The following is the list of accepted students to the Islamic University of Madeenah for the academic year of 2009/2010:
Canada:
1. Kholani Muhammad
2. Bernadon Vincent Mack Palmer
3. Salih Ghanghat
America:
1. Simon Stephen Brugerg
2. Ali Majid At-Tameemi
3. Shaikh Abu Dhar Ahmad
4. Ibrahim Ali Muhsin
5. Micheal Fenton
6. Jason Gonzales
7. Faisal Qassim
8. Umar Hedridge
9. Marutha Pasha
10. Adrian Diegel
11. Muhammad Kuwar
12. Ahmad Kurah
13. James Alexander Besada
14. Ahmado Kamara
15. Ilyas Mustafa Muhammad
England:
1) Christopher Boumant
2) Richard Gregory
3) Muhammad Asad Ahmed Saydat
4) Gul Mubeen Aurengzaib Baja
5) Imran Muhammad Azhar-ul-Islam
6) Khalid Rasheed Miradi
7) Adil Shareef Ahmad
8) Muhammad Ghulam Muheet
9) Raihan Munsir Sa'eed Khalid
10) Rasheed Ahmad
Australia:
1) Muhammad Zud
2) Ibrahim Ghazal
3) Daniel Andah Bonso
4) Brent Graham
5) Abdullah Ahmad
Zaurbek Musaev (Ireland)
Ahmad Yusuf Haqiq Zai (New Zealand)
The following student was the only North American accepted to Imam Muhammad bin Sa'ud Islamic University in Riyadh:
Ibrahim Ibrahim (Canada)
There is still no word on the list for Ummul Qura University in Makkah.
Congratulations on your acceptance. May Allah make this opportunity a blessing for you and assist you on your path of seeking knowledge. You should begin the process of getting your visa from the Saudi embassy immediately. If you did not get the letter from the university yet, it may be coming late or may never reach at all. So call the embassy and ask them what to do next.
If you did not find your name on this list and were anticipating your acceptance, it is possible your application is being held for next year (academic year of 2010/2011), especially if you applied after January 2009.
Madeenah, Saudi Arabia
11th of August 2009
Tuesday, August 11, 2009
Sunday, January 25, 2009
“ 'When will the Help of Allah arrive?' Unquestionably, the Help of Allah is near! ” – Part 2
With the aggression and terrorism of the Zionist regime finally subsiding, with over a thousand Muslims massacred and several other thousands injured, there are many lessons emanating from the events that took place in Ghazza over the last few weeks. I'd like to take this opportunity to mention a few of those lessons.
Firstly: The events that unfolded in Ghazza were for the most part a wake up call for the Muslims. What we witnessed was a continuation of what the Ummah has been subjected to since the day we started deviating from the Straight Path of Allah. It was a message to the Muslims to return back to their Deen, to learn at the very least the basics of their beliefs and applying that to their daily lives. The only true way for us to achieve victory over our enemies is by turning back to what we turned our backs on, the religion of glory and eminence. Allah (SWT) says in the Qur'an:
“O you who believe, if you help in the cause of Allah, He will help you and plant firmly your feet.” [Muhammad 47:7]
“And Allah will surely help those who help His cause.” [Al-Hajj 22:40]
“Indeed, Allah will not change the condition of a people until they change what is in themeselves.” [Ar-Ra'd 13:11]
And the Prophet (SAW) said: “When you involve yourselves in interest bearing business transactions, and you hold on to the tails of cows, and you are pleased with agriculture (i.e. the land), and you abandon making Jihad in the Cause of Allah, Allah will send humiliation down upon you. He will not remove it from you until you return back to your religion.” [Abu Dawud and al-Baihaqi]
Secondly: Victory in any war is not achieved until the objectives behind initiating the war are fulfilled. It may seem on the surface that Ghazza was defeated, but if we take the above rule into consideration we would find that in reality they were not defeated. The Zionist campaign did not achieve what it had set out to achieve by attacking Ghazza. This takes us back to the battle of Uhud where the Muslims suffered severe casualties, to the point where the Prophet (SAW) himself was badly injured. But the reality of that war was that Quraish had not gained victory over the Muslims, simply due to the fact that they had not fulfilled the objectives that they had set out to achieve by initiating the war. They had come all the way from Makkah to Madeenah to annihilate Islam and the Muslims, but they returned to Makkah with Islam only gaining more strength. Then, after several years they decided to return to Madeenah to finish off the Muslims in the battle of al-Ahzab. And once again they returned to Makkah empty handed, Allah (SWT) says:
“And Allah repelled those who disbelieved, in their rage, not having obtained any good. And sufficient was Allah for the believers in battle.” [Al-Ahzab 33:25]
Thirdly: The Thabat (steadfastness) of the Palestinians in Ghazza was perhaps one of the greatest lessons that could be derived from this war. Remember the vast contrast in power between the Palestinians and the Zionists. With all the military might the Zionists had compared with the simple rockets in the hands of the Palestinians, they still stood firm with perseverance not allowing this tyrant to overcome them. In times like these, Allah orders the believers to remain firm and steadfast in the face of their enemies:
