Muhammad
Ibn al-Uthaymeen

Abu ‘Abd Allah Muhammad ibn Saalih ibn Muhammad ibn al-Uthaymeen at-Tamimi (Arabic: أبو عبد الله محمد بن صالح بن محمد بن سليمان بن عبد الرحمن العثيمين التميمي) (March 9, 1925 – January 10, 2001) was a Sunni scholar of Saudi Arabia who was considered “a giant within conservative Salafi Islam”.

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Muhammad ibn al-Uthaymin

  • Born: March 9, 1925 Unaizah, Saudi Arabia
  • Died: January 5, 2001 (aged 75) Unaizah, Saudi Arabia
  • Resting place: Mecca, Saudi Arabia
  • Nationality: Saudi Arabian
  • Ethnicity: Arab
  • Era: 20th century
  • Region: Arabian Peninsula
  • Religion: Islam
  • Denomination: Sunni
  • Jurisprudence: Hanbali
  • Creed: Athari
  • Movement: Salafi movement
  • Influenced by: Awards King Faisal International Prize for Service to Islam, February 8, 1994

Birth

He was born in Ramadan 1347 H, in ‘Unaizah – one of the cities of Al-Qasim – in the Kingdom of Saudi Arabia. [citation needed]

Influence

Al-Uthaymin is still considered an influential cleric within the Salafist movement. Due to his eclectic approach of quoting from all various schools of law within Sunni Islam, readers are faced with a seemingly monolithic edifice of Islamist scholarship; while some of his views are without precedent, they are still considered definitive by many Salafists today, especially those in Egypt.

Controversial fatwas

A fatwa he issued was posted on the fatwa website IslamQA.info stated that Muslim women should not use pain-relieving medication during labour and delivery as it may be a plot against Muslims “because the more births take place in this manner, the more the skin of the abdomen is weakened and pregnancy becomes more dangerous for the woman, and she becomes unable to get pregnant.”

Works

  • Sharh al-Aqeedat Al-Hamawiyyah
  • Sharh Usool al-Iman
  • Sharh Usool al-Thalaathah
  • What you must believe about your Creator
  • How do we believe in the Last Day?
  • Are We Forced or do we have Free Will?

References

Caryle Murphy (15 July 2010). “A Kingdom Divided”. GlobalPost. Retrieved 6 May 2014. “First, there is the void created by the 1999 death of the elder Bin Baz and that of another senior scholar, Muhammad Salih al Uthaymin, two years later. Both were regarded as giants in conservative Salafi Islam and are still revered by its adherents.

Since their passing, no one “has emerged with that degree of authority in the Saudi religious establishment,” said David Dean Commins, history professor at Dickinson College and author of “The Wahhabi Mission and Saudi Arabia.””

Richard Gauvain, Salafi Ritual Purity: In the Presence of God, pg. 173. Part of the Islamic Studies series. London: Routledge, 2012. ISBN 9781136446931

International Business Times: “Isis attempting to stop pregnant women having ‘un-Islamic’ C-section births” by Fiona Keating March 28, 2015.

Muhammad bin
Saalih al ‘Uthaymeen

Fatwas
Questions & Answers

Sheikh Ibn-‘Uthaymeen (Rahimahullah) said:

“Ibn Hajar considers it recommended to act upon a Hadeeth which command something, if the hadeeth is weak, just for the sake of safety. But if the Hadeeth is prohibiting something, then the action is Makrooh for the sake of safety. This is a good method.” [Sharh-ul-Bulugh 1/458]

“When Allaah knows that there is any good in a person’s heart, He gives him all good.“

If it becomes heavy (difficult) to follow the Sunnah (of the Prophet), then know that there is a disease in the heart.

Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

The hijaab prescribed in sharee’ah means that a woman should cover everything that it is haraam for her to show, i.e., she should cover that which it is obligatory for her to cover, first and foremost of which is the face, because it is the focus of temptation and desire.

A woman is obliged to cover her face in front of anyone who is not her mahram (blood relative to whom marriage is forbidden). From this we learn that the face is the most essential thing to be covered. There is evidence from the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him) and the views of the Sahaabah and the imams and scholars of Islam, which indicates that women are obliged to cover all of their bodies in front of those who are not their mahrams.

[Fataawa al-Mar’ah al-Muslimah, 1/ 391, 392]

“ The women are not a garment you wear and undress however you like. They’re honored & have their rights.

Wiping Over Two Layers of Socks

Question: Is it permissible to wipe over (during wudoo) two layers of socks, worn one over another?

Answer: Shaykh Uthaymeen (may Allaah have mercy on him) explained that there are a number of scenarios in which a person wears two layers of khufoof or socks (or Shoes/Boots/Trainers with socks underneath) with, as follows:

1 – If a person put on socks or khufoof then broke his wudoo’, then put on another pair before doing wudoo’, the ruling applies to the first layer, i.e., if he wants to wipe over them after that, he has to wipe over the first layer, and it is not permissible for him to wipe over the second layer.

2 – If he puts on socks or khufoof, then he breaks his wudoo’ and wipes over them, then he puts on a second layer, then he may wipe over the second layer according to the sound view. It says in al-Furoo’:

That is permissible according to Maalik.

Al-Nawawi said: This is the best view, because he put them on in a state of purity (tahaarah), and their view that it is a lesser kind of purity is not acceptable. End quote.

If we accept that, then the period of wiping starts from the first time he wiped over the first layer.

In this case he may also wipe over the first layer, without a doubt.

3 – If he puts khufoof on over khufoof or socks, and he wipes the outer layer then takes it off, can he wipe over the lower layer for the remainder of the period?

I did not see any clear statement on this, but al-Nawawi stated that Abu’l-‘Abbaas ibn Surayj said that if he puts overshoes over the khufoof then one of three scenarios must apply: one of which is that they become like a single khuff, with the upper layer visible and the second layer like a lining, therefore he may wipe over the lower layer until the period for wiping ends from the time he wiped over the upper layer, which is like the case when the outer surface of the khuff becomes worn or scratched – it is permissible to wipe over the lining.” Fataawa al-Tahaarah, p. 192

The “overshoe” (jurmooq) is something that is worn over the regular khufoof, especially in cold countries.

[Kashshaaf al-Qinaa’, 1/130, Al-Sharh al-Mumti’, of Shaykh Uthaymeen 1/211]

How to Attain
Al-Khushoo’ In the Prayer

Question: How is it possible for us to gain Al-Khushoo’ (humility) in and outside of the prayer and during recitation of the Quran?

