from the people of innovation and the people of innovation always have the methodology, as Waqee’ bin Jarrah said, that they mention that which supports their view and ignore that which does not.

The take the Sharee’ah, the Book and the Sunnah, as an armoury, taking from it that which they want in the manner they desire and they make the Legislation revolve around them but they do not revolve around the Legislation.

And the prophet sall Allaahu ‘alayhi wa sallam told us about their characteristics. They are inexperienced, ‘having new teeth’, so do not see the consequences of their actions and are as the prophet sall Allaahu ‘alayi wa sallam described them, ‘Foolish in their whims’.

They are young, so have little experience, and foolish in their whims – anything they want to do, they will without considering the consequences.

The prophet sall Allaahu alayhi wa sallam said they will kill the people of Islaam and leave alone the people of idolatry. They do not aim to kill a kaafir but their way, from the very first day of their coming into being, until the Hour is established, is that they kill the people of Islaam and leave alone the people of idolatry.

So, consider with me, the statement of the prophet sall Allaahu ‘alayhi wa sallam, ‘they will kill’. He didn’t say, ‘they will fight’. The Khawaarij never fight the kuffar, they fight the people of Islaam.

For this reason, the history books mention that when they were found in strength in Koofah and a woman asked A’isha about being over-stringent in the religion, asking ‘Why is it that a woman makes up her fasting but not her salaah?’ A’isha replied by saying, ‘What’s with you? Are you a Haarooriyyah?’ Haaroor was a place in Koofah in which those Khawaarij spread. They have many names. Their characteristics are confined to a limit but their names could never end. The prophet sall Allaahu ‘alayhi wa sallam called them the Maariqah. Al-Qaadi Iyyaad, may Allaah have mercy upon him, said that they like all the names attached to them except for al-Maariqah, despite the fact that this wording is established in the two Saheehs.

From their strength was that if they passed by a Muslim man they would kill him and never leave him be. So what an individual would do to be safe from their evil would be to say that they were Jewish or Christian and they would be left alone. As for if they said they were Muslim, they would kill them.

They, as the prophet sall Allaahu ‘alayhi wa sallam said about them, kill the people of Islaam and leave the people of idolatry. They will never fight the people of disbelief and idolatry. For this reason, they do not make jihaad but wait for opportunities that present themselves so they can show their malice and the illness of their hearts in the worst possible way. The incident that happened with the pilot Muaath, we ask Allaah to accept from him and have mercy upon him, is not the first incident that has happened at the hands of the Khawaarij. Rather there are many incidents that have occurred in a number of despicable ways when the Khawaarij have tortured [captives].

The prophet sall Allaahu ‘alayhi wa sallam said, ‘The Hour will not be established until at the end of days…’ and we are living in the final days. So [these descriptions of the Khawaarij] are not specific to those Khawaarij who manifest themselves at the time of ‘Ali. Shaykh al-Islaam Ibn Taymiyyah says in his book Minhaaj as-Sunnah an-Nabawiyyah, ‘…and the people of knowledge have all said without exception that the Khawaarij are not that specific military unit that arose against ‘Ali. Rather, they are a people and ideology that rejuvenates and renews and will continue to do so until the Hour is established.’

And for this reason, the prophet sall Allaahu ‘alayhi wa sallam said about the Khawaarij in a hadeeth reported by Ibn Maajah, ‘…whenever a generation of them appears they will be held back and the last of them will arise with the Dajjaal.’

So the Khawaarij revolt; have [a number of] generations which rise and fall but the prophet said that whenever a generation of them will appear they will be refrained. He didn’t say, however, that they would be severed or stopped totally.

Consider with me, and I do not want to prolong this. But consider this characteristic that Allaah revealed to His prophet sall Allaahu ‘alayhi wa sallam from the knowledge of the unseen.

The prophet sall Allaahu ‘alayhi wa sallam never mentioned what will cause them to be refrained. Will it be by the hands of the Muslims or kuffaar? Will it be by the scholars with evidences and proofs? Or by those in authority and the rulers by use of [military] might? The prophet simply said they will be refrained – and this is from Allaah’s organisation. Allaah sorts His affairs. Allaah is sorting their affair.

Allaah has decreed in His Legislative and universal will that they will pass through the religion, not remaining [in a constant state of power] and whenever they arise, they will be refrained. And this is how it is stated, in the passive voice – without explaining what or who refrains them. So it is Allaah who refrains them and delegates the means by which they are refrained. And every matter that is left to Allaah to execute is from both his legislative and universal will at the same time.

