Sunday, September 28, 2014

Are Women in Islam really Oppressed?

Let's clear some misconceptions about the Muslim women ! 
Very enlightening video that explains the many rights and honour that Allah the Almighty has given the Muslim woman. So why then do we try so hard to compete with and follow the kafir women and their dishonouring ways? 
Find out more in this video about why we should be thankful that Allah blessed us with the gift of Islam and the true blessings of being a Muslim woman in today's BACKWARD society .

(please do lower your gaze when watching this can leave it on in the background and do something else..just out of respect for yourselves and for the brother insha'Allah! May Allah bless you all! ) 

Tuesday, September 23, 2014

Music in Islam .

Ibn Al-Qayyim said:
“From among the artful machinations and entrapment of Allah’s enemy [Satan], with which he has snared those possessing little good sense, knowledge and deen [faith], and by which he has stalked the hearts of the false and ignorant people, there is the listening to whistling, wailing, hand-clapping and song to the accompaniment of forbidden [musical] instruments.Such things block the Quran from people’s hearts and make them devoted to sin and disobedience. For song (to musical accompaniment) is the Quran of Ash-Shaytaan (Satan). It is a dense veil and barrier, preventing nearness to Ar-Rahmaan! (Allah)
By way of such song, Satan deceives vain souls, making it appear pleasing to them through his cunning appeal to their vanities. He insidiously whispers false, specious arguments suggesting the ‘goodness’ in song. These arguments are accepted, and as a result, the Quran becomes an object of neglect and abandonment.”
Source: Page 224, vol. 1 of Ighaathatul Lahfaan
From the greatest things that strengthen satanic states is listening to song and music, this is none other than the listening of the polytheists about which Allah, the Exalted says:
“And their prayer at the House was nothing save whistling and clapping.”
[Al-Anfal (8): 35]
Ibn Abbas and Ibn Umar (may Allah be pleased with them), and others from the Salaf said, “At-Tasdiya is clapping with the hands and al-Mukaa is like whistling. The polytheists used to do this as an act of worship” [As-Suyuti, ‘ad-Durr al-Manthur’ [3/183] referred it to al-Faryabi, Abd Bin Humaid, ibn Jarir, ibn al-Mundhir and Ibn Abi Shaybah from Ibn Abbas]
As for the Prophet (sallallaahu alayhi wa sallam) and his Companions, their worship consisted entirely of that which was ordered by Allah such as salah, recitation of the Qur’an, Dhikr and the likes. They gathered together for those actions of worship legislated and therefore they never gathered to listen to song…done by clapping or drums. Never once did he (sallallaahu alayhi wa sallam) become overcome with spiritual ecstasy and never did his cloak fall off him – all narrations that mention this are lies by agreement of the scholars of hadeeth.
When the Companions of the Prophet  (sallallaahu alayhi wa sallam) used to gather, he would order one of them to recite and the rest would listen. [Refer to at-Turtushi, al-Hawadith wal Bida’a pp.161-167].
Umar bin al-Khattab (may Allah be please with him) used to say to Abu Musa al-Ashari: “Remind us of our Lord.” So he would recite and they would listen. [Reported by ad-Darimi and Abdur-Razzak al-Musannaf, with a Saheeh isnad]
The Prophet (sallallaahu alayhi wa sallam) passed by Abu Musa while he was reciting and he said to him, “I passed by you last night while you were reciting, so I stood listening to your recitation.”  He replied, ‘If I knew that you were listening, I would have embellished it for you in the best of ways.’
Meaning that I would have beautified my recitation for you.
This is as the Prophet (sallallaahu alayhi wa sallam) said:
“Beautify the Qur’an with your voices”
[Abu Dawud and Nasa’i, with a saheeh isnad]
He (sallallaahu alayhi wa sallam) said to ibn Masud:
“Recite the Qur’an to me.”
He said ‘Should I recite to you when it was revealed to you?’
He (sallallaahu alayhi wa sallam) replied:
