Category Archives: Scholarly Advise

Sheikh Muqbil – Real Danger in the Ummah

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Younus Kathrada – Taking the Good and Leaving the Bad in Speakers

“Pointing people toward speakers who are charismatic and have some good to share and spread while having major problems in ‘aqeedah is dangerous. To say that we listen to them and take the good and leave the bad is at best laughable. How is a lay person to know what is good and what is not? How do they decipher? That’s partially what got us where we are today to begin with. Deviants like Hamzah Yusuf, Nouman Ali Khan and others were being heavily promoted for years. I recall personally warning people and telling them to be cautious years ago. But, of course, I was being “extreme”, a hater and perhaps even jealous. These are the types of accusations which are quickly thrown out because they cannot be proven.

If I were to regret anything, it would be not being vocal and aggressive enough in warning.

In any event, I maintain what I have been saying for well over two decades; seek out scholars and students of knowledge in your area first and foremost from whom you can learn. Learn by their example and their teachings. Take recommendations of whom you should listen to online as well. It is not possible nor logical to say to the masses, listen to everyone and benefit from the good and leave the bad. Look at how many have gone totally astray as a result.

May Allah grant us sincerity and guide us to that which is best.”

~ Younus Kathrada

Arab Nationalism in the Masaajid

Assalaamu Alaykum,

I help out in a Masjid in my local area, they give me a spot to run new Muslim activities, mentoring etc, as well as store Dawah materials and I help them out in terms of admin tasks in the Masjid. It’s a pretty good relationship for everyone.

However several times in the past couple of years of helping out some brothers have asked for help or favours or leniency from those involved in the running of the Masjid, implying they are more deserving as Arabs.

Leading to them perhaps getting a little more terse a response than perhaps they are used to from myself.

Ahmad (22978) narrated from Abu Nadrah: Someone who heard the khutbah of the Messenger of Allah (blessings and peace of Allah be upon him) on the second of the days of at-Tashreeq told me that he said: “O people, verily your Lord is One and your father is one. Verily there is no superiority of an Arab over a non-Arab or of a non-Arab over an Arab, or of a red man over a black man, or of a black man over a red man, except in terms of taqwa. Have I conveyed the message?” They said: The Messenger of Allah (blessings and peace of Allah be upon him) has conveyed the message.
Classed as saheeh by al-Albaani in as-Saheehah (6/199).

We need to clear to the ignorant among us, that our Masaajid and Islamic centres are upon the Quran and Sunnah, even better to be upon the best of understanding of that, the Salafi Manhaj.

We can be pretty tolerant of others as well, but if they wish to have a place of worship for their arab nationalism I suggest the Masaajid is not the right place for them to push that ignorance upon the rest of us.

Now here is a fatwah from a person of knowledge, who has used his understanding of arabic as a language to push back against asabiyyah in the arab community.

https://islamqa.info/en/182686

Is the Arab Muslim better than the non-Arab Muslim?

A while ago I read a hadith from the Messenger of Allah (blessings and peace of Allah be upon him): It was narrated from ‘Utbah ibn ‘Abd that he said: A man said: O Messenger of Allah, curse the people of Yemen for they are tough fighters and great in number, and their fortresses are well fortified. He said: “No.” Then the Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If they come to you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.” Narrated by Ahmad, and also by at-Tabaraani, except that he said: The Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, the Persians and Romans (Byzantines), and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If the people of Yemen pass by you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.” The isnaads of both reports are hasan, and Baqiyyah clearly stated that each narrator heard it from another.

My question is:

Why did the Messenger of Allah (blessings and peace of Allah be upon him) curse the non-Arabs, the Persians and Byzantines? Didn’t many of them become Muslim after the conquest of Syria and Iraq, and even as far as China? Is the hadith proven to be sound and of a high level of authenticity? Why did he not say, O Allah, curse the disbelievers, and leave it at that? Is the Arab Muslim considered to be better than the non-Arab Muslim? I am from Syria and am not fully Arab; does this mean that my Islam is less than the Islam of those who are fully Arab among you? Were there any of the Sahaabah who were not Arabs?

Praise be to Allah

Firstly:

We have explained previously that Islam does not pay attention to differences in colour, race or lineage. All people are descended from Adam, and Adam was created from dust. Rather according to Islam, superiority of some people over others is measured by faith and taqwa (piety, mindfulness of Allah), doing what Allah has enjoined and refraining from what Allah has forbidden.

At-Tirmidhi (3270) narrated from Ibn ‘Umar that the Messenger of Allah (blessings and peace of Allah be upon him) addressed the people on the day of the conquest of Makkah and said: “O people, verily Allah has taken away from you the arrogance of Jaahiliyyah and its pride in forefathers. People are of two types: righteous and pious, who are dear to Allah, and doomed evildoers, who are insignificant before Allah. People are the descendants of Adam, and Allah created Adam from dust. Allah says (interpretation of the meaning): ‘O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted’ [al-Hujuraat 49:13].”

Classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.

Ahmad (22978) narrated from Abu Nadrah: Someone who heard the khutbah of the Messenger of Allah (blessings and peace of Allah be upon him) on the second of the days of at-Tashreeq told me that he said: “O people, verily your Lord is One and your father is one. Verily there is no superiority of an Arab over a non-Arab or of a non-Arab over an Arab, or of a red man over a black man, or of a black man over a red man, except in terms of taqwa. Have I conveyed the message?” They said: The Messenger of Allah (blessings and peace of Allah be upon him) has conveyed the message.

Classed as saheeh by al-Albaani in as-Saheehah (6/199).

Al-Bukhaari (4898) and Muslim (2546) narrated that Abu Hurayrah (may Allah be pleased with him) said: We were sitting with the Prophet (blessings and peace of Allah be upon him) and Soorat al-Jumu‘ah was revealed to him: “And [He has sent the Prophet to] others of them who have not yet joined them” [al-Jumu‘ah 62:3]. I said: Who are they, O Messenger of Allah? He did not answer him until he had asked three times. Among us was Salmaan al-Faarisi and the Prophet (blessings and peace of Allah be upon him) put his hand on Salmaan and said: “If faith were at the Pleiades, some men from among these people [the Persians] would get it.”

Al-Bukhaari (5990) and Muslim (215) narrated that ‘Amr ibn al-‘Aas said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say, out loud and not secretly: “The family of Abu Fulaan (the Father of So and so) are not my friends. My friends are Allah and the righteous believers.”

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The Prophet (blessings and peace of Allah be upon him) was speaking of a clan that was closely related to him, and pointed out that mere lineage did not make them his friends; rather his friends were Allah and the righteous believers of all backgrounds.

End quote from Iqtida’ as-Siraat al-Mustaqeem (144).

See also the answers to questions no. 12391 and 3793.

Secondly:

Imam Ahmad (17195) narrated: Haywah ibn Shurayh told us: Baqiyyah told us, Baheer ibn Sa‘d told me, from Khaalid ibn Ma‘daan, from ‘Utbah ibn ‘Abd that he said: A man said: O Messenger of Allah, curse the people of Yemen for they are tough fighters and great in number, and their fortresses are well fortified. He said: “No.” Then the Messenger of Allah (blessings and peace of Allah be upon him) cursed the non-Arabs, and the Messenger of Allah (blessings and peace of Allah be upon him) said: “If they come to you, with their women and carrying their children on their shoulders (then show kindness to them), for they are of me and I am of them.”

The commentators on Musnad al-Imam Ahmad (ar-Risaalah edn., 29/194) said:

Its isnad is da‘eef (weak). Baqiyyah – who is the son of al-Waleed – is mudallis [i.e., he engaged in tadlees, which is when a narrator narrates a hadith that he did not hear directly from his shaykh, without mentioning the name of the third party from whom he did hear it, using wording that may or may not give the impression that he heard it directly], and narrated by saying ‘an (“from”, without clearly stating that he heard the hadith himself from another narrator). His hadith cannot be accepted unless it is clearly stated that each stage of the isnad that one narrator heard it directly from another.

It was also narrated by Ibn Abi ‘Aasim in al-Aahaad wa’l-Mathaani (2280); at-Tabaraani in al-Kabeer(17/304) and in ash-Shaamiyyeen (1139), via ‘Abd al-Wahhaab ibn Najdah al-Hooti; and by Ibn Abi ‘Aasim (2280) from Hishaam ibn ‘Ammaar, both of whom narrated it from Baqiyyah ibn al-Waleed with this isnaad. In ash-Shaamiyyeen it mentions Ismaa‘eel ibn ‘Ayyaash instead of Baqiyyah, and we think it most likely that this is an error on the part of the copyist. End quote.

Even if we assume that the hadith is saheeh (sound), it is to be understood as referring to those among them who are deserving of being cursed, namely the disbelievers, evildoers and their ilk. These people were only singled out for mention because in most cases they were disbelievers and were misguided, especially at that time.

Thirdly:

In the answer to question no. 115934, we noted that Ahl as-Sunnah wa’l-Jamaa‘ah are unanimously agreed that the Arabs are superior to others in terms of descent and lineage, and that regarding the Arabs as superior is in general terms, and does not apply at the individual level. So a non-Arab who is pious and righteous is better than an Arab who falls short in his duties to Allah, may He be exalted.

Therefore an Arab Muslim cannot be superior to a non-Arab Muslim just because he is an Arab. Rather superiority is based on taqwa (piety, mindfulness of Allah). So whoever is more mindful of Allah and obedient to Him is better than his counterpart, regardless of whether he is an Arab or a non-Arab.

