Shaykh Albani believes that all of the books of Shaykh Rabee contain shiddah (Harshness): Shaykh Albani on Shaykh Rabee


Benefits that we can take from this:

1, Shaykh Albani emphasised gentleness

2, Shaykh Albani critisized shaykh Rabee for going into the intentions of some of the people he refuted

3, shaykh albani viewed that shaykh rabee had harshness in the way he refuted the people who opposed the sunnah or the truth.

4, Shaykh albani did not agree with shaykh rabees approach in correcting the one who opposed the deen

5, However, today I do not view that a Muslim should boycott his brother Muslim who testifies that there is no deity worthy of worship except Allāh and that Muhammad is the messenger of Allāh because he has deviated, either ideologically or practically, rather he should accompany him and advise him. If he fears that by accompanying him he will become contaminated, ideologically or morally, he stays away from him.

6, Shaykh Albani believes that all of the books of Shaykh Rabee contain shiddah (Harshness)

7, Shaykh Albani agrees with the knowledge of Shaykh Rabee but disagrees with his approach

8, Imam al-Albani forbade the questioner from having fanaticism towards Shaykh rabee or any other personality

This audio is taken from Silsilah Huda wa Nur. no/.915
20th Rabee’ al-Awwal 1417 AH/ 5th August 1996 CE

http://www.d3watuna.com/

Speech of Shaykh Falaah Ismayeel in comparison with the speech of Abu Khadija and Ahmad Bazmool in regards to Shaykh Ali Hasan


As salaamu alaykum

Here is a short biography of Shaykh Falaah Islameel and the source is http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=6242

Translated by: Akram bin Muhammad Abdul-Qaadir as-Seelaanee an-Najdee

His Name and Kunya: Aboo Muhammad Falaah bin Ismaaýeel bin Ahmad Mundakaar

His Birth: The noble Shaykh was born in the year 1950

His seeking of Knowledge:
The Shaykh began seeking knowledge ý after studying in the English language- and his age was 16 years of age, so he traveled to the people of knowledge to take from them. And he started his university level studies in the Islaamic University of Madeenah al-Munawwarah and that was in the year 1976. And he accompanied the scholars during his university studies and he prepared his thesis for the Masters and the Doctorates and he studied with them the ýAqeedah and Hadeeth and Science of Hadeeth and Fiqh and itýs Usool and the Principles of Fiqh and Grammar and Morphology and Balaaghah and Tajweed.

His Qualifications in Knowledge:
The Shaykh ý May Allaah Preserve him – earned a number of Diplomas and they are:

ýBachelors degree, and the Shaykh ý May Allaah Preserve him – earned a level of Excellent.

ýMasters Degree, and the Shaykh ý May Allaah Preserve him ý earned a level of Excellent and his thesis was an examination of three of the volumes of Shuýab al-Eemaan of al-Haafidh al-Bayhaqee ý May Allaah have Mercy on him-

ýDoctorates Degree, and the Shaykh ý May Allaah Preserve him ý earned a level of excellent along with an honorarium. His thesis was titled, ýAl-ýAllaaqah bayn at-Tassawwuf wat Tashayyuýý (ýThe relation between Soofism and Sheeýismý)

His Scholars:
The Shaykh ý May Allaah Preserve him ý studied with a number of the major scholars and from them are:

ýHis Eminence, the Shaykh, the ýAllaamah, ýAbdul-ýAzeez bin ýAbdullaah bin Baaz ý May Allaah have Mercy upon him ý and he attended many of the sittings of knowledge and read to him ýal-Usool ath-Thalaathaý and ýKitaab at-Tawheedý.

ýThe Noble Shaykh, the scholar of Hadeeth, Muhammad Naasir ad-Deen al-Albaanee in the house of Shaykh Falaah two times: once in Madeenah and once in Kuwait.

ýThe Noble Shaykh, The Faqeeh, The Usoolee, The Muffassir, Muhammad bin Saaleh al-ýUthaymeen ý May Allaah have Mercy upon him ý and he attended many of his sittings of knowledge and he studied with him some chapters from Fiqh.

ýThe Noble Shaykh, Doctor Saalih bin Fawzaan al-Fawzaan ý May Allaah Preserve him ý and he attended many of his sittings of knowledge.

ýThe Noble Shaykh, the scholar of Hadeeth, ýAbdul-Qaadir bin Habeebullaah as-Sindee ý May Allaah have Mercy upon him ý and he was from the Major scholars in Madeenah an-Nabawiyyah. And he read to him ýNukhbatul Fikrý of al-Haafidh ibn Hajar al-ýAsqalaanee ý May Allaah have Mercy upon him ý

ýThe Noble Shaykh, the scholar of Hadeeth in al-Hijaaz, Doctor Hammaad bin Muhammad al-Ansaaree ý May Allaah have Mercy upon him ý and he ý May Allaah Preserve him – took a lot from the Shaykh, and he accompanied him a lot and very much benefited from him, and read to him ýSaheeh al-Bukhaareeý, and ýal-Ibaanahý of Ibn Battah, and ýan-Nubuwwaatý of Shaykh al-Islaam ibn Taymiyyah, and ýKitaab at-Tawheedý of ibn Khuzaymah, and ýKitaab at-Tawheedý of Shaykh al-Islaam Muhammad bin ýAbdul-Wahhaab, and ýBuloogh al-Maraamý of al-Haafidh ibn Hajar al-ýAsqalaanee, just as he read to him from the Tafseer of the Qurýaan.

ýThe Noble Shaykh, Doctor Muhammad Amaan bin ýAlee al-Jaamee ý May Allaah have Mercy upon him ý and he took a lot of knowledge from the Shaykh, and benefited from him a great benefit, and read to him ýal-Qawaaýid al-Muthlaaý of al-ýAllaamah al-ýUthaymeen ý May Allaah have Mercy upon him ý and ýKitaab at-Tawheedý of Shaykh al-Islaam Muhammad bin ýAbdul-Wahhaab and ýAqeedatul Waasitiyyahý of Shaykh al-Islaam ibn Taymiyyah and ýSharh ýAqeedatut Tahaawiyyahý of ibn Abil ýIzz al-Hanafee ý May Allaah have Mercy upon them all -. And he studied with him as well the nature of Tawheed in the ýAqeedah of the Ashýarees then Shaykh Muhammad gave to Shaykh Falaah a copy of this book with his notes with his handwriting. And it was published in the year 1306 after the Hijrah. And Shaykh Falaah did not cease to be cautious with this copy and he holds it in high esteem. And he corresponded with the department of ýAqeedah in the Islaamic University and Shaykh Muhammad Amaan al-Jaamee ý May Allaah have Mercy upon him ý was the director for the thesis of the Shaykh in his Masters.

ýThe Noble Shaykh, Doctor ýAbdul-Kareem bin Muraad al-Atharee ý May Allaah Preserve him ý and he studied with him ýal-Fataawa al-Hamawiyyahý and ýar-Risaalah at-Tadmooriyyahý and ýSharh ýAqeedah at-Tahaawiyyahý of ibn Abil ýIzz al-Hanafee. And Shaykh ýAbdul-Kareem Muraad ý May Allaah have Mercy upon him ý was from one of the debaters for the Shaykh ý May Allaah Preserve him – in his Masters thesis.