Answer: Al-Khushoo’ is the essence and core of the prayer. And it means the presence and attendance of the heart. And that the heart of the person who is praying does not wander left and right. However if the person senses something that will divert him away from (this) Al-Khushoo’, then he must seek refuge with Allah from the Outcast Shaytaan just as the Messenger sallahu ‘alayhi wasallam instructed us to do.[1]

And there is no doubt that the Shaytaan is extremely assiduous upon spoiling all acts of worship especially the Salah which is the most superior act of worship after the Two Testimonies. Thus, He (Shaytaan) comes to the Musalli (Individual who is praying) and says (or whispers): Remember this and that.[2] And he causes him to indulge in thoughts and ideas that are of no benefit and which leave his head soon as he concludes from the prayer.

Therefore it is upon a person to strive with the utmost ambition to devote himself towards Allah the Mighty and Majestic and if he feels anything from these misgivings and devilish insinuations to seek refuge with Allah from the Outcast Shaytaan whether he is Raki’ (bowing), in the Tashahhud, sitting, (standing) or in any position from his prayer.

(Lastly) from the greatest means that will aid one in attaining Al-Khushoo’ in the prayer is that he visualizes himself standing in front of Allah the All-Mighty and that he is confiding in his Lord subhanahu wa ta’ala.

Footnotes:

__________________________________
[1]Muslim(2203).
[2] Bukhari(608) and Muslim(291)

Taken from: Fataawa Arkaanil Islaam lish Shaykh Al-‘Uthaymeen. Q#244
Translator: Abu Fouzaan Qaasim

Righteous Woman is
Better than Hoor al ‘Ayn

السؤال: طيب بارك الله فيكم هذا السائل أحمد صالح يقول هل المرأة الصالحة في الدنيا تكون من الحور العين في الآخرة أرجو منكم الإفادة؟ الجواب

 الشيخ: المرأة الصالحة في الدنيا يعني الزوجة تكون خيراً من الحور العين في الآخرة وأطيب وأرغب لزوجها فإن النبي صلى الله عليه وعلى آله وسلم أخبر أن أول زمرة تدخل الجنة على مثل صورة القمر ليلة البدر.

Question: Will the righteous woman of the Dunya (worldly life) be from the Hoor Al-’Ayn (virgin women of Jannah) in the next life?

Answer: The righteous woman in the Dunya, meaning the wife, will be better, better smelling, and more desirable to her husband than the Hoor Al-’Ayn in the Aakhira (next life). Indeed the Prophet (pbuh) informed us that the first group to enter Jannah will be like a shining like a full moon.

[Sheikh ibn al ‘Uthaymeen; Nur ‘ala al Darb]

A christian European wanted to test a Muslim scholar who sat and ate in a restaurant. He said ‘You Muslims say that the Qur’an clarifies everything. How does it clarify how the food you are eating is made of?’ The Muslim then called the restaurant owner and asked him and he answered. He thereafter said: So says the Qur’an, namely that we ask the knowledgeable ones if we do not know.

Sheikh ibn ‘Uthaymeen [Ahkam-ul-Qur’an 2/214]

“It befits a person to always inspect himself as to whether he is upright or not, if he is then he praises Allaah, the Mighty and Majestic, and extols Him and asks Him to keep him firm [upon that righteousness], and if he is not upright he must become upright and he must change [the manner of] his progression to Allaah, the Mighty and Majestic.

Moving the Tongue
Whilst Reciting Qur’aan

Question: Is it obligatory to move the tongue when reciting Qur’aan in prayer or is it sufficient to say it in one’s heart?

Answer: Recitation must be done with the tongue. If a person recites it in his heart when he is praying, that is not sufficient. The same applies to all other adhkaar; it is not sufficient to recite them in one’s heart, rather it is essential to move one’s tongue and lips, because they are words to be spoken, and that can only be achieved by moving the tongue and the lips. End quote.  [Majmoo’ Fataawa Ibn ‘Uthaymeen, 13/156]

Delaying the Isha Prayer

Question: What is the ruling on delaying the Isha prayer until a late hour?

Answer: It is better for the Isha prayer to be delayed to its later time. The more it is delayed, the better, unless it be for a man because if a man delays it, he misses the congregational prayer, and it is not permissible for him to delay it and miss the congregational prayer. As for the women in their houses, the more they delay the Isha prayer, the better it is for them, but they should not delay it past midnight.

Shaykh Muhammad bin Saalih al-`Uthaymeen

Fatawa Islamiyah Vol. 2 Page 239

Question: “What is the ruling of cursing the sinner of (the command of) Allaah in a certain matter, even if the sin was minor”?

Answer: Sinning is known (by) abandoning that which is obligatory (upon oneself) or doing that which is prohibited, and the sinner from amongst the Muslims is advised, and advising is obligatory upon every Muslim according to his ability.

The Messenger of Allaah (sal-Allaahu ‘alayhe wa sallam) said:

”He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue; and if he has not strength enough to do it, (even) then he should (abhor it) from his heart and that is the least of faith.” [transmitted by Muslim, 49]

… and (Allaah) The Most High says:

”Help you one another in al-Birr and at-Taqwa (virtue, righteousness and piety),” [Soorah al-Maa.idah, Aayah 2]

As for backbiting the Muslim, then that is prohibited even if he was a sinner, unless if someone sought your advice for (an issue related to) a transaction, then it is upon you to explain.

Reference: Mowsoo’atul-Ahkaam ash-Shar’iyyah – Volume 3, page 415

Leave the debater if the truth has been made clear

One of the main issues is that a man follows the Salaf in all religious matters tawhid, worship, trading and everything else. In addition, he should not debate and argue. Debates and disputes locks the door to the truth.

They get a person to speak and fight for their own sake. It goes so far that even if the truth would have been made clear to him, you will see how he either denies it or distort it to support his own opinion and to force the opponent to embrace his opinion. If you see your brother debating and disputing when the truth is clear and he does not want to follow it, you should flee from him in the same way as you flee from a lion. Tell him that you have nothing more than that to say to him, and let him be.

[Sheikh Muhammad bin Salih bin ‘Uthaymîn, Sharh Hilyah Talib-ul-‘Ilm, p. 28]

What Is The Ruling
On ar-Riyaa (Showing off)?

Answer: ar-Riyaa is from the lesser Shirk, because the person associates within his worship other than Allaah. And it can lead to the greater major Shirk. Ibnul Qayyim (may Allaah have mercy upon him) gave the example of the lessor Shirk being ‘a slight showing off’ this is an indication that a great amount of showing off leads to the greater major Shirk. Allaah (The Most High) said:

قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا

{Say (O Muhammad): “I am only a man like you. It has been inspired to me that your God is One God (i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.”}

[al-Kahf 18:110]

So the righteous action is that which is correct and sincere, and sincere [worship] is that by way of which Allaah’s Face is intended. And correct [worship] is that which is [in accordance] to the legislation (Sharee’ah) of Allaah.