“O you who believe, when you encounter an enemy force, stand firm and remember Allah much that you may be successful.” [Al-Anfal 8:45]
Similarly, Allah (SWT) describes the companions who stood firm against their enemies in the battle of al-Ahzab:
“Those to whom people (hypocrites) said, 'Indeed, the people have gathered against you, so fear them.' But it merely increased them in faith, and they said, 'Sufficient for us is Allah and He is the best Disposer of affairs.' ” [Aali 'Imran 3:173]
“And when the believers saw the Confederates, they said, 'This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth.' And it only increased them in faith and acceptance. Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow to the death, and among them is he ho awaits his chance. And they did not alter the terms of their commitment by any alteration.” [Al-Ahzab 33:22-23]
Fourthly: Another great lesson to be learnt from this war was the reality of the Munafiqun (hypocrites). This battle truly exposed the treachery of the Munafiqun who stand apparent among the Muslims. It made clear who truly stood up for our brothers in Ghazza and who backed out and accused our brothers in Ghazza of being the perpetrators. Allah (SWT) has warned us of the danger of the Munafiqun labeling them as the true enemy:
“They are the enemy, so beware of them. May Allah destroy them, how are they deluded?” [Al-Munafiqun 63:4]
This was a test for the Muslims to draw the fine line between the true believers and the hypocrites:
“And Allah will surely make evident those who believe, and He will surely make evident the hypocrites.” [Al-'Ankabut 29:11]
Allah describes the treachery of the Munafiqun in several places in the Qur'an:
“O you who believe, do not be like those who disbelieved and said about their brothers when they traveled through the land or went out to fight, 'If they had been with us, they would not have died or have been killed,' so Allah makes that a regret within their hearts.” [Aali 'Imran 3:156]
“And that he might make evident those who are hypocrites. For it was said to them, 'Come, fight in the way of Allah or at least defend.' They said, 'If we had known there would be fighting, we would have followed you.' They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allah is most knowing of what they conceal. Those who said about their brothers while sitting at home, 'If they had obeyed us, they would not have been killed.' Say, 'Then prevent death from yourselves, if you should be truthful.' ” [Aali 'Imran 3:167-168]
“Have you not considered those who practice hypocrisy, saying to their associates who have disbelieved among the people of the Scripture, 'If you are expelled, we will surely leave with you, and we will never obey anyone in regard to you. And if you are fought, we will surely aid you.' But Allah testifies that they are liars.” [Al-Hashr 59:11]
Fifthly: The events that unfolded in Ghazza displayed once again the various characteristics of the Jews. We've always read those verses in the Qur'an that describe the true nature of the Jews. Well, the recent events in Ghazza truly reflect on those verses. Here are a few of them:
1. The severest in enmity toward the believers:
“You will surely find the most intense of the people in animosity toward the believers to be the Jews and those who associate others with Allah.” [Al-Ma'idah 5:82]
“And they will continue to fight you until they turn you back from your religion if they are able.” [Al-Baqarah 2:217]
2. Violating agreements and treaties:
“Is it not true that every time they took a covenant a party of them threw it away?” [Al-Baqarah 2:100]
“The ones with whom you made a treaty but then they break their pledge every time, and they do not fear Allah.” [Al-Anfal 8:56]
3. Initiating wars and causing mischief in the land:
“And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war, Allah extinguished it. And they strive throughout the land causing mischief, and Allah does not like the mischief-makers.” [Al-Ma'idah 5:64]
“And Our messengers had certainly come to them with clear proofs. Then indeed many of them, even after that, throughout the land, were transgressors.” [Al-Ma'idah 5:32]
4. Extreme cowardice:
“They will not fight you all except within fortified cities or from behind walls. Their enmity among themselves is severe. You think they are united, but their hearts are divided. That is because they are a people who understand not.” [Al-Hashr 59:14]
“They said, 'O Musa, we shall never enter it (Palestine) as long as they (a tyrannical people) are within it. So go, you and your Lord, and fight. Indeed, we are remaining right here.” [Al-Ma'idah 5:24]
5. Killing prophets and scholars:
“And they were covered with humiliation and misery, and returned with the wrath of Allah upon them. That was because they repeatedly disbelieved in the signs of Allah and killed the prophets without right.” [Al-Baqarah 2:61]
“Those who disbelieve in the signs of Allah, and kill the prophets without right, and kill those who order justice from among the people – give them tidings of a painful punishment.” [Aali 'Imran 3:21]
These are the Jews that Allah described to us in the Qur'an over fourteen centuries ago. Do you find any difference between these characteristics and the characteristics of those who attacked our brothers and sisters in Ghazza?
