"If your brother makes a mistake, then treat and remedy him with kindness and wisdom. If one of us falls, his brother should (help) treat him with kindness and wisdom. Some people have severity and sharpness, if one falls, they would -very regrettably – finish him off. So stay away from the destructive severity and harshness, be merciful towards each other and give advice with wisdom and fair preaching."
[Source: A word by Shaykh Rabee Al Madkhali in (Love for the sake of Allah)]
[Source: A word by Shaykh Rabee Al Madkhali in (Love for the sake of Allah)]
Ja’far ibn Muhammad, may Allah have mercy on him, said:
إِيَّاكُمْ وَالْخُصُومَاتِ فِي الدِّينِ فَإِنَّهَا تُشْغِلُ الْقَلْبَ وَتُورِثُ النِّفَاقَ
Beware of disputes in the religion, for they preoccupy the heart and breed hypocrisy.
Source: Fadl al-‘Ilm 1/5
Ibrahim Al-Nakha’i, may Allah have mercy on him, said:
مَا خَاصَمْتُ أَحَدًا قَطُّ
I have never argued with anyone.
Source: Hilyat al-Awliyāʼ 5541
The righteous predecessors were fully capable of arguing and winning debates against their opponents, but they refused to do so out of fear and mindfulness of Allah.
إِيَّاكُمْ وَالْخُصُومَاتِ فِي الدِّينِ فَإِنَّهَا تُشْغِلُ الْقَلْبَ وَتُورِثُ النِّفَاقَ
Beware of disputes in the religion, for they preoccupy the heart and breed hypocrisy.
Source: Fadl al-‘Ilm 1/5
Ibrahim Al-Nakha’i, may Allah have mercy on him, said:
مَا خَاصَمْتُ أَحَدًا قَطُّ
I have never argued with anyone.
Source: Hilyat al-Awliyāʼ 5541
The righteous predecessors were fully capable of arguing and winning debates against their opponents, but they refused to do so out of fear and mindfulness of Allah.
Forwarded from Markaz us-Sunnah
Why call yourself “Salafi”? Ibn Taymiyyah, Ibn Abdul-Wahhaab, Ibn Baaz, Al-Albaanee and Ibn ‘Uthaimeen
Ibn Taymiyyah said (d.728): “There is no criticism upon the one who makes manifest the Madh-hab of the Salaf, and ascribes himself to it, and affiliates himself to it [by saying: I am Salafi], rather that anoscription is accepted from him by consensus for indeed the madh-hab of the Salaf is nothing other than the truth.” (Majmoo’ al-Fataawa, 4/149)
Muhammad Ibn ‘Abdul-Wahhaab (d.1206) said: “We are, and praise be to Allaah, followers and not innovators. We are followers of the Book and Sunnah and of the Righteous Salaf of this Ummah, upon the Madh-hab of Ahlus-Sunnah wal-Jama’ah, the Madh-hab that Allaah’s Messenger (ﷺ) commanded with.”
‘Abdul-’Azeez Ibn Baaz (d.1420) was asked concerning the Saved Sect, so he responded: “They are the Salafis and all those who proceed upon the path of the Righteous Salaf.”
Muhammad Naasirud-Deen Al-Albaanee (d.1420) said: “There is no doubt that the apparent, clear and distinguishing noscript is that [when] we say: “I am a Muslim upon the Book and Sunnah and upon the manhaj of our Righteous Salaf,” is that you saying in shortened terms: “I am a Salafi”.”
