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In the Name of Allah, The Most Merciful, The Bestower of Mercy -

 

Sheikh Al-Albaanee’s opinion on the Jammaat-ut-Tableegh – [1]

 

 Sheikh Al-Albaanee was asked:

 

‘What is your opinion on the Jammaat-ut-Tableegh? And is it permissible for the student of knowledge or other than him to go out with them on the pretext of calling to Allah?’

 

So he replied:

 

‘The Jammat-ut-Tableegh is not based upon the methodology of the Book of Allah and the Sunnah of His Messenger (Sallalahu Alaihi Wa Sallam) and upon what our pious predecessors were upon.

And if the affair is like that, then it is not permissible to go out with them, because it negates our methodology in our adoption of the methodology of the pious predecessors.

So, in the path of calling to Allah, the scholar is the one who goes out (to do this). As for those who go out with them, then it is obligatory upon these ones to stay in their countries and to learn together the knowledge in their mosques, until there graduates from them scholars who carry out their role in calling to Allah.

And as long as the affair is like this [2], it is upon the student of knowledge therefore, to invite these (Tableeghees) in the midst of their (own) house to learn the Book and the Sunnah and to call the people to them [3]. And they - i.e. Jammat-ut-Tableegh -  are not concerened about the call to the Book and the Sunnah as a general fundamental. Rather, they regard this call as one which causes division, and due to this, they more than anything else resemble Jamaat-ul-Ikhwaan-ul-Muslimoon.

And they (the Ikhwaan-ul-Muslimoon) say: Indeed, their call is based upon the Book and the Sunnah. However, this is mere talk, for there is no ‘aqeedah which unites them, for this is one is a Maatureedee, this one is an ‘Ash’aree, this one is a Soofee and this one has no school of thought. This is because their call is built upon the basis of unite together, gather and then educate. And in reality, there is no education with them, for more than half a century of time has passed them by without a scholar emerging from amongst them. As for us, then we say: Educate and then gather, until the gathering together is on the basis of a united fundamental which has no differing over it.

And the call of the Jammat-ut-Tableegh is modern day Sufism. It calls to (having) good manners, (but) as for correcting the beliefs of the society, then they do not move at all because this - as they claim -  causes division. And there occurred between brother Sa’d Al-Hussain and the leader of the Jammat-ut-Tableegh in India or Pakistan written correspondences. It is made clear from them that they affirm (the innovated means of) tawassul [4] and istigaathah [5] and many things like this. And they request from their individuals (who are with them) to give them the oath of allegiance on four (Sufi) orders, from them the Naqshbandee order. So, it is imperative that every Tableeghee gives an oath of allegiance upon this basis.

And perhaps a questioner may ask: Indeed this group, many of the people have returned to Allah because of the efforts of its individuals. In fact, perhaps people who are non-Muslims have become Muslims at their hands. Is this not sufficient for the permissibility of going out with them and sharing in that which they call to?!!!

So, we say: Indeed, we know these words and we hear them a lot, (and) we know them from Sufism. So, for example, there exists a (Sufi) Sheikh out there whose ‘aqeedah is corrupt and he doesn’t know anything from the Sunnah, (but) rather he eats the wealth of the people falsely, and despite this, many of the open sinners repent at his hands!!

So, every group that calls towards good will definitely have a following. However, we look at the essence, to what are they calling? Do they call to the following of the Book of Allah (‘Azza Wa Jall) and the hadeeth of the Messenger (Sallalahu Alaihi Wa Sallam) and the ‘aqeedah of the pious predecessors and not being bigoted towards a school of thought from amongst the schools of thought, and (do they call towards) the following of the Sunnah wherever it may be and whomsoever it may be with?!!

The Jammat-ut-Tableegh do not have a methodology of knowledge. Rather, their methodology is in accordance to the place in which they are present and they change colour with every colour.’


 

[1] Translator’s note: Taken from the book Fataawa Ash-Sheikh Al-‘Alaamah Muhammad Naasir-ud-Deen Al-Albaanee Fil-Madeenah Wal-Imaaraat, collected by ‘Amr ‘Abdul-Mun’im Saleem, Pp.32-34, (Fataawa-ul-Madeenah No.8), Daar-ul-Diyaa, Tantaa, 1427/2006.