“Or do you think that you will enter Paradise while such trial has not yet come to you as came to those who passed on before you. They were touched by poverty and hardship and were shaken until even their messenger and those who believed with him said, 'When will the Help of Allah arrive?' Unquestionably, the Help of Allah is near!” [Al-Baqarah 2:214]
Madeenah, Saudi Arabia
25th of January 2009
Firstly: The events that unfolded in Ghazza were for the most part a wake up call for the Muslims. What we witnessed was a continuation of what the Ummah has been subjected to since the day we started deviating from the Straight Path of Allah. It was a message to the Muslims to return back to their Deen, to learn at the very least the basics of their beliefs and applying that to their daily lives. The only true way for us to achieve victory over our enemies is by turning back to what we turned our backs on, the religion of glory and eminence. Allah (SWT) says in the Qur'an:
“O you who believe, if you help in the cause of Allah, He will help you and plant firmly your feet.” [Muhammad 47:7]
“And Allah will surely help those who help His cause.” [Al-Hajj 22:40]
“Indeed, Allah will not change the condition of a people until they change what is in themeselves.” [Ar-Ra'd 13:11]
And the Prophet (SAW) said: “When you involve yourselves in interest bearing business transactions, and you hold on to the tails of cows, and you are pleased with agriculture (i.e. the land), and you abandon making Jihad in the Cause of Allah, Allah will send humiliation down upon you. He will not remove it from you until you return back to your religion.” [Abu Dawud and al-Baihaqi]
Secondly: Victory in any war is not achieved until the objectives behind initiating the war are fulfilled. It may seem on the surface that Ghazza was defeated, but if we take the above rule into consideration we would find that in reality they were not defeated. The Zionist campaign did not achieve what it had set out to achieve by attacking Ghazza. This takes us back to the battle of Uhud where the Muslims suffered severe casualties, to the point where the Prophet (SAW) himself was badly injured. But the reality of that war was that Quraish had not gained victory over the Muslims, simply due to the fact that they had not fulfilled the objectives that they had set out to achieve by initiating the war. They had come all the way from Makkah to Madeenah to annihilate Islam and the Muslims, but they returned to Makkah with Islam only gaining more strength. Then, after several years they decided to return to Madeenah to finish off the Muslims in the battle of al-Ahzab. And once again they returned to Makkah empty handed, Allah (SWT) says:
“And Allah repelled those who disbelieved, in their rage, not having obtained any good. And sufficient was Allah for the believers in battle.” [Al-Ahzab 33:25]
Thirdly: The Thabat (steadfastness) of the Palestinians in Ghazza was perhaps one of the greatest lessons that could be derived from this war. Remember the vast contrast in power between the Palestinians and the Zionists. With all the military might the Zionists had compared with the simple rockets in the hands of the Palestinians, they still stood firm with perseverance not allowing this tyrant to overcome them. In times like these, Allah orders the believers to remain firm and steadfast in the face of their enemies:
“O you who believe, when you encounter an enemy force, stand firm and remember Allah much that you may be successful.” [Al-Anfal 8:45]
Similarly, Allah (SWT) describes the companions who stood firm against their enemies in the battle of al-Ahzab:
“Those to whom people (hypocrites) said, 'Indeed, the people have gathered against you, so fear them.' But it merely increased them in faith, and they said, 'Sufficient for us is Allah and He is the best Disposer of affairs.' ” [Aali 'Imran 3:173]
“And when the believers saw the Confederates, they said, 'This is what Allah and His Messenger had promised us, and Allah and His Messenger spoke the truth.' And it only increased them in faith and acceptance. Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow to the death, and among them is he ho awaits his chance. And they did not alter the terms of their commitment by any alteration.” [Al-Ahzab 33:22-23]
Fourthly: Another great lesson to be learnt from this war was the reality of the Munafiqun (hypocrites). This battle truly exposed the treachery of the Munafiqun who stand apparent among the Muslims. It made clear who truly stood up for our brothers in Ghazza and who backed out and accused our brothers in Ghazza of being the perpetrators. Allah (SWT) has warned us of the danger of the Munafiqun labeling them as the true enemy:
“They are the enemy, so beware of them. May Allah destroy them, how are they deluded?” [Al-Munafiqun 63:4]
This was a test for the Muslims to draw the fine line between the true believers and the hypocrites:
“And Allah will surely make evident those who believe, and He will surely make evident the hypocrites.” [Al-'Ankabut 29:11]
Allah describes the treachery of the Munafiqun in several places in the Qur'an:
“O you who believe, do not be like those who disbelieved and said about their brothers when they traveled through the land or went out to fight, 'If they had been with us, they would not have died or have been killed,' so Allah makes that a regret within their hearts.” [Aali 'Imran 3:156]
“And that he might make evident those who are hypocrites. For it was said to them, 'Come, fight in the way of Allah or at least defend.' They said, 'If we had known there would be fighting, we would have followed you.' They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And Allah is most knowing of what they conceal. Those who said about their brothers while sitting at home, 'If they had obeyed us, they would not have been killed.' Say, 'Then prevent death from yourselves, if you should be truthful.' ” [Aali 'Imran 3:167-168]
“Have you not considered those who practice hypocrisy, saying to their associates who have disbelieved among the people of the Scripture, 'If you are expelled, we will surely leave with you, and we will never obey anyone in regard to you. And if you are fought, we will surely aid you.' But Allah testifies that they are liars.” [Al-Hashr 59:11]
Fifthly: The events that unfolded in Ghazza displayed once again the various characteristics of the Jews. We've always read those verses in the Qur'an that describe the true nature of the Jews. Well, the recent events in Ghazza truly reflect on those verses. Here are a few of them:
1. The severest in enmity toward the believers:
“You will surely find the most intense of the people in animosity toward the believers to be the Jews and those who associate others with Allah.” [Al-Ma'idah 5:82]
“And they will continue to fight you until they turn you back from your religion if they are able.” [Al-Baqarah 2:217]
2. Violating agreements and treaties:
“Is it not true that every time they took a covenant a party of them threw it away?” [Al-Baqarah 2:100]
“The ones with whom you made a treaty but then they break their pledge every time, and they do not fear Allah.” [Al-Anfal 8:56]
3. Initiating wars and causing mischief in the land:
“And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war, Allah extinguished it. And they strive throughout the land causing mischief, and Allah does not like the mischief-makers.” [Al-Ma'idah 5:64]
“And Our messengers had certainly come to them with clear proofs. Then indeed many of them, even after that, throughout the land, were transgressors.” [Al-Ma'idah 5:32]
4. Extreme cowardice:
“They will not fight you all except within fortified cities or from behind walls. Their enmity among themselves is severe. You think they are united, but their hearts are divided. That is because they are a people who understand not.” [Al-Hashr 59:14]
“They said, 'O Musa, we shall never enter it (Palestine) as long as they (a tyrannical people) are within it. So go, you and your Lord, and fight. Indeed, we are remaining right here.” [Al-Ma'idah 5:24]
5. Killing prophets and scholars:
“And they were covered with humiliation and misery, and returned with the wrath of Allah upon them. That was because they repeatedly disbelieved in the signs of Allah and killed the prophets without right.” [Al-Baqarah 2:61]
“Those who disbelieve in the signs of Allah, and kill the prophets without right, and kill those who order justice from among the people – give them tidings of a painful punishment.” [Aali 'Imran 3:21]
These are the Jews that Allah described to us in the Qur'an over fourteen centuries ago. Do you find any difference between these characteristics and the characteristics of those who attacked our brothers and sisters in Ghazza?
