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Masjid Al-Wahyain MN

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Masjid Al-Wahyain MN
This video is the complete recitation of the Chapter of Mary (Sūrah Maryam) which is recited by Shaykh Muṣṭafá Mubram along with its translation into the English language for non-Arabic readers to follow. This video was written, composed and published with the permission of the reciter. Translated By: Abul-Layth Qāsim Mutīva 21:29
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The Recitation of Sūrah Maryam (Chapter of Mary)

689 views April 3, 2023 11:08 pm

Shaykh Ṣāliḥ al-Fawzān addresses the issue of using derogatory names to chase people away from the scholars such as al-Jāmiyyah and al-Madākhilah. 2:26
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The Derogatory Use of the Terms al-Madākhilah and al-Jāmiyyah | Shaykh Ṣāliḥ al-Fawzān

885 views January 27, 2023 10:58 pm

57:20
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"..A Mercy for the Whole of Creation" Seminar 1444/2022 | Sheikh 'Umar Quinn Part 2

1K views September 5, 2022 10:11 pm

1:0:53
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"..A Mercy for the Whole of Creation" Seminar 1444/2022 | Sheikh 'Umar Quinn Part 1

1.7K views September 4, 2022 8:15 am

Shaykh Ṣāliḥ al-Fawzān discusses the reward related to those who spend in the costs needed in build Masaajid. 1:02
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Completing the Building of a Masjid by a Single Donor or a Shared Expense | Sh. Ṣāliḥ al-Fawzān

402 views April 26, 2022 6:19 pm

A beneficial encouragement by Shaykh ʿAbdul-ʿAzīz ibn ʿAbdullāh ibn Bāz (رحمه الله) regarding the virtue of giving charity to build a Masjid, even if the amount may be small. 0:48
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Whoever Contributes Even a Little will Receive the Reward of Building a Masjid | Sh. Ibn Bāz

378 views September 10, 2021 10:00 am

Beneficial advice from Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) regarding adorning oneself with patience while engaging in daʿwah. The Shaykh (رحمه الله) gives examples of how the prophets and scholars are spoken ill of, and the importance or remaining patient during the call to Allah. Translated by: Abul-Layth Qāsim Mutiva 4:04
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Remaining Patient While Enduring Harms Associated with Giving Daʿwah - Pt 2 | Sh. ibn al-ʿUthaymīn

359 views July 31, 2021 7:10 pm

Beneficial advice from Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله) regarding adorning oneself with patience while engaging in daʿwah. The Shaykh strikes examples form the life and example of the Messenger of Allah (ﷺ). 3:22
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Remaining Patient While Enduring Harms Associated with Giving Daʿwah | Shaykh ibn al ʿUthaymīn

442 views July 18, 2021 6:54 pm

Encouraging words of support for Masjid Al-Wahyain's campaign to establish a permanent building for a Masjid in the Twin Cities area by Shaykh Abū Ḥafsah Kāshif Khān حفظه الله 5/10/2021 | 28th Ramaḍān ھ 1442 _________ DONATE TODAY • GoFundMe: http://bit.ly/3abuACI • PayPal: https://www.paypal.com/donate/?hosted_button_id=T9JPYE5AHQMXA -or- donations@masjidalwahyain.com • Bank Transfer: Bank: Wells Fargo Account #: 119-676-3070 US Routing #: 121000248 International SWIFT Code: WFBIUS6S 1:43
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Words of Support for MAW Permanent Building Campaign | Sh. Abū Ḥafsah Kāshif Khān (2021) حفظه الله

200 views May 10, 2021 3:46 pm

Encouraging words of support for Masjid Al-Wahyain's campaign to establish a permanent building for a Masjid in the Twin Cities area by Shaykh Saʿīd Rhāna Al-Maghribī حفظه الله 5/09/2021 _________ DONATE TODAY • GoFundMe: http://bit.ly/3abuACI • PayPal: https://www.paypal.com/donate/?hosted_button_id=T9JPYE5AHQMXA -or- donations@masjidalwahyain.com • Bank Transfer: Bank: Wells Fargo Account #: 119-676-3070 US Routing #: 121000248 International SWIFT Code: WFBIUS6S 3:42
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Words of Support for MAW Permanent Building Campaign | Sh. Saʿīd Rhāna Al-Maghribī حفظه الله

103 views May 9, 2021 11:28 pm

Encouraging words of support for Masjid Al-Wahyain's campaign to establish a permanent building for a Masjid in the Twin Cities area by Shaykh Abū ʿAbdillāh Ḥasan as-Ṣomālī حفظه الله 5/17/2020 | 24th Ramaḍān ھ1441 _________ DONATE TODAY • GoFundMe: http://bit.ly/3abuACI • PayPal: https://www.paypal.com/donate/?hosted_button_id=T9JPYE5AHQMXA -or- donations@masjidalwahyain.com • Bank Transfer: Bank: Wells Fargo Account #: 119-676-3070 US Routing #: 091000019 International SWIFT Code: WFBIUS6S 1:52
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Words of Support for MAW Permanent Building Campaign | Sh. Abū ʿAbdillāh Ḥasan as-Ṣomālī (حفظه الله)

226 views May 8, 2021 11:55 pm

Encouraging words of support for Masjid Al-Wahyain's campaign to establish a permanent building for a Masjid in the Twin Cities area by Shaykh Abū Ḥafsah Kāshif Khān حفظه الله 5/03/2020 | 12th Ramaḍān ھ1441 _________ DONATE TODAY • GoFundMe: http://bit.ly/3abuACI • PayPal: https://www.paypal.com/donate/?hosted_button_id=T9JPYE5AHQMXA -or- donations@masjidalwahyain.com • Bank Transfer: Bank: Wells Fargo Account #: 119-676-3070 US Routing #: 121000248 International SWIFT Code: WFBIUS6S 1:52
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Words of Support for MAW Permanent Building Campaign | Sh. Abū Ḥafsah Kāshif Khān حفظه الله

86 views May 8, 2021 9:39 pm

Encouraging words of support for Masjid Al-Wahyain's campaign to establish a permanent building for a Masjid in the Twin Cities area by Shaykh Abū al-Ḥasan Mālik Al-Akhdar حفظه الله 5/06/2021 _________ DONATE TODAY • GoFundMe: http://bit.ly/3abuACI • PayPal: https://www.paypal.com/donate/?hosted_button_id=T9JPYE5AHQMXA -or- donations@masjidalwahyain.com • Bank Transfer: Bank: Wells Fargo Account #: 1196763070 US Routing #: 121000248 International SWIFT Code: WFBIUS6S 4:48
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Words of Support for MAW Permanent Building Campaign | Sh. Abū al-Ḥasan Mālik Al-Akhdar حفظه الله

123 views May 7, 2021 3:47 pm

Encouraging words of support for Masjid Al-Wahyain's campaign to establish a permanent building for a Masjid in the Twin Cities area by Shaykh Abū Muḥammad al Maghribī. 05/06/2021 3:15
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Words of Support for MAW Permanent Building Campaign | Sh. Abū Muḥammad al-Maghribī حفظه الله

204 views May 6, 2021 1:32 pm

Learn about Masjid al-Wahyain's urgent fundraising appeal. Part #4 summarizes the next steps to prepare the facility to function as a Masjid, as well as potential future goals & projects the Masjid hopes to embark upon from a newly established spacious facility. ________________ DONATE TODAY • GoFundMe: http://bit.ly/3abuACI • PayPal: http://PayPal.me/MasjidalWahyain -or- donations@masjidalwahyain.com • Bank Transfer: Bank: Wells Fargo Account #: 119-676-3070 US Routing #: 091000019 International SWIFT Code: WFBIUS6S 3:21
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Masjid Al-Wahyain's Urgent Fundraising Appeal | Part 4: Tomorrow & Beyond

238 views May 4, 2021 12:52 pm

Learn about Masjid al-Wahyain's urgent fundraising appeal. Part #3 highlights some of the implications of the previous rented building being sold and potential continuity with the acquisition of a new building. ________________ DONATE • GoFundMe: http://bit.ly/3abuACI • PayPal: http://PayPal.me/MasjidalWahyain -or- donations@masjidalwahyain.com • Bank Transfer: Bank: Wells Fargo Account #: 119-676-3070 US Routing #: 091000019 International SWIFT Code: WFBIUS6S 3:17
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Masjid Al-Wahyain's Urgent Fundraising Appeal | Part 3: Continuity

357 views April 27, 2021 2:14 pm

Learn about Masjid al-Wahyain's urgent fundraising appeal. This video highlights the size, space, and function of the original building, as well as as details of the space for a potential future building for the community moving forward. ________________ DONATE • GoFundMe: http://bit.ly/3abuACI • PayPal: http://PayPal.me/MasjidalWahyain -or- donations@masjidalwahyain.com • Bank Transfer: Bank: Wells Fargo Account #: 119-676-3070 US Routing #: 091000019 International SWIFT Code: WFBIUS6S 5:45
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Masjid Al-Wahyain's Urgent Fundraising Appeal | Part 2: Size & Space

417 views April 20, 2021 1:48 pm

Learn about Masjid al-Wahyain's urgent fundraising appeal. This video highlights some history about the community of Masjid Al-Wahyain, as well as some background of the Masjid's operation. ________________ DONATE • GoFundMe: http://bit.ly/3abuACI • PayPal: http://PayPal.me/MasjidalWahyain -or- donations@masjidalwahyain.com • Bank Transfer: Bank: Wells Fargo Account #: 119-676-3070 US Routing #: 091000019 International SWIFT Code: WFBIUS6S 3:56
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Masjid Al-Wahyain's Urgent Fundraising Appeal | Part 1: Location

549 views April 13, 2021 1:50 pm

Help support Masjid Al-Wahyain's campaign to build a house for Allah's sake! #supportMasjidalWahyain Donate today! -------------------------------- WAYS TO DONATE 1- GoFundMe: https://bit.ly/3abuACI 2- PayPal: http://PayPal.me/MasjidalWahyain -or- donations@masjidalwahyain.com 3- Bank Transfer: Bank: Wells Fargo Account #: 119-676-3070 US Routing #: 091000019 International SWIFT Code: WFBIUS6S 1:39
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The Virtue of Cooperating to Build a Masjid | Shaykh ʿAbdul-ʿAzīz ibn Bāz (رحمه الله)

353 views December 17, 2020 7:00 am

The esteemed Shaykh ʿAbdul-ʿAzīz ibn ʿAbdullāh ibn Bāz (رحمه الله) mentions the significance and reward of a person's charity, even if the amount is small. 0:49
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Whoever Contributes Even A Small Amount Will Receive The Reward of Building A Masjid | Sh. ibn Bāz

315 views October 8, 2020 5:49 am

Simple and wonderful explanation of the meaning of the expression in the ḥadīth: “… Even like the nest of a Sand Grouse …”, explained by the noble Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله). 1:12
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The Meaning of the Ḥadīth “… Even like the Nest of a Sand Grouse …” | Shaykh al-ʿUthaymīn

439 views September 17, 2020 6:50 am

Excellent clarification by Shaykh Aḥmad al-Najmī (رحمه الله) regarding the reality of refutations, their importance, place in the religion, as well as the reality of those who refuse to warn from falsehood and it's people. 3:43
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The Salafī Caller who Refuses to Refute the People of Partisanship | Shaykh Aḥmad al-Najmī

1.3K views July 27, 2020 5:40 am

Shaykh Ṣāliḥ al-Fawzān (حفظه الله) gices advice regarding the memorization of Sharḥ al-Sunnah of Imām al-Barbahārī (رحمه الله). 0:41
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Whether Sharḥ al-Sunnah by Imām al-Barbahārī Should be Memorized | Shaykh Ṣāliḥ al-Fawzān

715 views July 20, 2020 1:52 pm

Shaykh Ṣāliḥ al Fawzān clarifies the reality of those who try and criticize and attack Imām al-Barbahārī and his beneficial work Sharḥ al-Sunnah. 1:25
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Those who Attack Imām al-Barbahārī & His Book Sharḥ al-Sunnah | Shaykh Ṣāliḥ al Fawzān

714 views July 20, 2020 6:34 am

Sh ʿAbdul-Muḥsin al-ʿAbbād gives a verdict regarding the reward of one who fundraises to build a Masjid. ___________________ WAYS TO DONATE PayPal: http://PayPal.me/MasjidalWahyain donations@masjidalwahyain.com Bank Transfer: Bank: Wells Fargo Account #: 119-676-3070 US Routing #: 091000019 International SWIFT Code: WFBIUS6S 0:38
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One Who Fundraises to Build a Masjid Receives the Reward of Building It | Sh ʿAbdul-Muḥsin al-ʿAbbād

272 views June 25, 2020 6:29 pm

Clarification by Shyakh ʿAbdullāh al Bukhārī ion the permissibility of protesting in non-Muslim countries. 2:39
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Whether It Is Lawful To Protest In Disbelieving Countries | Shaykh ʿAbdullāh al Bukhārī

821 views June 7, 2020 2:07 am

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn discusses the virtue of giving charity on behalf of one's father, as well as other ways to make sadaqah jariyah on his behalf. 2:07
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Building a Masjid for One's Father Will be a Continuous Charity for Him | Shaykh al-ʿUthaymīn

413 views June 2, 2020 12:11 pm

Shaykh Ṣāliḥ al Fawzān mentions some of the great virtues of giving charity in the blessed month of Ramaḍān. 2:53
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The Virtue of Giving Charity During Ramaḍān | Shaykh Ṣāliḥ al Fawzān

243 views May 21, 2020 1:39 pm

A beautiful encouragement by the noble Shaykh ʿAbdul ʿAzīz ibn ʿAbdullāh ibn Bāz regarding the virtue of giving charity in Ramaḍān. Help support Masjid Al-Wahyain's campaign to build a house for Allah's sake! #supportMasjidalWahyain Donate today! PayPal: PayPal.me/masjidalwahyain 1:27
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The Virtue of Giving Charity in Ramaḍān | Shaykh ʿAbdul ʿAzīz ibn ʿAbdullāh ibn Bāz

328 views May 12, 2020 7:51 pm

Encouraging words of support for Masjid Al-Wahyain's campaign to establish a permanent building for a Masjid in the Twin Cities area by Shaykh Abū Muḥammad al Maghribī 4:39
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Words of Support for MAW Permanent Building Campaign | Sh. Abū Muḥammad al Maghribī

239 views May 5, 2020 3:48 pm

1:14
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The Difference Between Charity and an Endowment | Shaykh Ṣāliḥ al Fawzān

342 views May 1, 2020 12:45 am

Shaykh ʿAbdul-ʿAzīz Āl al-Shaykh: “Giving charity is recommended in every time. If one applies the ḥadīth: ‘Every morning for every joint of the people there is a charity to be given. And every day that the sun rises, to judge justly between two people is charity, and to help a man onto his riding animal by helping him mount it or by lifting his things on to it is a charity. And commanding the good is charity and forbidding the evil is charity.’ So whatever you have offered in charity, whether it occurred daily, or monthly or every year; it will not be something which is lost as it relates to Allāh. It is an affair that will be stored away for you; each valued from ten times its worth up to seven hundred times which is a great number.” The Questioner: May Allāh bless you. Translated By: Abul-Layth Qāsim Mutiva 1:05
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The Virtue of Giving Charity | The Esteemed Muftī Shaykh ʿAbdul ʿAzīz Āl al Shaykh

355 views February 19, 2020 6:48 am

Is it Permissible to Give Charity to Masājid? | Shaykh ʿAbdul-ʿAzīz ibn ʿAbdullāh ibn Bāz The Questioner: A listener who calls himself Ṣāliḥ al-Mabrūk sent a message wherein he has posed a number of questions. From among these questions is one that says: ‘Is it permissible to give charity to Masājid?’ Shaykh ʿAbdul-ʿAzīz ibn ʿAbdullāh ibn Bāz: “Yes. Giving charity to the Masājid is something which is good and from the best of the things which are done to draw closer to Allāh if the charity was voluntary and not zakāh. So if someone were to build Masājid or renovate them or repair them wherever there might be a need or furnish them; this is a righteous action that brings a person closer to Allāh the Mighty and Majestic. However, this is not the case with zakāh. As for the zakāh, then this can only be for the eight categories explicitly mentioned in the statement of Allāh the Glorified: ‘Certainly, charity (zakāh) is meant only for the poor, the needy, those who administer them, those whose hearts may incline towards Islām, for freeing slaves and to help those in debt, and for Allāh’s sake and for travellers in need.’ [Sūrah al-Tawbah 9:60] And for Allāh's sake is a reference to those who fight jihad. Yes.” Translated By: Abul-Layth Qāsim Mutiva 1:16
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Is it Permissible to Give Charity to Masājid? | Shaykh ʿAbdul ʿAzīz ibn ʿAbdullāh ibn Bāz