[2] Translator’s note: i.e. with no scholars amongst them.

[3] Translator’s note: i.e. to the Book and the Sunnah

[4] Translator’s note: tawassul is a means of seeking nearness to Allah.

[5] Translator’s note: istigaathah means to seek help. In this case, it is in reference to seeking help from those who do not have the ability to do so

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In the Name of Allah, The Most Merciful, The Bestower of Mercy -

 

The position of the salaf with respect to the innovators

 

Taken from Al-Muntaqa Min Fataawa Fadeelatish-Sheikh  Saaleh Bin Fawzaan Bin ‘Abdillah Al-Fawzaan (A selection from the legal rulings of the noble Sheikh Saaleh Bin Fawzaan Bin ‘Abdillah Al-Fawzaan), Vol.1, Pp. 173-174. [1]

 

Sheikh Saaleh Al-Fawzaan was asked:

 

We request from the noble Sheikh a clarification of the position of the salaf with respect to the innovators, and may Allah reward you with good.’ 

So he replied:

‘The salaf would not declare everyone as an innovator, and they would not exceed the bounds in applying the term innovation (bida’) upon everyone who had differed with rolex replica some types of differing. Rather, they described (the one with) the innovation  as being the one who did an action in order to get closer to Allah (but) without any proof for it, being from the worship which the Messenger of Allah (sallalahu alaihi wa sallam) did not legislate, (with them) taking this (position) from his (sallalahu alaihi wa sallam’s) saying:

 

‘Whosoever does an action which is not upon our affair, then it is rejected.’ [2]

 

And in a narration:

‘Whosoever introduces something new into this affair of ours which is not from it, then it is rejected.’ [3]

 

So, innovation is introducing something new into the religion, there is no proof for it from the Book ofAllah nor the Sunnah of the Messenger of Allah (sallalahu alaihi wa sallam), this is the innovation.

And if it was established that a person innovated an innovation into the religion and refused to return (from it), then indeed the methodology of the salaf was that they would boycott him and keep away from him and they would not sit with him. This is their methodology. However, as I mentioned, after it is established that he is an innovator and after he is advised and he does not return back from his innovation, then at that time he is boycotted so that his harm doesn’t encroach upon the one who sits with him and the one who is connected to him, and so that the people are aware of the innovators and the innovator.

As for exceeding the bounds in designating (the word) innovation upon everyone who differs with someone in opinion, (then it is when) it is said: This one is an innovator! (And) everyone calls the other an innovator and he has not brought anything new into the religion, (and he has done nothing) except that he and a person have differed, or he and a group from amongst the groups have differed. This is not an innovator.

 

And the one who does a prohibited action or an act of disobedience, he is called a sinner, and not every sinner is an innovator. And not every one who is mistaken is rolex replica an innovator, because the innovator is the one who has introduced something new into the religion which was not from it. As for exceeding the bounds in the term innovation in applying it to everyone who differs with a person, then this is not correct, for indeed, perhaps the truth may be with the one who is differing (with the person), and this is not from the methodology of the salaf.

 

 

[1] Translator’s note: Muassasatur-Risaalah, Beirut, 1st Edition, 1425/2004, compiled by ‘Aadil Bin ‘Alee Bin Ahmed al-Fareedaan

[2]  Narrated by Imaam Muslim in his ‘Saheeh’ (3/1343, 1344) from the hadeeth of ‘Aaishah (radiyallahuanhaa)

[3] Narrated by Imaam Al-Bukhaaree in his ‘Saheeh’ (3/167) from the hadeeth of ‘Aaishah (radiyallahuanhaa)

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In the Name of Allah, The Most Merciful, The Bestower of Mercy -

 

Guidelines on children’s clothes with pictures and on dolls –

 

Taken from the cassette entitled: Tawjeehaat Lil-Mar’atil-Muslimah (guidelines for the Muslim woman) of Sheikh Muhammad Naasir-ud-deen Al-Albaanee (may Allah have mercy on him)

 

Translated by: Abu Yusuf, Sagheer Ibn ‘Abdir-Rasheed Al-Kashmeeree

 

Sheikh Muhammad Naasir-deen Al-Albaanee (may Allah have mercy on him) was asked the following question:

 

Question: - Here, one of the sisters asks: What is the ruling on clothing children with clothes which contains pictures of things which have souls if it is not possible to erase these pictures from them, because by erasing them (the pictures), the garment is spoiled?

