Archive for the Original & Misc. Category

The Believer Fears No Person!

Posted in Ibn al-Qayyim, Ibn Taymiyyah, Original & Misc., Sayyid Qutb on January 1, 2009 by Tarek Mehanna

Ibn Taymiyyah commented (‘Majmu’ al-Fatawa’; 1/77-78) on the verse: {“It is only Satan that suggests to you the fear of his allies. So, do not fear them, and fear Me if you are believers.”} [Al 'Imran; 175]:

“So, this verse proves that Satan makes his allies sources of fear, and he causes people to be afraid of them. And the verse shows that it is not permissible for the believer to fear the allies of Satan, and he should not fear people, as it was Said: {“So, do not fear the people, and fear Me…”} [al-Ma'idah; 44] So, we are commanded to fear Allah, and we are prohibited from fearing the allies of Satan. Allah Said: {“…So that men may have no argument against you except those of them that are wrong-doers. So, fear them not, and fear Me!”} [al-Baqarah; 150] So, He prohibited the fear of the wrong-doer, and He commanded us to fear Him.

He also Said: {“Those who convey the message of Allah and fear Him, and fear none except Allah…”} [al-Ahzab; 39] And He Said: {“…and fear Me, alone…”} [an-Nahl; 51]

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Ramadan: The Month of Wala’ and Bara’

Posted in Original & Misc., Ramadan on September 1, 2008 by Tarek Mehanna

Ramadan is a month of many things for the Muslims: it is a month of mercy, forgiveness, blessing, worship, exertion, devotion, and discipline. In addition, it has historically been a month that revived the concept of wala’ and bara’ in the conscience of the believers in one way or another.

Firstly and most famously, the 17th of Ramadan 2 AH was the day of the first decisive battle between Islam and kufr: the Battle of Badr.

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Time Limit for the ‘Isha’ Prayer

Posted in Original & Misc. on June 29, 2008 by Tarek Mehanna

There is the opinion deduced from taking the apparent (dhahir) meaning of the hadith about the middle of the night that was held by Ibn Hazm, ash-Shawkani, al-Albani, and others that the permissible time is till the middle of the night, beyond which it is forbidden to delay ‘Isha’.

Consider also what the major scholars of the four madhahib said:

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Being Positive and Cheerful

Posted in Ibn 'Uthaymin, Original & Misc. on June 24, 2008 by Tarek Mehanna

In the first chapter of ‘Kitab at-Tawhid,’ Muhammad bin ‘Abd al-Wahhab mentions the hadith of Mu’adh where the Prophet said to him: “The right of Allah upon the servants is that they worship Him and associate none with Him, and the right of the servants upon Allah is that He will not punish them if they do not associate anything with him,” and Mu’adh said: “O Messenger of Allah, shall I not give the people the good news?”

In the 17th comment on this chapter, he refers to this hadith and how it shows “the virtue of giving the Muslim good news that will make him happy.”

In ‘Taysir al-’Aziz al-Hamid’ (p. 46), Sulayman bin ‘Abdillah commented on Mu’adh’s question “…shall I not give the people the good news?” by saying:

“It shows the practice that the Companions were upon of giving each other cheerful news.”

In al-’Uthaymin’s ‘al-Qawl al-Mufid ‘ala Kitab at-Tawhid’ (1/32), he commented on the same phrase, saying:

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Moving the Index Finger During Tashahhud

Posted in Original & Misc. on June 2, 2008 by Tarek Mehanna

Many move their fingers back and forth, in circles, etc. during the tashahhud in the prayer, presumably relying on the hadith in which the Companion Wa’il bin Hujr said: “…He would make a circle with his middle finger and thumb, and point with his index finger. Then, he would raise his finger, and I saw him moving it to make supplications.”

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Wearing a Cross

Posted in Abu Basir, Ibn Taymiyyah, Original & Misc. on March 12, 2008 by Tarek Mehanna

Ibn Taymiyyah said (‘Iqtida’ as-Sirat al-Mustaqim’; 1/237):

” And the least that can be said regarding his situation is that it falls under the prohibition of imitating them (the kuffar), even though the apparent implication is the kufr of the one who is imitating them (by wearing the Cross).”

The Lajnah ad-Da’imah (Permanent Council), under the presidency of Shaykh Ibn Baz, said (‘Fatawa al-Lajnah ad-Da’imah’; 2/119):

“If the ruling on wearing the Cross is clarified for him, and that it is from the rituals of the Christians and that wearing it is proof of one’s acceptance of being ascribed to them, and it is proof of being pleased with what they are upon, and he insists on wearing it, he is ruled to be a kafir, as Allah – the Exalted – Said: {“…and whoever allies himself with them, he is one of them…”} [al-Ma'idah; 51]…”

Also, Shaykh Hamid al-’Ali was asked about this, to which he replied:

Wearing the Cross is kufr and apostacy from the religion of Islam, and it is not allowed for a Muslim to wear it, unless he is coerced into doing so under the threat of death, severe beating, etc. – something that he cannot bear. So, he can commit this kufr outwardly, while his heart is secure with faith.”

Finally, Abu Basir said:

The imitation of the kuffar that expels its doer from Islam is the imitation that reaches the level of kufr, and being pleased with kufr, such as imitating them by wearing the Cross, and what is similar. So, this is a type of imitation that constitutes kufr, and it expels its doer from Islam…”

And Allah Knows best.

Regarding the Expiation of Sins

Posted in an-Nawawi, Original & Misc. on February 9, 2008 by Tarek Mehanna

There are two opinions on this matter: One group of the scholars say that the abandonment of major sins is a condition for the obligatory acts to expiate for the minor sins. So, if any major sins are committed, this automatically prevents the minor sins from being wiped out by these obligatory acts.

The other group says that the obligatory acts wipe out the minor sins, even if major sins are committed (with the condition that one repents and does not consistently commit them), and that these texts show that the major sins are not so easily wiped out by simply performing the obligatory acts.

In his tafsir of the verse {“If you avoid the major sins which you are forbidden to do, We shall remit from you your sins, and admit you to a Noble Entrance.”} [an-Nisa'; 31], the great Mufassir Ibn ‘Atiyyah considered the second opinion to be the stronger one.

This was also the opinion of an-Nawawi, who said (‘Sharh Sahih Muslim’; 2/98):

“The meaning is that all sins will be forgiven (by performing these obligatory acts), except the major ones, as they are not forgiven in such a manner. And the meaning here is not that the minor sins are forgiven if there are no major sins committed, otherwise, the minor sins are not forgiven, as this – even if it is a possible conclusion – is contradicted by the other ahadith. al-Qadi ‘Iyad said: “What is mentioned here regarding the ahadith about minor sins being forgiven in the absence of major sins is the madhhab of Ahl as-Sunnah, and that the major sins are expiated either by way of repentance, or Mercy from Allah, the Exalted.””

And Allah Knows best.

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