Furthermore, Shaykh al-Islaam Ibn Taymiyyah in Minhaaj as-Sunnah states, describing the Khawaarij, that when the Khawaarij first manifest themselves, so did the Rawaafidh. He said, expressed in modern language, that the Khawaarij and Rawaafidh are two wings on the opposite side of a body. He said that history demonstrates that there has never been prevalence of the Khawaarij without there being at the same time prevalence of the Rawaafidh. And the Rawaafidh have never been prevalent except that the Khawaarij have been too.

What is it that has made ISIS prevalent now? The extremity of the Rawaafidh in killing the people of the Sunnah. And the Rawaafidh have done what they have done to the People of the Sunnah.

And may Allaah forgive the Iraqi brothers – I have requested from tens of them to make public the evil actions Saddam did against them so that the Raafidah could not accuse Ahlus Sunnah of doing such-and-such to the Raafidah. And I said this before the Raafidah gained strength – I said that tomorrow the Raafidah will slaughter you because Saddam slaughtered them so it is upon you to pre-empt this and show what suffering you faced under Saddam. What has made them commit what they commit is what has happened to them, which has taken humanity out of them and any mercy from their hearts.

So the Raafidah did what they did [to Ahlus Sunnah] and they became prevalent, the uprisings against them [khurooj] become prevalent. They are two horns – when one occurs, so does the other.

And with sadness, they do not retaliate for Allaah or for His religion, they build their retaliation upon a very dangerous belief-based foundation, which is takfeer. And whoever makes takfeer of a Muslim makes their blood lawful. So the spilling of blood is nothing but a fruit of takfeer.

And look at the speech of the prophet sall Allaahu ‘alayhi wa sallam and the hadeeth will be with us in Saheeh Muslim, ‘If a man says to his brother Muslim, “O kaafir”, it will be true for one of them.’ So if an individual declares another to be a kaafir but they are not, the statement is true for the one who made it. So making takfeer of the Muslims is the most dangerous crime they commit.

After committing takfeer, slaughtering and bombing occur as a result. For this reason, waging war against the ideology of takfeer is from the greatest of today’s obligations and from the most important priorities. And none can fight against this but the scholars and distinguished students of knowledge who have mercy in their hearts for the lands and hearts; those who do to rectify and spread good; those who seek to lift the people and make them draw closer to their Lord so they are upon the Book & Sunnah.

ISIS is a faction from the factions of the Khawaarij and it is important to name things for what they are.

Finally, the prophet sall Allaahu ‘alayhi wa sallam was the prophet of mercy and he said that Allaah never released a disease except that it has a cure. Ibn Katheer mentions this hadeeth in his tafseer of Surat an-Nisa, when he mentions the coming of ‘Isa ‘alayhis salaam. He says that ‘Isa has to come, as a disease has preceded him – the Dajjaal. And his remedy is ‘Isa.

The prophet sall Allaahu ‘alayhi wa sallam told us about the disease of the Khawaarij, and he was the prophet of mercy, and mentioned to us the cure.  Do you know what the cure is? He said, ‘If I met them I would kill them the killing of ‘Aad’. This is the cure – meaning that these people, those who have this belief established from them, there is no way to cure them except through killing them. Ponder over with me the statement of the prophet sall Allahu ‘alayhi wa sallam, ‘…the killing of ‘Aad’. What does the killing of ‘Aad mean? It means that there would be none of them left. The people of ‘Aad were punished by Allaah and not one of them remained.

The prophet of mercy, and this is from his mercy, because what is for the good of the Muslims as a whole is given priority over fighting this group who, if they could, would fight all the Muslims.

However, those who do not have these ideas established in their hearts, it is obligatory upon us to take care of them; to advise them and act for their rectification, not isolation. With sadness, many of the youth are beguiled by this ideology. And it is an ideology the prophet sall Allahu ‘alayhi wa sallam told us about. He told us about this phenomenon and where it would begin. He told us it would occur from the direction of Iraq.

And anyone with intellect will see that this [ISIS] is something that was not established correctly – in a difficult environment; a land of fitnah, an environment that loves fitnah and the shedding of blood; slaughtering of people is beautified there, as is the killing of the Muslims. They [ISIS] love making takfeer and those who are in positions of authority over them are young and foolish. We do not know one scholar from among them. We do not know that they have sound knowledge-based references that they source. They take some of the statements of scholars who have passed but have no connection with the modern-day scholars, whom they make takfeer of – like Shaykh Bin Baaz, Shaykh Ibn Uthaymeen and Shaykh al-Albaani. They are kuffar in their eyes. So they make takfeer of our scholars.

So we have to protect our youth, give them what they are due, make them far from them and make them aware of the consequences of actions.

This is ISIS.

And may Allaah send peace, blessings and salutations upon our prophet Muhammad and upon his family and followers.

[1] In response to a question posed on 5th February 2015 CE. Footage available here.

[2] May Allaah facilitate its translation [TN]