 

So, the Sheikh replied:

 

Answer: - Without doubt, it has to be said, that for the likes of this question, the purchasing of the garment which is illustrated with pictures, has to have definitely already occurred by mistake or negligence from the father or mother who bought (it), because the fundamental principle is that it is not appropriate for the Muslims that they purchase clothes which have pictures on them. However, a person may be unaware, and he may be negligent, and they may forget…and he may forget and he may purchase a garment, (and) after he returns with it to his house it becomes clear to him that there is a full prohibited picture on it. So, in this situation also, this question (above) is not to be found. It is imperative that another introduction precede it (this question), and it is…the changing of the garment for another garment from the place where it was purchased from, (whereby this new garment) does not have on it a prohibited picture. So if… so if it was not possible for the father or the mother to change it (for another garment), then here in the third stage (of this situation) this question comes about.

So, I remind about these two introductions (which should be placed before the question) because the majority of the people are heedless when they proceed to the markets. They buy everyday necessities (which are made) from different materials, from them which are the likes of those things which are spread out (carpets, rugs, mats etc.) and blankets or what resembles that, those (things) which are predominantly illustrated with pictures and decorated. And they do not pay any attention to them at all (these materials which have pictures) and they buy them with the excuse that these materials are not respected (because they are sat on, slept on etc.) and are not hung up.

So, we say: It is imperative upon the Muslims that they be those who are awake (and) not those who are asleep, and that they pay attention to the plot of the disbelievers, those who are invading them in the midst of their own house with diverse ways – and that which is from them (these ways) are these clothes which are illustrated with pictures.

 

And it (this matter) is mentioned bit by bit, specifically if the people are in need of it. And in a manner more specific when they are made heedless through some of the erroneous guidelines, through some of the fataawa (religious edicts) which are not based upon authentic proof, like (the fataawa for) these dolls and children’s toys which cram up the markets and the mothers go and buy for the boys and girls many a thing from these amusements in the name of them (being) toys for children or toys for girls.

So, it is imperative that we remember something here, and it is that the toys (i.e. dolls) which are allowed to be used for the small children… rather I say for girls only and not for the males from the children, that there is not out there any proof for the permissibility (of these toys/dolls) except the hadeeth of ‘Aaishah (radiallahu anhaa) which says that she used to send for the daughters from the daughters of her neighbours to come to her and she would play with them with girls’ toys and the Messenger (sallalahu alaihi wa ala aalihi wa sallam) would help her in that and consent to her (doing that) and he would not rebuke her. Rather, indeed he (sallalahu alaihi wa ala aalihi wa sallam) [entered upon her] one time and saw amongst her toys a horse with two wings. So he (alaihi salaam) said to ‘Aaishah, playing about with her: ‘A horse which has two wings?!’ She said: ‘O’ Messenger of Allah, have you not heard’ or ‘has it not reached you that the horse of Sulaymaan (alaihi salaam) had wings?’ and he (alaihi salaatu wa salaam) laughed and he affirmed her in that. This hadeeth is the proof which makes it possible for us to rely upon it in allowing girl’s toys (i.e. dolls) with images and sculptured forms.

 However, there is a principle of Fiqh (jurisprudence) out there that every text which comes and carries within its folds a ruling which is an exception from the general proofs, then this ruling is halted at and it is not increased upon because it is against the fundamental principle. And that which was like that, i.e. that which was against the fundamental principle, then an analogy (qiyaas) is not made from that which was irregular to the fundamental principle, (and) because that which was against (an) analogy (being made with it), cannot (then) be used to make (a further) analogy based upon it, and indeed it is but connected (back) to the general principle.