510 views February 7, 2020 4:47 am

How Someone Should Participate In Building A Masjid | Shaykh Ṣāliḥ al-Fawzān The Questioner: This questioner says all praise is due to Allāh, I am affluent and my [financial] situation is easy and I wish to participate in the building of a Masjid. So does participating in the building of a Masjid require completely supporting the construction in its entirety or does participation involve providing air conditioners, furnishings and heaters? Shaykh Ṣāliḥ al-Fawzān: “Everything that is contributed to the Masjid that is related to its construction from air conditioners or furnishings or water or lights; all of this is considered from the building of the Masjid. And for this you will be rewarded by Allāh the Glorified and Exalted. Yes.” The Questioner: May Allāh reward you with good. Translated By: Abul-Layth Qāsim Mutiva 1:07
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How Someone Should Participate In Building A Masjid | Shaykh Ṣāliḥ al Fawzān

463 views January 18, 2020 6:30 pm

Whether It Is Better to Give Charity to The Poor or to Build Masājid | Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn The Questioner: The questioner Abū Ḥamad [with the initials] Alif Alif from the Emirates says which is better for the Muslim the Allāh has blessed; should he involve himself in the building of Masājid or should he give charity to the poor, disadvantaged and those in need? Could you please advise me in light of this question? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “Consideration is given to which of them is in more need. So if the individual was among people confronted with severe starvation and are in need of money; then giving charity for them would be better because it would involve relieving them. However, if the state of the people was good but they were in need of a Masājid, then Masājid would be better. So consideration should be given to where the greater need is; either in the building of Masājid or giving charity to the poor. So support should be given to the need which is more severe. So whenever the people are in a more severe need of something, then donating to it becomes better and more virtuous although the [building of] Masājid are distinct in that it is considered from the continuous charity (al-ṣadaqah al-jāriyyah) because its reward will continue so long as the people benefit from it.” Translated By: Abul-Layth Qāsim Mutiva 1:28
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Whether it is Better to Give Charity to The Poor or to Build Masājid | Shaykh ibn al-ʿUthaymīn

710 views December 28, 2019 6:40 am

The One Who Claims that Shaykh Muḥammad ibn ʿAbdul-Wahhāb Accuses His Opponents of Disbelief | Shaykh Ṣāliḥ al-Fawzān The Questioner: Noble Shaykh, may Allāh grant you success. This questioner from other than this land says that we have a man who graduated and received a Master's degree from the Islāmic University of al-Madīnah who tells us when comparing Shaykh al-Islām Ibn Taymiyyah and Shaykh Muḥammad ibn ʿAbdul-Wahhāb; so he tells us in a lesson that there is a difference between the two Shaykhs and that Shaykh al-Islām Ibn Taymiyyah did not accuse those who opposed him of disbelief as Shaykh Muḥammad ibn ʿAbdul-Wahhāb did with those who opposed him? Shaykh Ṣāliḥ al-Fawzān: This is a lie against Shaykh Muḥammad ibn ʿAbdul-Wahhāb. The Shaykh did not assign disbelief to anyone except those whom Allāh had assigned disbelief and the Qurʾān and the Sunnah had indicated that they disbelieved. The Shaykh did not assign disbelief to anyone but those who Allāh had assigned disbelief. Yes. 1:11
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Claim that Sh. Muḥammad ibn ʿAbdul Wahhāb Accuses His Opponents of Disbelief | Sh. Ṣāliḥ al-Fawzān

900 views December 17, 2019 3:33 am

Requesting Assistance In Building Masājid | Shaykh ʿAbdul-Muḥsin al-ʿAbbād Question: Is it lawful to request assistance in establishing Masājid or to repair these Masājid or other than this from the things that contain benefit for the Muslims? Shaykh ʿAbdul-Muḥsin al-ʿAbbād: “This is not a request on behalf of a person. This is permissible. The fact that a person might be an intermediary for good such that he asks for participation in a charitable project; this isn't an example of someone asking for something on his own behalf. Rather, this is from cooperation upon righteousness and piety. The people are in need of Masājid and the fact that a person who take it upon himself to ask the people in order that they might participate in establishing a Masjid, then he has done good for himself and others. He did good for those who he appealed to who ultimately participated and he did good to himself by involving himself in good. And he did good for those people who were in need of a Masjid by facilitating for them to pray in that Masjid. So the like of this is not from what is prohibited. What is prohibited is for a person to ask for himself. As for asking for various acts of goodness or in order to establish good things, wherein a person is truthful and there is no opportunity for scheming and consuming the wealth of the people based upon falsehood. Then for this there is no harm.” Translated By: Abul-Layth Qasim Mutiva 1:39
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Requesting Assistance In Building Masājid | Shaykh ʿAbdul Muḥsin al-ʿAbbād

600 views December 6, 2019 11:47 pm

The Virtue of Building Masājid | Shaykh Ṣāliḥ al-Fawzān The Questioner: May Allāh grant you good, this questioner Mutʿib from Riyāḍ asks about the virtue of building Masājid? Shaykh Ṣāliḥ al-Fawzān: “Its virtue is great. The Prophet () said: ‘Whoever builds a Masjid for Allāh, Allāh will build for him… even if it were like the nest of a sand grouse or even smaller, Allāh will build for him a house in the Paradise.’ And Allāh the Magnificent and Majestic says: ‘Certainly those who should maintain Allāh's Masājid are those who believe in Allāh and the Last Day, who establish the prayer and pay the zakāh.’ [Sūrah al-Tawbah 9:18] And this includes the literal establishment of the Masājid by building them appropriately and it also includes the figurative meaning of establishing them which involves worship [therein].” Translated By: Abul-Layth Qasim Mutiva 1:01
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The Virtue of Building Masājid | Shaykh Ṣāliḥ al-Fawzān

443 views November 25, 2019 6:41 pm

The One Who Claims That YaʾJūj And MaʾJūj Are Metaphorical | Shaykh Ṣāliḥ al-Fawzān The Questioner: May Allāh grant you good. Noble Shaykh, this questioner says that a man claims that Yaʾjūj and Maʾjūj must be interpreted metaphorically… Shaykh Ṣāliḥ al-Fawzān: I seek refuge with Allāh. The Questioner: Because he says that everyone who knows science… Shaykh Ṣāliḥ al-Fawzān: This is a distortion of the speech of Allāh and the speech of His Messenger regarding Yaʾjūj and Maʾjūj. Yaʾjūj and Maʾjūj are from the children of Ādam. Yaʾjūj and Maʾjūj are from the children of Ādam but Allāh confined them behind the barrier of Dhū al-Qarnayn and when the end of time comes, they will climb over [what remains of] it and emerge before the people. Allāh [the Exalted] says: “This is a mercy from my Lord. But when the promise of my Lord is fulfilled, He will collapse this barrier to the ground. And the promise of my Lord is always true.” [Sūrah al-Kahf 18:98] Yes. 1:16
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The One Who Claims That YaʾJūj And MaʾJūj Are Metaphorical | Shaykh Ṣāliḥ al Fawzān

1.7K views October 25, 2019 3:54 am

Sitting With The People Of Innovation Publicly In Front Of The People | Shaykh Ṣāliḥ al-Fawzān The Questioner: May Allāh reward you. The questioner says what is the ruling regarding sitting with the people of innovation publicly in front of the people from the likes of al-Ḥabīb ʿAlī al-Jifrī since I am a well-known caller to Islām and it would be done for the purpose of calling to Allāh? Shaykh Ṣāliḥ al-Fawzān: “Do not sit with the people of innovation publicly in front of the people or privately by yourself where there is only yourself and him. Stay away from the people of religious innovation and do not mix with them and sit with them and boycott them until they repent from their religious innovation. Yes.” Translated by: Abul-Layth āsim Mutiva 0:50
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Sitting With The People of Innovation Publicly In Front Of The People | Shaykh Ṣāliḥ al Fawzān

1.7K views September 20, 2019 5:29 pm

Accusing A Muslim Of Illicit Sexual Relations In The Masjid And Whether Knowledge Can Be Taken From Such A Person | Shaykh Ṣāliḥ al-Fawzān The Questioner: “O esteemed Shaykh, is it permissible to accuse a Muslim of illicit sexual relations (qadhf) and to describe him with the term adulterer (ʿāhir), belligerent drunk (ʿirbīd) and seller of alcohol (khammār) in the Masjid and is it permissible to take knowledge from one who does that?” Shaykh Ṣāliḥ al-Fawzān: “This is not permissible. That is false speech devoid of benefit; it is backbiting (ghībah) and tale carrying (namīmah) and it is not lawful to slander the reputations of the people. Allāh the Magnificent and Exalted says: “And do not backbite one another. Would one of you like to consume the flesh of his dead brother? Rather, you would detest it. So be mindful of Allāh. Certainly, Allāh is an acceptor of repentance, a bestower of mercy.” [Sūrah al-Ḥujurāt 49:12] And the Prophet () was asked about backbiting (al-ghībah). He said that it is your mention of your brother in a manner which he dislikes. They said: O Messenger of Allāh, what if what I said about my brother is true? He said: If he was as you say he is then you have backbitten him and if he wasn't as you have said then you have falsely slandered him; meaning that you have lied upon him. Yes.” Translated By: Abul-Layth Qāsim Mutiva 1:52
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Accusing A Muslim Of Illicit Sexual Relations In The Masjid | Shaykh Ṣāliḥ al-Fawzān

840 views September 19, 2019 11:08 pm

Ruling On Taking Knowledge From Those Who Defend The People Of Falsehood | Shaykh Zayd ibn Muḥammad al-Madkhalī The Questioner: May Allāh reward you with good. The questioner says: “Can knowledge be taken from a student of knowledge who defends his Shaykh who has considerable errors even though he is from the scholars who are well-grounded in knowledge?” Shaykh Zayd ibn Muḥammad al-Madkhalī: “Knowledge is not taken from the one who defends falsehood. Knowledge should not be taken from those who defend the people of religious innovation and misguidance such that their defense involves falsehood. But rather knowledge is taken from the people of truth and those who are just whose intention is [advocating] the truth, spreading it and aiding it. As for those who promote falsehood, then knowledge is not to be taken from them and they are not to be dignified.” Translated by: Abul-Layth Qāsim Mutiva 1:03
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Ruling on Taking Knowledge From Those Who Defend The People Of Falsehood | Shaykh Zayd al-Madkhalī

938 views September 9, 2019 3:18 am

Ruling on Taking Knowledge from a Qādhif | Shaykh Ṣāliḥ al-Fawzān The Questioner: The questioner asks whether it is permissible to take knowledge from a man who has accused someone of illicit sexual relations in a Masjid and who has many other questionable behaviors? Shaykh Ṣāliḥ al-Fawzān: “This person if he does not repent and does not attempt to apologize or seek the forgiveness of the one who he accused of illicit sexual relations, then knowledge should not be taken from him. Yes.” Translated by: Abul-Layth Qāsim Mutiva 0:46
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Ruling on Taking Knowledge from a Qādhif | Shaykh Ṣāliḥ al Fawzān

1.4K views September 6, 2019 1:46 am

Shaykh Muqbil ibn Hādī al-Wādiʿī's Advice to the Duʿāt in America: The Question: And lastly, what do you advise the Salafī callers with in America? Shaykh Muqbil ibn Hādī al-Wādiʿī: “What I advise them with is to strengthen the ties of brotherhood between them and to benefit from the virtuous scholars. However, when they benefit from a scholar, this should not merely consist of the greetings of peace then to set out in pursuit of knowledge for a few days and before returning. We desire for a brother to begin for a month or two or three, just as the brother Mālik –may Allāh preserve him- has benefited. So I advise them to benefit from him. And we have come to know him, and all praise is due to Allāh, he is someone who has benefited. Yes, they should benefit from the virtuous scholars, and beware of taking from the people of partisanship because they have no interest except collecting American dollars. However, the Sunnī comes just as the Prophet says: ‘By Allāh, for Allāh to guide a single person at your hands is better for you than the best breed of camels.’ And we also advise them to place emphasis upon perfecting the Arabic language. The Arabic language is the language of our Prophet and the language of the Qurʾān. So we advise them to be diligent and to strive hard in acquiring beneficial knowledge and to learn the Arabic language just as we advise them also to strive hard regarding [the cultivation of] their children and they should likewise exert themselves greatly in teaching their children. And as for the propaganda that exists in America and in other than America from the things which incite animosity between those who are white and black are things from the matters of pre-Islāmic ignorance. You are a Muslim and your brother is a Muslim regardless of whether he was black or white. Our Prophet says: ‘The Muslim is the brother of the Muslim. He doesn't oppress him nor does he betray him or leave him in a harmful situation. The characteristic of being mindful of Allāh (taqwá) is here. And it is enough evil that a person might belittle his brother Muslim.’ ‘Every Muslim is inviolable to his fellow Muslim; his blood, his wealth and his reputation.’ And if they are able to travel to the scholars, then the fact that they live abroad assists in their pursuit of knowledge. I ask Allāh the Magnificent to protect us and them and that He safeguards us against everything evil and detestable. And I ask Allāh the Glorified and Exalted to grant us and them understanding in the religion and all praise is due to Allāh the Lord of creation.” The Questioner: “May Allāh reward you for this wonderful admonition and we ask Allāh the Glorified and Exalted to cause it to be of benefit to Islām and the Muslims.” Shaykh Muqbil ibn Hādī al-Wādiʿī: “May Allāh accept this supplication, may Allāh bless you and grant you the same. May the greetings of peace be upon you.” Translated by: Abul-Layth Qāsim Mutiva 4:36
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Shaykh Muqbil ibn Hādī al Wādiʿī's Advice to the Duʿāt in America

2K views July 31, 2019 2:32 am

The Error Of Delaying Clarification Regarding Terrorism | Shaykh Ṣāliḥ al-Fawzān The Questioner: One of the brothers asks saying that seminars have been held and many statements and admonitions of the scholars and people of rectification have been put forth in an effort to oppose terrorism. Regretfully, many Imāms of Masājid and callers [to Islām] are late in addressing this dangerous issue so they leave the people to understand this issue from those who do not have knowledge or those who have nothing to support what they say from Islāmic legislation. So the people are confused and as a result they misunderstand the issue. So is it from understanding or wisdom that speech regarding something is delayed beyond its time esteemed Shaykh? Shaykh Ṣāliḥ al-Fawzān: “Yes, this is a mistake; the people today are in dire need of this ideology being clarified and deconstructed such that its danger to the Muslims might be identified. So it is upon the Imāms who deliver admonitions at the Masājid and teachers and students of knowledge and anyone who has the ability to do so to clarify it so that this ideology does not spread among the children of the Muslims such that we leave the people of corruption an opportunity to brainwash our youth and our children while we are sitting on our hands. So we must take heed of this in our places of worship and elsewhere.” Translated by: Abul-Layth Qāsim Mutiva 1:37
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The Error of Delaying Clarification Regarding Terrorism | Shaykh Ṣāliḥ al Fawzān

419 views July 21, 2019 1:58 am

Warning Regarding Islāmic Groups And Organizations | Shaykh Rabīʿ Ibn Hādī Al-Madkhalī The Questioner: Shaykh, may Allāh reward you with good. As for the Islāmic groups and organizations; Shaykh, may Allāh preserve you, now as you know the call has become widespread yet some young people have contacted some students of knowledge and received religious verdicts which permit the establishment of Islāmic organizations. We were hoping for a word of caution regarding this and may Allāh preserve you? Shaykh Rabīʿ Ibn Hādī Al-Madkhalī: “The Islāmic organizations are not established in the name of Salafiyyah except that they fall on their heads. And the one who is successful is the one who has learned from another's mistake. The Islāmic organizations and groups of the world; the Ahl al-ḥadīth group and the Anṣār al-Sunnah group in Sudan and another group. And in Egypt there are many groups; all of them crumble or fall on their heads. They [all] ascribe themselves to knowledge but their priority is [really] worldly matters and politics –may Allāh bless you-. So remain independent for the sake of Allāh the Blessed and Exalted of these things. By Allāh, it is known by experience that not a single Islāmic organization, and I challenge you to present me with a single organization which is firmly established upon the Salafī methodology –may Allāh bless you-. Rather, the goals of these organizations are worldly and political although they might hide this from the people.” 1:33
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Warning Regarding Islāmic Groups And Organizations | Shaykh Rabīʿ Ibn Hādī Al Madkhalī