So the fact that you are not fully Arab does not mean that you are less than one who is fully Arab in terms of virtue and status simply because of that. As is clear from what we have mentioned above, the real standard is faith and righteous deeds.

Fourthly:

There were some of the Sahaabah who were not Arabs, such as Salmaan and Miqsam, who were Persians, Bilaal al-Habashi (who was Ethiopian) , Zunayrah ar-Roomiyyah (who was Byzantine), Barakah al-Habashiyyah (who was Ethiopian) and others such as Suhaym the freed slave of Banu’l-Has-haas, Ya‘eesh the slave of Banu’l-Mugheerah, Khaalid ibn al-Hawaari, and Tamaam al-Habashi.

Al-Haakim (8194) narrated that Ibn ‘Umar (may Allah be pleased with him) said: The Prophet (blessings and peace of Allah be upon him) said: “I saw (in a dream) many black sheep who were joined by many white sheep.” They said: How did you interpret it, O Messenger of Allah? He said: The non-Arabs will join you in your religion and your lineage.” They said: The non-Arabs, O Messenger of Allah? He said: “If faith were at the Pleiades, some men from among the non-Arabs would get it.”

Classed as saheeh by al-Albaani in as-Saheehah (1018).

Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said:

The confirmation of that is seen in the many Persians, both free men and freed slaves, among the Taabi‘een and those who came after them, such as al-Hasan, Ibn Sireen, ‘Ikrimah the freed slave of Ibn ‘Abbaas, and others, and those who came after that of people who were prominent in faith, religious commitment and knowledge, until these prominent figures became better than most of the Arabs.

Similarly, among types of non-Arabs, such as the Ethiopians, Byzantines, Turks and others, there are people who excelled in faith and religious commitment, too many to be counted, which is something well known to the scholars, because true virtue is in following that with which Allah sent Muhammad (blessings and peace of Allah be upon him) of faith and knowledge, both inwardly and outwardly. So the more strongly a person adheres to it, the better he is, and virtue is only in terms of the praiseworthy qualities mentioned in the Qur’an and Sunnah, such as Islam, faith, righteousness, taqwa, knowledge, righteous deeds, ihsaan and so on.  There is no virtue in a person simply being an Arab or non-Arab, or being black or white, or being a city dweller or desert dweller.

End quote from Iqtidaa’ as-Siraat al-Mustaqeem (p. 145)

And Allah knows best.
Islam Q&A

Younus Kathrada – Where To Next For Western Muslims?

“We already have those among us who are sympathetic to the LGBTQ supporters…who knows what’s next!”

‘Abdullah bin ‘Amr narrated:

“The Prophet peace and blessings be upon him) said: “My Ummah will face what Bani Israel faced step by step, even if one of them approached his mother publicly (sexually) there will be one of my Ummah who will approach his mother.

And verily the Bani Israel divided into seventy two sects and my nation would divide into seventy three sects, all are to hell except one (sect).“ We asked “which one is saved?” the Prophet (peace and blessings be upon him) said: “Those who remain on which I and my Companions remain” (Tirmidhi)

Abu Salamah, and Abu Huraira narrated:

“The Prophet (peace and blessings be upon him) said: “My Ummah will face what Bani Israel faced step by step, even if one of them approached his mother publicly (sexually) there will be one of my Ummah who will approach his mother. The people of Israel divided into 72 sects, my Ummah will divide into 73 sects, all of them are in the Hellfire, and one of them is in Paradise.” We asked, “Which one is saved?” the Prophet (peace and blessings be upon him) said: “The one that is on what me and my Companions are on today.”” [Sunan ibn Majah, Kitab Al Fitan]

~ Post originally by Younus Kathrada

Islam Q&A – Is The Fasting of One who Doesn’t Pray Accepted?

Assalaamu Alaykum,

Every year I ask myself whether I should post this Fatwah up, and every year I do so reluctantly.

Some might argue it’s better the ones who are not praying do something good, but in reality if their fasting and perhaps even the Shahadah is not accepted what is the point of fooling them and the masses?

We need to deal with the bigger evil first, people not praying which is a bigger obligation, and potentially could even cause them to fall into kufr before moving onto fasting.

 

Islam Q&A    https://islamqa.info/en/49698

Question: Is it permissible to fast without praying?

Answer:

Praise be to Allaah.

No good deeds will be accepted from one who does not pray – no zakaah, no fasting, no Hajj or anything else.

Al-Bukhaari (520) narrated that Buraydah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever does not pray ‘Asr, his good deeds will be annulled.”

What is meant by “his good deeds will be annulled” is that they will be rendered invalid and will be of no benefit to him. This hadeeth indicates that Allaah will not accept any good deed from one who does not pray, so the one who does not pray will not benefit at all from his good deeds and no good deed of his will be taken up to Allaah.