ýThe Noble Shaykh, Doctor ýAbdul-Muhsin bin Hammad al-ýAbbaad ý May Allaah Preserve him ý and he was the director for the Islaamic University. And he read to him ýKitaab ash-Shareeýahý of al-Aajurree and ýShifaaý al-ýAleelý of Ibnul Qayyim. And Shaykh ýAbdul-Muhsin al-ýAbbaad ý May Allaah Preserve him ý was from one of the debaters for the Shaykh ý May Allaah Preserve him ý in his Masters thesis.

ýThe Noble Shaykh, the scholar of Hadeeth, al-Ustaadh Doctor Rabeeý bin Haadee al-Madkhalee, and he earned a high seat in the University in the Kingdom of Saudi Arabia (Chair of the teachers). And he read to him ýSaheeh Muslimý and ýTadreeb ar-Raaweeý of al-Haafidh an-Nawawee ý May Allaah have Mercy upon him ý and ýal-ýUboodiyyahý of Shaykh al-Islaam ibn Taymiyyah.

ýThe Noble Shaykh, Doctor ýAlee bin Naasir al-Faqeehee ý May Allaah Preserve him ý and he read to him ýKitaab at-Tawheedý and ýKitaabul Eemaaný all of them from al-Haafidh ibn Mundih ý May Allaah have Mercy upon him ý just as he studied with him valuable classes on al-Millal wan-Nihal.

ýThe Noble Shaykh al-Fardhee, ýAbdus Samad bin Muhammad al-Kitaab ý May Allaah have Mercy upon him ý and he read to him ýKitaab at-Tawheedý from ýSaheeh al-Bukhaareeý just as he read to him ýIlm al-Faraaýid Imlaa

ýThe Noble Shaykh ýUbayd bin ýAbdillaah al-Jaabiree ý May Allaah Preserve him ý and he is from the Major scholars of Madeenah an-Nabawiyyah. He read to him ýKitaab at-Tawheedý of Shaykh Muhammad bin ýAbdul-Wahhaab ý May Allaah have Mercy upon him ý and ýAl-Qawaaýid al-Muthlaaý and ýAl-Qawaaýid al-Fiqhiyyahý.

ýThe Noble Shaykh, Doctor ýAbdullaah bin Muhammad al-Ghunaymaan ý May Allaah Preserve him ý and he read to him ýFath-ul-Majeedý and ýKitaabul Eemaaný of Shaykh al-Islaam ibn Taymiyyah, and Shaykh ýAbdullaah al-Ghunaymaan ý May Allaah Preserve him ý was the director of the Shaykhýs thesis in his Doctorates.

ýThe Noble Shaykh, the Muffassir, Muhammad bin al-Mukhtaar ash-Shanqeetee ý May Allaah have Mercy upon him ý and he took from him the knowledge of Tafseer in the Islaamic University and in the Haram al-Madanee ash-Shareef, and he read to him ýSunan an-Nasaaýeeý as well.

ýThe Noble Shaykh, Doctor ýAlee bin ýAbdur-Rahmaan al-Hudhayfee ý May Allaah Preserve him ý and he read to him ýKitaab at-Tawheedý from ýSaheeh al-Bukhaareeý.

ýThe Noble Shaykh, the Muffassir, the Usoolee, the Grammarian, Ahmad bin Taaweet at-Tanjee ý May Allaah have Mercy upon him ý and he is from the scholars of al-Maghrib (Morrocco). And he used to be ý May Allaah have Mercy upon him ý was a Judge, a Judge of Tanjah during the time of the French Colonialization of Morrocco. And he took from the Shaykh the knowledge of Tafseer in the Islaamic University and he read to him in Usool al-Fiqh and ýRawdatun Naadhirý of Ibn Qudaamah in the Haram al-Madanee. And he read to him from the knowledge of the language, ýSharh Alfiyyah ibn Maaliký of ibn ýAqeel.

ýThe Noble Shaykh, ýAlee bin Sinaan ý May Allaah have Mercy upon him ý and he was from the scholars of Madeenah an-Nabawiyyah, and he read to him ýQatarun Nadaaý.

ýThe Noble Shaykh of the Language, Ahmad bin Maýloom ash-Shanqeetee ý May Allaah have Mercy upon him ý and he was from one of the scholars of the language in Madeenah an-Nabawiyyah and he has an explanation of Alfiyyah ibn Maalik, which he compose in three compositions. And he read to him ýal-Muqaddimah al-Aajurroomiyyahý and ýSharh Alfiyyah ibn Maaliký of Ibn ýAqeel ý May Allaah have Mercy upon him ý

ýThe Noble Shaykh, the Usoolee, Doctor Zaynul ýAabideen ý May Allaah have Mercy upon him -. And he read to him ýRawdatun Naadhirý of Ibn Qudaamah.

ýThe Noble Shaykh, the Faqeeh ýAbdullaah bin Haamid al-Hammaad ý May Allaah have Mercy upon him ý and he read to him ýSubal as-Salaamý

ýThe Noble Shaykh, the Faqeeh, Muhammad bin Hamood al-Waaýilee ý May Allaah Preserve him ý and he read to him ýBidaayatul Mujtahidý of Ibn Rushd.

ýThe Noble Shaykh, ýAbdur-Raýoof al-Libdee ý May Allaah have Mercy upon him ý and he was from the scholars of the language in Madeenah an-Nabawiyyah and he read to him ýSharh Alfiyyah ibn Maaliký of Ibn ýAqeel.

ýThe Noble Shaykh, Mahmood as-Samaahee ý May Allaah have Mercy upon him ý and he was from the scholars of Fiqh in Madeenah an-Nabawiyyah, and he read to him ýBidaayah al-Mujtahidý

ýThe Noble Shaykh ýUmar bin Muhammad Falaatah ý May Allaah have Mercy upon him ý and he read to him ýSunan Abee Daawoodý.

ýThe Noble Shaykh, the Muffassir, Aboo Bakr al-Jazaaýiree ý May Allaah Preserve him ý and he took from him the knowledge of Tafseer and he used to attend his classes in the Haram al-Madanee.

ýThe Noble Shaykh Ahmad al-Azraq ý May Allaah have Mercy upon him ý and he read to him ýSubal as-Salaamý the explanation of Buloogh al-Maraam.

ýThe Noble Shaykh ýAlee bin Musharraf al-ýUmree ý May Allaah Preserve him ý and Imaam al-Albaanee ý May Allaah Preserve him ý nicknamed him ýal-Albaanee as-Sagheerý (the smaller al-Albaanee), ad he read to him ýSunan at-Tirmidheeý.

ýThe Noble Shaykh, the Recitor, Muhammad bin Ramadhaan al-Muqree ý May Allaah have Mercy upon him ý and he took from him the knowledge of Tajweed.
And from what we mentioned from the Scholars of the Noble shaykh Falaah, they are some of those whom the Shaykh had studied with and taken knowledge from.
Description of his Manners

The Shaykh ý May Allaah Preserve him ý is distinguished by good character, and manners in his actions, and desire to benefit and seek benefit, and humble with his students and brothers, and endeavors to judge justly in their affairs, and his concern for the Book and the Sunnah and the ýAqeedah of Ahlus Sunnah wal-Jamaaýah, and he is honored with the people of knowledge and his students in a high position, and esteem, and respect. From the most distinguishing signs of the Shaykh in his Manners is a constant smile which never leaves his face when he speaks to others and answers their questions.