657 views July 20, 2019 11:41 pm

Whether He Advises With Joining Islāmic Groups | Shaykh ʿAbdul-ʿAzīz ibn Bāz The Questioner: Do you advise with joining the like of the various groups like the Ikhwān, the Tablīgh, Jamāʿah al-Jihād and so on and so forth or do you advise with remaining steadfast upon seeking knowledge along with the students of knowledge upon the Salafī call? Shaykh ʿAbdul-ʿAzīz ibn Bāz: “In the name of Allāh the Most Merciful Bestower of mercy and May the peace and blessings of Allāh be upon His Prophet Muḥammad. We advise all of them to unite upon a single word which is seeking knowledge and understanding of the Book (the Qurʾān) and the Sunnah while proceeding upon the methodology of the people of the Sunnah and the community (ahl al-sunnah wal-jamāʿah). We advise them all that they should make their goal following the Book (the Qurʾān) and the Sunnah while proceeding upon the methodology of the people of the Sunnah and the community (ahl al-sunnah wal-jamāʿah). And they should refer to themselves as the people of the Sunnah (ahl al-sunnah) or followers of the pious predecessors (atbāʿ al-salaf al-ṣāliḥ). As for the partisanship of the Muslim Brotherhood (al-Ikhwān al-Muslimīn) or the Tablīghī group or such & such; then we do not advise with it. This is a mistake. Rather, what we advise with is that they are a single body, a single group advising one another with the truth and patience upon it. And they should ascribe themselves to the Sunnah and the community (al-jamāʿah). This is the straight path which prevents differing.” Translated by: Abul-Layth Qāsim Mutiva 1:16
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The Ruling on Joining Islāmic Groups | Shaykh ʿAbdul ʿAzīz ibn Bāz

1.1K views July 20, 2019 2:33 am

Shaykh ʿUbayd's al-Jābirī Pre-Conference Reminder for the Masjid Al-Wahyain MN 2018 Summer Conference ShaykhʿUbayd:“In the name of Allāh the Most Merciful, Bestower of Mercy. From ʿUbayd the son of ʿAbdullāh, son of Sulaymān al-Ḥamdānī, al-Jābirī to our children at Masjid al-Waḥyain. May the greetings of peace and blessings of Allāh be upon all of you. I hereby invite all of you, my dear brothers, to the educational seminar that will be attended by our two brothers - Ḥasan ibn al-Ḥusain al-Ṣūmālī and Abū Muḥammad Riḍwān al-Maghribī; for certainly, attending educational seminars involves great benefits. And the title of the seminar truly encourages participation, because it deals with the matter of what follows after Ramaḍān. We are upon the creed of the people of the Sunnah that Ramaḍhān is the most distinguished of the months. And how could it not be the case when Allāh the Glorified and Exalted sent down the noblest scripture to the noblest messenger [in this month]. This scripture is the Qurʾān and His Messenger through whom Allāh concluded His scriptures and prophet hood is Muḥammad (). I recall that one of the people of knowledge; it was said to him that there are people who perform actions during Ramaḍān wherein after Ramaḍān ends, they abandon [those actions performed during Ramaḍān]. He responded: “How evil a people! Do they only know Allāh during Ramaḍān?!” The Muslim is upon the worship of Allāh the Glorified and Exalted throughout his entire life; from the time he reaches puberty until death. And in the Noble Book [we read]:“Worship your Lord until certainty comes to you.” [Sūrah al-Ḥajar 15: 99] And the certainty mentioned in this verse is death. And also from the benefits of educational seminars is that they are attended by male and female students. Men [in attendance] did not previously know the other men and the women [in attendance] did not previously know the other women. But by attending these educational seminars, the Muslims come to know one another. And in the authentic narration: “The souls are like regimented soldiers; so those who are familiar from amongst them will attract [one another] and those who are unfamiliar from amongst them will repel [one another].” May Allāh grant everyone success to what He loves and is pleased with, and may He keep us and you from whatever displeases or angers Him. May the greetings of peace and blessings of Allāh be upon all of you. This speech was dictated after Ishāʾ prayer on Tuesday the fifth of Shawwāl 1439H which corresponds with June 20th 2018. And may the greetings of peace and blessings of Allāh be upon all of you.” Translated by: Abul-Layth Qāsim Mutīva 4:05
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Shaykh ʿUbayd's Reminder for Masjid al Waḥyain Summer 2018 Conference | Shaykh ʿUbayd Al Jābirī

598 views June 21, 2018 3:55 am

The Individual Who Teaches The People Without Having Taken Knowledge From Scholars | Shaykh Ṣāliḥ al-Fawzān The Questioner: Noble Shaykh, may Allāh grant you success, a man teaches the people the sciences of Islāmic legislation and the creed of the pious predecessors in spite of the fact that he has not taken knowledge [directly] from Mashayikh and scholars. Should knowledge be sought from him? Shaykh Ṣāliḥ al-Fawzān: “So long as he is someone who is hasn’t established a sound foundation with the scholars, then he is a student of pages and books; so no. Knowledge shouldn’t be taken from him because one doesn’t know the methodology of the pious predecessors; one doesn’t understand except by studying with the scholars and taking directly from them. This knowledge is conveyed through direct transmission and not merely through reading. Direct transmission; reading is merely helpful but it is not to be relied upon. A person like this is referred to as feigning knowledge so knowledge is not to be sought from him.” 1:19
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The Individual Who Teaches The People Without Having Taken Knowledge From Scholars | Shaykh Ṣāliḥ

2.7K views August 23, 2017 2:32 am

Religious Innovation And Whether it Can Be Divided Into Five Categories | Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn The Questioner: What is religious innovation (bidʿah) and what are its categories? And is dividing it into five different categories as the Shaykh al-ʿIzz ʿAbdul-Salām did correct? And what did Ibn ʿAbdul-Salām intend by his division of religious innovation (bidʿah)? Please enlighten us regarding this and may Allāh reward you. Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “All praise is due to Allāh the Lord of creation, and I send the prayers of peace and invoke the blessings of Allāh upon our Prophet Muḥammad as well as his family and companions altogether. Bidʿah in the Arabic language is fiʿlah [upon the Arabic morphological scale] from badʿ and it means to create something without a previously existing precedent. And from this comes the statement of Allāh the Exalted: ‘The Originator (Badīʿ) of the heavens and the earth…’ [Sūrah al-Baqarah 2:117] Meaning: the initiator of them because Allāh the Glorified and Exalted created them both without a previously exiting precedent. This is what bidʿah means in the Arabic language. As for the meaning of bidʿah in Islāmic law, then it is every doctrine, or statement or action through which an individual worships Allāh the Mighty and Majestic, but it is not from what has come from the legislation of Allāh the Glorified and Exalted. And the religious innovation (bidʿah) with all of its categories, rather I say that the religious innovation (bidʿah) has no more than one category which has been clarified by the Messenger of Allāh (ﷺ) in his statement: ‘And beware of newly invented matters, since every religious innovation (bidʿah) is misguidance.’ So every religious innovation (bidʿah) in Islāmic law is misguidance and does not divide into anything more than that. And this religious innovation (bidʿah) which constitutes misguidance, regardless of whether it occurs in doctrine, statement or action; it is all rejected from whoever promotes it and it is not to be accepted from him due to the statement of the Prophet (ﷺ) which has been authentically reported from the ḥadīth of ʿĀʾishah: ‘Whoever does an action which is not in accordance with our affair will have it rejected.’ So the religious innovation (bidʿah) is not divided into five categories or anything more than that or less. Instead, it is but a single category according to the wording of the Messenger of Allāh (ﷺ who is the most knowledgeable of the creation regarding what he says. And the most sincere of the creation regarding his advice, and the most eloquent of the creation regarding what he says. And the speech of the Messenger of Allāh (ﷺ) is free of complication; nothing about it is complicated. It is clear and straightforward. And the division of bidʿah according to the people of knowledge like al-ʿIzz ʿAbdul-Salām and other than him, they divided the term bidʿah in a linguistic sense in which we are able to say about something that it contains bidʿa but in reality it is not considered from Islāmic law because it enters into other generalities and as such is only considered a bidʿah in a linguistic sense but it is not a bidʿah as it relates to Islāmic legislation. [continue reading at http://wp.me/p65xlB-1bf] 6:30
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Religious Innovation And Whether It Can Be Divided Into Five Categories | Shaykh al-ʿUthaymīn

1.7K views December 13, 2016 5:10 pm

How to Recognize the Callers to Misguidance | Shaykh Ṣāliḥ Al-Fawzān The Questioner: The following question is from the student ʿAlī Jābir who thanks your eminence and says how do we know the callers to misguidance in this time who incite unrest and turmoil; particularly those who do so through social media? Shaykh Ṣāliḥ al-Fawzān: "First of all, one must know where did they study and from where did they take knowledge? This is the first thing. Secondly, you must know the methodology which they traverse upon. Who do they imitate? Whose example do they follow? Do they follow the example of the Imāms of Islām and the scholars of Islām or do they follow other than them? So there must be a distinction made between these people and other than them by knowing from where did they take knowledge, who did they study with and who did they develop under? So that their origin, methodology and history can be known." Translated By: Abul-Layth Qaāsim Mutiva 1:30
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How to Recognize the Callers to Misguidance | Shaykh Ṣāliḥ Al Fawzān

views December 7, 2016 10:02 pm

The Ruling Regarding The Barrier for A Praying Person (Al-Sutrah) | Shaykh ʿAbdul-ʿAzīz ibn Bāz The Questioner: May Allāh reward you with good. What is the ruling regarding taking a barrier (al-sutrah) as it relates to the praying person? And if the praying person can ensure that no one will pass in front of him, like if he were praying in the desert for example; then what is the ruling as it relates to taking a barrier (al-sutrah) for this individual? Shaykh ʿAbdul-ʿAzīz ibn Bāz: “The taking of a barrier (al-sutrah) is a Sunnah. The Prophet (ﷺ) used to take a barrier (al-sutrah) even when he was out in the desert and while he was travelling. So the Sunnah is to take a barrier (al-sutrah). And it should be the size of the back of the saddle, approximately an arm's length or what is similar to an arm outstretched in front of him as in a chair or staff which is upright like a saddle; like a vessel placed in front of him that reaches up to his shin or the length of an arm or a quarter of an arm or whatever is similar to that. Due to his statement (ﷺ): ‘The like of the back of a saddle is sufficient for one of you.’ And in another wording: ‘If the like of the back of a saddle was in front of one of you, then certainly the woman, the donkey and the black dog will break his prayer.’ Meaning if one of those things passes in between him and it. So what is intended is that whenever the barrier (al-sutrah) was approximately an arm's length or whatever is similar to that, then whatever passes in front of him will not harm his prayer so long as they pass behind it. As for passing between him and the barrier (al-sutrah), then in this case it disrupts his prayer; the woman, the donkey, and the black dog just as it has been confirmed in the ḥadīth of the Prophet (ﷺ): ‘The prayer of the Muslim individual is disrupted if there is nothing in front of him the size of the back of a saddle; the woman, the donkey and the black dog.’ This is how it has been authentically reported from him (ﷺ). However, if the barrier (al-sutrah) was a wall or a pillar then in this case it will suffice him. If someone were to pass between him and the barrier (al-sutrah) he should prevent him [from passing] due to his (ﷺ) statement: ‘If one of you prays towards something which conceals him from the people, and then someone wishes to pass in front of him, then he should redirect him [elsewhere]. Then if he refuses he should fight him since he is a devil.’ Its authenticity is agreed upon. And if whatever is passing is not a donkey or a dog or a woman; even a man, a young boy should be prevented; even an animal should be prevented like a sheep or other than that if it is possible to prevent it. It should be prevented if it is possible. But if whatever is passing overcomes him it will not harm his prayer unless it is a donkey, dog or woman; a full grown woman. As for the young girl then the young girl does not disrupt the prayer. And for this reason there is another wording which states: ‘the woman who menses.’ Meaning that she has reached puberty.” The Questioner: May Allāh reward you with good. What if he was in the desert for example or he is sure there is no one to pass in front of him? Shaykh ʿAbdul-ʿAzīz ibn Bāz: “And even if he is sure, the Sunnah is to take a barrier (al-sutrah).” Translated By: Abul-Layth Qāsim Mutiva 3:04
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The Ruling Regarding The Barrier for A Praying Person Al Sutrah | Shaykh ʿAbdul ʿAzīz ibn Bāz

views November 8, 2016 10:41 pm

Knowing & Learning About the People of Innovation Is From Seeking Knowledge | Shaykh Aḥmad ibn Yaḥyá al-Najmī The following was directed to Shaykh Aḥmad ibn Yaḥyá al-Najmī (رحمه الله): Questioner: “With great apology, they are ignorant concerning the condition of those who went astray, so much so that some of them do not accept the cassettes [that contain in them] refutations, or they do not concern themselves with this topic claiming: Seek knowledge! Seek knowledge! Since, speaking about the people of falsehood distracts the individual from learning. What is your comment/remark on this? Shaykh Aḥmad ibn Yaḥyá al-Najmī: “The one who says this is ignorant. Knowing about the people of innovation is the most important thing when it comes to seeking knowledge. From seeking knowledge is that you know and learn about the people of innovation.” Translated by: Musa Shaleem Mohammed 0:50
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Knowing & Learning About the People of Innovation Is From Seeking Knowledge | Shaykh Aḥmad ibn Yaḥ

views October 30, 2016 9:30 pm

Make Time To Recite The Qurʾān Every Day | Shaykh Ṣāliḥ al-Fawzān Questioner: “Noble Shaykh!—May Allāh grant you tawfīq—A day or two will pass some people and they would not have recited anything from the Qurʾān except [what is recited in] the prayer. What is your advice to these individuals? And is that [considered] hypocrisy?” Shaykh Ṣāliḥ al-Fawzān [Member of Committee of Major Scholars | Riyadh, KSA]: “This is alienation [of the Qurʾān]. It is not hypocrisy— إن شاء الله—; rather, it is alienation [of it]. This is alienation and abandonment of the Qurʾān. Therefore, the Muslim should make some time for himself every day for the [recitation of] the Qurʾān, even if it was not much. He should make some time every day for himself for reading the Qurʾān until he completes it. It is not befitting that a month is exceed without completing the [recitation of] the Qurʾān. He should complete it at least [once] every month. Naʿam.” Translated by: Musa Shaleem Mohammed 1:15
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Make Time to Recite the Qurʾān Every Day | Shaykh Ṣāliḥ al Fawzān

views October 29, 2016 10:50 pm

The Importance of Straightening The Rows For Prayer | Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn The Questioner: In the name of Allāh the Most Merciful Bestower of mercy. O noble Shaykh, may Allāh preserve you, is the meaning of the statement of the Imām: “straighten and arrange” does it mean to make the row straight and even or does it also involve eliminating gaps and placing feet and shoulders together? And what is the authenticity of the ḥadīth which has been narrated from the Prophet (ﷺ) wherein he states: “You will most definitely either straighten your rows or Allāh will most certainly cause differences between your faces.” This issue has become a matter of negligence and excessiveness so we hope for some clarity and may Allāh preserve you? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “Yes. In the name of Allāh the Most Merciful Bestower of mercy. First of all, it is obligatory for us to know that for the Imām is the responsibility which is to straighten the rows. He must straighten the rows by commanding the people to do so. And if they do not conform he should come forward himself to the one who is either too far forward or backward in order to straighten him. This is because our Prophet and our Imām and our example Muḥammad the Messenger of Allāh (ﷺ) used to straighten the rows as though he was straightening arrows. And he used to pass by the row and position the shoulders and chests and command them to straighten. And I do not know if the people do this today or not. The answer… No. Rather, if the people were to see an Imām doing this, perhaps they would yell at him. However, the Sunnah of the Messenger (ﷺ) has more right to be followed. And what is important is that it is upon the Imām to place emphasis upon the straightening of the rows. She should look to the right and face the people and then look to the left and say: ‘Straighten your rows. Do not differ such that your hearts may differ. Get close together. Close the gaps.’ All of these expressions have been conveyed from the Prophet (ﷺ). The Prophet (ﷺ) went out one day after the people understood from him [the issue of] straightening the rows and began straightening them. Then he saw a man with his chest out; meaning he was positioned a somewhat ahead of the others and so he said: ‘O servants of Allāh, you must straighten your rows or Allāh will certainly cause differing between your faces.’ This is a threat. And Allāh causing differing in their faces is said to have two meanings. Either it means that Allāh will turn an individual's face such that his face is turned towards his shoulder and Allāh's refuge is sought. Or either the intended meaning is that Allāh will create discord in your points of view such that your hearts separate and you differ as in his statement: ‘And do not differ such that your hearts differ.’ In either case, the situation is the same regardless of whether He contorts the neck until it becomes the face as it relates to the body or if the intended meaning is differing hearts. Each of them constitutes a severe threat and this indicates that it is obligatory upon the Imām to place emphasis upon straightening the row. However, if he turns and finds that the row is straight because the rows had tightened and were made even in the area, should he say straighten [the rows] or not? What is apparent to me is that he should not say it. Meaning if only two people were behind him and he turns and they are already straightened and close together as they should be then there is no need to say: ‘straighten [the rows].’ This is because this expression is used often and it is not an expression which is only used every once in a while; it is used often. So the Imām whenever he says straighten [your rows] and he sees that they are not straight then it is obligatory upon him to repeat the statement and he should not begin the prayer [with the mention of Allāhu akbar] except after they have straightened their rows. And don't you know that the commander of the faithful ʿUmar (raḍyAllāhu 'anhu (may Allāh be pleased with him)) and likewise ʿUthmān, when the people's numbers became large, they appointed someone to pass by the rows and straighten them until he came and said that they were straight and then he began the prayer [with Allāhu akbar]. All of this indicates the type of attention that the legislation [of Islām] has paid towards the straightening of the rows. Yes. Yes. So connecting the feet together and connecting the shoulders together are two matters. The first matter is the straightening. And the second matter is the eliminating of gaps and deficiencies because if some gap were to be open between you and whoever is beside you, the shayāṭīn will come into these gaps and will distract people from their prayers.” Translated By: Abul-Layth Qāsim Mutiva 5:49
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The Importance of Straightening The Rows For Prayer | Shaykh Muḥammad ibn Ṣāliḥ al ʿUthaymīn

