Explanation of al-Jaami’us- Saheeh mimmaa Laysa fis-Saheehayn of Imaam Muqbil Ibn Haadee al-Waadi’ee
Explained by Bro. Abul-Hasan Maalik Ibn Aadam, Imaam at Masjid Muhammad bin Abdul Wahab, in Camden, New Jersey
Begins: Sunday, June 28th, 2009CE
When: Every Sunday, 12:00PM EST | 5:00PM BST - inshaa` Allaah
Paltalk Room: Sunnah Publishing Classes
Bismillah wa ba’d:
The following is a list of titles that have arrived from Saudi Arabia, some of which are old books that were on back order and other books that are new.
| كتاب | مؤلف |
| أمراض القلوب | ابن القيم |
| عقيدة التوحيد | فوزان |
| مختصر مغني اللبيب | عثيمين |
| سنن أبي دوود | الالباني |
| سنن أابن ماجه | الالباني |
| سنن النسائي | الالباني |
| صحيح و ضعيف الترغيب و التهريب | الالباني |
| فضائل الصلاة | فوزان |
| التوحيد يا عبد الله | فوزان |
| سبل السلام | الالباني |
| أصل صفات صلاة النبي | الالباني |
| خطب الممبرية | فوزان |
| الحلل الذهبية | |
| إعانة المستفيد | فوزان |
| إعانة المستفيد | فوزان |
| محاضرات العقيدة و الدعوة1 | فوزان |
| محاضرات العقيدة و الدعوة2 | فوزان |
| تفسير جزء عم | عثيمين |
| تيسير العلام | البسام |
| أحكام السحر | بن باز |
| فتاوى متعلقة بالعقيدة | بن باز |
| من أخلاق الرسول | العباد البدر |
| كتاب التوحيد ابن منده | ابن منده |
| جامع خطب العرفة | آل شيخ |
| سنن الترمذي | الالباني |
| الرحيق المختوم | المباركفوري |
| بأي عقل و دين | العباد البدر |
| مدارج العبودية | سليم هلالي |
| القرآن و السنة | هراس |
| امراض القلوب | ابن تيمية |
| مجموع الرسائل | نجمي |
| كتاب التوحيد | فوزان |
| تفسيرمعوذتين | ابن القيم |
| الأصول الثلاثة | بن باز |
| من فقه آياتي الدين | العباد البدر |
| منظومة الأحسائي | الحخوري |
| منهج اهل السنة والجماعة | ربيع |
| لمعة الاعتقاد | عثيمين |
| الآن حصحص الحق | فوزان |
| اتحاف القاري | فوزان |
| ملخص منحاج السنة | عبد الرحمان عبد الوهاب |
| الثوابت المنحاجية | الحخوري |
| رسالة في وجوب توحيد الله | شوكاني |
| كتاب الشريعة | الاجري |
| توضيح الكافية الشافية | السعدي |
| دعوة اهل بدع | الزهرني (تقديم فوزان) |
| فتح الرحيم الملك العلام | السعدي |
| القول البريغ | التويجري |
| الغلو في الدين | اللويحق |
| شرح اربعين | فوزان |
| القوائد النورانية | ابن تيمية |
Ash-Sheikh Abdul Aziz bin Abdullah bin Baz was asked the following question:
If I pass by a verse that includes a prostration while I’m reading the Qur’an at my desk, teaching my students, or in any place, do I prostrate this prostration of recitation; and is the prostration for both the reciter and the listener?
Ash-Sheikh Abdul Aziz responded by saying:
The Prostration of Recitation is a sunnah for the reciter and the listener, however it is not obligatory, and it is not legislated for the listener except in following the reciter, so if the reciter prostrates then the listener also prostrates. So if you recite a verse that includes a prostration, while you’re in your office or while teaching, then it is legislated to prostrate, and it is legislated for the students to prostrates with you, because they are listening. If you were to leave off the prostration, there is no wrong, because it has been authentically reported that Zaid bin Thabit, May Allah be pleased with him, recited to the Prophet, sallahu alahi wa salaam, Sura An-Najm, and didn’t prostrate, and the Prophet, sallahu alayhi wa salaam, didn’t forbid him. This hadith is agreed upon by both Bukhari and Muslim. In this hadeeth is proof that the prostration of recitation is not obligatory. Also in this hadeeth is proof that it is only legislated for the listener to prostrate if the reciter prostrates. And with Allah is the Success.