And the Shaykh ý and All Praise is Due to Allaah ý it is witnessed with the one who is far and near in a high position and good character and a lot of manners, and for that he is similar to a father for all the Salafees in Kuwait.

His efforts in Knowledge and Daýwah:
The Shaykh has many efforts in spreading knowledge, he joins in many of the Knowledge Seminars, and is active in spreading Daýwah that is found in Kuwait and which benefits the Students of Knowledge.

And the Shaykh ý May Allaah Preserve him – is distinguished with his knowledge-based activity, and he gives classes on the various books of Ahlus Sunnah wal-Jamaaýah, and from the books and texts that the Noble Shaykh ý May Allaah Preserve him- teaches and he does not cease to teach some of them:

ýal-Usool ath-Thalaatha
ýKashf ash-Shubuhaat
ýAl-Usool as-Sittah
ýFath-ul-Majeed
ýSharh ýAqeedatul Waasitiyyah of Shaykh Saalih al-Fawzaan
ýAl-Fataawa al-Hamawiyyah
ýSharh ýAqeedatut Tahaawiyyah of Ibn Abil ýIzz
ýSharh as-Sunnah of al-Barbahaaree
ýAsh-Shareeýah of al-Aajurree
ýAl-Uddah Sharh al-ýUmdah
ýAl-Arbaýeen an-Nawawee

And the Shaykh ý May Allaah Preserve him ý does not cease to teach the students of knowledge in Kuwait and outside of it, just as he does not cease to teach ýAqeedah in the Islaamic University of Kuwait. And the Shaykh ý May Allaah Preserve him ý takes part in the Methodology of ýAqeedah in spreading Islaamic education in the Ministry of Education in the country of Kuwait.

His Methodology of Teaching:
The Shaykh ý May Allaah Preserve him- is distinguished in his unique style in teaching. And from the most important of what distinguishes the Shaykh in his teaching:

ýExamination of knowledge-based Issues in the chapter of Beliefs by mentioning the statements of the Salaf and the Muhaqqiqeen in these issues.

ýA way of explaining matters of beliefs by using general principles of the Manhaj of the Salaf ý May Allaah have Mercy upon them ý

ýMentioning the statements of the differing sects to Ahlus Sunnah wal-Jamaaýah in matters of Belief, and refuting them from the Book and the Sunnah and the language of the ýArab and the statements of the Salaf.

ýMuch of what the Shaykh ý May Allaah Preserve him ý relates from his scholars from what he learned from them, so he mentions their statements and in the matters which they have explained.

ýVerify the text of the book being explained.

ýMentioning the statements of the Fuqahaa, Muhadditheen, and Muhaqiqeen from the people of knowledge and their Madhhab in explaining the matters of Fiqh, and using the Daleel of their Madhhab from the Book and the Sunnah and the rest of the proofs of the rulings, then comparing and giving preference of the statements of the Fuqahaa.

His authorship:
1 ý al-ýAllaaqah bayn at-Tassawwuf wat-Tashyeeý (Doctorate Thesis)
2 ý Tahqeeq Thalaath min Shuýab al-Eemaan (Masters Thesis)
3 ý Nazýat at-Takfeer, Khutooratihaa wa ýAlaajihaa
4 ý Ar-Ruqya ash-Shareeýah bayn at-Tanzeel wat Tatbeeq
5 ý al-Iýtiqaad al-Waajib Nahw as-Sahaabah
6 ý al-Iýtiqaad al-Waajib Nahw al-Qadr
7 ý al-Ashaaýirah Laysoo min Ahlus-Sunnah wal-Jamaaýah (It is an comment on four statements worth being spread in Kuwait)
8 ý al-ýAqeedah Awalan (A published in the Magazine ýash-Shareeýahý)
9 ý al-Akhlaaq al-Islaamiyyah (Notes from the University)
10 ý al-Milal wan Nihal (Notes from the University)
11 ý ýAqeedah (2) (Notes from the University)

We ask Allaah to preserve our Shaykh, and benefit others through his knowledge, and bless him in his efforts, and reward him in his Islaam and the Muslims with good.

“Taken from Mahad-ul-Furqan .org website”

CLICK BELOW TO READ THE SPEECH OF SHAYKH FALAH

http://www.salafimanhaj.com/pdf/SalafiManhaj_TabdiAliHasan

Below is the posts from Salafitalk.net where the evil speeches has been spread about Shaykh Ali Hasan. Once you read the speech of Shaykh Falaah and then compare it with the speeches of Abu khadija and rest, and its simply obvious that they are manipulating the ummah to hate Shaykh Ali and boycott him. Allaahu alaam as to why they intend to harm the legacy of Shaykh Albani rahimallah yet claim to be adherents of minhaj of salaf yet attack the pillars of salafi minhaj in this era. May Allaah guide them if not save the ummah from evil of spubs. Ameen

A BRIEF INTRODUCTION TO ALI AL-HALABI

Ali Hasan bin Ali bin Abdul-Hameed al-Halabi is from Jordan. He first came to the UK in 1993. He was lauded as a student of the Imaam, the Muhaddith Muhammad Naasir ad-Deen al-Albaanee (rahimahullaah). Though young in age, he became known for sitting in the sessions of Shaikh Al-Albaanee in Jordan during the later years of the life of the Shaikh.

He was a very close companion of Saleem al-Hilaalee and Muhammad Moosa Nasr. In fact all three visited the UK in 1995 – and then their collective and individual visits became more and more regular.

After 1995 they started making regular visits to the USA, Canada, Europe and the Far East. Indeed they became famous due to their visitations of these various locations. One could venture as far as to say that in those times they were more well-known in the West than they were in the Middle-East, wallaahu a’lam.

In the early days whilst Shaikh Al-Albaanee (rahimahullaah) was alive, they were cautious about their stances towards ahlul-bid’ah and the hizbiyyeen. They would warn against them in general and in sittings with the du’aat (in the UK), they would clearly warn against the likes of the Kuwaiti group known as Ihyaa Turaath al-Islaamee and the followers of Muhammad Suroor. Indeed they would also warn against the likes of Safar al-Hawaalee, Salmaan al-Awdah and the other Qutubees. ALL of this of course in line with the crystal clear manhaj of Shaikh Al-Albaanee.

So the Salafis in general would speak good of them due to this and defend them upon this – believing that they were carrying the aqeedah and manhaj of the Muhaddith and Imaam, Shaikh Al-Albaanee.

However, as time went by, we noticed some contradictions between what they were calling to in public and what they would say in private gatherings
and insinuations they would make in lectures. They would make disparaging remarks towards other well-known scholars. They would try and restrict the
da’wah around them. They would disregard the refutations of the scholars if they opposed their close companions. So we found them defending the likes of Adnaan al-Ar’oor and Muhammad al-Maghraawee.