“Or do you think that you will enter Paradise while such trial has not yet come to you as came to those who passed on before you. They were touched by poverty and hardship and were shaken until even their messenger and those who believed with him said, 'When will the Help of Allah arrive?' Unquestionably, the Help of Allah is near!” [Al-Baqarah 2:214]
Madeenah, Saudi Arabia
25th of January 2009
Wednesday, December 31, 2008
“ 'When will the Help of Allah arrive?' Unquestionably, the Help of Allah is near! ” – Part 1
As the world stands by witnessing yet another episode in the ongoing war of terror on Muslim occupied land, the true believer stands watching in a state of awe, between grief, rage, and hope. With more than three hundred killed and over a thousand injured, Ghazza moves into its sixth day of Israeli bombardment.
Although the Palestinian issue is not a new one, in the last few decades the world has seen an escalation of aggression against the Muslim world as a whole. Bosnia, Chechnya, Kosova, Afghanistan, and Iraq are just to name a few. As this aggression increases over time the believers wonder when the aid from Allah will arrive. In the Qur'an, Allah (SWT) teaches us a lesson. That lesson is that as hardship and affliction escalates, ease and alleviation draws nearer and nearer. Allah says:
“For indeed, with hardship will be ease. Indeed, with hardship will be ease.” [Ash-Sharh 94:5,6]
And He says:
“They continued until, when the messengers gave up hope and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals.” [Yusuf 12:110]
It is also in times like these that Allah wishes to bring out the true colours of individuals. This serves to purify the ranks of the true believers so that when the victory comes it is handed to the few who remained firm and did not back out. Allah says:
“Allah would not leave the believers in the state you are in presently until He separates the evil from the good.” [Aali 'Imran 3:179]
And we see this happening before our eyes. The traitors and hypocrites who were embedded within the ranks of the believers are now becoming exposed. They have turned their backs on our brothers and sisters in Ghazza. Those who are familiar with the Seerah of the Prophet (SAW) will find that this same incident took place in the time of the Prophet (SAW). It was at the battle of Uhud when the Muslims marched out to the battlefield that the hypocrites led by their leader Ubay bin Sulul decided to turn back with nearly a third of the army.
To conclude, although the Ummah is feeling severe pain over the events unraveling in Ghazza, let us not forget that Allah has not abandoned us. Allah says:
“And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare in horror.” [Ibrahim 14:42]
It may seem that the enemy is far stronger and mightier than us at the moment, but as they plan their plots Allah too plans. Allah (SWT) revealed to the Prophet (SAW) when the disbelievers of Makkah plotted to get rid of him:
“And remember, when those who disbelieved plotted against you to restrain you or kill you or evict you. But they plan, and Allah plans. And Allah is the best of planners.” [Al-Anfal 8:30]
And let us not consider the events in Ghazza as being negative for the Ummah, Allah says:
“But perhaps you hate a thing and it is good for you.” [Al-Baqarah 2:216]
And He says:
“Perhaps you dislike a thing and Allah makes therein much good.” [An-Nisa 4:19]
So do not despair Ya Ummat-ul-Islam, for there is light at the end of the tunnel signaling that victory is near.
31st of December 2008
Although the Palestinian issue is not a new one, in the last few decades the world has seen an escalation of aggression against the Muslim world as a whole. Bosnia, Chechnya, Kosova, Afghanistan, and Iraq are just to name a few. As this aggression increases over time the believers wonder when the aid from Allah will arrive. In the Qur'an, Allah (SWT) teaches us a lesson. That lesson is that as hardship and affliction escalates, ease and alleviation draws nearer and nearer. Allah says:
“For indeed, with hardship will be ease. Indeed, with hardship will be ease.” [Ash-Sharh 94:5,6]
And He says:
“They continued until, when the messengers gave up hope and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals.” [Yusuf 12:110]
It is also in times like these that Allah wishes to bring out the true colours of individuals. This serves to purify the ranks of the true believers so that when the victory comes it is handed to the few who remained firm and did not back out. Allah says:
“Allah would not leave the believers in the state you are in presently until He separates the evil from the good.” [Aali 'Imran 3:179]
And we see this happening before our eyes. The traitors and hypocrites who were embedded within the ranks of the believers are now becoming exposed. They have turned their backs on our brothers and sisters in Ghazza. Those who are familiar with the Seerah of the Prophet (SAW) will find that this same incident took place in the time of the Prophet (SAW). It was at the battle of Uhud when the Muslims marched out to the battlefield that the hypocrites led by their leader Ubay bin Sulul decided to turn back with nearly a third of the army.