Source: سجود التلاوة للمعلم
Fatwa Number:5236, Question posed to the Permanent Committee of Scholars in Saudi Arabia
Question: We live in a society where the government is not muslim, and it rules by the laws of men. Can we go to them with our affairs to judge between us?
Response: It is not permissible for a Muslim to judge between his affairs with a non-muslim government. Allah, the most high, says:
“And whoever rules by other than what Allah has revealed then they are the disbelievers.” And this is clear, and all praise belongs to Allah. With Allah is the success. وصلى الله على نبينا محمد
وآله وصحبه وسلم
From the Rulings of the permanent Committee of Scholars
——————————————————————————–
From the Majmoo’ Fataawa of Al-Allaamah Abdul Aziz bin Abdullah bin Baz, May Allah have mercy on him.
Ruling By Man-made Laws
Salaamun Alaikum wa rahmatullahi wa barakatu, wa ba’d:
I direct your attention to your question to the Committee of Research & Fataawa, with number 2151, date 1407/6/6 Hijri, in which you asked about taking as a judge between your affairs one who rules by man made laws, if all the courts in his country are based on these laws, and he can’t attain his right except if he went to these courts to judge, with this is he a disbeliever?
So I benefit you by saying that if he is forced to go these courts, then he is not a disbeliever, but he can’t go to these courts to judge between his affairs except where there’s a necessity to do so, and if he’s not able to attain his right except by such means. In addition, it is not allowable for him to take, after going to the courts, what opposes and is different from what the Islamic Legislation has made permissible.
May Allah give success to everyone, to that which he loves. As Salaamu Alaikum wa rahmatullahi wa barakatu
President of the Committee of Research, Fatwa, and D’awah
Abdul Aziz bin Abdullah bin Baz
———————————————————————-
Ash-Sheikh Muhammad Nasr Ad-Din Al-Albani in the Collection entitled “Al-Huda wa An-Nur” tape 791 responds to the question:
If two people dispute, is it permissible for one of them to raise his case to a non-muslim court in order to attain his due right which it isn’t possible for him to attain except by going to the courts.
Response: If he believes that the court’s decision will not oppose the Islamic Legislation, then it is permissible for him, but if not then no.
Another Question: Is it permissible to take these courts as a judge between one’s affairs if he has a case? For example, I’m oppressed in a particular issue, and we go to these courts with their man-made laws to judge between us, is this permissible?
Response:
It is not permissible except if he is forced, and he doesn’t request except that which is allowed based on the Islamic Legislation. It is not permissible to take these courts as a judge, because of what it is known from what you have mentioned, except in the case where he’s forced and pressured and doesn’t desire other than this. So the general rule is that it is not permissible, and excluded from this is in the condition we’ve previously mentioned.
Translated by Team RiMarket.Net, 6/25/2009
Advice to the West from Ash-Sheikh Muhsin Malook, Imaam and Khateeb at Masjid Ansaar As-Sunnah in Damanhoor, Egypt
Indeed Allah, the Most High, created his creation for them to worship him, and not associate any partners with him. Allah says,
“Truly the religion with Allah is Al-Islaam” Surah Ali Imraan 3:19
And Al-Islaam, it is to single Allah out with worship. With this tawheed, Allah has held all humans and Jinn accountable. Allah has sent his messengers with At-tawheed, and revealed his books with this purpose, in order to warn from anyone taking a partner with Allah and commanding the creation to single Allah out in all aspects of worship, him alone without any partners. And for the purpose of worshipping Allah alone, Allah has legislated the different legislations, so that tawheed can become firmly rooted in the believers heart, and so that it can develop and increase, be preserved, and to close any road that leads to worshipping other than Allah.