views August 13, 2016 2:37 am

Combining Prayers Without Doing So Out Of Fear Or Due To Rain | Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn The Questioner: O noble Shaykh, may Allāh bless us to benefit from your knowledge, when was the statement of Ibn ibn ʿAbbās (may Allāh be pleased with him): ‘That the Prophet (ﷺ) combined without fear or travel’ and should we act upon this ḥadīth or not? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “This occurred while in Madīnah. This occurred while in Madīnah and the ḥadīth has been narrated as you mentioned: ‘without fear or travel’ And it has also been narrated as: ‘without fear or rain’ and this [wording] is more straightforward than the first wording because the statement ‘in Madīnah’ makes the statement ‘without travel’ unnecessary. However, Ibn ʿAbbās –may Allāh be pleased with them both- was asked: ‘What did he want by that?’ Meaning why did he shorten and combine? He replied: ‘He wanted not to place any hardship upon his community.’ This indicates that combining is lawful if there is some difficulty or hardship [associated with not combining]. However, if there is no hardship or difficulty, then it is not lawful to combine because Allāh says in the noble Qurʾān: ‘Certainly, the prayer is enjoined upon the believers at fixed times.’ [Sūrah al-Nisāʾ 4:103] And the Prophet (ﷺ) set the times for the five [daily] prayers and he specified a particular time for when it begins and ends. However, if an individual is subjected to hardship like the sick person who experiences difficulty or the one who experiences [urinary] incontinence or the one who experiences irregular menstrual bleeding or the one who is afflicted by a severe sleep disorder that he is unable to control; [if] he wants to combine ʿIshāʾ for example with Maghrib, in order to sleep or other than this from the affairs that the scholars of jurisprudence have mentioned –may Allāh have mercy on them-, then there is no harm in this. What is important is that there is hardship and difficulty. And from this is combining in order to pray in a congregation. So if we were to imagine that a group knows that when they will arrive they will go their separate ways and will not pray together in congregation and so they want to combine before going their separate ways, then there is no harm [in that]. And the evidence for this is that combining due to rain in an area; the intent behind it is to pray in congregation and if this was not the case then a person would just go to his family. And when the time for ʿIshāʾ comes he can just pray in his home. This is because he is excused due to the rain. Yes. Do you understand now? So the intent is not to place any hardship upon the community and not to leave the door wide open for whoever wishes to combine or not to combine.” The Questioner: So combining is connected to hardship? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “It is linked [directly] to difficulty; yes and hardship." Translated By: Abul-Layth Qāsim Mutiva 2:53
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Combining Prayers Without Doing So Out of Fear or Due To Rain | Shaykh al-ʿUthaymīn

views July 31, 2016 4:19 am

Who Are The Scholars Of This Time? | Shaykh Ṣāliḥ Al-Fawzān The Questioner: Certainly, those who associate themselves with calling [to Allāh and His religion] have become numerous in these days; [and this is] from the things that require knowledge and identification the true people of knowledge in order to direct the Muslim community and its youth towards the correct methodology. So who are the scholars who you would advise the youth to benefit from and to follow their lessons and listen to their recorded audios and take knowledge from them and who they should return back to in the most important matters of the religion and the at the times of calamity and times of turmoil? Shaykh Ṣāliḥ al-Fawzān: “Calling to Allāh is an affair which is essential. And the religion was established upon calling the people and jihād; upon calling the people and jihād after beneficial knowledge. The knowledge is the foundation; the beneficial knowledge is the foundation then comes calling [to it] and then jihād. ‘Except those who believe and do acts of righteousness and mutually advise one another with the truth and mutually advise one another with patience.’ [Sūrah al-ʿAṣr 103:3] and true faith is knowledge of Allāh the Glorified and Exalted by His names and attributes and by His worship and righteous actions are an extension of beneficial knowledge because actions must be based upon knowledge and then calling to Allāh and commanding the good and forbidding the evil and the Muslims advising one another which is a matter which is required of them. However, it is not for every good doer to take it upon himself to fulfil these responsibilities. These affairs should not be performed except by people of knowledge and people of keen insight. This should not be performed by just anyone from the people. This is because these are weighty matters and important affairs that should not be attempted or performed except by someone who is equipped to fulfill such responsibilities. And from the great afflictions of today is that the door of calling [to Allāh] has become wide such that everyone enters into it and the one who ascribes to calling [to Allāh] may be ignorant such that he is not proficient in calling [to Allāh] and thus he corrupts far more than he rectifies. He may be enthusiastic and as such acts hastily in matters and is reckless and as a result of his action far more evil occurs than whatever he is able to remedy and whatever he intended to rectify. In fact, perhaps he may be from among those who ascribe to calling [to Allāh] are those who are motivated by desires or ulterior motives which they call to and hope to accomplish at the expense of calling [to Allāh]. Perhaps some of them wish to misguide the people and confuse the understanding of the youth in the name of calling [to Allāh] and in the name of wanting good for the religion while in reality he intends other than that. Instead, he intends to cause the youth to deviate and cause the understanding of the impressionable to deviate while driving the youth against their community, their leaders and their scholars; they come to them as though they are advising them and apparently calling them [to Allāh while this is the hidden goal. Just like the hypocrites among this nation who wish evil upon the people under the pretense of good. I will cite for you an example in the form of the people of Masjid al-Ḍirār. The people of Masjid al-Ḍirār built a Masjid which apparently in the eyes of the people was a Masjid and an act of righteousness. And they asked the Prophet () to pray in it in order to encourage the people regarding it and in order for him to approve of it. However, Allāh knew what the intentions of these people and that they wished to harm the Muslims with it. They wished to use it to harm Masjid Qubāʾ which was the first Masjid established upon righteousness (taqwá). And they wished to undermine the unity of the Muslims who used to gather at Masjid Qubāʾ. So Allāh clarified for His Messenger the plot of these people and sent down the statement of Allāh: ‘And those who took a Masjid as a means of causing harm, disbelief, and disunity among the believers and in order to prepare those who fought against Allāh and His Messenger previously; they most certainly swear: ‘We desired nothing but good,’ but Allāh bears witness that they are surely liars. You [O Prophet] should never pray there. A Masjid founded upon righteousness (taqwá) from its very first day is more deserving for you to pray there. In it, are men who love to purify themselves and Allāh loves those who purify themselves.’ [Sūrah al-Tawbah 9:107-108 for more, visit: www.wasjidalwahyain.com Translated By: Abul-Layth Qasim Mutiva 11:52
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Who Are The Scholars of This Time? | Shaykh Ṣāliḥ Al Fawzān

views July 28, 2016 4:18 am

Taking Knowledge From Those Who Are Unknown | Shaykh ʿAbdullāh al-Bukhārī The Question: The first question is what is the ruling regarding studying with unknown individuals? Shaykh ʿAbdullāh al-Bukhārī: “The answer is in the question. The answer is in the question. He is asking about studying under someone who is unknown so you have answered that he is unknown. How can you study under someone who is unknown?! So he answered [himself]. The basic principle is that knowledge is not taken except from its people and those who convey it from those who are well-known for it. ‘Certainly, this knowledge is religion so carefully consider who you take your…’ what? ‘…your religion from.’ This statement has been reinforced by a group of Imāms like Ibn Sīrīn, Imām Mālik and [Sufyān] al-Thawrī and other than them. And the scholars have reinforced these narrations. And it is not permissible in this situation, for an individual to come and use the statement of Ibn Sīrīn as a doubt as was said by one of those who has no support; who while spreading… I say while spreading falsehood and while calling to studying under the people of desires, he says a doubt, some of them say while citing the narration of Ibn Sīrīn: ‘Certainly, this knowledge is religion so carefully consider who you take your religion from.’ They say that it is not permissible to study except with the one who is such & such and such & such and such & such. And the answer to this doubt is from seven different angles. So he has made the truth into falsehood and made falsehood … what… into the truth, and Allāh's refuge is sought. And this is from the reversal of one's natural disposition (fiṭrah). Because success is that Allāh guides you towards obedience and grants you success in upholding it. As for betrayal, then that would before Allāh to leave you to rely upon yourself. So this knowledge is religion. So you should carefully consider who you take your religion from. The scholars… look at the pious predecessors. Did they used to take knowledge from anyone around that comes and goes?! Never! They used to inquire and research just as Abū al-ʿĀliyyah -may Allāh have mercy upon him- said: ‘We used to, if we came to take from a man, we would evaluate his prayer…’ after having asked about him. ‘…and if he performed it well we would take from him and if he performed it poorly we would leave him.’ According to this group, these are [evil] whisperings. Right? [according to them it is] excessiveness. And for this reason each and every one of them when he would lend his ear to everyone who comes and goes; it became such that he would become overwhelmed by these afflictions and grave errors and could not differentiate. In fact, the people of religious innovations (bidaʿ) would become safe from the criticism whereas the people of the Sunnah were not. He would apply this Sunnī principle to the people of the Sunnah. I say he would blame the people of the Sunnah for applying this principle and but he would not blame the people of the people of religious innovations (bidaʿ) and for spreading their religious innovations (bidaʿ) and misguidance. The Imāms of the Sunnah have mentioned that from the conditions of the student of knowledge is that he is renowned for it; meaning for seeking knowledge. He is well known for it. Imām Yaḥyá ibn Maʿīn said as it is mentioned in [the book] Kifāyah al-Khaṭīb: ‘The tool of the student of ḥadīth is notoriety and abandoning religious innovations (bidaʿ) and staying away from the major sins as well as truthfulness and trustworthiness.’ The notoriety here is that he is being well-known for seeking; seeking knowledge. Look, my brother at the book of Imām Ibn Abī Ḥātim [the book] al-Jarḥ wa al-Taʿdīl. You will find in this book from some of its chapters: ‘and from those for whom knowledge is taken’. So & so and so & so and so & so and then he mentions their biographies. So knowledge is conveyed from them. Knowledge is conveyed from them meaning that they are people for whom what is taken from them…knowledge. So then this principle, may Allāh bless you was documented by the scholars who practically implemented it and the Imāms have proceeded upon it up until today. Until today the people of the Sunnah are upon this way. r 5:39
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The Ruling on Taking Knowledge From Those Who Are Unknown | Shaykh ʿAbdullāh al Bukhārī

views July 18, 2016 6:09 pm

The One Who Becomes Muslim But Then Follows Something Other Than The Sunnah | Shaykh Muḥammad Ibn Ṣāliḥ Al-ʿUthaymīn The Questioner: In the name of Allāh and may the prayers of peace and blessings of Allāh be upon the Messenger of Allāh. Many Christians whenever they become Muslims, they follow ways other than that of the people of the Sunnah and the community (Ahl al-Sunnah wa al-Jamāʿah) like the ways of the Ṣūfīs and Shiites. So should we assign disbelief to them because they have entered into a path other than that of the people of the Sunnah (Ahl al-Sunnah) and the pious predecessors? Or should he be evaluated according to whatever sect that he entered? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “If he became Muslim and inclined towards Islām but then adopted an innovated ideology, then we give him the ruling of that [innovated] ideology. So if that religious innovation necessitates disbelief then he is a disbeliever and his transition to this innovated ideology that necessitates belief will not benefit him. And if his religious innovation does not constitute disbelief then he does not disbelieve. But what is appropriate is that the people of the Sunnah (Ahl al-Sunnah) themselves teach these people who become Muslim because he may become Muslim due to his affinity for Islām but then when he is approached by a man of religious innovation who deceives him and says that this is Islām, so he falls into religious innovation because he doesn't know any better. So what is obligatory upon the people of the Sunnah (Ahl al-Sunnah) is that they teach those who have only recently become Muslim so that they are not snatched up by someone upon religious innovation.” The Questioner: So then they are to be considered disbelievers and this matter is completely normal? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “Just as I have told you; if he adopts a religious innovation that necessitates disbelief then he takes the ruling of the person of that innovation. And similarly if he adopts a religious innovation that does not necessitate disbelief he takes the ruling of the person of that specific innovation. However, it could be said that this [former] Christian who doesn't know anything about Islām; if the religious innovation that he committed was one that necessitates disbelief but he did so upon ignorance, as for this individual then we teach him first that what he has adopted is incorrect. Thereafter, if he persists [upon it] he will be given the ruling of whatever innovation that he adopted.” 2:07
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The One Who Becomes Muslim But Then Follows Something Other Than The Sunnah | Shaykh Muḥammad Ibn S

views July 16, 2016 3:44 am

Continuing To Remain Sinful After Becoming Muslim | Shaykh Muḥammad Ibn Ṣāliḥ Al-ʿUthaymīn The Questioner: The disbeliever who becomes Muslim and was informed when he became Muslim of the basics of the symbols of the religion and he was an alcoholic before becoming Muslim. So then he said at the time that he became Muslim that he submitted to everything. However, as it relates to consuming intoxicants, then I believe that it is something that is unlawful in the legislation of Islām but I will continue to drink it. Is the sin of his consumption of it prior to becoming Muslim excused or is it considered along with his consumption of intoxicants after becoming Muslim? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “Yes. The disbeliever if he becomes Muslim and develops good character in Islām, then he is excused from everything that preceded [his becoming Muslim]. And if he becomes Muslim and develops evil character in Islām, then he will be accountable for what he did previously and what he does. So when he becomes Muslim, Allāh erases the evil acts of associationism (shirk) and disbelief. But if he continues in Islām upon what he was upon in terms of sinfulness while he was upon disbelief, then he will not be excused for the disobedience that he used to do while upon disbelief because he did not repent from it. ” The Questioner: And what about what has been narrated concerning Islām expiating whatever preceded it? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “It expiates whatever precedes it so long as an individual does not persist upon sinfulness. And this has been authentically established in Ṣaḥīḥ al-Bukhārī that: ‘Whoever does evil in Islām, will be accountable for the evil that he does and whatever happened previously.’ This is because he didn't truly repent in reality. He repented from disbelief and thus he was pardoned for his disbelief. Yet he remained upon the sin of consuming intoxicants and as such is sinful for it. And it is for this reason that if a Muslim persists upon several sins but then repents from nine out of ten of them. The tenth sin will remain.” Translated By: Abul-Layth Qāsim Mutiva 2:14
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Continuing To Remain Sinful After Becoming Muslim | Shaykh Muḥammad Ibn Ṣāliḥ Al ʿUthaymīn

views July 5, 2016 3:39 am

The One Who Becomes Muslim During The Daylight Hours Of Ramaḍān | Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn The Questioner: The disbeliever who becomes Muslim during the day in Ramaḍān; is he told to make up that day [of fasting] or not? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “When a disbeliever becomes Muslim during the day in Ramaḍān, it is obligatory for him to observe restraint [for the remainder of the day] but it is not obligatory upon him to make up that day. Because in the beginning of the day he wasn't required to fast; so it is obligatory for him to observe restraint [for the remainder of the day] and it is not obligatory upon him to make up that day. Because he was not initially from those who were bound by the obligation.” Translated By: Abul-Layth Qasim Mutiva 0:44
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The One Who Becomes Muslim During The Daylight Hours Of Ramaḍān | Shaykh Muḥammad ibn Ṣāliḥ al