To conclude, although the Ummah is feeling severe pain over the events unraveling in Ghazza, let us not forget that Allah has not abandoned us. Allah says:
“And never think that Allah is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare in horror.” [Ibrahim 14:42]
It may seem that the enemy is far stronger and mightier than us at the moment, but as they plan their plots Allah too plans. Allah (SWT) revealed to the Prophet (SAW) when the disbelievers of Makkah plotted to get rid of him:
“And remember, when those who disbelieved plotted against you to restrain you or kill you or evict you. But they plan, and Allah plans. And Allah is the best of planners.” [Al-Anfal 8:30]
And let us not consider the events in Ghazza as being negative for the Ummah, Allah says:
“But perhaps you hate a thing and it is good for you.” [Al-Baqarah 2:216]
And He says:
“Perhaps you dislike a thing and Allah makes therein much good.” [An-Nisa 4:19]
So do not despair Ya Ummat-ul-Islam, for there is light at the end of the tunnel signaling that victory is near.
“And it does not grieve me that a man or a woman or a child from Chechnya dies, because Insha Allah they are martyrs. However, by Allah, what grieves me greatly is the silence of the Muslim countries regarding this. Otherwise, it should have been mandatory to sever relations with Russia from every angle, and if they had done that Russia would have halted at its limit, and they would not have harmed them at all. However, unfortunately the Muslim countries – and by that I mean the leaders of the Muslim countries, forget the general public, the general public may have fervor and enthusiasm however they do not have the capability – they are silent and have said nothing. This is, by Allah, what grieves me. A Muslim republic, young and fresh, has these types of acts committed against it and we remain silent?”Madeenah, Saudi ArabiaShaikh Muhammad bin Salih Al-'Uthaimeen
31st of December 2008
Sunday, November 30, 2008
The Concept of “Ease and Alleviating Hardship” in the Sharee'ah
One of the great aspects of this Sharee’ah is that it comes with tayseer (ease) and aims to alleviate haraj (hardship). There are several texts in the Qur'an and Sunnah to prove this. Allah 'Azza wa Jall says:
1. “Allah intends for you ease and does not intend for you hardship, and wants for you to complete the period and to glorify Allah for that to which He has guided you, and perhaps you will be grateful.” [Al-Baqarah 2:185]
2. “And Allah wants to lighten for you your difficulties, and mankind was created weak.” [An-Nisaa 4:28]
3. “Allah does not intend to place you in difficulty, but He intends to purify you and complete His favour upon you that you may be grateful.” [Al-Ma'idah 5:6]
4. “And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any hardship.” [Hajj 22:78]
And from the Sunnah:
1. The Prophet (SAW) said: “The religion is very easy, and whoever overburdens himself in his religion it will outdo him.” [Bukhari]
2. The Prophet (SAW) said: “Allah did not send me to overburden nor to be rigid, rather he sent me as a teacher and to be easy.” [Muslim]
3. When the Prophet (SAW) sent Mu'adh and Abu Musa al-Ash'ari to Yemen he told them: “Be easy and do not be difficult, bring glad tidings and do not drive away, and consent to one another and do not differ with one another.” [Bukhari and Muslim]
So these are some examples showing that one of the objectives of our Sharee'ah is ease and alleviation of hardship. However, the question is how do we apply this concept? Is it to be applied wherever and whenever one feels the need for it? Or is it to be applied to only certain situations?
One of the main conditions for applying this concept of “ease and alleviating hardship” is that it conforms with the texts of the Qur'an and Sunnah. There must be evidence from either the Qur'an or Sunnah to prove that this concept is valid and can be applied with regards to a certain issue, or evidence preventing us from applying it. Hopefully the following examples can clarify that:
1. In acts of worship: The Sharee'ah has legislated certain rukhas (exemptions or dispensations), such as wiping over the socks, the option not to stand in the prayer, women not being obligated to prayer Jumu'ah, shortening the prayer when travelling, combining two prayers when there is the need for it, and other types of exemptions where the Sharee'ah intends to alleviate difficulty.
2. In dealings and transactions: The Sharee'ah has exempted certain types of trade which are exceptions to the general rules. An example of which would be salam, a type of trade where one trades with what one does not possess. It is permitted under specific principles and conditions, in the same way as divorce is permitted to terminate a marital contract for the purpose of averting unbearable hardships sustained from unpleasant marriages.
3. In daily life: The Sharee'ah has legislated the permissibility of enjoying tayyibat (that which is wholesome and good), but without waste or arrogance. Food, drink, clothing, riding animals, and other sources of benefit are all permitted by the Sharee'ah on the condition that there is no text from the Qur'an or Sunnah to deem it impermissible.
All of the aforementioned examples are derived from the Qur'an and Sunnah. They show us exactly how this concept of “ease and alleviating hardship” is to be applied. Then there are other texts from the Qur'an and Sunnah showing us where this concept is not to be applied. The following examples shed light upon that:
1. A man came to the Prophet (SAW) and mentioned to him that he does not have anyone to take him to the masjid. So he asked him if he could exempt him from praying in the masjid thereby allowing him to pray at home. So the Prophet (SAW) originally exempted him, however after he departed he called him back and asked him: “Do you hear the call to prayer?” He replied: “Yes.” So the Prophet (SAW) said: “Then respond to it (by coming to the masjid for prayer).” [Muslim]
2. A'isha (RA) narrates that there was a girl from the Ansar who was newly-wed. She soon became ill which caused her hair to fall out. So they intended to reconnect her hair, and so they approached the Prophet (SAW) to ask him. He replied saying: “May Allah curse the one who connects the hair and the one who requests it.” [Bukhari and Muslim]
3. Umm Salamah (RA) narrates that a woman came to the Prophet (SAW) and said: “O Messenger of Allah, my daughter's husband has passed away, and she has complained about her eyes (suffering from some sort of sickness), so can we use kohl on her eyes?” So the Prophet (SAW) said: “no,” two or three times. [Bukhari and Muslim]
In all three of these examples, the companions involved were seeking ease and alleviation of hardship in each of their particular situations. In the first example, the blind man found it difficult to walk to the masjid for prayer. In other narrations, he mentions that he goes through a great deal of hardship considering the difficult terrain that he has to cross in order to reach the masjid. Given his situation, the Prophet (SAW) still did not exempt him from praying in the masjid.