From these legislated affairs are those connected with the Muslims remaining in the land of the disbelievers; for indeed Allah has made it impermissible upon the Muslim to remain between the muskrikeen if he has the ability to emigrate. That is because of the evils that result from the Muslim remaining between the disbelievers. These evils include corruption in ones religion, worldly affairs, and the general body of the Muslims. And from this corruption is the inability to completely establish what Allah has commanded the Muslim with, such as singling Allah out with worship and disbelieving in everything that is worshipped besides Allah, establishing the prayer, giving the obligatory charity, commanding the good, and forbidding the evil. And often it is the case that the Muslim exposes himself to trials and sins that there is no excuse for, and this is because of his remaining in the land of the Mushrikeen, while he has the ability to migrate from amongst them. Allah, the most high says:
“Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination! (An-Nisa 4:97)”
Allah, the Most High, says, “O My slaves who believe! Certainly, spacious is My earth. Therefore worship Me (Alone).” (Al-’Ankabut 29:56)
Allah, the Most High, says, “He who emigrates (from his home) in the Cause of Allâh, will find on earth many dwelling places and plenty to live by. And whosoever leaves his home as an emigrant unto Allâh and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allâh. And Allâh is Ever OftForgiving, Most Merciful. (An-Nisa 4:100)”
The Messenger of Allah, sallahu alahi wa salaam, said “I am free from any Muslim who lives amongst the polytheists.” It was said, Oh Messenger of Allah, and why? He said “You shouldn’t be able to see each other’s camp fire.”
So therefore, it is not permissible to remain in the land of the disbeliever except with a legislative reason that makes it allowable to remain in these lands, such as not have the ability to emigrate, d’awah (inviting to Al-Islaam), business, or other than that from the things that make it permissible to remain in the lands of disbelief. But as soon as this reason for remaining no longer applies, it is not legislatively allowable to remain in such land or to be citizens with the disbelievers after that point.
Based on what has preceded, if there is a case where a Muslim is living in the land of the disbelievers, with a legislative reason, at such point it is not permissible for him to deceive the disbelievers, or to disrupt their organized system, rather the Muslim is to deal with them with piety and justice, staying away from sins, and anything that opposes the Islamic legislation, as much as possible. In addition to this, he should struggle as much as possible to call the disbeliever to the religion of Al-Islaam, to refute polytheism upon clear knowledge, according to the guidance of the Prophets in how they went about inviting to Al-Islaam.
As for the Imaams of the Masjid, they don’t have any command over the general Muslims, whether in the land of the disbelievers or the land of the Muslims. Their authority is limited to what they are mandated over, such as the affairs of the masjid, like any worker he has authority in the bonds of his occupation that he has been assigned to. It is only obligatory to obey the imams of the masajid in those issues connected with the prayer, and to obey those below them in the limitations of that occupation from the affairs and administration of the masjid. This authority, however, doesn’t extend to other than that from the people or to other than that from different affairs. And with this limited authority, it is known that obedience is only in that which isn’t sin, and within the limits that we have mentioned, and they don’t have general authority over the Muslims.
So based on this, the right of the imams of the masaajid doesn’t resemble the right of the leader of muslims, not from close and not from far, and if this actually existed then it would be an innovation and attack or dispute against those actually entitled to such right.
Lastly, I direct my advice to the brothers in charge, and other than them from the Muslims, that they should fear Allah as it pertains to those that they are responsible for. “For indeed all of you are shepherds, and all of you will be asked about his flock.” So learn Allah’s religion from the authentic sources, stick to it, and call others to it upon clear knowledge and within one’s ability, beginning with the fundamentals, clarifying the clear affairs of the religion. The foundation of all fundamental principles, as we have clarified, it is At-Tawheed, to single out Allah with worship, and to disbelieve in any false diety or partner with Allah. Strive hard with this matter, first by learning, then teaching, and being patient upon this, while being committed to patience, forbearance, and wanting mercy for the people even if it be at the expense of your worldly interests. For the purpose of At-Tawheed, singling out Allah with worship, Allah, the most high, created you and legislated the legislations.