In 1999, only a few months before the death of Shaikh Al-Albaanee – Abul-Hasan al-Ma’rabi and Saleem al-Hilaalee enforced and imposed upon the Salafi du’aat in the UK a contract containing a command to refer all religious and manhaj affairs/disputes back to Ali Hasan and Saleem al-Hilaalee to the exclusion of the Scholars.

Many of the brothers still remember how Saleem al-Hilaalee and Abul-Hasan gloated at the Salafis, proud to have overpowered them with threats and bullying. Alhamdulillaah, most of the Salafi students of knowledge rejected the contract and either refused to sign or did not bother turning up to the signing. This resulted in several years whereby these very same Jordanians (who had now departed from the teachings of Shaikh Al-Albaanee) warned against the Salafi du’aat who stuck to the scholars in Riyaadh, Madeenah and the South (Saamitah). Wherever they would travel in the West, they would now warn against good Salafi students of knowledge, in Canada, in the USA, in France and across Europe. They tried to raise themselves up as the vanguards of the Salafi da’wah whereas in reality they defended the people of desires, promoted the manhaj of tamyee’ and watering down of the clear Salafi principles.

The issue came to a head during the fitnah of Abul-Hasan al-Ma’rabi (a few years later) when these individuals took to following their desires in opposition to the evidences (when the evidences were brought to them, they refused to accept them) – they waged a campaign against many of the scholars of the Sunnah, such as Shaikh Rabee’, Shaikh Ubaid, Shaikh Ahmad an-Najmee, Shaikh Zaid al-Madkhalee and Shaikh Muhammad bin Haadee. All this after the death of Shaikh al-Albaanee.

They started making more and more apparent their disdain for the Scholars of Saudi such as Shaikh Muhammad bin Haadee and Shaikh Rabee’. They would openly defend those who the scholars warned against such as al-Maghraawee, Ar’oor, Muhammad al-Hassaan, Abul-Hasan al-Ma’rabi. They would not defend these deviants upon knowledge, but upon desires – they would reject clear-cut evidences presented by the likes of Shaikh Rabee’ and Shaikh
Ubaid al-Jaabiree. Their counter-argument would never go beyond, “there is no consensus of the scholars in their jarh of al-Ma’rabi”(!!) or “Shaikh so-and-so still has not refuted him” or “Shaikh Rabee’ is not a hujjah” (!!) etc. So thousands of Salafis in the West realised the games they were playing and so kept their distance from them.

They would raise themselves to a position where they regarded themselves as equals to the likes of Shaikh Rabee’, Shaikh Muqbil and Shaikh Ahmad an-
Najmee. So much so that many of the youth in the West would regard Ali Hasan and Saleem al-Hilaalee to contemporaries of Shaikh Rabee’ bin Haadee! The reality is that they are not equal or contemporaries of Shaikh Rabee’ – not in ‘ilm and not in age.

Then the Shaytaan led them to the very same Jam’iyyah they used to warn against: Jam’iyyah Ihyaa Turaath of Kuwait! They started working with them
and taking their wealth!

After all this they split amongst themselves, Saleem al-Hilaalee (freed himself and) split from Ali al-Halabi and the others, and their followers likewise split amongst themselves.

So now the scholars warn openly against the innovations of Ali Hasan al-Halabi. Shaikh Ahmad bin Umar Baazmool (hafidhahullaah) compiled a 804 page book in refutation of the deviations of Ali Hasan, called: “Siyaanatus-Salafee min Waswasati wa Talbisaat Ali al-Halabi” – This book is an amazing compilation. So get a copy O Salafi, and remain upon clarity.

http://www.salafiaudio.com

Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=33&Topic=11387&sortby=desc

Wife’s Duties and Husband’s Rights


http://alifta.net/Search/ResultDetails.aspx?lang=en&view=result&fatwaNum=&FatwaNumID=&ID=7299&searchScope=7&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=099111111107105110103#firstKeyWordFound

The fourth question of Fatwa no. 9404

Q 4: What is the ruling on a woman doing housework, such as cleaning and washing? Is she considered a sinner if she neglects it? Is it one of her duties towards her husband to cook for him? Can a husband prevent his wife from buying whatever she wants with her money if she has enough accessories and other luxurious things? Her husband provides her food, clothing,

(Part No. 19; Page No. 219)

and shelter, but she does not want the clothes her husband buys for her; she wants to buy expensive clothes, accessories and luxurious things for herself and her son. She buys all this from her own money, but her husband does not agree to this and does not buy her most of the accessories that she wants. As the Nafaqah (obligatory financial support) is obligatory on a husband, can he prevent his wife from buying anything for the house with her own money? Please suggest for me some useful books or publications related to marital life, a wife’s rights, and also child rearing, whether issued by the Committee or others. Do not forget to include information on their prices and where I can purchase them. Please provide me with a detailed reply, as I am a common man and I need to know everything in detail related to marriage and raising children.

A: Firstly, the ruling on a wife doing housework, such as cooking, washing, cleaning and so on differs according to the social class, customs and traditions of each society. Secondly, a husband cannot prevent his wife from buying foods and clothes with her own money, unless she is a spendthrift or buys something prohibited. In this case, he should prevent her from wasting her money or buying prohibited things and should be firm about that.

(Part No. 19; Page No. 220)

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Deputy Chairman Chairman
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

> A wife being kind to the parents-in-law as an act of good companionship

The third question of Fatwa no. 18280

Q 3: is it the husband’s right that his wife should treat his parents kindly and be dutiful to them even if they are not Muslims? It should be noted that they live in a separate apartment away from his family and she visits them occasionally. We appreciate your advice. May Allah reward you best!

(Part No. 19; Page No. 266)

A: A Muslim woman is required to treat people kindly, whether they are in-laws or anyone else, and this is highly stressed when it comes to her husband’s parents because this strengthens the marital bond and helps the husband express dutifulness to his parents. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Member Chairman
Bakr Abu Zayd
Salih Al-Fawzan
`Abdullah ibn Ghudayyan
`Abdul-`Aziz Al Al-Shaykh
`Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=7340&PageNo=1&BookID=7

A wife serving her parents-in-law

(Part No. 19; Page No. 264)

Fatwa no. 4985

Q: I have a seventy-year-old mother who lives in Syria. I am her only male child. I left the country three years ago. Please keep in mind the difficult conditions prevailing in the country, especially in the distressed governorate of Hamah. Of course, the news reached you about it. That is why I prefer not to travel there. However, my mother lives there alone. Last month, she was afflicted with a disease that has made her incapable of moving. My mother wishes that I send my wife toSyria to help her during this painful sickness. My wife does not want to travel because of the difficult conditions there and because of her four children who are unable to help themselves. Even more, one of those children is young and requires continuous care, especially that he is sick and needs special care. Moreover, she does not want to travel alone. I am intending to send my wife with the teachers who will travel to Syria at the end of this school year, but my wife does not want to. The question is: Is there any obligation in Shari`ah (Islamic law) that a wife should nurse her mother-in-law? If my wife does not travel, will I be undutiful to my mother who may be angry at me because of this?