It seems from the hadeeth that there are two types of those who do not pray: those who do not pray at all, which annuls all their good deeds, and those who do not offer a particular prayer on a particular day, which annuls the good deeds of that day. So annulment of all good deeds happens to those who forsake all the prayers, and annulment of the good deeds of a particular day happens to the one who omits a particular prayer.

Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 87) about the ruling on the fasting of one who does not pray.

He replied:

The fast of one who does not pray is not valid and is not accepted, because the one who does not pray is a kaafir and an apostate, because Allaah says (interpretation of the meaning):

“But if they repent [by rejecting Shirk (polytheism) and accept Islamic Monotheism], perform As-Salaah (Iqaamat-as-Salaah) and give Zakaah, then they are your brethren in religion”

[al-Tawbah 9:11]

And the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr stands his giving up prayer.” Narrated by Muslim, 82. And he (peace and blessings of Allaah be upon him) said: “The covenant that separates us from them is prayer; whoever gives up prayer is a kaafir.” Narrated by al-Tirmidhi, 2621; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

This is also the view of most of the Sahaabah, if not their consensus. ‘Abd-Allaah ibn Shaqeeq (may Allaah have mercy on him), who was one of the well-known Taabi’een, said: The companions of the Prophet (peace and blessings of Allaah be upon him) did not think that omitting any action made a person a kaafir, except for prayer. Based on this, if a person fasts but he does not pray, then his fast is rejected and not accepted, and it will not avail him anything before Allaah on the Day of Resurrection. We say to him: Pray then fast, because if you fast but do not pray, then your fast will be rejected, because acts of worship are not accepted from a kaafir.

The Standing Committee (10/140) was asked: if a person is keen to fast in Ramadaan and to pray in Ramadaan only, but he stops praying as soon as Ramadaan is over, does his fasting count?

They replied:

Prayer is one of the pillars of Islam, and it is the most important pillar after the Shahaadatayn. It is an individual obligation (fard ‘ayn), and whoever does not do it because he denies that it is obligatory, or he does not do it because he is careless and lazy, is a kaafir. With regard to those who fast Ramadaan and pray in Ramadaan only, this is trying to cheat Allaah, and unfortunate indeed are those who only acknowledge Allaah in Ramadaan. Their fasting is not valid if they do not pray at times other than Ramadaan, rather this makes them kaafirs in the sense of major kufr (kufr akbar), even if they do not deny that prayer is obligatory, according to the more sound of the two scholarly opinions.

Islam Q&A

Marrying a Second Wife When the First Wife Does Not Agree – Shaykh Saalih as-Suhaymee

An excellent response from the Sheikh on this important topic, seriously brother if you’re not man enough to tell you’re first wife then don’t think you’ll be man enough to care for, protect and honour two or more women.

 

Question:

“Is it allowed for me to marry a second wife, without the first one knowing it? Because, my first wife will not accept it.”

The Shaykh responds to a remark from someone in the audience:

“Why is he scared? Why?” (Laughter from audience)

Shaykh:

“The majority of us are somewhat scared when it comes to this matter. Don’t inform the woman, or she won’t even accept the narration concerning this.” (Shaykh laughs)

Shaykh:

“Dear brother, the first woman does not have the right to prohibit you, or come between the marriage. As for you, ask yourself… ‘Are you a man who sees in himself the strength to treat them justly? With a strong heart, and can you endure what you will get to hear. And making an effort to treat them justly in the first place?’ Accept it then, and marry more. But if you are convinced that you can’t do this, or you fear the bad consequences, then don’t. I think if it has come to the point that you are scared to inform her about it, then the situation is serious. Yes, it is for you to be gentle in behavior toward her. And comfort her with the right words. Try to get her in the right mood, and make her happy by buying something for her etc. If it is the case that she still rejects it, and you are not able to come to the point that she agrees with it; it isn’t obligatory that she agrees with it. Yes.”

Shaykh continues:

“And revive this Sunnah! The women of the believers are sitting at home. The age to get married has passed. And in some houses there are 10 women, of which some have reached 40 or 50 and still aren’t married. And we have imitated the West (in this regard). And we keep hearing their bad characters, and the confusion that they incite, to stop the polygynous marriage. And Allah says:

{Marry women of your choice, two or three or four.}

Allah started with 2 (women). That is why our Shaykh Ibn Baaz (May Allah have mercy on him) said, and he has Predecessors (Salaf) in this matter, he said: “(That) the principle is to do polygyny.” And that it is only waived if you fear what? For not treating them justly.”

Shaykh Saalih as-Suhaymee, may Allah preserve him

Reference: Question was asked during a lesson in the Prophet’s Masjid, translation taken from Youtube video.