 

If this meaning is clear to all, inshaa’Allah, then at this time we say: The toys which Sayyidah ‘Aaishah (radiallahu anhaa) [had], they were from that type which some of the other women engaged in, in diverting the attention of their children away from requesting food and drink in the state of them fasting. And indeed they (the women) used to take for them images from coloured wool, from cotton and give them to those who were fasting from the youngsters, diverting their attention away from requesting food and drink. This type from the images, this type from the toys of the children, it was a local (type of image and toy) and it was a domestic [i.e. in the house] (type of image and toy), and it was not imported from outside the Islamic households, let alone being imported from the lands of disbelief and misguidance which manufacture toys and figures which are in accordance with their tastes, with their habits and their customs, and which do not agree in any way whatsoever with the habits of the Muslims and their customs and the rulings of their Sharee’ah.

And from that which shows you this, is what you see in these (imported) images, from the (imported) figures (which) sometimes are small (in size) and sometimes are big (in size), until (even) a young girl (who) can just about hold the doll and (yet) it is the same length as her and the same width as her and it has blond hair and clipped (in its hair) from the sides like the male children. And it (the imported doll) has a garment which are shorts i.e. the garment which has no legs to it, and it has the short garment which reveals the thighs (of the dolls). These sculptured forms contain the customs of those disbelievers and their habits and their mannerisms.

So, if we entered these sculptured forms into our houses, then first that (shows) that we are pleased with what they contain (i.e. from the customs, habits and mannerisms of those who made them)…firstly…, and secondly, that we are teaching our children (those) mannerisms and that we are bringing them up since their tender age upon finding pleasant these objects which are mutually contradictory to the Islamic clothing, and in particular that which is related to the men. And due to this, it is imperative upon us to beware of these imported clothes from the lands of disbelief with their [different] types and their (different) forms and their (different) purposes, and from that are the clothes of young children.

 

So we, with great sorrow, every time we enter a house we find the children of our brothers, those who adhere - according to our claim -  to the Book of our Lord and the Sunnah of our Prophet, despite all of that, we find that the children have been dressed in clothes which have pictures on them and lewd pictures. Then, this calamity has spread until we have begun to clothe our youths who have passed the age of responsibility with shirts which have pictures on the back and on the front. And (when) sometimes we pray the Jum’ah prayer, there comes to the Jum’ah prayer, as you know, the one who does not pray except on the day of Jum’ah, and most of his life he spends in play and amusement and despite that he (stills) attends the Jum’ah prayer. So, we see him praying and behind him i.e. on the back of his shirt, there is a picture of a woman with her hair flowing and visible from her is her arm and her neck and the likes of that, and we face this picture.

 

These strange acts of heedlessness from the Muslims, I think that that which helps in spreading these shameful things and these Islamic violations is the saying that the prohibited images are indeed only but firstly, the three-dimensional images which have a shadow. As for that which is not three-dimensional, then these they claim are permissible and allowed and especially if they were not formed by the hand but were rather but formed with a photo camera or a printer. So, these are from the whisperings of shaytaan which he has thrown amongst humanity in this time and beautified for them (the fact) that there is nothing wrong with them.

 

So, it is upon the Muslims therefore, to stay away from buying any type from the types of clothes which have these pictures on them due to what we have mentioned earlier.

 

And in conclusion I say in response to that question (asked above): If the affair revolves around scraping off (the picture from) the garment and wasting the benefit from it and around seeking pleasure from it (the garment) despite its obvious and hidden shortcomings…I say if…., then seeking benefit (from it) is permissible. However, I believe that the believing woman and the one who with her capability is truly the mistress of the house, (should) erase the traces of that picture by scraping (it) off and with embroidery whereby the head is wiped out because the affair is as he (alaihi as salaam) said:

 

‘Indeed, the picture is but the head’.

 

 So, if the head is wiped out, the picture is wiped out, even if some of its traces remain. And with this has the answer been completed inshaa’Allah.

 

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In the Name of Allah, The Most Merciful, The Bestower of Mercy -

 

Watching football matches and the wasting of time  –

 

Taken from the cassette ‘A gathering at Al-Ittihaad sports club’ [1] of Sheikh Muhammad Bin Saaleh Al-‘Uthaymeen (may Allah have mercy on him) .