(Part No. 19; Page No. 265)

A: First, there is nothing in Shari`ah that obligates a wife to help her mother-in-law, except if she does this out of her kindness, capability, and good treatment to her husband and for the sake of establishing ties with her husband’s relatives. Second, your wife is excused if she does not travel to your mother for fear of the difficult conditions and dangers prevailing in the country where your mother lives. There is no sin on you if she does not want to travel even if your mother is angry. You have to be dutiful to your mother in other ways as much as you can. For example, you can bring her to live with you, send her money to hire someone to serve her, or do any other thing within your capabilities. May Allah help you! May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=7339&PageNo=1&BookID=7

A wife who hates her father-in-law

Fatwa no. 12193

Q: i have a wife who lives in a separate house away from my parents whom she deeply hates. She does not even like them to come to the house. It should be noted that she has four children. When my parents visit me, she does not serve them. It is I who serve them food, which I actually buy from restaurants, make them coffee, and prepare their beds. I do not let them feel my wife’s dislike for them. When they ask me about her, I tell them that she and I had a quarrel. I do not want them to feel that she hates them. Please advise me. What should I do as regards my parents, this wife, and the children who are torn between their mother

(Part No. 19; Page No. 267)

and me? Since I do not want to offend my wife, I would like to give her advice through your Fatwa (legal opinion issued by a qualified Muslim scholar). I will give the Fatwa to one of her brothers to read it to her as she is illiterate. As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

A: Both the spouses should fear Allah (Glorified and Exalted be He) and do their duties towards each other in kindness. They should both be kind to their in-laws in order to create intimacy and become a close-knit family. Allah (Exalted be He) says: …and live with them honourably. He (Glorified be He) also says: Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allâh and to their husbands), and guard in the husband’s absence what Allâh orders them to guard (e.g. their chastity, their husband’s property). In his explanation of “devoutly obedient,” Ibn `Abbas and others said, “It refers to women who are obedient to their husbands.” Commenting on Allah’s Saying: Men are the protectors and maintainers of women , Ibn Kathir (may Allah be merciful with him) reported from Ibn `Abbas (may Allah be pleased with them) that he (Ibn `Abbas) said, “It means that men are in charge of them. A woman has to obey her husband in matters in which Allah has ordered her to obey him; and this includes

(Part No. 19; Page No. 268)

being kind to his family and prudent with his money.” May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Deputy Chairman Chairman
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=7341&PageNo=1&BookID=7

Regarding the statements: “My recitation of the Qur’aan is created/uncreated”.


Regarding the statements: “My recitation of the Qur’aan is created/uncreated”.
بسم الله الرحمن الرحيم
الحمد لله رب العالمين
و الصلاة و السلام على رسوله الأمين
أما بعد

Ibn Abee Daawood mentions in his poem ‘Haa’iyyah(1)’:

And do not say that the Quran is created, meaning: its recitation,

Since the Speech of Allaah, through its recitation, is made clear.

Shaykh Saalih al-Fawzaan (hafidhahullaah) explains:

“And this is the third madhhab regarding this matter;

The First Madhhab: (They) state clearly that the Qur’aan is created.

The Second Madhhab: (They) withold, so they do not say (the Qur’aan) is created or uncreated.

The Third Madhhab: They say: ‘The recitation of the Qur’aan is created’, so one of them will (actually) say “My recitation of the Qur’aan is created!”

This (third madhhab) in reality is deception (and it is) upon the speech that ‘that Qur’aan is created’. It is not allowed for you to say: ‘My recitation of the Qur’aan is created’, neither is it allowed for you to say : ‘(My recitation) is uncreated’. Rather (this issue) requires detailed explanation.

If you say: ‘My recitation of the Qur’aan is created’ and you do not clarify, then this is the madhhab of the Jahmiyyah(2).

If you say: ‘My recitation of the Qur’aan is uncreated’ then you have made your (bodily) actions equal with the actions of Allaah and you have made your action (of recitation) uncreated. This is the madhhab of the Qadariyyah, those who deny the Qadr (Pre-Decree) and claim that the slaves are the ones who invent their own actions and bring them into existence.

So it is a must that you clarify, in that you ask: ‘what do you intend with your saying ‘my recitation of the Qur’aan’? Do you intend the utterance (with the tongue) and the vocalisation/voice or do you intend that which is being recited (i.e. the Qur’aan)?

If you intend the thing that is being recited itself, then it is uncreated for verily that which is being recited is the Speech of Allaah, Majestic and Most High.

Whereas if you intended the actual utterance, that which is pronounced with your tongue, then this is created. For your tongue, voice and utterance of words are created. As for what is being recited itself – which is transmitted by vocalisation – then this is uncreated. Therefore it (the statement mentioned) requires clarification.

They (those who make these kinds of statements) want generalities, with that you say: ‘My recitation is created’, or that you say: ‘(my recitation) is uncreated’. They enter (start their evil) by way of this trick. Thus you must clarify, in order to cut off their path.

This is why Ahlus-Sunnah say:

الصوت صوت القاري و الكلام كلام الباري

The voice is the voice of the reciter and the speech is the Speech of the Originator.

Meaning: That which is being recited is the Speech of Allaah, as for the recitation and the action (of recitation), then it is the speech of the creation, his voice is created and his pronunciation is created.
Due to this peoples recitations and voices differ (in their recitation of the Qur’aan), some of them have elegancy whilst others do not, some of them are good whilst others not so – this is a proof that the voice is created. Those who recite the Qur’aan differ (from each other), some of them have been given beautiful voices whilst others have not been given that, but as for the Speech of Allah – Majestic and Most High – then of course it is of the highest perfection.

It is not befitting to even enter into this matter, however they (the Jahmiyyah and Qadariyyah) have compelled the Muslims to (enter into) this. It (has become) a must to expose them and to clarify (the Truth). In reality it is an affliction and had not Allaah brought about Imaams who could clarify this, then many of the people would have remained doubtful in this matter.

So the Madhaahib are three:

The First: The way of the Jahmiyyah, who speak with the creation of the Qur’aan.

The Second: The way of the Waaqifah (who say neither and ‘withold’).

The Third: The way of the Lafdhiyyah, those who say: “My recitation of the Qur’aan is created” or “My recitation of the Qur’aan is uncreated”.

We say to them (the third group): You have to make clarification, if you intend the recitation with (your) voice then this is created but if you intend what is being recited, then it is the Speech of Allaah, which is uncreated.

For this reason it has been narrated in the hadeeth:

((Beautify the Qur’aan with your voices)),(3)

Thus the reciter is required to beautify his voice when reciting the Qur’aan. (The Prophet) – sallaahu ‘alayhi wa sallam – used to be amazed by a beautiful voice (reciting) the Qur’aan, he would listen to Aboo Moosaa al-Ash’aree – radiyallaahu ‘anhu – whilst he was praying during the night, because Allaah had given him a good recitation, so the Prophet – sallaahu ‘alayhi wa sallam – would listen to him. Likewise the Prophet – sallaahu ‘alayhi wa sallam ordered ‘Abdullaah bin Mas’ood – radiyallaahu ‘anhu – to recite for him and he would listen to him, he said:

((Surely, I love to listen to other than myself))(4),

so (ibn Mas’ood) recited to him the beginning of Sooratun-Nisaa. The Prophet – sallaahu ‘alayhi wa sallam – loved a nice voice reciting the Qur’aan and a good voice is a blessing from Allaah.” (End of Shaykh al-Fawzaan’s speech).

– – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – –

1) A poem regarding the ‘Aqeedah of Ahlus-Sunnah wal-Jamaa’ah written by Aboo Bakr Abdullaah bin Sulaymaan binul-Ash’ath as-Sijistaanee (died.316H rahimahullaah). He was well known by the name ‘ibn Abee Daawood’ for his father was the great Imaam Aboo Daawood (author of Sunan Abee Daawood). [Trans. note]

2) The Jahmiyyah: A deviant, astray sect whose origins lie with Jahm bin Safwaan and his teachers, Jahm was later executed by the Ruler of his time (due to his beleiefs). They took principles from the books of Greek/Indian philosophers and applied these to the Religion of Allaah. They negate all of Allaah’s Names and Attributes, His Istiwaa above the Throne and His Descent to the lowest heaven in the last third of the night. They claim Allaah exists without a place. These claims here regarding the Qur’aan and a classic example of their misguidance and confusion. They broke up/deformed into splinter groups like the Mu’tazilah, the Kullaabiyyah, the Ashaa’irah, the Maatureediyyah, etc. For more information, go to: http://www.asharis.com [Trans. note]

3) Reported by Aboo Daawood (1468), an-Nasaa’ee in ‘al-Mujtabaa’ (2/179), ibn Maajah (1342), Ahmad in ‘al-Musnad’ (4/283), al-Bayhaqee in ‘as-Sunanul-Kubraa’ (2/53), ad-Daarimee (2/565), al-Haakim in ‘al-Mustadrak’ (1/76, 762) and Aboo Ya’laa in ‘al-Musnad’ (3/245). This hadeeth was authenticated by the Muhaddith ash-Shaykh Muhammad Naasirud-Deen al-Albaanee (rahimahullaah).

4) From the hadeeth of Aboo Burdah reported by al-Bukhaaree (5048) and Muslim (236 and 793) upon the authority of Aboo Moosaa al-Ash’aree (radiyallaahu ‘anhu).

5) Reported by al-Bukhaaree (4582) and Muslim (248 and 800) from the hadeeth of ‘Abdullaah bin Mas’ood (radiyallaahu ‘anhu).

– Sharhul-Mandhoomatil-Haa’iyyah fee ‘Aqeedati Ahlis-Sunnati wal-Jamaa’ah of Shaykh Saalih al-Fawzaan (hafidhahullaah)pg.75-77 Daarul-‘Aasimah.

[Translated by Abul-Husayn Yusuf McNulty, with the exception of the opening line of poetry (which was taken from the translation on troid.ca)]
Abul-Husayn al-Irlandee
http://www.salafitalk.com/threads/469-Regarding-the-statements-quot-My-recitation-of-the-Qur-aan-is-created-uncreated-quot-.?p=871#post871

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma-ba’d

Here is part of what Shaikh Saalih al-Fawzaan (hafidhahullaah) said in his sharh of ‘Aqeedah At-Tahaawiyyah regarding those deviants who say, “the Qur`an is created.” Search for Points 45-54, pages 33-39 of the link.

QUESTIONS RELATING TO POINT 49
Q: Which groups believe that the Qur`aan is created??

The Jahmiyyah and the Mu’tazilah.

Q: Why do these groups hold this belief?

They hold this mistaken belief because they believe that Allaah does not literally speak – due to their foolish methodology of negating all of Allaah’s Attributes. They fall into this out of fear that by affirming Allaah’s Attributes, they will be committing tashbeeh (resembling Allaah to the Creator).

These groups do not distinguish between the Attributes of the Creator on one hand, and the Attributes of the Creation on the other.So these groups flee from tashbeeh (resembling Allaah to His Creation) only to fall into the blameworthy ta’teel (negation of Allaah’s Attributes) – which in fact is even worse! A good example of: out of the frying pan, into the Fire.

Q: What simple principle does the shaykh bring to destroy their arguments?

He hafidhahullaah said:

If only they (i.e. these two groups) affirmed that which Allaah affirmed for Himself, and were aware that there is a difference between the Attributes of the Creator and the Attributes of the Creation, they would surely have precisely arrived at the Truth, and felt at ease, and left the people at ease. However they were upon misguidance.

QUESTIONS RELATING TO POINT 50

Q: What is the ruling passed upon the person who thinks that when he hears the Qur`aan, he is only hearing the speech of a human?

This person has committed kufr (disbelief).

Q: Why is this ruling passed upon such a person?

Such a person has rejected the speech of Allaah, the Mighty and Majestic. So if there is no speech of Allaah which He revealed upon His Servants, then how can the hujjah (proof) be established against them?

If there is not be found anywhere in existence the Speech of Allaah – not in the Tawraah, nor in the Injeel, nor in the Qur`aan – then this implies that the proof from Allaah has not been established upon Mankind, and this is from the worst forms of disbelief and the most severe misguidance.

QUESTIONS RELATING TO POINT 51

Q: Who is the person mentioned in the Qur`aan itself who made the grave error of saying that the Qur`aan was the speech of a human?

It was al Waleed ibn al Mugheerah al Makhzoomi. He was from the senior figures amongst the kuffaar of Makkah, and one of their most powerful people. He was known as ‘The Flower of Makkah’ due to his high standing amongst them.

Q: How did he come to deny that the Qur`aan was the Speech of Allaah?

When he heard the Qur`aan, al Waleed was amazed by it and knew that it could not be the speech of a mere human. He therefore praised it, acknowledging that it was not like the poetry or sorcery that he was familiar with. However his people scolded and reprimanded him for saying this, since his statement would mean acknowledging the messengership of Muhammad sall Allaahu alaiyhi wa sallam.

So al Waleed turned back on his opinion and said: This is nothing but the word of a human being. (Soorah al Muddathir (74) aayah 25)

And so Allaah revealed the aayaat in Soorah al Muddathir (aayaat 18 to 25).

Q: What fate did Allaah promise this man?

He, the Most High, stated: I will cast him into Hellfire. (Soorah al Muddathir (74) aayah 26)

QUESTIONS RELATING TO POINT 52

Q: To whom does the shaykh hafidhahullaah compare al Waleed ibn al Mugheerah al Makhzoomi?

He compares al Waleed to the misguided Muslim who incorrectly states that the Qur`aan is not the Speech of Allaah in reality, but rather the speech of a man.