So that which is intended for other than Allaah then it is not righteous, and that which is not in accordance to the legislation of Allaah is not righteous. And it is rejected for the one who performs it due to the saying of the Prophet,

مَن عَمِلَ عَمَلًا لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ

“Whosoever performs an action that has not been legislated by us, then it is be rejected”1 And he said,

…إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى

“Indeed actions are based upon intentions; every person will have that which they intended…”2

These two Prophetic narrations are the scales of actions. The Hadith regarding the ‘intention’ is the scale of the inner actions. And the other Hadith is the scale of the outer apparent actions.

“Indeed when a person faces calamities with patience [but] without hoping for a reward from Allaah, the calamity will become an expiation for his sins. And if he shows patience along with hoping for a reward [from Allaah], then along with being an expiation for his sins it becomes a good recompense and reward. And the meaning of hoping for Allaah’s reward [al-Ihtisaab] is that a person believes that he will soon be rewarded for the patience [he is showing], so he makes good his thoughts about Allaah and thus Allaah, the Mighty and Majestic, will give him [a reward] according to what he thought of Him.

“If you see that you have turned away from something from Allaah’s Religion or you see that you have turned away from the Book of Allaah, the Mighty and Majestic, either from reciting its [actual] words, or reciting it [by pondering over] its meaning, or reciting it by acting on it, then it is obligatory on you to cure yourself–and know that the cause of that turning away is sins.

What Is The Khimaar That a Woman
Is Obliged To Cover Herself With?

Regarding the statement of Allaah:

“And to draw their khimaars (veils) over their juyoob (bosoms)” [24:31], Ibn ‘Uthaymeen mentions:

“The khimaar is that which a woman uses to cover and veil her head, such as a head cloth. So if she was commanded to place the khimaar over her jayb (bosom), then she was also commanded with covering her face, whether it is because wearing the khimaar necessitates that or because it is understood from general reasoning.

This is since if covering the neck and bosom are obligatory, then veiling the face is an obligation for all the more reason, since it is the source of beauty and enticement.

Indeed, when people seek the beauty of a figure, they do not ask except concerning the face. If it is beautiful, they do not look towards anything else in the same manner as possessing importance. This is why when it is said that such and such woman is beautiful, one doesn’t understand from these words anything except the beauty of the face.(1)

So it is clear that the face is the place of beauty that is asked about and informed of. And if it is this way, then how can we come to understand that this religion, which is based upon wisdom, would obligate the covering of the neck and chest and then allow the exposure of the face?”

[Taken from “Four Essays On The Obligation Of Veiling” Ch. 2: An Essay On Hijaab, p. 29]

Footnotes:

(1) As the shaykh mentions elsewhere: “There is no doubt that the face is the place of attraction and beauty and from where temptation is derived.” [Ibid. p.31]

“ The bigger desire you have for a sin, the bigger is your imaan if you leave it.

Changing Place
of Prayer for Sunnah

Question: Has any proof been reported for changing one’s place in order to perform the Sunnah following the obligatory prayer?

Answer: Yes, it has been reported in the Hadith of Mu’awiyah that he said: The Prophet (sallallaahu alaihi wa sallam) ordered us not to join one prayer with another prayer without leaving or speaking (in between). [1] So the scholars have understood from this that a gap must be made between the obligatory and the Sunnah either by speaking or by changing one’s place.

[1] Muslim no. 883 and Abu Dawud no. 1129

Shaykh Muhammad bin Saalih al-`Uthaymeen

This is not Your Concern

Question: When a Muslim shows disapproval of the evil of another person, he replies to him saying: You are intrusive or do not interfere in that which does not concern you. Is this speech correct in such an instance, and what should be the reply to (this person)?

Answer: This speech of his is incorrect; to say to a person who disapproves of his evil that: ‘’you are intrusive’’ or ‘’this is not your concern’’, this is not correct; because Allaah (The Most High) commanded us forbid evil and enjoin good. It is obligatory upon us to enjoin good and forbid evil according to our ability, whether the one who is commanded or prohibited likes it or not.

And he should reply to him (saying): Indeed, this concerns me; because Allaah has commanded me to enjoin good and forbid evil, and because the believer to another believer is like a solid building, one part supporting the other. So that which concerns a Muslim is a concern of his brother.

[Source: Al-Manaahiy Al-Ladh-Dhiyyah: Page: 144]

Why The Torment of The Grave
Is Hidden From Man

Question: Is the torment of the grave one of the matters of the unseen or of the seen world? What is the reason why it is made one of the matters of the unseen?

Answer: The torment of the grave is one of the matters of the unseen. How many people in these graves are being tormented but we do not realize it, and how many of their neighbours are being blessed with a door opened for them to Paradise, but we do not realize it? What is beneath the graves is known only to the Knower of the Unseen.

The torment of the grave is one of the matters of the unseen, and were it not for the revelation that came to the Prophet (peace and blessings of Allaah be upon him), we would not know anything about it. Hence when the Jewish woman entered upon ‘Aa’ishah and told her that the dead are tormented in the grave, she was alarmed, until the Prophet (peace and blessings of Allaah be upon him) came and she told him, and he confirmed that.

But Allaah may cause whomsoever He wills of His slaves to see that, as He caused His Prophet (peace and blessings of Allaah be upon him) to see the two men who were being punished, one for going about spreading malicious gossip, and the other for not taking precautions to protect himself from urine.

The reasons why this is one of the matters of the unseen are as follows:

1 – Allaah is the Most Merciful of those who show mercy, for if we were to see the torment of the grave this would make our lives a misery, because if a person were to know that his father or brother or son or spouse or relative is being punished in the grave and he is not able to save him, then he would be distressed and unable to relax. So this is a blessing from Allaah.

2 – It would be a scandal for the deceased. If Allaah had concealed him and we did not know his sins, which were a matter between him and his Lord, then he died and Allaah showed us his torment, that would be a great scandal for him. So concealing him is a mercy from Allaah towards the deceased.

3 – It might become difficult to bury the dead, as it was narrated that the Prophet (peace and blessings of Allaah be upon him) said:

“Were it not that you would not bury one another, I would have asked Allaah to make you hear the torment of the grave.” Narrated by Muslim, 2868.

This indicates that burial might become too difficult and people would not do it, even though if a person deserves to be punished he will be punished even if he is lying on the surface of the earth. But people might imagine that the torment only takes place when the person is buried, so they would not bury one another.

4 – If it were visible, belief in it would serve no purpose, because it would be visible and no one could deny it. And this might force all people to believe, as Allaah says (interpretation of the meaning):

“So when they saw Our punishment, they said: We believe in Allaah Alone” [Ghaafir 40:84]

So if the people saw those who had been buried and heard their screams, they would believe and none of them would disbelieve, because he would be certain that the torment is real and he would see it with his own eyes as if it were happening to him.