وفقكم الله جميعًا إلى ما يحبه ويرضاه اللهم صلي وسلم وبارك على عبدك ورسولك محمد والمرسلين والنبيين والسلام عليكم ورحمة الله وبركاته
Translated by Team RiMarket.Net 6/22/2009
Bismillah Alhamdulilah wa b’ad, This famous poem is being taught in Germantown Masjid every Saturday after Asr, Starting Saturday June 20th, 2009 by Hasan As-Sumali. He is reading from the explanation by Ash-Sheikh Salih Al-Fawzan and Ash-Sheikh Abdur Razzaq bin Abdul Muhsin Al-Abbad.
The following is advice from the Noble Sheikh Rabee’ bin Hadee Al-Madkhalee to brothers in Libya, emphasizing gentleness, love, and mercy with one another. Indeed it is a reminder for all of us. This meeting took place Wednesday evening Rajab 13, 1427 Hijri.
بســـــــم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن اتبع هداه
I advise myself, my brothers, and loved ones, for the pleasure of Allah, with what Allah advised the first and last of the people: indeed it is the fear of Allah, the Most High, and to have sincerity for Allah in every statement and action. I advise that you hold firm to the book of Allah and to the way of his prophet, sallahu alahi wa salaam, and to be upon the way of the pious predecessors in affairs of belief, manhaj, and mannerisms. I advise, as well, with brotherhood and having love in the way of Allah, and also everything else that this noble d’awah seeks. So whoever is blessed with these manners and beliefs has attained an immense fortune. Allah chooses for his d’awah (call) those who he sees fit for it, so be fit for this call, in terms of belief, manners, and actions, and carry out everything that this da’wah calls to, from the things that make the hearts love it, and necks turn toward it.
I advise with, after this brotherhood in the way of Allah, showing mercy and gentleness to one another. For indeed Ash-Shaytain strives hard; and the most beloved thing to him is division and disunity between brothers and loved ones.
Allah, The Most High, says:
“And say to My slaves that they should (only) say those words that are the best. (Because) Shaitân (Satan) verily, sows disagreements among them. Surely, Shaitân (Satan) is to man a plain enemy. (Al-Isra 17:53)”
The Shaytain has found people to hear and pay attention to this division, separation, and disunity.
So I advise with the fear of Allah, to realize the plots and plans of the devil, as well as the plots of the human devils against this D’awah, so be gentle to one another, have mercy on one another, and let each one of you be kind to his brother. If one of you makes a mistake, the other should advise with gentleness, kindness, and with wisdom. Speech, if it is made up of these mannerisms, it will be good, sweet, and accepted, but when a person’s speech is rough, mean, and bitter, the hearts hate it and flee from it. For this reason, the Messenger, sallahu alahi wa salaam, said ‘Kindness is not in thing except that it beautifies it, and it is not removed from a thing, except that it makes it ugly.’ The Messenger, sallahu alahi wa salaam, use to advise his companions if they went out calling to Allah, the Most High, in different countries, such companions as Abu Musa and Mu’aadh bin Jabal, may Allah be pleased with them both, he would say to them: ‘Make things easy and don’t make things hard, and bring glad tidings, and don’t cause the people to run away.’ So pay attention to these important affairs, they are affairs of manhaj, or practical implementation, that it is a must to be concerned with and carry them out in order to preserve the da’wah, and allow it to spread to this nation, for indeed the devils from the humans and the heads of misguidance have caused this ummah to forget much of the Islamic Beliefs, Islamic Ways, and Islamic Mannerism.
I ask Allah to give you all success, to unite between you hearts, and to remove the filth of the shaytain from you. Indeed our Lord hears and responds to the du’a.
Source: كلمة منهجية للشيخ العلامة ربيع المدخلي للشباب السلفي الليبي
Two Conditions for the Acceptance of an Action
Ash-Sheikh Muhammad bin Abdul Wahaab Al-Wasabee, May Allah preserve him, mentioned in the book entitled Al-Qawl Al-Mufeed fee idilati At-Tawheed:
“Know my muslim brother, May Allah guide me and you to holding firm to the book of Allah and the Sunnah, that Allah does not accept any action of anyone except that two fundamental conditions must be fulfilled. They are as follows:
The First Condtion
The action must be done sincerely for Allah, not desiring other than Allah’s face.