“Indeed I love that I hear it from other than me.”
So I recited Surah an-Nisa to him until I reached this verse:
“So how [will it be] when We bring from every nation a witness and We bring you [O Muhammad (sallallaahu alayhi wa sallam)] against these [people] as a witness?”
[An-Nisa (4): 41].
He (sallallaahu alayhi wa sallam) said,
“That is sufficient for you,”
and his eyes were overflowing with tears.
[Saheeh al-Bukhari and Saheeh Muslim]
The likes of this listening is the listening of the Prophets and their followers as has been mentioned by Allah in the Qur’an:
“Those were they unto whom Allah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the offspring of Ibrahim (Abraham) and Israel and from among those whom We guided and chose. When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating and weeping.”
[Maryam (19): 58]
Allah said concerning the People of Cognisance:
“And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth”
[Al-Maidah (5): 83]
He, Glorious is He, commended those who listen in this way due to what they attain of increase in faith, the trembling of their skins and the tears in their eyes.
He, the Exalted says:
“Allah has sent down the best statement; a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah”
[Az-Zumar (39): 23]
“The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord do they rely – the ones who establish prayer and spend from what we have provided them. Those are the believers truly. For them are degrees [of position] with their Lord, forgiveness and noble provision.”
[Al-Anfal (8): 2-4]
As for the innovated listening which is the listening of clapping, drum, and wind instruments, none of the Companions, the Successors and any of the great Imams of this religion took this to be a route to Allah, the Blessed and Exalted. Not one of them considered it to be a means of drawing close to Allah and an action of obedience; instead they considered this to be a blameworthy innovation.
Ash-Shaafi’i said: “I have left behind me in Baghdad something that was innovated by the heretics that they called at-taghbir, which used to distract people from the Qur’an.” [Refer to al-Hafiz Diya ad-Din al-Maqdisi, ‘Juz Ittiba as-Sunan’ [pp.28-29] and Tablis Iblis [p.301 of the summary].]
Ibnul Qayyim in “Masalah as-Sama”, pp119-120, said, “Taghbir was where they struck stretched leather with the stick or a cushion which gave off a particular sound to which they would recite moving poetry that would incite one to asceticism. Now if this is what ash-Shaafi’i, may Allah sanctify his soul, thought of taghbir then what would he have said concerning listening to the types of poetry and singing that contains mention of the belover, the excellence of meeting him, the sweetness of his reprimand, communion in love, coming close to him, the bitterness of leaving…”
The Awliya of Allah know this fact well and know that shaytaan has a major role to play in it and this is why the best of them who used to attend such sessions later repented.
The further a person is from cognizance and completion in his closeness to and love of Allah, the greater the role that shaytaan has to play in misguiding him. This innovated listening [i.e. Music] is comparable to alcohol; rather its affect upon the soul is greater than the affect of alcohol. 
This is why when the intoxication of the listeners becomes strong the devils descend to them, speaking upon the tongues of some and carrying others through the air. 
It is also possible that enmity arise between the listeners in the same way that enmity appears amongst the drunk, the devils accompanying one person could be stronger than the devils accompanying another therefore when they fight, and they kill the opponent. 
…In reality such sessions take the person further away from Allah and are actually satanic states.
Taken from: “The Friends of Allah and the Friends of Shaytaan”, Shaykhul Islam Ibn Taymiyyah, Pages: 341-350
taken from: 

Friday, September 19, 2014

Important Lessons for New AND Old Muslims !

When the Scholars Differ .