But the wisdom of Allaah is great, and the true believer is the one who believes with certainty what Allaah tells him more than what he sees with his own eyes, because what Allaah tells us cannot be subject to confusion or lies, but what the eyes see may be imaginary.

How many people have sworn that they have seen the new crescent moon, when it was in fact a star; how many people have seen the new moon and it turned out to be a white hair on his eyebrow; how many have seen a shadow and said that it was a person coming towards him, but it turned out to be the trunk of a palm tree; how many people have seen a stationery object moving and a moving object standing still. But what Allaah tells us cannot be subject to confusion.

We ask Allaah to make us and you steadfast, for what Allaah tells us about these matters is stronger that what we can see, and concealment is in the best interests of people. And Allaah knows best.

[Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him), 2/32.]

Wearing Black
During Mourning Period

Question: Is it permissible to wear black clothing when mourning the deceased, particularly if he (the deceased) is the husband?

Response: The wearing of black (clothing) at times of tragedy is a false custom, and one which has no basis (in Islaam). At times of tragedy, it is befitting for a person to do that which has been legislated (for such times); So he should say:

«To Allaah we belong and unto Him is our return. O Allaah, recompense me for my affliction and replace it for me with something better.»,

[transmitted by Muslim, No.1525]

And if he were to say it with firm belief and content (with what Allaah has decreed), then certainly Allaah (Subhaanahu wa Ta`aala) will reward him for that and compensate him with that which is better.

As for wearing specific clothing, such as black or that which is similar, then indeed there is no basis for this (in Islaam); It is falsehood and detested.

Shaykh Ibn `Uthaymeen

al-Muqarrab li-Ahkaam al-Janaa.iz – Question 142, Page 122

“If you are given a blessing then do not [just] take it as a blessing, becoming merry and happy. It is a blessing, there is no doubt about that, but know that you are being tested by it, [tested] to see whether you will give due thanks for it or not.

If some harm comes your way, then be patient, for that too is a trial and test from Allaah the Mighty and Majestic to test whether you will be patient or not. And if you are patient and hope for the reward from Allaah, then Allaah said, “Only those who are patient shall receive their rewards in full, without reckoning.” [Zumar 39:10]

Difference Between
a Messenger and a Prophet

“The scholars have said that “al-Rasool” (Messenger) can be from the humans and from the Angels, as Allaah عز وجل said about Jibreel عليه السلام:

{إنه لقول رسول كريم * ذي قوة عند ذي العرش مكين}

{Verily, this is the Word (this Qur’aan is brought by) a most honorable Messenger (Jibreel from Allaah to Prophet Muhammad صلى الله عليه وسلم) * Owner of power (and high rank) with (Allaah), the Lord of the Throne}. [Surah al-Takweer (81): 19-20]

And as for “al-Nabiy” (Prophet), there was none except from among the humans (only).”

[Sharh Riyaadh al-Saaliheen (pg. 28), Ibn al-‘Uthaymeen]

Interacting With Non
Muslims In Western countries

…Likewise I invite you to have respect for those people who have the right that they should be respected, from those between you and whom there is and agreement (of protection) [i.e. Non-Muslims].

For the land which you are living is such that there is an agreement between you and them. If this were not the case they would have killed you or expelled you. So preserve this agreement, and do not prove treacherous to it, since treachery is a sign of the hypocrites, and it is not from the way of the Believers.

And know that it is authentically reported from the Prophet that he said :

“Whoever kills one who is under and agreement of protection will not smell the fragrance of Paradise.”

Do not be fooled by those sayings of the foolish people: those who say: ‘Those people are Non-Muslims, so their wealth is lawful for us [i.e. to misappropriate or take by way of murder and killing].’ For by Allaah – this is a lie. A lie about Allaah’s Religion, and a lie in Islamic societies.

So we may not say that it is lawful to be treacherous towards people whom we have an agreement with.

O my brothers. O youth. O Muslims. Be truthful in your buying and selling, and renting, and leasing, and in all mutual transactions. Because truthfulness is from the characteristics of the Believers, and Allaah – the Most High – has commanded truthfulness – in the saying of Allaah – the Most High –

“O you who believe – fear and keep you duty to Allaah and be with the truthful”

And the Prophet encouraged truthfulness and said:

“Adhere to truthfulness, because truthfulness leads to goodness, and goodness leads to Paradise; and a person will continue to be truthful, and strive to be truthful until he will be written down with Allaah as a truthful person”.

And he warned against falsehood, and said :

“Beware of falsehood, because falsehood leads to wickedness, and wickedness leads to the Fire. And a person will continue lying, and striving to lie until he is written down with Allaah as a great liar.”

O my brother Muslims. O youth. Be true in your sayings with your brothers, and with those Non-Muslims whom you live along with – so that you will be inviters to the Religion of Islaam, by your actions and in reality. So how many people there are who first entered into Islaam because of the behaviour and manners of the Muslims, and their truthfulness, and their being true in their dealings.

“…who started first?”

It has been narrated by Abu Khaalid ‘Abdul-Kareem al-Miqrin:

“Once while I was recording a special edition of the radio programme ((Noor ‘alad-Darb)) at the Shaykh’s house, we heard the sound of workmen doing some work in a house close to the Shaykh’s house, in fact they were the Shaykh’s neighbours. It appeared they were doing some breaking in the yard, and as such this noise affected the recording.

It was then that the Shaykh stood up and proceeded to go to them to inform them of this and to take a break. However, when he got to the door of the room within which we were recording, he turned around and said:

“O ‘Abdul-Kareem, who started first?”

So I replied: “It was them O noble Shaykh”

So from his piety and fear (of infringing upon their rights) he left them alone. He said:

“We will postpone our recording (session) for some time until they finish their work.”

Arba’ah ‘ashar ‘aam ma’a Samaahatil-‘Allaamah ash-Shaykh Ibn ‘Uthaymeen – Page 55

Mixed Universities

Question: Is it permissible for a man to study in a mixed university where men and women mix in one classroom, knowing that the student has a role to play in calling people to Allaah?

He replied: What I think is that it is not permissible for anyone, man or woman, to study in a mixed school, because of the grave danger that it poses to his chastity, integrity and morals. No matter how great a person’s integrity, morals and innocence, if a woman is sitting beside him on the seat – especially if she is beautiful and unveiled – he can hardly avoid fitnah and evil.

Everything that leads to fitnah and evil is also haraam and is not permitted. We ask Allaah to keep our Muslim brothers safe from such things which will only bring evil, fitnah and corruption to their youth. If there is no other university apart from this one, he should go and study in another city or country where this mixing does not happen…

[Fataawa Islamiyyah, 3/103]

The “Golden Rule” of
Ikhwan al Muslimeen

Question: It is known that Shî’ah and Murji’ah are significantly different from Ahl-us-Sunnah wal-Jamâ’ah. There is a principle some scholars call as “The golden rule”. It stands for helping each other in that which one agrees on and excusing one another in that which one disagree on. How do we excuse these Shî’ah?