views July 4, 2016 12:41 am

What Is The Religion Of Islām | Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn The Questioner: We have come to know in previous sittings about many things, and all praise is due to Allāh, regarding monotheism; but in the beginning of this gathering of ours, we wish to know what exactly is the religion of Islām? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “All praise is due to Allāh the Lord of the creation and I offer supplicate that the prayers of peace and the blessings of Allāh be upon our Prophet Muḥammad and his family and companions altogether. Islām in terms of its general meaning is to worship Allāh the Exalted with what He has legislated from the acts of worship that His messengers brought from the time that His servants worship Allāh the Exalted with whatever He has legislated until the establishment of the Hour. So this includes what Noah () brought in terms of guidance and the truth as well as well as what Moses brought and what Jesus brought and it also includes what Abraham () brought and he was the leader of the monotheists. Likewise, Allāh has mentioned that in several verses [of the Qurʾān] which indicate that the previous legislations, all of them are Islām [meaning submission] to Allāh the Mighty and Majestic. However, according to its more specific definition it applies to what the Prophet [Muḥammad] () was sent with because what the Prophet [Muḥammad] () was sent with abrogated all of the previous religions. So then it became such that whoever followed him was a Muslim and whoever opposed him was not a Muslim because this individual has not submitted to Allāh but rather instead submitted to his own desires. So the Jews were Muslims during the time of Moses () and the Christians were Muslims at the time of Jesus (). However, after the sending of the Prophet [Muḥammad] (), they disbelieved in him so they are not Muslims. For this reason it is not permissible for anyone to believe that the religion of the Jews and the Christians as they practice it today is a correct religion that is acceptable to Allāh and equal to the religion of Islām. Rather, the one who believes that is a disbeliever outside of the religion of Islām because Allāh the Mighty and Majestic says: “Certainly, the religion with Allāh is Islām (submission to the will of Allāh).” [Sūrah Āl-ʿImrān 3:19] continue reading on www.masjidalwahyain.com 6:53
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What Is The Religion Of Islām | Shaykh Muḥammad ibn Ṣāliḥ al ʿUthaymīn

views July 4, 2016 12:07 am

Giving Lectures At The Mosques Of The People Of Religious Innovation | Shaykh Ṣāliḥ al-Fawzān The Questioner: O noble Shaykh, may Allāh grant you success, this questioner from Britain says that some of the Mosques in Britain bring a man upon the methodology of the Sunnah. He teaches the people monotheism (tawḥīd) or offers them a lecture about monotheism (tawḥīd) but then on the next day, they bring a Ṣūfī or an Ashʿarī who teaches the people Ṣūfism or Ashʿarism. So the question is; is it permissible for this Sunnī caller to teach in places like these Mosques? Shaykh Ṣāliḥ al-Fawzān: “No; if they mix between him and the religious innovator and the one who has deviated then that is not permissible for him to do that because they will use him to cover themselves. They will use him to cover themselves and they will say that we teach monotheism (tawḥīd) and we permit lectures about monotheism (tawḥīd)… This is not appropriate. This is mixing between the truth and falsehood. He should make a condition for them. He should say that I will teach you or that I will give you a lecture on the condition that you do not bring someone [else] who opposes what I call you to and what I say to you. Yes.” Translated By: Abul-Layth Qāsim Mutiva 1:25
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Giving Lectures At The Mosques Of The People of Innovation | Shaykh Ṣāliḥ al Fawzān

views July 2, 2016 3:56 am

Protecting Your Children From Calls To The Alleged Jihād | Shaykh Ṣāliḥ al-Fawzān The Questioner: May Allāh reward you with good. This [questioner] has a child who has insisted several times. He says I will go to participate in Jihād. So should I give him my permission or not? Shaykh Ṣāliḥ al-Fawzān: “This is what I have told you to protect your children from. They call it Jihād in order to generate interest from the people in it. They present verses of the Qurʾān about Jihād and ḥadīth regarding Jihād in order to generate interest from the people in it but it is not Jihād. It is not Jihād. It is recruiting and mobilizing them against you. You have already witnessed this. There isn't a need; you've already seen it. You've seen this [so-called] Jihād and what it really is. You've seen it in their bringing the (the blades of) their Jihād to your necks. You've already seen it in their bringing the (the blades of) their Jihād to your necks. This is the Jihād that they want. They want to mobilize your children against you while they themselves relax. They busy you with your children; this is what they want. So do not leave your children alone to go out with people you do not know and you do not know their beliefs are or their methodology. Do not ever leave him alone. You are responsible for your child. Yes.” Translated By: Abul-Layth Qāsim Mutiva 1:19
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Protecting Your Children From Calls To The Alleged Jihād | Shaykh Ṣāliḥ al Fawzān

views July 2, 2016 12:56 am

Ruling On Menstruating Woman Attending Lectures In The Mosque (Prayer Area) | Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn The Questioner: Is it permissible for a menstruating woman to attend beneficial lectures in order to learn in the Mosque if she can ensure that she is protected against impurity and if she performs ablution in order to lessen the state of ritual impurity with knowledge that the period of menstruation differs from one woman to another and perhaps it might cause her to lose out on much good? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “It is not lawful for the woman who is menstruating to remain in the Mosque while she is menstruating regardless of whether she is listening to a lesson or other than this. And in our time, there is no need for her to remain in the Mosque because there are microphones, all praise is due to Allāh, that magnify the voice of the speaker so that it reaches very far distances. So she may sit near the door and listen to whatever she wills. But as for her entering into the Mosque [prayer area] and remaining in it, then that is unlawful for the menstruating woman.” Translated By: Abul-Layth Qāsim Mutiva 1:18
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Ruling On Menstruating Woman Attending Lectures In The Mosque Prayer Area | Shaykh Muḥammad ibn Ṣa

views July 1, 2016 10:37 pm

Making A Call For The Night Prayer (Qiyām Al-Layl) | Shaykh Ṣāliḥ Al-Fawzān The Questioner: May Allāh reward you, this questioner says what is the ruling regarding a call for the night prayer in Ramaḍān or for the night prayer (Qiyām al-Layl) [in general] may Allāh reward you please give us a verdict and may Allāh reard you with good? Shaykh Ṣāliḥ al-Fawzān: “For this, there is no basis for it. It is a religious innovation (bidʿah). And it is not lawful to offer a call for the night prayer (Qiyām al-Layl) during Ramaḍān with any type of speech. This is not permissible. Yes.” Translated By: Abul-Layth Qāsim Mutiva 0:42
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Making A Call For The Night Prayer Qiyām Al Layl | Shaykh Ṣāliḥ Al Fawzān

views July 1, 2016 3:29 am

Shaykh Muḥammad Ibn Ṣāliḥ Al-ʿUthaymīn On Sending Zakāh Al-Fiṭr Overseas: The Questioner: [The questioner] says whenever I fast Ramaḍān in the Kingdom [of Saʿūdī Arabia], O noble Shaykkh, is it correct to offer the zakāh of fast breaking (zakāh al-fiṭr) on my family's behalf in my own country due to the presence of more people in need there? Or is it a must that it is offered in the place where an individual has fasted; please benefit us in this regard and may Allāh reward you with good? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “All praise is due to Allāh the Lord of the creation and I offer supplicate that the prayers of peace and the blessings of Allāh be upon our Prophet Muḥammad the last of the prophets and the leader of those who are mindful of Allāh and may this also extend to his family and companions altogether. What is best is to offer the zakāh in the land where it was made obligatory regardless of whether this zakāh was the zakāh of fast breaking (zakāh al-fiṭr) or the zakāh due on wealth (zakāh al-māl). However, if there no poor people in the country who are in need, then there is no harm in transporting it to another country. And the scholars –may Allāh have mercy upon them- have differed regarding the issue of transporting it to another land for the sake of a greater benefit. From among them are those who say that this is lawful and from among them are those who say that this is unlawful except in a situation where there are none who are deserving of receiving the zakāh in the land where the wealth originated or the land of the fasting person upon whom the zakāh of fast breaking (zakāh al-fiṭr) is obligatory. And since the issue is flexible, then what is upon an individual is to take the necessary precautions for the sake of his religion and offer the zakāh in the place where he is [living] if it was the zakāh of fast breaking (zakāh al-fiṭr) and in the place where the wealth is if it was the zakāh due on wealth (zakāh al-māl). This is what is most deserving of precedence and what is best. Yes.” Translated By: Abul-Layth Qasim Mutiva 1:57
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Sending Zakāh Al Fiṭr Overseas | Shaykh Muḥammad Ibn Ṣāliḥ Al ʿUthaymīn

views June 30, 2016 6:29 am

What We Have Done For Ourselves During This Month Of Ramaḍān? | Shaykh Ṣāliḥ Al-Fawzān Shaykh Ṣāliḥ al-Fawzān: “O Muslims, this is the month that has ended or come close to ending. So let us evaluate ourselves regarding it. What have we done? What have we done for ourselves during this great month? Whoever was doing good then let him praise Allāh and complete it upon goodness. And whoever was negligent then let him make up for it through repentance since certainly Allāh accepts repentance from His servants and pardons sins. And do not despair from the mercy of Allāh. ‘Certainly, none despair of Allāh's mercy except a disbelieving people.’ [Sūrah Yūsuf 12:87] Whoever is doing good or falling short then let him do well in the end since truly the actions are decided by how they are concluded. Then you should be afraid and truly fear that your actions will not be accepted from you. Because Allāh the Mighty and Majestic says: ‘Certainly, Allāh only accepts from those who are mindful of Him.’ [Sūrah al-Māʾidah 5:27] So consider yourselves and your intentions and objectives. And none of you should be amazed by his own deeds nor should anyone think that they have done what was obligatory upon them or that they fulfilled the right of Allāh upon them. Rather, an individual should see himself as falling short and he should think of himself as neglectful. And he should break down before His Lord the Mighty and Majestic. Some of the Salaf would say had they known that Allāh had accepted from me the weight of a mustard seed I would have hoped for death. And that was due to the intensity of their fear of Allāh the Glorified and Exalted.” Translated By: Abul-Layth Qāsim Mutiva 2:17
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What Have We Done For Ourselves During This Month Of Ramaḍān? | Shaykh Ṣāliḥ Al Fawzān

views June 30, 2016 3:57 am

The Ruling Regarding Suicide Bombings | Shaykh Muḥammad Ibn Ṣāliḥ Al-ʿUthaymīn The Questioner: O Shaykh, some of the suicide operations which occur in Palestine that have been carried out by Ḥamās; there are some scholars who have issued verdicts permitting them. What is your opinion of this? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “I hold that suicide operations in which an individual is certain to die while carrying them out is impermissible. In fact, it is from the major sins because the Prophet () has informed that whoever kills himself with something then he will be punished with it in the Hellfire. And the Prophet () did not make any exceptions to this. Rather, it is general. And since Jihād for the sake of Allāh; the intent behind it is to protect Islām and the Muslims. This individual who kills himself destroys himself and by way of his suicide eliminates a member of the Muslims. Then after that it brings harm to others since the enemy will not restrict himself to the killing of just one individual. Rather, he will kill communities if he is able. And due to what it produces in the way of pressure upon the Muslims due to this partial suicide which results in the killing of ten, twenty or thirty [people]. Great harm occurs due to it as is the case now in our time as it relates to the Palestinians and the Jews. And the statement of the one who says that this is permissible; this is not based upon on any foundation [from the religion]. Rather, instead it is in reality based upon a corrupt opinion. This is because the result is an evil far greater than what occurs as a result of this. And they have no argument in the story of al-Barāʾ ibn Mālik –may Allāh be pleased with him- during the military campaign of al-Yamāmah when he commanded his companions to throw him over the wall in order for him to open the gate for them. Certainly, the story of al-Barāʾ does not contain any evidence of a one hundred percent chance of death. And for this reason he lived and succeeded and opened the gate and the advancing army entered so there is no evidence in this. So it only remains to be said what do we say to these specific individuals who engage in this act? We say these people are misinterpreting [the issue] or following those who have issued verdicts without knowledge. They should not receive the punishment that we referred to previously because they are as I have said to you misinterpreting [this issue] or following these [erroneous] verdicts. And the sinfulness is tied to the verdict which opposes the legislation [of Islām] and the one who offered it.” Translated By: Abul-Layth Qāsim Mutiva 2:56
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The Ruling Regarding Suicide Bombings | Shaykh Muḥammad Ibn Ṣāliḥ Al ʿUthaymīn

views June 29, 2016 3:42 am

Whether A Menstruating Woman May Attend The ʿĪd Prayer | Shaykh Ṣāliḥ Al-Fawzān The Questioner: This questioner from Khamīs Mashayyiṭ says, O Shaykh, is it an lawful for a woman to attend the ʿĪd prayer even if she was menstruating, and may Allāh honor you? Shaykh Ṣāliḥ al-Fawzān: “Yes she may attend. She should make sure though, as it relates to herself that she attends the ʿĪd prayer even if she is menstruating. However she must stay away from the prayer area. She must stay away from the prayer area. She should listen to the reminder as the Prophet () said in the ḥadīth of Umm ʿAṭiyyah: ‘We were commanded to bring forth the girls that had reached puberty and the menstruating women to witness the supplication of the Muslims. And the Menstruating women stay away from the prayer area.’ . Yes.” Translated By: Abul-Layth Qāsim Mutiva 0:55
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Whether A Menstruating Woman May Attend The ʿĪd Prayer | Shaykh Ṣāliḥ Al Fawzān

views June 28, 2016 5:38 am

Whether The ʿĪd Prayer Must Be Prayed In An Open Area (Muṣallá) | Shaykh Muḥammad Ibn Ṣāliḥ Al-ʿUthaymīn The Questioner: A man in the Mosque said to me, as it relates to the ʿĪd prayer, that it should not be performed anywhere except an open area (Muṣallá) and that it was unlawful to perform it in Mosques. And he said that this [opinion] was taken from the pure prophetic Sunnah so is there any basis for this in Islāmic legislation? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “It is best for it to be performed in an open area, in a Muṣallá then there can be no doubt regarding this since this was the guidance of the Prophet (); that he used to pray it outside of the city in an open area (Muṣallá). However, if there is a need in order to pray it in the Mosque within the city, due to either severe cold or rain or due to safety or other than this from the reasons sanctioned in Islāmic law that you might imagine, then for this then there is no harm. In light of this, what is best is that it is offered in an open area (Muṣallá) outside of the city. Yes. However, if there is a pressing need to pray it within the city, then there is no harm in this.” 1:19
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Whether The ʿĪd Prayer Must Be Prayed In An Open Area Muṣallá | Shaykh Muḥammad Ibn Ṣāliḥ Al

views June 26, 2016 10:45 pm

The Difference Between Tarāwīḥ And Qiyām Al-Layl | Shaykh Muḥammad Ibn Ṣāliḥ Al-ʿUthaymīn The Questioner: May Allāh bless you. He has another question, this listener who referred to his name with the letters ʿayn mīm; he says which will receive more reward, the Qiyām al-Layl prayer or the Tarāwīḥ prayer? And will the Qiyām al-Layl prayer not be considered valid unless an individual goes to sleep and then wakes up? And are there different characteristics in the Qiyām al-Layl prayer that differ from the Tarāwīḥ prayer and should it be prayed two by two with the final unit of prayer being one; please benefit us in this regard? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “This questioner believes that there is a difference between Tarāwīḥ and Qiyām al-Layl. In reality, there is no difference between them both so Tarāwīḥ is considered from the night prayer (Qiyām al-Layl) and it is for this reason that we consider the Muslims to be establishing Qiyām al-Layl from the very first night of Ramaḍān. And the statement of the Prophet (): ‘Whoever stands up for the night prayer in Ramaḍān out of true faith and seeking Allāh's pleasure, whatever has preceded from his sins will be forgiven.’ This includes Tarāwīḥ since it is considered from the night prayer (Qiyām al-Layl) without a doubt. However, what has become customary among the people is that the prayer in which the recitation, bowing and prostration has been lengthened is considered the night prayer (Qiyām al-Layl) whereas whatever involves less than that is considered Tarāwīḥ. This is an understanding based upon customs and this understanding is not based upon the legislation of Islām. Rather, the understanding supported by the Islāmic legislation is that Qiyām al-Layl and Tarāwīḥ are the same. They are both considered to be prayer which is performed at night, however the Qiyām al-Layl is well-known among the people to involve lengthening the bowing and prostration because it usually occurs at the end of the night. And the end of the night is an appropriate time for the lengthening of the prayer in order to enable the people to supplicate for whatever they wish for since the end of the night is the time when supplications are answered according to the statement of the Prophet (): ‘Our Lord descends to the heavens of this world during the last third of the night when He says: ‘Who will call upon Me so that I might respond to him? Who will ask of Me so that I might give to him? Who might seek My forgiveness so that I might give it to him until the appearance of Fajr?’ And [as for] the statement of the questioner, does the night prayer (Qiyām al-Layl) only occur after sleeping? We say that this question is based upon what has preceded; since the questioner thinks that there is a difference between Tarāwīḥ and Qiyām al-Layl. So then if we had said that Qiyām al-Layl is the night prayer and that it includes Tarāwīḥ then we wouldn't have received this question’” Translated By: Abul-Layth Qāsim Mutiva 2:49
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The Difference Between Tarāwīḥ And Qiyām Al Layl | Shaykh Muḥammad Ibn Ṣāliḥ Al ʿUthaymīn