Questioner: Some scholars differ in their opinion [with others], one will say something and another will say, “No, this is a mistake, [rather] this is correct,” and let’s assume that we are not people of knowledge or people of … ya’ni we are just common folk … of course … we want to know the principles and the mistake if … this person says … and the second one says, “This is a mistake … this is not …” so what is your opinion [about] the differing between the scholars in a particular issue, an issue which concerns one?
Response by Shaykh Al-Albaani:
[Concerning] issues such as this the reason [people] fall into difficulty is that the effect of that sentence which we hear many times in the present day and age and especially in this country is not found among the general Muslims, what is that sentence? “Enlightenment/education …” the majority [of people] do not have a general awareness or knowledge of the reason for the differing, and [additionally] they [also] do not have an awareness of what their stance in relation to this differing must be.
So many of them will say what occurs in the weak hadeeth, “The differing of my Ummah is a mercy,” thus they ratify differing, however severe and copious it might be [due to it], and a few of them [go to the other extreme and] want to put an end to differing from its very root such that the scholars become [united] upon a single word in all issues [even those] which the scholars of fiqh of old have differed over – and this is something impossible! Because in His profound Wisdom Allah Ta a’la ordained, and there is none who can stop anything He ordains, saying:
“And if your Lord had willed, He could have made mankind one community, but they will not cease to differ, except whom your Lord has given mercy.”
[Hud 11:118-119]
Differing is of two types: the first is where there is mercy with one another and where [each party] tries to understand the other. The second is the type of differing which involves conflict, antagonism, and enmity.
The first is the type which is unavoidable and is that which our Pious Predecessors were on, they would differ but they would not have enmity for one another and nor were they divided due to the differing because of what you have heard in the aayah:
“… and do not be of those who associate others with Allah [or] of those who have divided their religion and become sects, every faction rejoicing in what it has.”
[Rum 30:31-32]
So if our Salaf as-Saalih, at the head of whom are the Companions of Allah’s Messenger (sallallaahu alayhi wa sallam), differed then it is unavoidable for [the people of] a [particular] group, or age, or generation not to differ, but that which was sufficient for the Prophet’s Companions (radiallaahu anhum) when they differed is also sufficient for these people, [i.e.,] that they do not becomes enemies one to another and do not hate one another – there is no escaping such differing, the generality of Muslims must know this and they should not condemn any [and every instance of] differing between one scholar and another which they hear about, because this is something which is from man’s nature which Allah created them with, an indication of which has preceded in the aforementioned aayah.
If this is the case, what should the general Muslims do when they see such differing? Here lies the crux of the matter [that I had intended] by my [earlier] statement when I said that there is no enlightenment/education and no general cultivation. Before about a quarter of a century, the general Muslims were living according to a constrictive Madhhabism, each individual from millions of Muslims was satisfied with his school of thought, this one is a Hanafi, that one a Shaafi’i and so on.
But as for now, then there has been found, alhamdulillaah, the beginnings of an awakening, I do not say the awakening has been found, [but rather] that the beginnings of an awakening can be seen, so the people are aware of things which they were not mindful of before, but this awareness needs a completion. It is this completion which I am in the middle of explaining now, and it is: that you, O Muslim, however highly educated or not you are in the Islamic Legislation, when you hear about some differing between two scholars then think a little, look … is it said of both of them that they truly are scholars from the people of knowledge? It may be a student who thinks he is a scholar – and who thus says something in which he differs with the scholars and as a result differing between the scholars in the issue occurs. No.
So after this observation, when it is established, for example, that there is some differing between two venerable scholars, then the following caveat comes into play: if you are able to distinguish between one proof and another, then you must become acquainted with the proofs of both scholars, and [after doing so] find comfort with the stronger proof, what I mean is that even the general Muslims should strive [to understand the proofs/ijtihaad], but such ijtihaad differs from person to person, so how can, for example, a common person perform ijtihaad?
His ijtihaad in relation to himself is as follows:
He hears a fatwa from one scholar which opposes that of another, so he should not stop at that fatwa, and here many, many different forms become apparent … you request proof from one of them and he says, “This is my opinion and ijtihaad,” or, “This is my madhhab,” and you request it from the other and he says, for example, “Allah said … Allah’s Messenger said … the Salaf said,” and so on, as Ibn al-Qayyim, may Allah have mercy on him, said:
“Knowledge is, ‘Allah said … His Messenger said … The Companions said …’ and it is not hidden;
Knowledge is not your raising up a dispute foolishly … Between the Messenger and the opinion of a faqeeh.”
When you traverse upon this methodology in trying to become acquainted with the proof, the difference between the two answers will become clear to you … I told you that one of them says, “This is my opinion … my itjtihaad … my madhhab,” this happens sometimes, the other will give you proofs, either from the Book or the Sunnah or the actions of the Salaf as-Saalih, at that point you will find yourself leaning towards the opinion of this scholar and his ijtihaad and you will not look at the opinion of the first, and at that time the difficulty [you have] will disappear from you, this is a very clear illustration.
And if we assume [a case where] both scholars used proofs, as occurred recently with Shaykh al-Bannaa, I think some of you were present when we discussed, with one of the noble teachers, the issue of reciting Surah al-Faatihah behind the Imaam in the prayers where the recitation is made audible, and those listening listened, and the person takes whatever the soul feels comfort in [since both scholars were providing proofs], whether the truth is with Zaid or ’Amr [i.e., whoever the truth is with]– what is important is that he not be a person of desires or [someone with] a particular purpose [that he seeks through his fatwa] and that he not be as is mentioned in a statement made by Ibn Mas’ud (radiallaahu anhu) in marfoo’ and mowqoof form but what is correct is that it is mowqoof, where he said,
“Do not let yourselves be ‘yes-men,’ [إمعة: the one who has no opinion so he follows everyone’s opinion] saying, ‘If the people are good then we will be good, and if they are wrong then we will be wrong.’ Rather, make up your own minds, if the people are good then you are good, and if they are evil, then do not behave unjustly.”
[Tirmidhi, v. 4, no. 2007, Darussalam transl.]
So, the general Muslims must set their hearts on knowing who the truth is with and then follow it, each person doing so according to the limits of their education, intellect and understanding, and Allah does not burden a soul with more than it can bear.
The summary is that it is not possible to put an end to differing, it was there in the time of the Prophet and has continued to this day of ours, so do not seek the impossible. And when this is the case, what should the stance of the general masses be? It is as I just explained, that they seek out the truth, then their condition will be like that of those who strive to come to religious verdicts [mujtahideen]– if they are correct they will have two rewards, and if mistaken, then one, what is important is that they do not be people of desires and [particular] aims, and Allah is sufficient …
Source: Fataawaa Jeddah, Ahlul-Hadith wal-Athar, 5. [2/5/474]