In the second example, the young girl fell into a sickness that caused her hair to fall out. Given that she had just recently been married and therefore needed to beautify herself for her husband, the Prophet (SAW) still did not permit her to connect her hair.
In the third example, the Prophet (SAW) prevented the woman from using kohl in her eyes as a cure because it is a means of beautifying the eyes, and considering that she is a woman who's husband passed away she is not allowed to beautify herself until her period of waiting has been completed (four months and ten days).
So these examples show that the concept of “ease and alleviating hardship” in the Sharee'ah is confined by certain rules and conditions, and that it is not a concept that is open for all to use when and where they feel like using it.
Unfortunately, we live in an era when many so-called “scholars” have opened the door of “ease and alleviating hardship” wide open, and have misused the concept to fulfill their own personal objectives. They search for the easiest opinions in everything, thereby disregarding clear cut evidences from the Qur'an and Sunnah. They've made their methodology of deriving rulings based upon “ease and alleviating hardship,” and not based upon the strongest supporting evidence from the Qur'an and Sunnah. Such must fear Allah and realize how minute their position before Him is, for it is feared that the one who enters this door of “ease and alleviating hardship” without considering its rules and conditions, that they would be from among those who “take the verses of Allah in jest.”
Ash-Shatibi says: So when the layman presents his case before the mufti, he is saying to him: “Release me from my hawa, and guide me to following the truth.” So given this situation, it is not possible for him to tell him: “Your question has two opinions, so choose for your shahwa (desires) whichever one you wish.” For this would mean that he is legislating by mere hawa and not the Shar' (legislation). [Al-Muwafaqat 5/97]
Madeenah, Saudi Arabia
30th of November 2008
1. “Allah intends for you ease and does not intend for you hardship, and wants for you to complete the period and to glorify Allah for that to which He has guided you, and perhaps you will be grateful.” [Al-Baqarah 2:185]
2. “And Allah wants to lighten for you your difficulties, and mankind was created weak.” [An-Nisaa 4:28]
3. “Allah does not intend to place you in difficulty, but He intends to purify you and complete His favour upon you that you may be grateful.” [Al-Ma'idah 5:6]
4. “And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any hardship.” [Hajj 22:78]
And from the Sunnah:
1. The Prophet (SAW) said: “The religion is very easy, and whoever overburdens himself in his religion it will outdo him.” [Bukhari]
2. The Prophet (SAW) said: “Allah did not send me to overburden nor to be rigid, rather he sent me as a teacher and to be easy.” [Muslim]
3. When the Prophet (SAW) sent Mu'adh and Abu Musa al-Ash'ari to Yemen he told them: “Be easy and do not be difficult, bring glad tidings and do not drive away, and consent to one another and do not differ with one another.” [Bukhari and Muslim]
So these are some examples showing that one of the objectives of our Sharee'ah is ease and alleviation of hardship. However, the question is how do we apply this concept? Is it to be applied wherever and whenever one feels the need for it? Or is it to be applied to only certain situations?
One of the main conditions for applying this concept of “ease and alleviating hardship” is that it conforms with the texts of the Qur'an and Sunnah. There must be evidence from either the Qur'an or Sunnah to prove that this concept is valid and can be applied with regards to a certain issue, or evidence preventing us from applying it. Hopefully the following examples can clarify that:
1. In acts of worship: The Sharee'ah has legislated certain rukhas (exemptions or dispensations), such as wiping over the socks, the option not to stand in the prayer, women not being obligated to prayer Jumu'ah, shortening the prayer when travelling, combining two prayers when there is the need for it, and other types of exemptions where the Sharee'ah intends to alleviate difficulty.
2. In dealings and transactions: The Sharee'ah has exempted certain types of trade which are exceptions to the general rules. An example of which would be salam, a type of trade where one trades with what one does not possess. It is permitted under specific principles and conditions, in the same way as divorce is permitted to terminate a marital contract for the purpose of averting unbearable hardships sustained from unpleasant marriages.
3. In daily life: The Sharee'ah has legislated the permissibility of enjoying tayyibat (that which is wholesome and good), but without waste or arrogance. Food, drink, clothing, riding animals, and other sources of benefit are all permitted by the Sharee'ah on the condition that there is no text from the Qur'an or Sunnah to deem it impermissible.
All of the aforementioned examples are derived from the Qur'an and Sunnah. They show us exactly how this concept of “ease and alleviating hardship” is to be applied. Then there are other texts from the Qur'an and Sunnah showing us where this concept is not to be applied. The following examples shed light upon that:
1. A man came to the Prophet (SAW) and mentioned to him that he does not have anyone to take him to the masjid. So he asked him if he could exempt him from praying in the masjid thereby allowing him to pray at home. So the Prophet (SAW) originally exempted him, however after he departed he called him back and asked him: “Do you hear the call to prayer?” He replied: “Yes.” So the Prophet (SAW) said: “Then respond to it (by coming to the masjid for prayer).” [Muslim]
2. A'isha (RA) narrates that there was a girl from the Ansar who was newly-wed. She soon became ill which caused her hair to fall out. So they intended to reconnect her hair, and so they approached the Prophet (SAW) to ask him. He replied saying: “May Allah curse the one who connects the hair and the one who requests it.” [Bukhari and Muslim]
3. Umm Salamah (RA) narrates that a woman came to the Prophet (SAW) and said: “O Messenger of Allah, my daughter's husband has passed away, and she has complained about her eyes (suffering from some sort of sickness), so can we use kohl on her eyes?” So the Prophet (SAW) said: “no,” two or three times. [Bukhari and Muslim]
In all three of these examples, the companions involved were seeking ease and alleviation of hardship in each of their particular situations. In the first example, the blind man found it difficult to walk to the masjid for prayer. In other narrations, he mentions that he goes through a great deal of hardship considering the difficult terrain that he has to cross in order to reach the masjid. Given his situation, the Prophet (SAW) still did not exempt him from praying in the masjid.