views June 26, 2016 4:08 am

Reading From The Qurʾān While In The State Of Prayer | Shaykh Muḥammad Ibn Ṣāliḥ Al-ʿUthaymīn The Questioner: O noble Shaykh, what is the ruling regarding looking at the Muṣḥaf (the Qurʾān) while offering both obligatory and voluntary prayer? And what is the ruling regarding the reading of some supplications like ṣalāh al-istikhārah while in the state of voluntary prayer? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “Yes. Reading from the Muṣḥaf (the Qurʾān) in the obligatory prayer and voluntary prayer; if it is possible to read without this then this is better. This is because reading from the Muṣḥaf (the Qurʾān) requires one's attention and it requires holding the Muṣḥaf (the Qurʾān) and setting it down and it also requires page turning; all of these thing involve movements. So if it is a must that an individual reads from it, then there is no harm in this regardless of if it occurs in an obligatory prayer or in a voluntary prayer. And it is for this reason, meaning reading with it in an obligatory prayer, that some people during the Fajr Prayer on the day of Jumuʿah, if they haven't memorized alif, lām, mīm, tanzīl… [Sūrah] al-Sajdah, or hal atá ʿalá al-Insān [Sūrah al-Insān], some people abandon this Sunnah, because they haven't memorized them. So we say all praise is due to Allāh, the issue is flexible. So if you haven't memorized it by heart, then read it from the Muṣḥaf (the Qurʾān) and there is no harm in this. And the Mother of the Believers ʿĀʾishah –may Allāh be pleased with her- used to read from the Muṣḥaf (the Qurʾān) when she would offer the night prayer. So there is no harm. However, in the case where isn't a need to read from the Muṣḥaf (the Qurʾān) then an individual shouldn't read from the Muṣḥaf (the Qurʾān). And I'd like to take this opportunity to point out something that the people used to do then they eventually started to do it less frequently and all praise is due to Allāh; and it is the practice of some of the people praying in congregation who during Tarāwīḥ during Ramaḍān or the night prayer, some of the believers take a Muṣḥaf in order to follow the Imām and this is wrong since this leads to unnecessary movements. And it prevents the praying person from placing his hands on his chest. And perhaps he will be become lackadaisical while looking at the Muṣḥaf and will not listen to the recitation of the Imām. Yes, if the Imām has not memorized well and said to someone in the congregation, so & so get behind me and pray behind me and if I make a mistake then please correct me. As for this, then there is no harm in it because there is benefit in it; but as for doing this only to follow along then no. Translated By: Abul-Layth Qasim Mutiva 2:48
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Ruling on Reading From The Mushaf Qurʾān While In The State Of Prayer | Shaykh Muḥammad Ibn Ṣāli

views June 25, 2016 10:37 pm

Ruling on Performing Iʿtikāf In Other Than The Three Mosques | Shaykh Muḥammad Ibn Ṣāliḥ Al-ʿUthaymīn The Questioner: May Allāh bless you, this listener to the program, ʿĪd ʿIwaḍ Ṣaqar says noble Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn, truly I love you for the sake of Allāh, may the peace, mercy and blessings of Allāh be upon you. I'm from the Beheira in Egypt although I reside in Jordan. My question, dear noble Shaykh is that I heard from a student of knowledge who said that Iʿtikāf is not correct unless it is performed in one of three Mosques: the Grand Mosque [in Mecca], the Prophet's Mosque [in Madīnah] and al-Aqṣá Mosque [in Jerusalem]. Is this correct? And if this is correct then is it permissible to make Iʿtikāf in other Mosques with knowledge that some people are unable to perform Iʿtikāf in these [three] Mosques due to their financial situations; and may Allāh reward you with good. Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “I say and may the peace, mercy and blessings of Allāh be upon you. And I ask Allāh that He will love the one who loves me for His sake. As for what he asked about concerning Iʿtikāf in other than the three Mosques, then the correct opinion which the majority of the people of knowledge hold is that performing Iʿtikāf in other than the three Mosques is lawful. And the ḥadīth of Ḥudhayfah that contains the statement: ‘There is no Iʿtikāf except in the three Mosques.’ If it is authentic, then it is understood to mean that performing Iʿtikāf in these Mosques is better than other than them just as prayer in these Mosques is better than prayer in other than these Mosques. And it does not mean that it is not correct to perform Iʿtikāf in other than these Mosques. Allāh the Exalted says: ‘And do not indulge in sexual relations while you are remaining in seclusion [performing Iʿtikāf] in the Mosques…’[Sūrah al-Baqarah 2:187] And this wording is general. And if we were to say that this was specific to those three Mosques, then this would mean that Allāh is addressing the people even though those who are able to do this is only a small group from amongst them because the percentage of people at the Grand Mosque, the Prophet's Mosque and al-Aqṣá Mosque as it relates to the Islāmic world is really nothing in comparison so how could this general ruling apply to such a restricted area that cannot hold except very few Muslims?! So the correct opinion for which there can be no doubt is the opinion of the majority of the people of knowledge that Iʿtikāf in every Mosque is lawful, correct and something that a person will be rewarded for. Yes.” Translated By: Abul-Layth Qasim Mutiva 2:32
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Ruling on Performing Iʿtikāf In Other Than The Three Mosques | Shaykh Muḥammad Ibn Ṣāliḥ Al ʿUt

views June 25, 2016 3:47 am

Ruling On the Expression Ramaḍān Karīm | Shaykh Ṣāliḥ al-Fawzān The Questioner: The questioner says what do you say regarding the statement: “Ramaḍān Karīm” isn't al-Karīm Allāh? Shaykh Ṣāliḥ al-Fawzān: “There is no basis for this. Tell them Ramaḍān Karīm, there is no basis for it. As for Ramaḍān Sharīf, Ramaḍān Mubārak, Ramaḍān ʿAẓīm; these descriptions have come in ḥadīth. ʿAẓīm, Mubārak and Sharīf then there is no harm in that but as for Karīm then I don't know there to be a basis for it. Yes.” Translated By: Abul-Layth Qāsim 0:42
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Ruling On the Expression 'Ramaḍān Karīm' | Shaykh Ṣāliḥ al Fawzān

views June 23, 2016 3:56 am

Whether Reading The QurʾĀn From A Mobile Phone Takes The Ruling of Reading From The Muṣḥaf | Shaykh Ṣāliḥ Al-Fawzān The Questioner: Good, O Shaykh as a follow up to that question, Reading [Qurʾān] from a mobile phone, does this require ablution (wuḍūʾ)? Shaykh Ṣāliḥ al-Fawzān: “It does not require ablution (wuḍūʾ) because it is not a physical Qurʾān (Muṣḥaf) and thus it does not take the rulings of the physical Qurʾān (Muṣḥaf). So it is similar to reciting from memory. It is lawful for the one who has experienced the lesser form of ritual impurity. As for the one who has experienced the greater ritual impurity, then he should not read the Qurʾān. Not from the physical Qurʾān (Muṣḥaf), nor from the mobile phone nor from memory until an individual has purified himself.” Translated By: Abul-Layth Qāsim Mutiva 0:40
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Whether Reading The Qurʾān From A Mobile Phone Takes The Ruling of Reading From The Muṣḥaf | Shay

views June 23, 2016 2:49 am

Whether a Woman On Her Menses Should Recite The Qurʾān During Ramaḍān | Shaykh Ṣāliḥ Al-Fawzān The Questioner: The sister who is posing the question Umm Muḥammad says during Ramaḍān is it lawful for a woman to read the Qurʾān while she is on her menses? Shaykh Ṣāliḥ al-Fawzān: “Reading the Qurʾān for the one who is menstruating is a matter of differing. And the time is extensive and all praise is due to Allāh so for the woman who has a desire to read the Qurʾān can read it when she is not menstruating. She has an opportunity and all praise is due to Allāh. She is not forced to read it while menstruating except in the case where there is a need as in the case of the woman who will be tested in the Qurʾān and might fail, there is no harm in her reading while menstruating due to the need however she should not [physically] touch the Qurʾān. She should either read from her memory or she should wear gloves on her hands and use them to turn the pages of the Qurʾān or she should use a ruler or a pen to follow the verses or letters without touching it when there is a need to do so. Or she may memorize a portion of the Qurʾān fearing that she will forget it, then for her there is no harm in her reading while menstruating in order to preserve what she is memorizing. As for the woman for whom Allāh has granted an ample amount of time, then she should delay her reading of the Qurʾān until after her menses and until after she has purified herself in an effort to escape the difference of opinion in this issue and all praise is due to Allāh. Yes.” Translated By: Abul-Layth Qāsim Mutiva 1:50
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Whether a Woman On Her Menses Should Recite The Qurʾān During Ramaḍān | Shaykh Ṣāliḥ Al Fawzān

views June 22, 2016 3:49 am

The Number Of Units Of Prayer That Should Be Offered For Tarāwīḥ And The Night Prayer | Shaykh Ṣāliḥ Al-Fawān The Questioner: [The questioner] says, may Allāh reward you with good, distinguished Shaykh, this questioner says some students of knowledge were harsh with me when I prayed thirteen units of prayer during Ramaḍān in Tarāwīḥ prayer and they requested from me that I pray eleven units of prayer. They say that this is what has been narrated so what is the opinion of the Shaykh regarding this? Shaykh Ṣāliḥ al-Fawzān: “Restricting the people to a specific number and forcing the people to adhere to it is a mistake. Tarāwīḥ and the night prayer does not have a specified limit. And the Prophet () encouraged offering the night prayer and he did not limit it to a specific number of units. Likewise he encouraged standing in prayer during Ramaḍān and he did not specify a definitive number of units while he himself () used to pray and did not used to pray during Ramaḍān or in other months, more than eleven or thirteen units of prayer. And the companions after the Prophet (); ʿUmar united the Muslims behind Ubayy ibn Kaʿb –may Allāy be pleased with him- and he would pray Tarāwīḥ with them and he used to pray twenty three units of prayer with them. This indicates that the matter as it relates to this affair is flexible. So if you wanted to do as the Messenger () did, you would restrict yourself to eleven or thirteen and in doing so you be doing as the Messenger () did. He used to extend his recitation of the Qurʾān and extend his bowing and prostration. This is if a person prays by himself; he should do this. However, if an individual leads the Muslims in prayer, he should take their matter into consideration and lighten it for them. And it is for this reason that the companions, when ʿUmar united the Muslims behind Ubayy, they prayed twenty three units of prayer. They added the number of units but they lessened the characteristics of the prayer in order to be gentle with the Muslims. And the Prophet () said: ‘Whoever among you leads the people in the prayer then he should lighten the prayer since from among them are the elderly, the weak people with special needs;’ so if he were praying by himself then he may lengthen it as much as he wishes. And there is no rebuke for the one who restricts himself to eleven, thirteen or twenty three or even more than this since some scholars hold that more than this is lawful. This indicates that the issue is one that is flexible, and there should be no disassociation from anyone regarding Tarāwīḥ prayer. Rather, this issue returns back to the type of Tarāwīḥ prayer. Is it long and difficult or is it light? So if the bowing and prostration is lengthened as well as the recitation; in this case the units of prayer should be less. And if the characteristics of the prayer are lightened in a manner that does not negatively affect the prayer, then an individual may add to the number of units of prayer just as the companions –may Allāh be pleased with them- did. Yes.” 3:15
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The Number of Units of Prayer That Should Be Offered For Tarāwīḥ And The Night Prayer | Shaykh Ṣ

views June 20, 2016 3:10 am

Praying TarāwīḤ In The Mosques Of The People Of Innovation | Shaykh ʿAbdullāh Al-Bukhārī The Question: “This questioner says in a place where there aren't any Mosques for the people of the Sunnah, yet there are [numerous] Mosques for the people of innovation wherein they pray Tarāwīḥ incorrectly, which is better; for the Salafīs to pray by themselves in their homes or should they pray altogether in congregation in those centers?” Shaykh ʿAbdullāh ibn ʿAbdul-Raḥīm al-Bukhārī: “It came in the question that they are praying Tarāwīḥ incorrectly. So if their prayer is in a manner which is incorrect as it is mentioned, then how could you pray with them?! They are praying incorrectly, would you pray incorrectly behind them?! Even if they weren't from the people of innovation; if an Imām prayed incorrectly with the people, it is not lawful for you to pray behind him. And it is as if in his statement that they pray Tarāwīḥ incorrectly that they mean that they oppose the Sunnah, or he intends by praying Tarāwīḥ incorrectly, then if the prayer was incorrect and missing pillars, then it is not lawful to pray in that Mosque I'm sorry, [I mean] behind them. It is not lawful to pray behind them because the prayer [behind them] is incorrect. Then what then is obligatory upon you to do if it was a situation where there is no place for the people of the Sunnah to pray at? Then you should return to your home and pray with your family; you can combine the good of these two good actions; you have established the Sunnah and encouraged your family as well and prompted them to offer Tarāwīḥ prayer and like this. However, if the questioner intended with his statement that they prayed incorrectly that they oppose the Sunnah in terms of number, pay attention, in terms of number; meaning that they do not restrict themselves to eleven units of prayer. Meaning that they add [units of prayer]. In this case it is not appropriate to use this expression that they are praying incorrectly. If the prayer was correct and did not involve deficiencies in its pillars or obligations, instead we should say that it is not consistent with the Sunnah according to the opinion of some people of knowledge. Is this clear? Here, there is no harm in the prayer. And praying with the people of innovation, may Allāh bless you, the people of knowledge have already spoken regarding it. And from the speech of the scholars and their verdicts is that prayer behind a religious innovator (mubtadiʿ) if his innovation was something that causes disbelief, then it is not permissible to pray behind him. However, if his innovation was something that was merely sinful, then prayer behind this individual is permissible even though it would be better to pray behind someone who is not an innovator (mubtadiʿ). And this type of situation calls for the people of the Sunnah to provide places of prayer and Mosques where they can establish the prayer upon the Sunnah. This encourages them and calls for them to establish that according to their abilities and Allāh knows best.” 3:28
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Praying Tarāwīḥ In The Mosques Of The People Of Innovation | Shaykh ʿAbdullāh Al Bukhārī

views June 19, 2016 11:53 pm

Wearing A Garment Below The Ankles Without Intending To Be Conceited | Shaykh Muḥammad Ibn Ṣāliḥ Al-ʿUthaymīn The Questioner: If a man wears his lower garment below his ankles without intending arrogance or conceitedness then is this prohibited and can this also occur with one's sleeves and may Allāh reward you with good? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “When a man wears his garment below his ankles, then this situation can be divided into two categories: The first category involves the one who wears his garment below his ankles because he is conceited to the extent that it reaches the ground. In this case we would say that the Messenger () said: ‘Whoever allows his garment to drag because he is conceited, then Allāh will not look at him.’ And he () also said: ‘There are three to whom Allāh will not speak to on the Day of Resurrection, nor will He look at them nor will He purify them, and they will endure a painful torment. The one who lets his garment hang below his ankles, the one who reminds others of his favors and the one who sells his product by means of a false oath’ And this is such a serious punishment because the one who does this commits two corrupt actions. The first corrupt action is allowing his garment to drag. And the second corrupt action is the fact that this action was done based upon conceitedness and arrogance. As for the second category, then to drag the garment without conceitedness and this is very rare as it relates to the people. However, it still might happen so the reward for this is what the Prophet () mentioned in his statement: ‘Whatever is below the ankle is in the Hellfire.’ This means that an individual will be tormented in the Hellfire according to whatever part of his garment descends below his ankles. And this punishment as it has been mentioned in the ḥadīth is a partial punishment and it is less than the punishment which involves Allāh turning away from him, or refusing to purify him as mentioned in the people of the first category. So in light of this, allowing a upper garment, lower garment or over garment to fall below the ankle is from the major sins because if this occurs due to conceitedness and it is dragged on the ground the punishment for this is that Allāh will not look at him on the Day of Resurrection nor will He purify him and he will receive a painful punishment. And if a garment was to fall below the ankle without involving conceitedness then its punishment is to be tormented in the Hellfire according to how much his garment has fallen below his ankle. And this punishment includes the upper garment, the lower garment and the over garment. As for the lengthening of one's sleeves then there are from the scholars those who say that this involves conceitedness since some people could extend their sleeves or widen them more than they need to out of pride, conceitedness and in order to make them longer so this individual is included in the threat of punishment just like the one who allows his garment to fall [below his ankles]. In any event, then the lengthening of one's sleeves and widening them beyond one's needs could be considered from the type of wasting that Allāh has forbidden in His statement: ‘And do not waste. Certainly Allāh does not love those who waste.’ [Sūrah al-Anʿām 6:141]” Translated By: Abul-Layth Qāsim Mutiva 4:13
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Wearing A Garment Below The Ankles Without Intending To Be Conceited | Shaykh Muḥammad Ibn Ṣāliḥ