For what is the difference between these two people – al Waleed and the misguided Muslim – except that the latter claims Islaam for himself and the former did not claim to be Muslim??

http://www.salafitalk.com/threads/469-Regarding-the-statements-quot-My-recitation-of-the-Qur-aan-is-created-uncreated-quot-.?p=871#post871

Rulings pertaining to An–Naskh (Abrogation)


Rulings pertaining to An–Naskh (Abrogation)

Preface

In the name of Allaah, the Most Merciful, the Bestower of Mercy. The One who sent His Messenger with guidance and the religion of truth, to make it superior over all religions even though the disbelievers hate it. They wish to extinguish the light of Allaah with their mouths , but Allaah will not allow except that His Light should be perfected even though the disbelievers hate it. To proceed

Before you is a short treatise regarding an-Naskh (abrogation) and some rules pertaining to it. The origin of this short treatise is that it is a reply to a request by a dear friend of mine. He came across a Christian caller in Leicester (UK) who was trying to create confusion and doubt amongst the Muslims. He would constantly debate with the Muslims regarding the issue of Abrogation. He then challenged the Muslims, saying: ‘if you can answer the following questions I will remain silent; these questions were: What is abrogation? How, when and why is it used? Who decides if it is applicable to a particular situation?

The brother asked me to answer these questions so that he could then forward the answer to this Christian. The Issue of Abrogation is an important Issue which many people unfortunately are ignorant of. Due to this ignorance, many Christians callers use it to plant the seeds of doubt into the hearts of unaware Muslims, seeking to remove them from the Light of Islam to the Darkness of Disbelief.

The scholars from the time of the Salaf to this age have clarified this important issue and have thoroughly answered the above questions with proof and Insight. So I have not come with anything new, rather this answer has been taken from the books of our noble scholars. I must emphasise the importance of studying such matters that are frequently used by the enemies of Islaam to create doubt and confusion. No doubt this is an obligation upon the students of knowledge and also encouraged for the common Muslims.

As Muslims we must strive to learn about Islaam and to fortify ourselves with beneficial Knowledge from the Qur’an and the Sunnah upon the understanding of the righteous predecessors.

I ask Allah to protect the Muslims in general and those in the west specifically from the trials and tribulations of doubt and to grant them beneficial knowledge.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.
Abu Salma Muhammad Ali Hassan
Islamic University of Madinah
Kingdom of Saudi Arabia

26th Sha’baan 1432,
corresponding to 28th July. 2011

Introduction

In the name of Allaah, the Most Merciful, the Bestower of Mercy. Indeed all praise is due to Allaah alone. We praise Him, we seek His help, and forgiveness, and we seek refuge in Him from the evils of our own souls and actions. To proceed:

From the many bounties and blessings of Allaah on His creation is the revelation and message of Islaam. Allaah sent His Messenger Muhammad (sal Allaahu alayhi wa sallam) as a mercy to mankind. He (the Prophet) carried the message of Islaam with dignity and humility He taught his companions everything that was revealed to him by his Lord and Creator. These revelations came down to him in two forms:

1 – The Qur’an: It contains the exact words of Allaah (the Almighty). It has been preserved to the letter from the time it was revealed to this day. It is the greatest miracle to be given to the Prophet Muhammad (sal Allaahu alayhi wa sallam).

It is a source of guidance to anyone who contemplates its beautiful meanings and reads it with an open heart and mind. It does not – and cannot – contradict itself. Whoever thinks there is a contradiction in the Qur’an then that is due to his weak understanding or corrupt intention.

2 – The Sunnah: This consists of the sayings of the Prophet (sal Allaahu alayhi wa sallam) as well as his teachings and actions. Every word he uttered is considered a revelation from Allaah; similarly every action he performed is also a revelation – even when an action or an event that occurred in the Prophetic city during his lifetime and he affirmed it by not warning the people against such an action, then this action is considered part of his Sunnah.

The different types of Ahkaam (rulings)

All the Ahkaam (rulings) in the Sharee’ah are derived and taken from these two sources: The Qur’an and Sunnah. As Muslims we believe that Allaah has the right to do whatever He pleases, we also believe that Allaah does not oppress anyone and that He is always just. We believe that His rulings and revelations contain much wisdom. We may, or may not, necessarily know this wisdom, however we still have to follow and obey these rulings, simply because He is our Lord and Creator; He created us from nothing. He gave us so many bounties and blessings, were we to try and count them we would fail. From the beautiful names of Allaah are: ‘the All-Wise’ and ‘the Just’. From these two names we can derive the following attributes: Wisdom and Justice. So the revelations of Allaah are based upon wisdom and justice. If we know this fact, we come to the clear conclusion that there is absolutely no contradiction between any verse in the Qur’an, any narration in the Sunnah or between the Qur’an and the Sunnah. This is because the One who revealed them is the All-Wise and the All-Knower.

Every ruling in Islaam must be based upon evidence either from the Qur’an or the Sunnah or both. There are five rulings in Islam:

1) Compulsory: e.g. praying five times a day

2) Recommended: e.g. helping the needy

3) Permissible: This is any action or saying that is not the other 4 rulings.

4) Hated or Disliked: (although it is still permissible but not recommended): e.g. entering a Masjid with your left foot

5) Forbidden: e.g. committing adultery

Every action, word or belief comes under one of these categories. We use the Qur’an and the Sunnah as proof or evidence if we wish to put anything under one of these categories. For example, if one says that praying five times a day is compulsory. This is a ruling, so he must bring proof from the Quran and the Sunnah. The only ruling that does not require proof is the third ruling: that which is Permissible. This is because Allaah mentioned in the Qur’an that He created everything on earth for the luxury and benefit of mankind,

{He it is Who created for you all that is on earth.} [02:29]

The scholars derived from this verse that the origin of everything that is not worship comes under the ruling of being Permissible, and it is upon the one who says that it is impermissible or forbidden to bring a proof from the Quran or the Sunnah. An example of this, is if one was to say that eating dates is permissible – this is correct because the ruling is based upon the original principle (of permissibility). However if one was to say that drinking alcohol is impermissible then he must bring proof from the Quran or the Sunnah (there are many proofs prohibiting the drinking of alcohol found in the Quran and the Sunnah).

An-Naskh (Abrogation)

After this short introduction I would like to answer (with Allaah’s help) the following questions. What is abrogation? How, when and why is it used? Who decides if it is applicable to a particular situation?

Meaning of Naskh

Through the ages, the scholars of Islaam have clarified the meaning of abrogation (naskh) and its conditions.

The linguistic definition of abrogation is: suppression and removal.

The Islamic technical definition is: ‘The removal of an evidence (from the Quran or the Sunnah) for a particular ruling or it’s wording, and this removal is done due to an evidence from the Quran or the Sunnah.’

To clarify the above definition, when we say ‘removal’ we mean, that the ruling has changed from compulsory for example to recommended or from forbidden to permissible and vice versa. We also understand from this definition that abrogation is the sole right of Allaah and his Messenger. No scholar or angel can abrogate a ruling without evidence from the Quran or the Sunnah.

Before we move on I would like to clarify a very important point. Abrogation can only happen in the lifetime of the Prophet Muhammad (sal Allaahu alayhi wa sallam). After his death, all the rulings stay the same. This is because Allah mentioned in the Qur’an that He completed for us our religion,

{This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.} [05:03]

The wisdom behind Abrogation

What is the wisdom behind abrogation? Why would Allaah abrogate a particular ruling? The answers are very simple. Naskh (abrogation) employs the logic of chronology and progressive revelation. The different situations encountered over the course of the Messenger’s life, required new rulings to meet the changing circumstances of the Muslim community. From a more theologically-inflected stand-point, the expiration points of those rulings Allaah intended as temporary all along were reached.