In the second example, the young girl fell into a sickness that caused her hair to fall out. Given that she had just recently been married and therefore needed to beautify herself for her husband, the Prophet (SAW) still did not permit her to connect her hair.
In the third example, the Prophet (SAW) prevented the woman from using kohl in her eyes as a cure because it is a means of beautifying the eyes, and considering that she is a woman who's husband passed away she is not allowed to beautify herself until her period of waiting has been completed (four months and ten days).
So these examples show that the concept of “ease and alleviating hardship” in the Sharee'ah is confined by certain rules and conditions, and that it is not a concept that is open for all to use when and where they feel like using it.
Unfortunately, we live in an era when many so-called “scholars” have opened the door of “ease and alleviating hardship” wide open, and have misused the concept to fulfill their own personal objectives. They search for the easiest opinions in everything, thereby disregarding clear cut evidences from the Qur'an and Sunnah. They've made their methodology of deriving rulings based upon “ease and alleviating hardship,” and not based upon the strongest supporting evidence from the Qur'an and Sunnah. Such must fear Allah and realize how minute their position before Him is, for it is feared that the one who enters this door of “ease and alleviating hardship” without considering its rules and conditions, that they would be from among those who “take the verses of Allah in jest.”
Ash-Shatibi says: So when the layman presents his case before the mufti, he is saying to him: “Release me from my hawa, and guide me to following the truth.” So given this situation, it is not possible for him to tell him: “Your question has two opinions, so choose for your shahwa (desires) whichever one you wish.” For this would mean that he is legislating by mere hawa and not the Shar' (legislation). [Al-Muwafaqat 5/97]
Madeenah, Saudi Arabia
30th of November 2008
Friday, October 31, 2008
The Scholars of Islam: A Guiding Light for the Ummah
Of the most unfortunate things to afflict our Ummah today is the divide that has been created between it and its scholars. The same scholars who were once held high in stature are today accused of being the source cause of our Ummah's problems. One of the main reasons behind this divide can be attributed to the ideological warfare that has swept across the Ummah. When the enemies of Islam failed to conquer the Muslims physically, they came to the conclusion that the only way to put out the light of Islam would be by distancing the Muslims from their religion. And the most effective way of achieving that would be by separating the Muslims from their scholars, because in so doing the knowledge of Islam would seize to be passed on, thereby creating a void in which ignorance would prevail. And that's exactly what we see happening today.
The only way now for the Muslims to rise out of the ashes of darkness and be guided out of the realm of ignorance, is by following the light of the true genuine scholars. They are the ones who the Prophet (SAW) described as when he said: “Verily, everything in the heavens and everything in the earth, even the fish in the water, asks forgiveness for the scholar. The superiority of the scholar over the worshiper is like the superiority of the moon over the rest of the stars. Verily, the scholars are the inheritors of the Prophets, and verily, the Prophets did not inherit a Dinar nor a Dirham, rather they only inherited knowledge, so whoever takes a hold of it has taken a hold of a great fortune.” [Abu Dawud, Tirmidhi, Ibn Majah, Ibn Hibban, and Bayhaqi]
They are the ones who the Prophet (SAW) mentioned when he said: “The upright in every generation will carry this knowledge, rejecting the distortions of the extremists, the false claims of the liars, and the (false) interpretations of the ignorant.” [Ahmad]
If you're still not convinced that the scholars of Islam are the ones to turn to, then consider the following. When someone feels ill, he goes to a doctor he trusts to cure him. When one's car requires maintenance, he goes to a mechanic who he trusts will fix his car. Similarly, in all aspects of life we turn to the specialists of each field for solutions to each of our particular problems. So logically, it would only make complete and accurate sense for you to turn to the scholars of Islam to provide you with the solutions to the problems addressing the Ummah.
However, unfortunately we find the Muslims turning to the ignorant ones for solutions, those who will only give their baseless opinions on matters of the Deen in which opinions are not even acceptable. And so the result: the confusion that we see prevalent in our Ummah today. The reason: not turning to the specialists.
So how do we determine who the true and genuine scholars are? There are many today who speak in the name of Islam, but only a handful of them are true and upright scholars. A genuine scholar is recognized by his perseverance, his Taqwa, and his fear of Allah, striving to do what Allah has made obligatory and keeping well away from what Allah and His Messenger (SAW) have forbidden. Allah says:
“It is only those who have knowledge among His slaves that fear Allah.” [Fatir 35:28]
As every day draws near, the Ummah's need for such pious scholars intensifies. Not anyone who is said to be a scholar is such, for the scholar is the one who fears Allah and fears Him as He should be feared. He is the one who acts in obedience to Him and is cautious of sinning Him. He seeks knowledge for the sake of Allah, not to dispute other scholars with it, or to concord with the foolish ones, or to attract attention.