Answer: This golden rule is not a golden rule at all. It is not suitable as a rule at all. That which we agree on is part of Allâh’s (‘azza wa jall) blessing. Unity is better than disunity.

As for that which we disagree on, it is both possible that we excuse each other and that we do not do so. If it is a disagreement in a matter about which it is possible to disagree on, no harm is done [if we disagree]. The Imâms have always disagreed. Imâm Ahmad, ash-Shâfi’î, Mâlik and Abû Hanîfah all disagreed.

However, if it is a disagreement that is not excused, such as in the creeds (´Aqâ’id, عقائد), we do not excuse each other at all. It is in this case obligatory to refer to that which has been proved in the Qur’ân and the Sunnah. The Murji’ah, Shî’ah and all other innovators are obliged to refer to the Qur’ân and Sunnah and they should not be excused.

This principle is not a golden principle. You should have called it “The wooden rule” instead.

“ It may be that you seek help from a person during a hardship yet he does not respond to you or save you. But Allaah (‘azza wa jal)- when you need Him and call upon Him- He will answer you. “

The women are not a garment you wear and undress however you like. They are Honored and have their rights.

Hard Hearts

“Causes of hardheartedness include:

  • turning away from Allah, may He be glorified and exalted, and
  • not reading Qur’an;
  • being preoccupied with this world and focusing mostly on it,
  • and not paying attention to matters of religion,
  • because obeying Allah, may He be exalted, makes the heart soft and brings one back to Allah, may He be blessed and exalted.

The remedy for that is to turn to Allah, repent to Him, remember Him a great deal, read the Qur’an a great deal, and do acts of worship, as much as one can.”

(Fataawa Noor ‘ala al-Darb by Ibn ‘Uthaymeen, 12/171)

“If any provided you with a fraction of what Allah, the Almighty, has provided, you would give him a proper respect, consideration to whatever he demands of you…

Essential Rights
[One: The Right of Allaah]

The most essential right that man must fulfill, first , is the right of his creator, cherisher and care taker, Allah  the Almighty, who has the most important rights of all.

Allaah, the Almighty, is the king of  all kings , the Omnipotent, the Just, the Only one, Who has neither wife nor a son , the One Who creates from nothing , and returns His creations again to the earth to become like soil dirt once again.

He is the One who grants all the graces since man was a fetus in his mother’s womb where no one was capable of providing sufficient food and nourishment, except Him. In the womb, Allah, the Almighty, provided three layers of  darkness for comfort. protection and proper isolation.

Later, He was the one to provide your mother with warm milk from her breast to give you suitable type of food at all times, and in accordance with your age. Yet, Allah, the Almighty, was the One Who directed you to use the sucking function provided for you, enabling you to suckle the milk from your mother. Moreover, He is the one who placed love, tender care, compassion, love and the sense of attachment in your parents’ hearts to employ all what they have for your comfort, well –being and early stage of your life when you needed the care, the shelter, the comfort and other things.

Furthermore, He is the One Who provided you with natural intelligence, mental faculties, sense, energy. strength and so forth to care for yourself and for others, professing the Creator’s abilities and graces unto you. Allah, the Almighty, stated in the glorious Quran:

“It is He Who brought you forth from the wombs of your mothers when ye knew nothing ; and He gave you hearing and sight and intelligence and affections: That ye may give thanks ( to God)” [16:78]

If Allah , the Almighty , stopped His virtuous care for a glimpse of an eye of us , men , women and children, or for only few moments , our entire life or world would collapse , vanish, come to an end , or be destructed It is because of the mercy , blessings , care ,gifts , grants of Allah, the Almighty , unto us , that leads us to think that Allah , the Almighty , is entitled for most important right of all.

He , the Almightily,  definitely , has the right of creating us from nothing , preparing us for whatever we shall become while realizing we are completely incapable of doing anything , and last , but not the least, providing us with all that we have in terms such as health , strength, senses , food , shelter , abilities.

And yet, Allah , the Almighty , does not ask anything in return for all His gifts, grants and bounties offered by generously without limitation , as He grants to all who believe in Him, follow His teachings and commands, and to those who do not , as well. He requires no favors from us He demands no provision of food or drink , as He , the Almighty, is neither in need of nourishment , nor in need for us for ant reason.

Allah , the Almighty, stated in the glorious Quran:

“Enjoin prayer on thy people , and be constant therein. We ask thee not to provide sustenance: We provide it for thee. But the (fruit of) the Hereafter is for Righteousness.”  [20:132]

The only thing that Allah, the Almighty , demands from His creation , which is again for man’s interest , if applied , fulfilled and practiced , is to worship Him , and Him alone with any association of others with Him in worship.

Allah, the Almighty , stated in the glorious Quran:

“I have only created Jinn and men , that they may serve Me. No sustenance do I require of them , nor do I require that they should feed Me. For God is He Who gives ( all) sustenance , Lord of Power , steadfast ( for ever)“. [51:56-58]

Allah, the Almighty, demands complete , through and unrestricted submission in slavery for Him, in respect of His position as Full and Complete Lord, Cherisher and Care taker. Man must present himself before His Creator and Cherisher in full humiliation, obedience and submission to His Commands and Will without questioning the validity of the rule , or even the wisdom behind it , as He, the Almighty, knows well what it is good for His creations as a sole Creator.

Man  is required to fully believe, wholeheartedly, in that is reported soundly and truly of His Creator through His Prophets, Messengers and Books or scriptures. Man could easily see, touch and feel all the graces of Allah, the Almighty, surrounding him in his life , therefore, it is not extremely impolite , rude and inconsiderate to deny all these gifts and graces.

If any provided you with a fraction of what Allah , the Almighty , has provided , you would give him a proper respect , consideration to whatever he demands of you as long as such request are within reason, of course . It is not awful to confront one’s Lord, Creator, Cherisher and Caretaker with denial of His Commands , rules, teachings and instructions which is for the benefit , welfare and well-being of man himself , not for the benefit  of the Lord himself?

In fact, all good that comes to man is definitely from His Lord , Allah , the Almighty and all evil or bad things dismissed from man is also due to the mercy of Allah , the Almighty.

As Allah , the Almighty stated in the glorious Quran:

“And ye have no good things but is from God: And moreover, when ye are touched by distress, unto Him ye cry with groans.”  [6:53]

In reality, this right that Allah , the Almighty , requires for Himself from man is very easy to observe , simple to respect , clear to understand and practical to apply for those whom Allah , the Almighty , made it so for them. The Crux of the matter is that Allah , the Almighty , did not make this right a difficult task to achieve , impossible to live by , hard to apply , or even tough understand.