Allah, the Most High, says
“Verily, We have sent down the Book to you (O Muhammad SAW) in truth: So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only, (and not to show-off, and not to set up rivals with Him in worship). Surely, the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors and helpers) besides Him (say): “We worship them only that they may bring us near to Allâh.” Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever. (Az-Zumar 39:2-3)”
Allah, the Most High, says:
“Say (O Muhammad SAW): “Verily, I am commanded to worship Allâh (Alone) by obeying Him and doing religious deeds sincerely for Allâh’s sake only and not to show off, and not to set up rivals with Him in worship; (Az-Zumar 39:11)”
Allah, the Most High, says:
Say (O Muhammad SAW) “Allâh Alone I worship by doing religious deeds sincerely for His sake only and not to show-off, and not to set up rivals with Him in worship.” (Az-Zumar 39:14)
And this is the meaning of “I Bear a witness that there is no deity worthy of being worshipped except Allah.”[1]
The Second Condition
That the action must be in accordance and agreement with the guidance of the Messenger, sallahi Alahi wa salaam. It comes in the hadith on the authority of Aishaah, May Allah be pleased with her and her father Abu Bakr As-Sadeeq, she said that the Messenger of Allah, sallahu alahi wa salaam, said ‘Whoever innovates in this affair of ours, that which is not from it, then it is rejected.’ Narrated by Al-Bukhari in As-Sulh (167/3), and also narrated by Muslim in Al-Aqdiya (1343/3) and in the narration of Muslim (1344/3) ‘Whoever does an action not in accordance to this affair of ours, than it is rejected.’ This is the meaning of “I bear a witness that Muhammad is the Messenger of Allah.”
read more at The Riwayah Book Club
In the chapter entitled “Hypocrisy is of two types” in the Book Al-Qawl Al-Mufeed fee Adilati At-Tawheed, Ash-Sheikh Muhammad bin Abdul Wahab Al-Wasaabee says “Know! my muslim brother, May Allah protect me and you from Hypocrisy and evil manners, that hypocrisy is divided into two types, and they are as follows:
Clarification of Hypocrisy in Belief
As for Hypocrisy in Belief: It is that a person shows the outward appearance of Al-Islaam, but within, he is a disbeliever. The person who possesses this form of hypocrisy, Muslim outwardly and a disbeliever inwardly, if he dies in this state then he is in the lowest part of the Hell-Fire. As Allah says,
“Indeed the Hyporcites are in the lowest part of the Hell-Fire, and you will never find for them a helper, Except those who repent (from hypocrisy), do righteous good deeds, hold fast to Allâh, and purify their religion for Allâh (by worshipping none but Allâh, and do good for Allâh’s sake only, not to show-off), then they will be with the believers. And Allâh will grant to the believers a great reward. (An-Nisa 4:145-146)”
Clarification of Hypocrisy in Action
As for hypocrisy in action, it includes that which is described in the following two hadith which mention the five blameworthy characteristics.
On the authority of Abu Huraira, May Allah be pleased with him, he said the Messenger of Allah, sallahu alahi wa salaam, said: “There are three signs of a hypocrite: If he speaks he lies, if he promises he breaks his promise, and if he is entrusted he betrays.” Narrated by Al-Bukhari in the Book of Al-Imaan and Muslim in The Book of Al-Imaan as well, but the narration added the words “Even if he fast, prays and claims he’s a muslim.”
Narrated by Al-Bukhari in the Book of Al-Imaan, and this particular wording is from Al-Bukhari and Muslim narrated this hadith in The Book of Al-Imaan as well. Author’s Note: This form of hypocrisy does not remove a person from Al-Islaam, however it is obligatory to repent from it.
Translated by Team RiMarket.Net 6/18/2009
For the complete chapter visit The Riwayah Book Club
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