As for the evil scholar, then usually he is well-versed in his words, and is an expert in articulating speech, whereas from the inside he is void of every good quality. Hypocrisy has filled his heart and overflowed onto his limbs. The thirsty one thinks it to be water and it is none other than a mirage in a desert. He says what he does not do, he does what he is not ordered to do, and he pursues that of which he has no knowledge. He burdens himself with that which does not concern him, and busies himself with the faults of others whilst forgetting his own faults. His objective from knowledge is enjoyment of the Dunya and attainment of status.
The presence of the pious scholar has become scarce in this day and age, except those whom Allah has had mercy upon, who are few, verifying the saying of the Messenger of Allah (SAW): “Allah does not take away knowledge by taking it away from the hearts of the scholars, but rather by the death of the scholars, till when no scholar remains, people will take as their leaders ignorant ones who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray.” [Bukhari, Muslim, Tirmidhi, Nasa’i, Ibn Majah, and Ahmad]
We ask Allah to guide the Ummah at the hands of its scholars, guiding them to the truth and directing them to it, as beacons and lanterns of guidance in the darkness.
Madeenah, Saudi Arabia
31st of October 2008
Tuesday, September 2, 2008
Fiqh Principles Related to Fasting
Now that Ramadan has arrived, many questions arise concerning various matters related to fasting. Many of these questions can be brought back to a certain set of principles to be answered. The following is a list of principles put together by Shaikh Waleed As-Su'aidan, one of the students of Shaikh Bin Baz. He resides in a town south of Riyadh called Ad-Dilam, the same town that Shaikh Bin Baz hails from and was first appointed as Judge in. The Shaikh is known to specialize in a field of knowledge known as Taq'eed (applying set principles to various Islamic issues). He has written several works on various issues by using set principles that are derived from the Qur'an and Sunnah. He is someone who I have personally benefited greatly from during my short visits to see him. May Allah reward him for his efforts that have greatly benefited Islam and the Muslims.
I have summarized the principles stated by the Shaikh here without going into the details that he mentioned. For those who would like the full version of what the Shaikh has written along with his other works, please refer to the following website: http://www.saaid.net/
Principle #1: The start and end of Ramadan is not established except through moon-sighting to begin with, or completing thirty days of the month instead.
Principle #2: The things that break one's fast are Tawqeefiyyah (i.e. evidence is required from either the Qur'an or Sunnah to prove that something breaks one's fast).
Principle #3: With regards to passageways, if something enters through the usual passageway then it is given predominance, whereas if it enters through other than its usual passageway then nourishment is given predominance.
Perhaps this principle requires further explanation. Every human has passageways that things enter through to reach the stomach and the brain. The usual passageway to the stomach is the mouth, and the usual passageway to the brain is the nose. So if something enters through these usual passageways to the stomach or the brain, the person's fast breaks regardless of whether that thing provides nourishment to the body or not. Whereas if something enters through other than these usual passageways (such as through the eye, ear, anus, etc.), then we look at whether that thing provides nourishment to the body or not. So if it is nourishing, replacing food and drink, the person's fast breaks. However, if it is not nourishing, the person's fast does not break regardless of what enters.
Principle #4: The things that break one's fast do not take affect except with remembrance, knowledge, and will (i.e. if someone breaks their fast forgetfully, ignorantly, or unwillingly, it does not affect their fast).
Principle #5: There is no expiation for the things that break one's fast, except if there is evidence to prove expiation for a particular thing.
Principle #6: Whoever deems permissible the sanctity of Ramadan (by breaking their fast) without a reasonable Shar'i justification, they are required to continue their fast for the rest of the day.
Principle #7: The one who it is deemed permissible to fast and permissible to break their fast (through reasonable Shar'i justifications, such as travel and sickness), the Sunnah for them is to choose the lighter of the two.
Riyadh, Saudi Arabia
2nd of September 2008
I have summarized the principles stated by the Shaikh here without going into the details that he mentioned. For those who would like the full version of what the Shaikh has written along with his other works, please refer to the following website: http://www.saaid.net/
Principle #1: The start and end of Ramadan is not established except through moon-sighting to begin with, or completing thirty days of the month instead.
Principle #2: The things that break one's fast are Tawqeefiyyah (i.e. evidence is required from either the Qur'an or Sunnah to prove that something breaks one's fast).
Principle #3: With regards to passageways, if something enters through the usual passageway then it is given predominance, whereas if it enters through other than its usual passageway then nourishment is given predominance.
Perhaps this principle requires further explanation. Every human has passageways that things enter through to reach the stomach and the brain. The usual passageway to the stomach is the mouth, and the usual passageway to the brain is the nose. So if something enters through these usual passageways to the stomach or the brain, the person's fast breaks regardless of whether that thing provides nourishment to the body or not. Whereas if something enters through other than these usual passageways (such as through the eye, ear, anus, etc.), then we look at whether that thing provides nourishment to the body or not. So if it is nourishing, replacing food and drink, the person's fast breaks. However, if it is not nourishing, the person's fast does not break regardless of what enters.
Principle #4: The things that break one's fast do not take affect except with remembrance, knowledge, and will (i.e. if someone breaks their fast forgetfully, ignorantly, or unwillingly, it does not affect their fast).
Principle #5: There is no expiation for the things that break one's fast, except if there is evidence to prove expiation for a particular thing.
Principle #6: Whoever deems permissible the sanctity of Ramadan (by breaking their fast) without a reasonable Shar'i justification, they are required to continue their fast for the rest of the day.
Principle #7: The one who it is deemed permissible to fast and permissible to break their fast (through reasonable Shar'i justifications, such as travel and sickness), the Sunnah for them is to choose the lighter of the two.
Riyadh, Saudi Arabia
2nd of September 2008
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