Allah , the Almighty stated in the glorious Quran:

“ And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you , and has imposed no difficulties on you in religion ; it is the cult of your father Abraham. It is He Who has named you Muslims , both before and in this ( Revelation) ; that the Apostle may be witness for you , and ye be witness for mankind! So establish regular prayer , give regular Charity , and hold fast to God ! He is your Protector , the best to protect and the best to help”. [22:78]

This right of Allah, the Almighty, is an ideal belief, truthful faith and belief in justice and fairness. This right results in fruitful and excellent quality, good deed and actions. The essence of this belief is love reverence and respect. Meanwhile, the result and fruit of this belief is dedication, sincerity and full devotion to truth, justice, and good ethnic and moral practice.

In fact, the give of daily prayer of Muslims is but a simple result of the application of this right of Allah, the Almighty. However, such daily prayers are for the benefits of man himself. They will abolish the minor sins committed during that day, increase the rewards  of man for his good actions, improve morals, practices and devotions of the heart of man while improving various situations of man, such as patience and perseverance, concentration, dedication, steadfastness, devotion, commitment to time, production and excellence and so forth.

Although this required from all, it is in accordance with every individual’s abilities as Allah, the Almighty, stated in the glorious Quran:

“ So fear as much as ye can” [64:16]

The prophet , Sallalaahu Alaihi wa Sallam , told a man called ‘Imran bin Al-Hussain , who was ill at that time:” Offer Your Obligatory “ prayer while standing , but if you can not do that , then offer it while sitting , and if you can not do that , then , offer it while laying down on your side: [Bukhaaree]

Consequently, man as a result of his belief in Allah , the Almighty, and his religion of Islam , is to pay Zakaht   (Charity) . This is a small percentage of the entire Wealth is given to man , but yet, it benefits the poor and the needy individuals in the society . It does not benefits Allah , the Almighty. Zakaht benefits the poor , but by the same token , it does not harm or burden the rich person who gives of his wealth.

As a believing , obedient Muslim , one must observe Swam( fasting) during the month of Ramadan , the ninth month in the Hijra – lunar calendar , every year , in fulfillment of the right of Allah , the Almighty , . However , if one is unable to fulfill this duty for legitimate reason or excuse , then , one may make it up some other time of the year , or pay necessary fines (in charity) for missing it,

as Allah , the Almighty , stated in the glorious Quran:

“But if any one is ill, or an a journey, the prescribed period (should be made up) by days later.” 2:185

Also , as a result of the application , observation and adherence to this immense right of Allah , the Almighty , a believing Muslim must perform Hajj ( pilgrimage) to the holy shrine of K’aba , at Makkah , one tome in one’s life as a requirement for those who can physically and financially can afford it.

This natural right of Allah , the Almighty, is the one to be fulfilled wholeheartedly. Consequently, all the matters related to it in terms of full belief,

  • Salah “prayer”,
  • Zakah “ charity or poor dues”,
  • Swam “fasting” and
  • Hajj “pilgrimage” must be practiced , observed and maintained on regular basis.

All other facts , duties and requirements that Islam require from the believers are only required when there is a need for them , such as Jihad (fight and struggle , holy war) for the cause of Allah , the Almighty supporting the cause of injustice to men when it occurs and needs support.

Dear fellow man! Examine this right of Allah , the Almighty. It is easy to fulfill , maintain and observe . It is also insignificant in terms of required applications; yet, it is so great un value and reward for those who observe it and perform whatever it entails. Observers of such right will live happily in this life , the hereafter , salvaged from the Hell-fire and will be rewarded with permanent abode in Jannah ( paradise) as Allah , the Almighty stated in the glorious Quaran:

“ Only he who is saved far from the fire and admitted to the Garden will have attained the object (of life): for the life of this world is but goods and chattels of deception.”     3:185

[Book: Essential Rights by Sheikh Muhammad bin Saalih al ‘Uthaymeen]

Does Eemaan
Increase and Decrease

Indeed Eemaan according to Ahlus Sunnah wal Jamaa’ah is the Iqraar (firmly establish) with the heart, the saying with the tongue, and actions with the body parts . So it includes these there affairs; the Iqraar with the heart, speech with the tongue and actions with the body parts. So if this is the case then surely it will increase and decrease, and this is because the Iqraar with the heart differs from person to person. To know something by someone telling it you is not like seeing it for yourself, and to know something by one person telling it to you is not the same as knowing it if two people told it to you, and so on.

This is why Ibraheem عليه الصلاة و السلام said:

{And (remember) when Ibraheem said: “My lord show me how you give life to the dead?” He (Allaah) said: “Do you not believe?” He Ibraheem said: “Yes (I believe) but to be stronger in faith.”}

So indeed Eemaan increases in regards to the Iqraar of the heart, its tranquility and its serenity.

One notices this in himself, for when one sits in a gathering that consists of the remembrance of Allaah and a sermon is being delivered mentioning Jannah and the hellfire, his Eemaan will increase to the point where he feels as if he can see them with his eyes. At times when one is inattentive and leaves such a gathering, that surety that he had will decrease in strength in his heart.

Eemaan increases with regards to speech as well. For indeed, the one who mentions Allaah ten times is not like the one who mentions Allaah a hundred times, the second one increases by a lot.

Also the one who practices ‘Ibaadah (actions) in the most perfect manner, his Eemaan will increase more than the one who practices them in a deficient manner.

Likewise knowledge, for indeed if a person practices more good deeds than another, then his Eemaan will increase more than the other person.

The Quraan and the Sunnah establish the increase and decrease of Eemaan, Allaah Tabaarakah wa Ta’aala says:

{And We have not set none but angels as guardians of the fire. And We have fixed their number (19) only as a trial for the disbelievers, in order that the people of the Scripture (Jews and Christians) may arrive at a certainty [that this Quraan is the truth as it agrees with their books regarding the number [19] which is written in their books] and that the believers may increase in faith.}

He also says:

{And Whenever there comes down a Surah, some of them (hypocrites) say: “Whom from amongst you has had his faith increased by it?” As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease (of doubt, disbelief and hypocrisy), it will add suspicion and doubt to their suspicion, disbelief and doubt: and they die while they are disbelievers.}

In the authentic Hadeeth the Messenger of Allaah صلى الله عليه و سلم said:

“I have never seen anyone with a deficiency of ‘aql (intellect -meaning the witness of two women is equal to the witness of one man. An Nawawee said: meaning they have weak memories) and Deen (religion –meaning they do not pray or fast during their menses) that are more overpowering to men than one of you [women].”

So Eemaan therefore, increases and decreases but what are the reasons for the increase and decrease of Eemaan?