Another important point is that Allaah through His Mercy may want to prohibit a certain action, but because of the fact that the Muslims at that time were accustomed to practicing this particular action, it would come as a shock to them if it was suddenly prohibited. So Allaah through His Mercy sends down verses that discourage Muslims to do this action. Then He may send down another verse telling the Muslims about the damage caused by this action. All this, so that the Muslims are ready for the prohibition of this action.

A classic example of this progressive revelation is the prohibition of drinking alcohol. You will find in the Qur’an verses mentioning that the evils of drinking alcohol far out weigh the benefits. You will find another verse prohibiting it altogether. The person who is ignorant may think there is a contradiction.

We must also understand that abrogation or naskh only occurs in verses conveying commands, positive and negative. Verses cast in the indicative and conveying narrative statements, can be affected by neither naasikh [abrogating material] nor mansookh [abrogated text]. To further clarify, verses that talk about stories of the prophets, or the names and attributes of Allah cannot be abrogated. Likewise rulings that are a necessity to society and are a benefit to all mankind in every time and place such as the prohibition of adultery and murder etc cannot be abrogated.

Abrogation is applicable to both sources of Islamic law: the Qur’an and the Prophetic Sunnah. A Qur’anic verse may abrogate another Qur’anic verse, and a Prophetic Sunnah may likewise abrogate another Prophetic Sunnah. Abrogation can also happen between these two sources.

The conditions and pre-requirements of Abrogation

Abrogation cannot occur except if these conditions are found:

1 – That it becomes impossible to act upon both evidences. For example if a particular evidence prohibits an action and another evidence makes it permissible, we resort to abrogation. So one of the evidences abrogates the other providing the other conditions are met.

2 – Knowledge of the date of revelation of both evidences is a must, otherwise it is impossible to differentiate between the abrogating (naasikh) and the abrogated (mansookh). This is only known if the particular evidence contains hints such as the hadeeth ‘I used to forbid you from visiting the graves, so visit them ’ It is clear from the hadeeth that the prohibition preceded the recommendation. The date is also known if a companion informs us.

3 – The naasikh (the abrogating text) must be an evidence that is authentic (this only applies to the Sunnah)

All of this is decided by the scholars; they are the only people qualified to say whether a particular ruling is abrogated or not. It is worth remembering that the rulings that have been abrogated are very few in number, so few it is very easy to count them.

One of the many wisdoms of abrogation is the test it entails. Allaah tests His servants to see whether they will obey the new ruling the same way they obeyed the old one.

Modes of Abrogation

Abrogation has three modes:

naskh al-hukm dūna al-tilāwa: abrogation of the ruling but not the wording, or supersession. A regulation – embodied within either a Qur’anic verse or a hadeeth report- is replaced but its wording remains – in the former case, as text within the mu.shaf.

naskh al-hukm wa-’l-tilāwa: abrogation of both ruling and wording, or suppression/erasure. Applicable only to the Qur’an. A ruling is voided and its text omitted from the mus.haf. Evidence that the verse ever existed is preserved only within the Sunnah.

naskh al-tilāwa dūna al-hukm: abrogation of the wording but not the ruling. Again, applicable only to the Qur’ān. The text of a still-functional ruling is omitted from the mushaf. Proof of the verse’s existence is preserved within tradition (i.e. through a hadeeth report).

I ask Allah by his lofty names and beautiful attributes to bless this small effort and benefit anyone who reads this text.

References
1. The Qu’ran
2. Al Usool min ilm usool – Sh Muhammad bin Uthaimin

Authored by : Muhammad Ali Aideed Hassan, Abu Salma
http://madeenah.com/notes.cfm?id=1025

Du`a’ during Sujud for worldly matters


Du`a’ during Sujud for worldly matters 

Q: Is it permissible to supplicate during Sujud (prostration) for worldly matters?

A: The Sunnah (supererogatory act of worship following the example of the Prophet) for the praying person is to start Sujud with the Adhkar (invocations) reported from the Prophet (peace be upon him): “Subhana Rabbiya Al-A`la (Glory be to my Lord, the Most High)” ten times as this is the perfect number of glorification. Scholars maintain that the less perfect number of glorification is three time, and what is sufficient is one time.

This is supported by the evidence reported by the Five Compilers of Hadith (Imams Ahmad, Abu Dawud, Al-Tirmidhy, Al-Nasa’y, and Ibn Majah) save Al-Tirmidhy on the authority ofHudhayfah (may Allah be pleased with him) in the Hadith about his Salah (Prayer) with the Prophet (peace be upon him) at night, in which he said: I offered Salah along with the Prophet (peace be upon him). In his Ruku` (bowing), he would say: “Subhana Rabbiya Al-`Azhim (Glory be to my Lord, the Most Great),” and in his Sujud, he would say: “Subhana Rabbiya Al-A`la.” It was reported on the authority of `Uqbah ibn `Amir that he said: When the Ayah (Qur’anic verse) Glorify the Name of your Lord, the Most High, was revealed, the Messenger of Allah (peace be upon him) said, “Make it in your Sujud.” The evidence that the perfect number of glorification is ten times is what was reported by Ahmad, Abu Dawud, and Al-Nasa’y from Sa`id ibn Jubayr on the authority of Anas that he said: After the Messenger’s (peace be upon him) passing away, I have not prayed behind anyone whose Salah is more similar to the Messenger’s Salah (peace be upon him) than this boy, meaning `Umar ibn `Abdul-`Aziz. We estimated the number of the glorifications that he made during his Ruku` to be ten and in his Sujud also to be ten.

However, if – after that – a person adds a Du`a’ Ma’thur (supplication based on transmitted reports) or Adhkar prescribed in Sujud, this is good. This includes saying: “Subbuhun quddusun Rabbul-mala’ikati war-ruh (Glorified, Holy, Lord of the Angels and the Ruh (Gabriel)”, “Subhanaka Allahumma wa bihamdika. Allahumma ighfir li (Glory be to You, O Allah, our Lord, and praise be to You, O Allah, forgive me)”, “Allahumma ighfir li dhanbi kullahu, diqqahu wa-jillahu, wa-awwalahu wa-akhirahu, wa-`alaniyatahu wa-sirrahu (O Allah forgive me all my sins, slight and grave, first and last, open and secret thereof).” It is permissible for people to ask their Lord for whatever they need, as asking Allah and humiliating oneself to Him is in conformity with the meaning of Al-Uluhiyyah (Allah’s Exclusive Right to be worshipped) and answering the seekers accords with the meaning of Al-Rububiyyah (Oneness of Allah’s Lordship). Whenever a person perceives this, the light of Tawhid (belief in the Oneness of Allah/monotheism) and Iman (faith/belief) will fill their hearts and they will resort to their Lord in all their worldly and religious affairs. In this case, a person is given glad tidings and should hope for the best.

Sujud is a position where Du`a’ (supplication) is more likely to be answered, for the Prophet (peace be upon him) said:  As for Sujud, strive hard in Du`a’ therein because it is more likely that your Du`a’ will be answered. 

http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=42&PageNo=1&BookID=15