 

 Translated by: Abu Yusuf, Sagheer Ibn ‘Abdir-Rasheed Al-Kashmeeree

 

After rebuking those who delay their prayer because of the football matches that they play at sports clubs, Sheikh Al-‘Uthaymeen (may Allah have mercy on him) says:

‘And I divert away from this (subject of those who delay their prayers) to what some of the people who are spectators also do. If they (the spectators at football matches)[2] know that there are matches out there that will take place, for example, after ‘Asar, we hear that some of the spectators come before Dhuhr and sit and do not pray. And I believe that in this situation, it is imperative for the administration of the sports club to close the door, and that the door not be opened except at the beginning of the match after the prayer, so that there is no excuse for anyone to be present in the sports club and he leaves the prayer and does not pray.

As for the one who is present in the sports club and he prays with the congregation in the sports club or in a mosque close to it, there is no problem for this one, even though I say, according to my own frame of mind, that indeed, being preoccupied with watching (football) matches, it is nothing but the wasting of time.

(This is) because you do not gain from it anything which is material and worldly, nor anything which is religious and from the hereafter. Rather, you waste the most precious of things which you have with you. And the most precious of things which a person has, is his lifespan; his lifespan, which is not equivalent to wealth and children.

And listen to the Saying of Allah, The Mighty and The Majestic:

‘Until when death comes to one of them he says: ‘My Lord, send me back so that perhaps I may do good in that which I have left behind’’[3]

Will he (the person who dies) say: ‘My Lord send me back so that perhaps I may seek pleasure in my wealth’?

Answer!

(The people in the audience say ‘no’)

No…will he say: ‘My Lord send me back so that perhaps I may seek pleasure with my wives’? No. Will he say: ‘My Lord send me back so that perhaps I may seek pleasure in my children and enjoy their company’? Never. (Rather, he will say):

‘… ‘so that perhaps I may do good in that which I have left behind’’

He will not mention anything from the world except the good action. Remember this state (of death) which you are traversing towards without any doubt, whether the time (of death) is near or far away. And you do not know, perhaps you will wake up in the morning and not make it to the evening. And perhaps you will make it to the evening and not wake up in the morning. And how many a person has death befallen and in his hand is his pen with which he is writing his dealings? And how many a person has death befallen and he is upon his bed?

It is established from the Prophet (alaihi as-Salaatu was-Salaam) that he took hold of the shoulders of ‘Abdullah Bin ‘Umar and said:

‘O’ ‘Abdullah, be in the world as if you are a stranger or a traveller’

not as if you are a resident (or) established….(rather) as if you are a stranger or a traveller. And Ibn ‘Umar would say:

‘If you wake up in the morning, then do not wait for the evening, and if you make it to the evening, then do not wait for the morning.’

Life…this is its state. A person is in danger with respect to it and he doesn’t know when death will come to him. How does he put forward from it (his life) from amusement, play and opulence, when he will hope when death will come to him that he can return to it (his life) so that he can change his state for another state?

‘… ‘so that perhaps I may do good in that which I have left behind’. No, it is but a word that he speaks and behind them is a barrier (barzakh) until the Day when they will be resurrected.’[4]

There is no return. Everything is finished. There is nothing except the reckoning. Therefore,  it is obligatory upon the one with intellect, let alone the believer, that he doesn’t waste his time in that which doesn’t benefit him, neither in his religion, nor his in his worldly life. Rather, he should preserve his time more than he preserves wealth. I think that our wealth nowadays is looked after in what? In (safety deposit) boxes behind secure locks. And if it (the wealth) is a lot, guards are placed around it. However, our life spans have no guard over them. They are wasted. The day passes along (and) you think what did you do in your day, and then suddenly you will find nothing (that you did). The night passes along…what did you do in your night? And then suddenly you will find that you did nothing. (And this is) whilst a businessman takes himself to account at the end of the day, at the time of sleep, and if one penny was missing, he doesn’t know where it went, he starts to repeat the accounting time and time again until this error or deficiency which he saw becomes clear to him.’


 

[1] Translator’s note: The cassette is produced by Al-Asaalatul-Athareeyah recordings in Jeddah, Saudi Arabia, 2/79.

[2] Translator’s note: The Sheikh here is obviously making reference to those Muslim spectators in Saudi Arabia.

[3] Translator’s note: Surah Al-Mu’minoon 23: 99-100

[4] Translator’s note: Surah Al-Mu’minoon 23: 99-100

 

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