Shaykh Muhammad ibn Saalih al-Uthaymeen

Fiqhul ‘Ibaadaat: P.59

How to Acquire Good Manners

A person may acquire and earn good manners by way of training (himself), working hard at it and through constant practice. So he may obtain good manners through one of the following methods:

First: By contemplating on the Book of Allaah and the Sunnah of His Messenger: One should look up the texts that show the virtue of the particular noble characteristic that he wishes to characterize himself with. This is since when a believer sees some texts that praise a characteristic or action, he implements them.

The Prophet (sallAllaahu ‘alayhi wa sallam) indicated this when he said:

“The example of a good companion and an evil companion is like that of a seller of musk and a blacksmith. The seller of musk either sells you (perfume), gives you free samples or you get a pleasing smell from him. As for the example of an evil companion – such as a blacksmith – he either burns your clothes or you get a nasty smell from him.” [Bukhaaree & Muslim]

Second: He should accompany those who are known for having good manners whilst staying far away from those who possess bad manners and poor actions. This is such that he turns this companionship of his into an educational institute that assists him in (his goal of) obtaining good manners.

The Prophet (sallAllaahu ‘alayhi wa sallam) said:

“A man is upon the religion of his close friend, so let each of you look into whom he takes as a close friend.” [At-Tirmidhee]

Third: He should reflect on the consequences that come as a result of having bad manners. This is since a person with bad manners is despised. A person with bad manners is forsaken. A person with bad manners is always talked about in a bad way. So when one comes to realize that bad manners will lead him to all of this, he will then keep away from it.

Fourth: He should always envision an image of the Prophet’s (sallAllaahu ‘alayhi wa sallam) manners and how he (sallAllaahu ‘alayhi wa sallam) would humble himself before the creation, being kind to them, forgiving to them and patient with their harm. So if a person visualizes the Prophet’s character and the fact that he was the best of mankind and the greatest of those who worshipped Allaah, he will then perceive a low image of himself and at this point the influence that arrogance has over him will be shattered and this will cause him to have good manners.

[Makaarim-ul-Akhlaaq (pg. 32-35)]

Men and Women Gathering
Together In The Same Place

Question: What is the ruling regarding the gathering together of men and women in the same place? And likewise what is the ruling regarding their gathering together to eat?.

Response: As for the gathering together of the family[1] in the same place – with men on one side and women on the other, then there is no harm in that so long as there is no fitnah we are aware of [which may emanate] from some of the men or women, in which case the gathering should not occur. Other than that, the basic principle is one of permissibility.

As for [men and women] gathering together to eat, then this is not correct. [In such a situation] it may be that a woman sits next to a man who is not her mahram, nor her husband. Also, how will she eat if she is maintaining her hijaab (niqaab) over her face – which is necessary to be uncovered – since it is obvious the food is [to be] put into the mouth, [something] which necessitates the uncovering of the face?!; Because of this [reason], we are of the opinion that such a gathering should be prevented.

As for the presence [of men and women] in the same place and gathering – or in an auditorium, then there is no harm in that, so long as the men are separated from the women.

Shaykh Ibn ‘Uthaymeen

I’laam al-Mu’aasireen bi-Fataawa Ibn ‘Uthaymeen – Pages 382

Grave Worshippers

Question: How do we respond to the grave worshippers, who use as proof [for their practice] that the Prophet (sal-Allaahu ‘alayhi wa sallam) was buried inside al-Masjid an-Nabawee?

Response: The response to that is from [four] angles:

Firstly: The Masjid was not built upon the grave, rather, it was built during the life of the Prophet (sal-Allaahu ‘alayhi wa sallam).

Secondly: The Prophet (sal-Allaahu ‘alayhi wa sallam) was not buried in the Masjid, so that it would be said this is from the burial of the pious in the Masjid, rather, he (sal-Allaahu ‘alayhi wa sallam) was buried in his house.

Thirdly: The inclusion of the houses of the Messenger (sal-Allaahu ‘alayhi wa sallam), amongst them the house of ‘Aa.ishah (radhi-yAllaahu ‘anhaa) [where the Prophet was buried] within the Masjid was not done based upon the consensus of all the companions, rather, after many of them had passed away. And it was not something which the companions sanctioned. Rather, some of them opposed. From amongst those who opposed was the taabi’ee Sa’eed ibn al-Musayyib.

Fourthly: The grave was not inside the Masjid, even after it was included within it. That was because it was in a room separate from the Masjid, and the Masjid was not [actually] built upon it.

And because of this, Allaah has rendered this place protected and surrounded by three walls. [So] all the walls of this place do not face the Qiblah – because it is [in the form of] a triangle.

[Regarding] the point which is situated at the Northern side, a person praying towards it would be unable because it is oblique [in shape].

[So] based upon [all of] this, any attempts by the people of the grave to justify [their practice] are [clearly] invalidated.

Shaykh Ibn ‘Uthaymeen

Fataawa Mu’aasirah – Pages 13-14

Majmoo’ Fataawa – Volume 2, Pages 232-233

“The person for whom Allaah makes (something) difficult, and he despairs of His Mercy and thinks that relief is far-fetched, then the situation will not be made easy for this person.

Book recommendations

  • ‘Aqeedah (basic tenets of faith):
  • Shaykh al-Islam Imaam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him).
  • Thalaathat al-Usool – The Three Fundamental Bases of Islamic Theology (pdf)
  • Al-Qawaa’id al-Arba’ah – Four Principles of Tawheed (pdf)
  • Kashf al-Shubahaat – Removal of Doubts ( pdf )
  • Al-Tawheed
  • Shaykh al-Islam Ibn Taymiyah.
  • Al-‘Aqeedah al-Waasitiyyah (Principles of Islamic Faith ) which deals with Tawheed al-Asmaa’ wa’l-Sifaat

This is one of the best books written on this topic, and it is worth reading and studying.

  • Al-Hamawiyyah
  • Al-Tadmuriyyah – These two books are more comprehensive than al-Waasitiyyah
  • Al-Tahhaawiyyah
  • Al-‘Aqeedah al-Tahhaawiyyah, by Shaykh Abu Ja’far Ahmad ibn Muhammad al-Tahhaawi
  • Sharh al-‘Aqeedah al-Tahhaawiyyah by Abu’l-Hasan ‘Ali ibn Abi’l-‘Izz

Hadeeth

  • Fath al-Baari Sharh Saheeh al-Bukhaari, by Ibn Hajar al-‘Asqallaani
  • Subul al-Salaam Sharh Buloogh al-Maraam, by al-San’aani,
  • his book combines between hadeeth and fiqh.
  • Nayl al-Awtaar Sharh Muntaqaa al-Akhbaar by al-Shawkaani
  • ‘Umdat al-Ahkaam by al-Maqdisi.

This is an abridged book; most of its ahaadeeth are narrated in al-Saheehayn so their authenticity does not need to be researched.