views June 19, 2016 4:30 am

Whether We Should Pay Zakāh Al-Fiṭr With Money | Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn The Questioner: In our land, we offer Zakāh al-Fiṭr in the form of money and if we wished to offer what was established in the Sunnah of the Messenger () in terms of wheat or barley or rice, then we might not find someone who will receive it so please advise us regarding this and may Allāh reward you? Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn: “Offering Zakāh al-Fiṭr as money is a mistake that the one who does it will not be rewarded for since the Prophet () said: ‘Whoever performs an action which is not in accordance with our affair, then it will be rejected’ Meaning it is rejected from him. And it has been authentically reported in [Ṣaḥīḥ] al-Bukhārī as well as other than it upon the authority of Ibn ʿUmar that he said: ‘The Messenger of Allāh legislated that Zakāh al-Fiṭr would consist of a ṣāʿ [approximately 2 kilos and 10 grams] of dates, or a ṣāʿ of barley.’ So he legislated a ṣāʿ of dates or a ṣāʿ of barley and legislated here means that the obligation is definitive. However, in the situation described by the questioner wherein the questioner mentioned if we were unable to find someone who will take food; meaning that no one would accept rice, dates, or wheat and they would accept nothing except money, in this case we would estimate the value of a ṣāʿ from the moderately valued foods and offer it.” Translated By: Abul-Layth Qāsim Mutiva 2:18
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Whether We Should Pay Zakāh Al Fiṭr With Money | Shaykh Muḥammad ibn Ṣāliḥ al ʿUthaymīn

views June 19, 2016 3:18 am

Shaykh Ṣāliḥ Al-Luḥaydān On On Whether A Rented Building Can Take The Ruling Of A Masjid: The Questioner: May Allāh reward you with good, some brothers in America have rented a place for prayer and they have named the place Masjid such & such for the purpose of establishing the prayers and hosting lessons for the Muslims. So should this place take the ruling of a Masjid even though it was rented? Shaykh Ṣāliḥ al-Luḥaydān: “Yes it takes the ruling of the Masjid so long as it has been set aside for the prayer, and a place to meet in order to fulfil this obligation; it will be during this period of time, even though it is temporary, then during the time that is spent there it takes the ruling of a Masjid.” Translated By: Abul-Layth Qasim Mutiva 0:58
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Whether A Rented Building Can Take The Ruling Of A Masjid | Shaykh Ṣāliḥ Al Luḥaydān

views June 18, 2016 2:32 am

Sometime during the month of Jumādá al-Awwal in the year 1425H which corresponds with around late June until early July of 2004 C.E., Shaykh Aḥmad ibn Yaḥyá al-Najmī summoned a group of American students who were attending the tenth annual Imām ʿAbdullāh ibn Muḥammad al-Qaraʿāwī knowledge based seminar in Ṣāmiṭah, KSA in order to advise them and to specifically address some of the issues that they had. The following recordings represent some excerpts from this sitting which have only recently been made publicly available. Translated By: Abul-Layth Qasim Mutiva 2:26
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Advice To Salafīs Who Have Established Their Own Mosques And Centers | Shaykh Aḥmad Al-Najmī

views June 14, 2016 5:54 am

Sometime during the month of Jumādá al-Awwal in the year 1425H which corresponds with around late June until early July of 2004 C.E., Shaykh Aḥmad ibn Yaḥyá al-Najmī summoned a group of American students who were attending the tenth annual Imām ʿAbdullāh ibn Muḥammad al-Qaraʿāwī knowledge based seminar in Ṣāmiṭah, KSA in order to advise them and to specifically address some of the issues that they had. The following recordings represent some excerpts from this sitting which have only recently been made publicly available. Translated By: Abul-Layth Qasim Mutiva 1:58
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Whether We Should Openly Call Ourselves Salafī While Calling The People To Islām | Shaykh Aḥmad I

views June 12, 2016 3:58 am

Sometime during the month of Jumādá al-Awwal in the year 1425H which corresponds with around late June until early July of 2004 C.E., Shaykh Aḥmad ibn Yaḥyá al-Najmī summoned a group of American students who were attending the tenth annual Imām ʿAbdullāh ibn Muḥammad al-Qaraʿāwī knowledge based seminar in Ṣāmiṭah, KSA in order to advise them and to specifically address some of the issues that they had. The following recordings represent some excerpts from this sitting which have only recently been made publicly available." Translated By: Abul-Layth Qasim Mutiva 4:16
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Advice On Whom The Qurʾān Should Be Taken From And Cooperation With The People Of Partisanship | Sh

views June 9, 2016 5:26 am

Sometime during the month of Jumādá al-Awwal in the year 1425H which corresponds with around late June until early July of 2004 C.E., Shaykh Aḥmad ibn Yaḥyá al-Najmī summoned a group of American students who were attending the tenth annual Imām ʿAbdullāh ibn Muḥammad al-Qaraʿāwī knowledge based seminar in Ṣāmiṭah, KSA in order to advise them and to specifically address some of the issues that they had. The following recordings represent some excerpts from this sitting which have only recently been made publicly available. Translated By: Abul-Layth Qasim Mutiva 7:53
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Advice To Young Students Of Knowledge From The West | Shaykh Aḥmad Ibn Yaḥyá Al Najmī

views June 8, 2016 5:22 am

Shaykh Sulaymān Ibn ʿAbdullāh Abā Al-Khayl On How To Live Under The Leadership Of Non-Muslim Rulers In Western Lands: The Questioner: [The questioner] says, al-Salāmu ʿalaykum wa raḥmatullāhi wa barakātuhu. Shaykh Sulaymān Abā al-Khayl: “.Wa ʿalaykum al-salāmu wa raḥmatullāhi wa barakātuhu.” The Questioner: I thank the esteemed Shaykh Professor Sulaymān ibn ʿAbdullāh Abā al-Khayl. I have a question regarding the khuṭbah. You mentioned in the khuṭbah that Ḥudhayfah ibn al-Yamān; that the Messenger (r) advised him to adhere to the united body of Muslims (al-jamāʿah) and their leadership and that he listen and obey. So us for example in the western democratic nations; our presidents are not Muslims. How should we remain compliant to them? And should we listen and obey them and how can they be like Imāms for us? This is what I wanted clarified. Shaykh Sulaymān Abā al-Khayl: “This question is insightful and… what is your name?” The Questioner: Sūsā. Shaykh Sulaymān Abā al-Khayl: “Did you get that? Good. Thank you. The person who lives in a non-Muslim land… listen… listen… listen… The person who lives in a non-Muslim land or in a Muslim land that does not apply Islāmic law; then for this individual it is upon him to observe the statutes and laws that are applied in that land. And it is not lawful for him under any circumstances to rebel against the ruler; it is not lawful for him under any circumstances to rebel against the ruler because rebelling against the ruler involves in the way of corruption and evil what has been warned against by Allāh and His Messenger… and what has been documented in history as well as what we are witnessing today from the painful events that lead to destruction and the spilling of blood and the destruction of crops and livestock in a manner that we have witness and we hear about. So it is upon an individual to know this and not be overcome by emotions and zealousness and thus embark upon a matter that will harm him, his family and his community and particularly if he was living in tranquility and the affairs of his religion, worldly life and livelihood were progressing smoothly, then he should remain committed to that. Yes.” Translated By: Abul-Layth Qāsim Mutiva 2:37
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Living Under The Leadership Of Non Muslim Rulers In Western Lands | Shaykh Sulaymān Abā al-Khayl

views May 26, 2016 3:35 am

Shaykh ʿUbayd Al-Jābirī On Whether Demonstrating Some Principles Of Salafiyyah Is Sufficient For Considering A Person Salafī: The Questioner: Our shaykh, should everyone who apparently implements the fundamentals of Salafiyyah be considered a Salafī or is it a must that people ask about his situation? Shaykh ʿUbayd al-Jābirī: May Allāh bless you. The people of the Sunnah bring close the man who makes apparent his implementation of the Sunnah and makes apparent his love for it and its people and his defense of them and his refutation against the people of religious innovation (bidʿah); they bring this individual close. May Allāh bless you. they bring him close. Likewise, if he makes apparent his praise for the people of the Sunnah in his region; from this angle they bring him close. However, if the opposite of this appears from him, then he is to be treated as he deserves to be treated. So it may be that there is a clear error that appears from him that they refute. So if they find that he becomes stubborn and obstinate and this becomes his way, meaning that he stubbornly promotes religious innovation (bidʿah), those who oppose the Sunnah and he begins to praise them and make excuses for them then they will free their hands from him and consider him to be from among them and without honor.” Translated By: Abul-Layth Qāsim Mutiva 1:20
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Is Demonstrating Some Principles Of Salafiyyah Sufficient For Considering A Person Salafī? | Shaykh

views May 3, 2016 1:50 am

Shaykh Salih Al-Fawzān warns agaisnt the books of the innovator Sayyid Qutb. The nobole Shyakh al-Fawzān also then advises with the study of the book of the salaf us-Salih. 2:31
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Shaykh al Fawzān Warns Against The Books of Sayyid Quṭb | Shaykh Ṣāliḥ al Fawzān

views May 3, 2016 12:14 am

Shaykh ʿAbdullāh Ibn ʿAbdul-Raḥīm Al-Bukhārī On Whether or Not The Basic Principle Regarding The Muslim Is That He Is Salafī And The Difference Between Belief And Methodology: The Questioner: Several doubts have spread in my land regarding the methodology [of the Salaf]. So I am asking you to expose these doubts and may Allāh reward you with good. [The first doubt is:] What is the basic principle regarding the Muslim is he to be considered ignorant or should he be considered Salafī? Shaykh ʿAbdullāh ibn ʿAbdul-Raḥīm al-Bukhārī: “This doubt; all praise is due to Allāh, this doubt was dealt with a very long time ago. I say that all of the weapons of the Sunnah fell upon this doubt, may Allāh bless you, however without a doubt, the people of desires, they do not invent anything new when it comes to creating doubt amongst the people and confusing them regarding the issues related to adhering to the Sunnah and the Salafī methodology. Shaykh ʿAbdullāh ibn ʿAbdul-Raḥīm al-Bukhārī: “This doubt; all praise is due to Allāh, this doubt was dealt with a very long time ago. I say that all of the weapons of the Sunnah fell upon this doubt, may Allāh bless you, however without a doubt, the people of desires, they do not invent anything new when it comes to creating doubt amongst the people and confusing them regarding the issues related to adhering to the Sunnah and the Salafī methodology. However, what is obligatory is that this doubt is exposed now. We will address it without any problem. Or we will refer to an [existing] answer. But for how long will this continue? What is obligatory upon you whether you are the questioner or the questioner was other than you from those who put forth their questions, what is obligatory is that this person seeks the correct knowledge of the Sunnah and that he increases himself in this since this is the best thing in which a person might seek an increase. And it is for this reason that Ibn al-Qayyim –may Allāh have mercy upon him- said: ‘And if you were to ask about provisions (provisions for travel), then the travelers provision is the knowledge that has been inherited by the last of the prophets (); so there is no provision for you other than this. And whoever does not take for himself from this provision, then he will remain amongst those who have fallen behind. So those who have taken falling behind as a close companion and who are also inactive are numerous. So it will not benefit a person to follow their example.’ So it is obligatory for a person to have knowledge of the Sunnah which is correct and well grounded in order to protect him against these doubts. In fact, some of these doubts do not even deserve to be discussed publically, not to mention deserve to be refuted, may Allāh bless you. So is the basic principle as it relates to the Muslim that he is ignorant or is he Salafī? We have previously discussed this and we said, and I'm summarizing, that the basic principle as it relates to the Muslim is not that he is Salafī. We say that the basic principle regarding the Muslim is that he is Muslim. Whoever's Islām was confirmed with certainty cannot be removed except with certainty. To describe a Muslim as being Salafī is a description that is in addition to his Islām. Just like if you were to say that so & so is trustworthy (ʿadl). It is not possible for an individual to be considered trustworthy (ʿadl) [as it relates to the narration of ḥadīth] when an individual is a non-Muslim. So he must first be Muslim in order for you to say afterwards that he is considered trustworthy (ʿadl). So the description of being trustworthy is something which is an addition to the description of Islām. And this description requires knowledge and experience in order to describe a person as being trustworthy (ʿadl). The same can be said about the description Salafī and that this description requires knowledge and experience and affirmation or commendation (tazkiyyah) or something like this in order to say that so & so is Salafī. This is the issue in summary. However, when we say that he is Muslim? Does this remove from him the element of being unknown? No, he is a Muslim. However, his condition is unknown and not widely known. So here when people are discussing his condition it is not in order to attack him but instead it is because his trustworthiness or status as a Salafī has not been determined. continue reading .. www.masjidalwahyain.com Translated By: Abul-Layth Qāsim Mutiva 6:15
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Is Origin Of A Muslim He Is Salafi | Shaykh ʿAbdullāh Ibn ʿAbdul-Raḥīm Al-Bukhārī

views April 20, 2016 6:40 am

Shaykh ʿAbdul-ʿAzīz Ibn Bāz On The Methodology Of Weighing The Good And Evil (Manhaj Al-Muwāzanah): The Questioner: May Allāh reward you. Is weighing between good and evil when establishing a ruling on individuals, books and groups a correct methodology to follow? Or is it a must that a person only mentions the evil and identifies it and warns against the one who is upon it? Shaykh ʿAbdul-ʿAzīz ibn Bāz: “Whoever makes evil or religious innovation (bidʿah) apparent, [then] we warn against him. And his good deeds are not considered. His good deeds are between him and Allāh. Whoever makes evil or religious innovation (bidʿah) apparent, we warn against him and he is to be advised until he is guided. This is what the Sunnah has established.” Translated By: Abul-Layth Qāsim Mutiva 0:54
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The Methodology Of Weighing The Good & Evil (Manhaj Al Muwāzanah) | Shaykh ʿAbdul ʿAzīz Ibn Bāz