Wednesday, September 3, 2014

For those who are tempted to argue:

بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد

Abu Hurairah رضي الله عنه narrates that a man abused Abu Bakr رضي الله عنه while the Prophet صلى الله عليه وسلم was sitting. Appreciating (the forbearance and patience of Abu Bakr رضي الله عنه), he صلى الله عليه وسلم kept smiling, but when the man went on length and Abu Bakr رضي الله عنه replied to some of what he said, the Messenger of Allaah صلى الله عليه وسلم became angry and left.

Abu Bakr رضي الله عنه went after him and said: Oh Messenger of Allaah صلى الله عليه وسلم! He was abusing me in your presence but when I replied to some of what he said, you became angry and left. Heصلى الله عليه وسلم replied, “There was an Angel with you, replying to him on your behalf but when you replied to him, Shaitaan got in and I am not supposed to sit with Shaitaan.” He صلى الله عليه وسلم then added: “Oh Abu Bakr! There are three things, all of which are true:

1- Anyone who is wronged and he ignores it for the sake of Allaah, Allaah will help him out and strengthen him.

2- Anyone who begins to give intending thereby to unite ties of kinship, Allaah provides for him with much more because of it.

3- Anyone who opens the door of begging, desiring to increase his wealth, Allaah increases his scantiness because of it.”

[Musnad Ahmad (9624) and graded as “Jayyid” by Shaikh al-Albaanee in al-Saheehah (2231)]