  • Al-Arba’een al-Nawawiyyah, by Abu Zakariyya al-Nawawi.
  • Buloogh al-Maraam, by al-Haafiz Ibn Hajar al-‘Asqallaani.
  • Nukhbat al-Fikr by al-Haafiz Ibn Hajar al-‘Asqallaani.
  • The Six Books (Saheeh al-Bukhaari, Sahih Muslim, al-Nasaa’i, Abu Dawood, Ibn Maajah and Tirmidhi).

Books of fiqh

  • Aadaab al-mashiy ila’l-Salaah by Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab
  • Zaad al-Mustaqni’ fi Ikhtisaar al-Muqni’ by al-Hajjaawi.
  • Al-Rawd al-Murbi’ Sharh Zaad al-Mustaqni’ by Shaykh Mansoor al-Bahooti
  • ‘Umdat al-Fiqh by Ibn Qudaamah
  • Al-Usool min ‘Ilm al-Usool.
  • Faraa’id (laws of inheritance)
  • Matn al-Rahbiyyah by al-Rahbi
  • Matn al-Burhaaniyyah by Muhammad al-Burhaani.

This is a useful and comprehensive abridged book dealing with all the laws of inheritance. I think that al-Burhaaniyyah is more comprehensive than al-Rahbiyyah in some ways, and it gives more information.

Tafseer

Tafseer al-Qur’aan al-‘Azeem by Ibn Katheer

This book is good for tafseer based on reports and it is useful and trustworthy. But it does pay much attention to matters of grammar and style.

Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan by Shaykh ‘Abd al-Rahmaan al-Sa’di.

This is a good, easy and trustworthy book, and I recommend it.

  • Muqaddimah Shaykh al-Islam fi’l-Tafseer.

This is an important introduction.

  • Adwaa’ al-Bayaan by al-‘Allaamah Muhammad al-Shanqeeti

This is a comprehensive book covering hadeeth, fiqh, tafseer and usool al-fiqh.

General books on some subjects:

    On (Arabic) grammar: –

    Matn al-Ajroomiyyah. This is an abridged book.

    Alfiyyah Ibn Maalik; this is a summary of the science of grammar.

    On Seerah (Prophet’s biography)

    Zaad al-Ma’aad by Ibn al-Qayyim –

The best book that I have seen. This is a very useful book in which he mentions the biography of the Prophet (peace and blessings of Allaah be upon him) from all angels, then he discusses many rulings.

  • Rawdat al-‘Uqalaa’ by Ibn Hibbaan al-Busti

This is a useful book despite its brevity. He compiled a large amount of useful material and stories of the scholars, muhadditheen and others.

  • Siyar A’laam al-Nubalaa’ by al-Dhahabi.

This book is very useful and the seeker of knowledge should read and refer to it.

[From Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen (rahimallah), Kitaab al-‘Ilm, p. 92]

Source- For more info about the books

“ Only the one who loses the gift of Allaah, (only he) realizes how valuable it is.

فتاوى نور على الدرب

السؤال:هل تطبيق البدعة يعاقب أم يثاب عليها، يثاب عليها مطبقها وخاصة الصلاة والسلام على النبي بعد الآذان؟

  الجواب

الشيخ: البدعة قال فيها رسول الله صلى الله عليه وسلم إياكم ومحدثات الأمور فإن كل بدعة ضلالة وكل ضلالة في النار وإذا كان كذلك فإن البدعة سواء كانت ابتدائية أم استمرارية يأثم من تلبس بها، لأنه كما قال الرسول عليه الصلاة والسلام في النار أعني أن الضلالة هذه تكون سبباً للتعذيب في النار، وإذا كان الرسول عليه الصلاة والسلام حذر أمته من البدع فمعنى ذلك أنها مفسدة محضة لأن الرسول صلى الله عليه وسلم عمم ولم يخص قال كل بدعة ضلالة، ثم إن البدع في الحقيقة هي انتقاد غير مباشر للشريعة الإسلامية لأن معناها أو مقتضاها أن الشريعة لم تتم وأن هذا المبتدع أتمها بما أحدث من العبادة التي يتقرب بها إلى الله كما زعم، وعليه فنقول كل بدعة ضلالة وكل ضلالة في النار، والواجب الحذر من البدع كلها وأن لا يتعبد الإنسان إلا بما شرعه رسول الله صلى الله عليه وسلم ليكون إمامه حقيقة أي ليكون الرسول صلى الله عليه وسلم إمامه حقيقة، لأن من سلك سبيل بدعة فقد جعل المبتدع إماماً له في هذه البدعة دون رسول الله صلى الله عليه وسلم.

The story of the lamp

Anas bin Malik narrated:

The Messenger of Allaah said: A good dream [that comes true] of a righteous man is one of forty-six parts of prophethood. [al-Bukhaaree – v.9, p.30]

Abu Qataadah narrated:

The Prophet said: A true good dream is from Allaah, and a bad dream is from Shaytaan. [Muslim – v.4, p.1772]

Abu Hurayrah narrated:

I heard the Messenger of Allaah saying: “Nothing is left of the prophethood except Al-Mubashshiraat.” They asked, “What are Al-Mubashshiraat?” He replied: “The true good dreams [that conveys glad tidings].” [al-Bukhaaree – v.9, p.31]

A man narrates:

My father once narrated [a story to me] about an old man who had a dream. In this dream, he met Shaykhul-Islaam Ibn Taymiyyah in one of the markets of ‘Unayzah; It was one of the markets which leads to the assembly (a gathering place) – a well known place in ‘Unayzah.

During this meeting, Shaykhul-Islaam Ibn Taymiyyah handed a lamp to this old man.

When the old man [later] enquired about the [meaning of his] dream, he was told that he will have a child who would [grow up to] be pious (saalih) and he would have [an elevated] stature in [islaamic] knowledge.

So, a child was born to this old man, and he was set upon naming him Saalih, in the hope that his dream would be true and specific to this child.

So, Saalih was religious and devout, and loved the people, [just] as they loved him [too]. He would recite the Qur.aan and stand the night in prayer, however, he was not a student of knowledge.

Saalih then got married and had a son, whom he named Muhammad; He was Muhammad ibn Saalih al-‘Uthaymeen.

And in reality – and we consider him as such – he was the lamp which Shaykhul-Islaam Ibn Taymiyyah had given the old man [in the dream].

And [as for] this old man, [well, he] was the grandfather of Shaykh Ibn ‘Uthaymeen – may Allaah have mercy upon him.

[Narrated by: The Shaykh’s son, ‘Abdullaah ibn Muhammad ibn Saalih al-‘Uthaymeen.]

Assalamualikum wa rahmatu Allaahi wa barakatuh

This blog is going to be dedicated to Sheikh Muhammad bin Saalih al ‘Uthaymeen’s work and great impact he has had on this Ummah. In shaa Allaah we will all be able to benefit. May Allaah increase us in knowledge.

Source: Ibnaluthaymeen.tumblr.com