views March 4, 2016 1:21 am

Shaykh ʿAbdullāh Al-Bukhārī On The Baseless Claim That There Is No Difference Between Seeking Knowledge With The Scholars And Seeking Knowledge From Books And Audios: The Question: “There is someone who says, and this is the last question, there is someone who says that there is no difference between the student of knowledge…rather seeking knowledge from the scholars and seeking knowledge from books and audios in terms of acquiring knowledge; in fact, audios are better because they can be stopped; meaning the recording and repeated. And he goes on to say where is the difference between the one who sits in front of a scholar and the one who listens to him [the same scholar] during a live broadcast in terms of acquiring knowledge?” Shaykh ʿAbdullāh al-Bukhārī: “There is someone who says… it has occurred previously in many questions that we have addressed before –may Allāh bless you-, that speech is often spread; isn't that correct? And some of the students from our brothers here have conveyed what some of them say. Does everything that is said require from us that we pay attention to it? Meaning everyone who says something, must I consider it and address it? Some speech is so clearly invalid that it does not require someone to invalidate it. In the biography of Imām Aḥmad, from [the book] Siyar [Aʿlām al-Nubalāʾ], al-Ḥāfiẓ al-Dhahabī mentioned that Imām Aḥmad was seated in his gathering, wherein he would teach, and there were approximately five thousand students in attendance. Five hundred of those students wrote; whereas the remaining students observed his guidance, conduct and his way. They learned from his guidance and from his way. Is this found in an audio? This is a blessing. The ability to record is a blessing; a favor [conferred upon us]. Do not turn it into something which merits the punishment of Allāh and thus you bely the favor of Allāh upon you by way of this statement. So don't ever make them equal and it is not possible to make the two equal under any circumstances. And no one who recognizes [true] knowledge would say this and make listening to audios the same as sitting with a scholar or a teacher. Never, there is a major difference and great disparity between this and that. So the matter –may Allāh bless you-, is one in which the falsehood is clear. And the corruption contained in it is likewise clear. It does not require any further teaching. However, does this mean that the one who is unable to reach [them] that he should not study? No. He should learn and listen. All praise is due to Allāh, these are [from the] means of conveying good. So listen to them [recordings and audios]. However, it is obligatory to note, and we have mentioned this many times, and as such it is something that needs to be highlighted, there might be a word mentioned during the lesson that was mistakenly said by the Shaykh or the scholar or other than this which is uttered as a slip of the tongue or the like. Perhaps he holds it to be correct or it is possible that he worships Allāh based upon it and perhaps he spreads it. It is important to be deliberate and take one's time and to pay attention. Any problematic expression or other than this which is recorded, if one is able to communicate with him, one should attempt to meet with him during Ḥajj or ʿUmrah or during a visit with him or other than this.Yes, that Shaykh should be asked for an answer about it or something similar. As for making the two equal, then this is from the worst forms of falsehood. And you should look into the books which contain biographies –may Allāh bless you- look at Tahdhīb al-Kamāl, whenever a narrator's biographical account is mentioned, Ādam ibn Abī Iyās al-ʿAsqalānī for example so & so and so & so. [It is mentioned that] He narrated from [so & so and so & so] and then a number of names are mentioned. And [it is mentioned] from those who narrated from him. All of this –may Allāh bless you- is either based upon hearing directly from someone or by way of an intermediary who either heard directly from him so either a direct transmission or a transmission by way of an intermediary and like this; and why would they travel? Why would one of them burden himself by going here and there in order to acquire and seek knowledge and a single letter from a ḥadīth of the Messenger of Allāh (). Tell me, by your Lord, is the one who sits with Imām ʿAbdul-ʿAzīz ibn ʿAbdullāh ibn Bāz and takes from him [directly] and the one who listens to him and asks him [questions directly] if he is able to ask or has discussions with him and who took from him whatever he gave. Is he the same as the one who listens to these lessons and discussions in the east and the west? Are they the same? Continue reading: http://wp.me/p65xlB-11k Translated By: Abul-Layth Qāsim Mutiva ---- Web: www.MasjidalWahyain.com Twitter: @MasjidAlWahyain 7:37
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Doubt Regarding Seeking Knowledge With The Scholars & Books & Audios | Shaykh ʿAbdullāh al-Bukhārī

views February 25, 2016 3:00 am

The Esteemed Muftī Of Saudi Arabia Shaykh ʿAbdul-ʿAzīz Āl Al-Shaykh On The Prophetic Call To Monotheism (Tawḥīd): The Questioner: May Allāh reward you with good. We understand from the speech of the Prophet () that the scholars are the inheritors of the prophets. And we likewise understand from this their responsibility and their precedence in calling the people to monotheism (tawḥīd) and clarifying the danger of associationism (shirk) and conveying the message of Islām. And generally from among us in the West and more specifically in America; there are from among the people those who believe that they understand monotheism (tawḥīd) properly and that they fulfill it and apply it in the manner that it should be applied while in reality they oppose it and perhaps even invalidate it. So we request of you that you might address these people with your speech from the likes of the Jews, Christians, ignorant people amongst the Muslims as well as the people of other religions; we request of you a concise word of advice in which you might clarify for them monotheism (tawḥīd) and the call of the prophets so that we might translate it and spread it among them so that we might also be able to say to them that this is the advice of our scholars which is specifically for you. Perhaps you might listen to it, reflect upon it and benefit from it. Shaykh ʿAbdul-ʿAzīz Āl al-Shaykh: “Allāh the Majestic and Most High says: ‘And We have not sent before you any messenger except that We have revealed to him that, there is no deity except Me, so worship Me.’ [Sūrah al-Anbiyāʾ 21:25] And Allāh says: ‘And I [Allāh] did not create the spirits nor mankind except that they should worship Me.’ [Sūrah al-Dhāriyāt 51:56] So humankind has been created for the worship of Allāh. And all of the messengers were sent to convey this monumental affair. So they would call the servants to the monotheistic worship of Allāh, and to dedicate all of one's religion to Him alone and to direct all of one's supplications, love, fear and hope to Him exclusively. And [also] that they would not worship anything except for Him. This is the call of the messengers; the first of whom was Noah () concerning whom Allāh says: ‘Certainly, We have sent Noah to his people, and he said: ‘O my people, worship Allāh; you have no deity other than Him.’ [Sūrah al-Aʿrāf 7:59] Until Muḥammad (r) who called to the worship of Allāh and the exclusive monotheistic worship of Him and to purifying the religion of Allāh. So monotheism (tawḥīd) is the very foundation of the religion. So those who oppose it and worship other than Allāh and direct some of their worship to other than Him, they have not observed monotheism. The one who is a true monotheist worships Allāh exclusively and adheres to the etiquettes and obligations of Islām.” Translated by: Abul-Layth Qāsim Mutiva 2:37
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[Exclusive] The Esteemed Muftī Of Saudi Arabia On The Prophetic Call To Monotheism

views February 7, 2016 6:05 am

Shaykh Ṣāliḥ Al-Luḥaydān On Sitting With People Of Religious Innovation: The Questioner: [The questioner] says, my friend sits with the people of religious innovation (ahl al-bidʿa) and he defends them. And I have already advised him, so is it appropriate for me to boycott him so that he might be rebuked and for how long should he be boycotted? Shaykh Ṣāliḥ al-Luḥaydān: “This friend; if he continues to sit with the people of religious innovation (ahl al-bidʿa) and is friendly with them, then it is not lawful for you to consider him a friend. For certainly, ‘The example of a righteous companion and an evil companion is like the one who handles perfumes and the one who works with bellows [a blacksmith]...’ So it is more befitting that either he leaves off sitting with the people of religious innovation (ahl al-bidʿa) and misguidance or that you to separate yourself from him. Yes.” Transalted By: Abul-Layth Qasim Mutiva Web: www.MasjidalWahyain.com Twitter: @MasjidAlWahyain 1:09
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Sitting With People Of Religious Innovation | Shaykh Ṣāliḥ al Luḥaydān

views February 6, 2016 10:59 pm

Shaykh Fawzān’s Speech Regarding Muḥammad Al-ʿArīfī, ʿĀʾIḍ Al-Qarnī, Salmān Al-ʿAwdah And Nāṣir ʿUmar: The Questioner: May the peace and blessings of Allāh be upon you. Shaykh Ṣāliḥ al-Fawzān: May the peace and blessings of Allāh be upon you. The Questioner: How is your situation Shaykh Ṣāliḥ, hopefully everything is good. Shaykh Ṣāliḥ al-Fawzān: [Everything is] good. The Questioner: May Allāh preserve you dear Shaykh. Our Shaykh, please excuse me for any disturbance but I have a question may Allāh preserve you, if you permit me to ask it? Shaykh Ṣāliḥ al-Fawzān: Yes. The Questioner: I have a question if you permit me to ask it. Shaykh Ṣāliḥ al-Fawzān: Yes. The Questioner: May Allāh preserve you. Shaykh, there is a book that I read by Shaykh Aḥmad ibn Yaḥyá al-Najmī and Shaykh Zayd al-Madkhalī -may Allāh have mercy on them both- and forgive them. The book of Shaykh Zayd is called terrorism (al-Irhāb) and the book of Shaykh Aḥmad al-Najmī is called al-Mawrid al-ʿAdhb [al-Zulāl]. So Shaykh, I read about some names of callers who are present today like Muḥammad al-ʿArīfī, ʿĀʾiḍ al-Qarnī, Salmān al-ʿAwdah and Nāṣir ʿUmar. So when I spread this book, and I saw that you wrote a word of praise in the introduction to this book, some of the brothers rebuked me and said that Shaykh Ṣāliḥ doesn't warn against them. Shaykh Ṣāliḥ al-Fawzān: Leave them. Just leave them. This book has been published and distributed and has become readily available on a large scale. Just leave them. The Questioner: Allāh's aid is sought. All the time they say [to me] you are Jāmiyyah and you are Madkhaliyyah and you are such and such and such a thing… and Allāh's aid is sought. Shaykh Ṣāliḥ al-Fawzān: May Allāh assist you and may Allāh greet you. The Questioner: May Allāh preserve you dear Shaykh. May the peace and blessings of Allāh be upon you. Shaykh Ṣāliḥ al-Fawzān: May the peace and blessings of Allāh be upon you. Translated By: Abul-Layth Qāsim Mutiva 1:36
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Shaykh Fawzān Regarding Muḥammad Al ʿArīfī, ʿĀʾIḍ Al Qarnī, Salmān Al ʿAwdah & Nasir ʿUmar

views January 19, 2016 3:23 am

Shaykh Fawzān On How The One Who Doesn't Know The Way Of The Salaf Is Not A Salafī: Shaykh Ṣāliḥ al-Fawzān: “And the first and the foremost [in belief] from the Muhājirūn [those who migrated from Makkah to Madīnah] and the Anṣār [the inhabitants of Madīnah who welcomed the Prophet] and those who followed them upon goodness...” [Sūrah at-Tawbah 9:100] “Upon goodness here means with proficiency; it is not merely a claim: ‘I am Salafī.’ ‘I am upon the way of the Salaf.’ If you were to ask him about the way of the Salaf and what it is, [he would say] by Allāh, I don't know. But I'm Salafī. We say to this then you are not Salafī. So long as you do not know what the way of the Salaf, then you're not a Salafī. How could you be associated with the Salaf and you do not know their way?!” “…and those who followed them upon goodness...” [Sūrah at-Tawbah 9:100] So if you wish to be upon the way of the Salaf, then learn the way of the Salaf and what they were upon so that you may adhere to it and proceed upon it. And may Allāh guide all to what he loves and is pleased with. And may the prayers of peace and blessings of Allāh be upon our Prophet Muḥammad, his family and his companions altogether.” Translated By: Abul-Layth Qasim 1:08
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The One Who Doesn't Know The Way Of The Salaf Is Not A Salafī | Shaykh Ṣāliḥ al Fawzān

views January 11, 2016 4:21 am

Shaykh Rabīʿ Ibn Hādī Al-Madkhalī On Those Who Attack The Scholars And Callers Of Ahl Al-Sunnah: The Questioner: [Question mentioned away from the microphone] What is the ruling concerning those who attach the scholars and callers of Ahl al-Sunnah? Shaykh Rabīʿ ibn Hādī al-Madkhalī: “This is a matter which is very dangerous; meaning criticizing the people of the truth and attacking them; this leads to attacking the religion of Allāh itself because this obstructs the path of Allāh. Because this individual who attacks the people of the truth, the callers to the truth, the callers to Islāmic monotheism (tawḥīd), those who call towards combating associationism (shirk), religious innovations (bidaʿ) and misguidance; attacking them drives people away from the path of Allāh the Blessed and Exalted. And you have come to know what Allāh has said –meaning- regarding those who used to take issue with the prophets and attack them and their call and used to attack them as individuals. They would say liar, magician, crazy to the rest of their attacks. So when their character is attacked, his call is undermined. This is how it happens. And now, the scholars are the inheritors of the prophets. So if there are people who call to the Salafī methodology, to the Book of Allāh, to the Sunnah of the Messenger of Allāh, to the methodology of the prophets in matters of creed, and to combating associationism (shirk) upon the methodology of the prophets; but then some people come along and attack them. This means that they are obstructing the path of Allāh. And we ask that Allāh provides for them a means towards repentance and that they might return to the truth and that they might recognize the station of the people of the truth and they will leave the way unobstructed for those who desire the truth and not obstruct them from the path of Allāh.” Translator: Abul-Layth Qāsim 1:35
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Those Who Attack The Scholars And Callers Of Ahl Al Sunnah | Shaykh Rabīʿ Ibn Hādī Al Madkhalī

views December 17, 2015 2:26 am

Shaykh ʿAbdul-ʿAzīz Ibn Bāz On Whether The One Who Praises The People Of Innovation Should Be Considered From Them: The Questioner: The one who praises the people of religious innovation (ahl al-bidʿa) and commends them, should he be considered from among them? Shaykh ʿAbdul-ʿAzīz ibn Bāz: “Yes, without a doubt, whoever praises them and commends them is calling to them. This individual is from their callers (duʿāt) and we ask Allāh for protection [from this].” Translated by: Abul-Layth Qāsim Mutiva 0:32
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The One Who Praises The People of Innovation Should Be Considered From Them | Shaykh ʿAbdul ʿAzīz I

views December 10, 2015 2:25 am

Shaykh Ṣāliḥ Al-Luḥaydān On Whether Fighting With ISIS In Syria Or Iraq Is From Jihād: The Questioner: The questioner asks, what is your advice to the one who hears about the superiority of Jihād for the sake of Allāh so he goes to Syria and joins a faction of ISIS or the ISIS group? Shaykh Ṣāliḥ al-Luḥaydān: “This is not considered Jihād for the sake of Allāh in reality. This is clear misguidance. Is it possible for a Caliphate to appear such that it can be called ‘Islāmic’ from a nation ruled by the Nuṣayriyyah and a country ruled by the Rāfiḍah?! The government in Iraq is run by the twelver Rāfiḍah; and the government in al-Shām is ruled by a faction of the Nuṣayriyyah who are Bāṭinī. And the scholars say regarding the Bāṭinīs that what is apparent from them is that they are from the Rāfiḍah, they make this apparent.However, what they hide is their disbelief concerning which there is no doubt. Previously, I have repeated over and over again that the Nuṣayriyyah believe that ʿAlī is Allāh. And that he, meaning ʿAlī, that he is the one who created the Prophet Muḥammad (). And that Muḥammad () is the one who created Salmān al-Fārisī. This concept is incomprehensible. The one who is older than ʿAlī, how does the one who is younger create the one who is older than him?! However, the corrupt intellects and succumbing to claims that are filthy, outrageous and harmful will produce actions that are even more despicable.And this group called ISIS, is clear misguidance. No one deserves the Caliphate except after the people have gathered and chosen whomever they believe is most befitting to lead and they will require of him that he will make lawful whatever Allāh and His Messenger make lawful, and that he will forbid whatever Allāh and His Messenger forbids. Do those people forbid whatever Allāh and His Messenger forbids? Then also Bashar al-Asad, we have not witness them attack the Syrian regime. ISIS does not focus their attacks on the Syrian regime. Rather, they focus their attacks on whoever opposes them from the people of the Sunnah. Yes.” Translated By: Abul-Layth Qāsim Mutiva 2:57
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Whether Fighting With ISIS In Syria Or Iraq Is From Jihād | Shaykh Ṣāliḥ al Luḥaydān

views November 23, 2015 8:02 pm

The Questioner: The following questions have been posed repeatedly; the questioner here asks: “What is your opinion regarding the following claims? That the real goal behind calling to Islām is establishing the Caliphate and the pursuit of worldly authority? And secondly that the vow of allegiance (bayʿah) is for the leaders of secret groups; and thirdly…” Shaykh Ṣāliḥ al-Fawzān: “The point behind calling to Islām is sincerely devoting one's worship to Allāh exclusively and the establishment of Islāmic monotheism (tawḥīd). Every single messenger; the first thing that they would call their people to; they would say: ‘O my people, worship Allāh [exclusively]; you have no deity other than Him.’ [Sūrah al-Aʿrāf 7:59] And the Prophet (ﷺ), the first thing that he called to was Islāmic monotheism (tawḥīd). He remained in Makkah for thirteen years calling to Islāmic monotheism (tawḥīd). And when he sent Muʿādh to Yemen, he said: ‘Surely, you are approaching a community from the people of scripture so let the first thing that you call them to be the testification that nothing is deserving of worship except for Allāh and that Muḥammad is the Messenger of Allāh. And if they obey you in this, then teach them that Allāh has made five prayers obligatory upon them. And should they obey you in this, then teach them that Allāh has made charity obligatory upon them. It is to be taken from those who are wealthy from among them…’ This is the methodology of calling to Islām. This is the methodology of calling to Islām that was established by the prophets for us. And the methodology of calling to Islām does not involve us calling to ruling or authority. We call to the religion; to Islāmic monotheism (tawḥīd) before everything else. This is what we call to. And we call to the united body of Muslims (al-jamāʿah), to observe compliance and obedience [to the Muslim leader]; this is Islāmic monotheism (tawḥīd). And this is the call to Allāh. And this is the ruling legislated by Islāmic law. This is the Islāmic ruling. This is it. Yes.” Translated By: Abul-Layth Qāsim Mutiva 1:57
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Whether Re-Establishing The Caliphate Is The Goal Of Our Call To Islām | Shaykh Ṣāliḥ al-Fawzān

views November 10, 2015 2:37 am

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