Muhammad Ibn Saalih Al-’Uthaimeen (d.1421) said: “Ahlus-Sunnah wal-Jamaa’ah, in belief, they are the Salaf – and even a person of later times until the Day of Resurrection. So long as he is upon the path of the Prophet (ﷺ) and his Companions, then he is a Salafi.” (Sharh al-’Aqeedatil-Waasitiyyah, 8/40 part of his Majmoo’ al-Fataawa)
Twitter @AbuKhadeejahSP
http://www.abukhadeejah.com/the-label-salafi-and-who-they-are-by-ibn-taymiyyah-ibn-abdul-wahhaab-ibn-baaz-al-albaanee-and-ibn-uthaimeen/
Ibn Taymiyyah said (d.728): “There is no criticism upon the one who makes manifest the Madh-hab of the Salaf, and ascribes himself to it, and affiliates himself to it [by saying: I am Salafi], rather that anoscription is accepted from him by consensus for indeed the madh-hab of the Salaf is nothing other than the truth.” (Majmoo’ al-Fataawa, 4/149)
Muhammad Ibn ‘Abdul-Wahhaab (d.1206) said: “We are, and praise be to Allaah, followers and not innovators. We are followers of the Book and Sunnah and of the Righteous Salaf of this Ummah, upon the Madh-hab of Ahlus-Sunnah wal-Jama’ah, the Madh-hab that Allaah’s Messenger (ﷺ) commanded with.”
‘Abdul-’Azeez Ibn Baaz (d.1420) was asked concerning the Saved Sect, so he responded: “They are the Salafis and all those who proceed upon the path of the Righteous Salaf.”
Muhammad Naasirud-Deen Al-Albaanee (d.1420) said: “There is no doubt that the apparent, clear and distinguishing noscript is that [when] we say: “I am a Muslim upon the Book and Sunnah and upon the manhaj of our Righteous Salaf,” is that you saying in shortened terms: “I am a Salafi”.”
Muhammad Ibn Saalih Al-’Uthaimeen (d.1421) said: “Ahlus-Sunnah wal-Jamaa’ah, in belief, they are the Salaf – and even a person of later times until the Day of Resurrection. So long as he is upon the path of the Prophet (ﷺ) and his Companions, then he is a Salafi.” (Sharh al-’Aqeedatil-Waasitiyyah, 8/40 part of his Majmoo’ al-Fataawa)
Twitter @AbuKhadeejahSP
http://www.abukhadeejah.com/the-label-salafi-and-who-they-are-by-ibn-taymiyyah-ibn-abdul-wahhaab-ibn-baaz-al-albaanee-and-ibn-uthaimeen/
Abu Khadeejah أبو خديجة | Salafi Publications
Why call yourself “Salafi”? By Ibn Taymiyyah, Muhammad Ibn Abdul-Wahhāb, Ibn Bāz, Al-Albāni and Ibn ‘Uthaimeen
Why call yourself “Salafi”? Ibn Taymiyyah, Ibn Abdul-Wahhaab, Ibn Baaz, Al-Albaanee and Ibn ‘Uthaimeen Ibn Taymiyyah said (d.728): “There is no criticism upon the one who makes manifest the Madh-hab of the Salaf, and ascribes himself to it, and affiliates…
Forwarded from AbdurRahmanOrg
Ruling on medical insurance made by institutions and companies on the employees and their families - alifta https://abdurrahman.org/2010/07/31/ruling-on-medical-insurance-made-by-institutions-and-companies-on-the-employees-and-their-families/
AbdurRahman.Org
Ruling on medical insurance made by institutions and companies on the employees and their families – alifta
Source : alifta.com – Issued by the Permanent Committee Q: Some private companies and businesses offer medical insurance to their employees and their families. To provide this service, they m…
The Righteous Salafi Woman
An amazing piece of advice from Sheikh Muhammad Bazmool حفظه الله:
English translation:
The righteous Salafi woman:
It is not a condition that she has to know the various groups and parties
It is not a condition that she has to repeat the statements and phrases of the scholars of the Salaf
It is not necessary that she has to know the jarh (criticism) of so-and-so
It is not a condition that she has to know the Salafi scholars
It is not a condition that she has to know the prevalent affairs
It is not a condition that she has to fast the days of the full moon, nor every Monday and Thursday Neither does she have to establish the night prayer every night
It is enough for her…
To be diligent upon the five daily prayers
To fast Ramadaan
To look after herself and her husband, take care of her house and her child
Her house is her kingdom, her husband is her guardian and her children are her flock The Messenger (ﷺ) did not mention except:
That she should be affectionate and kindhearted towards her child, guard [the honor] of her husband and also his property She combines this with fulfilling the right of her Lord
Clarification:
The matters which I have mentioned as “not a condition”:
If she has this in her then it is better. However, I have seen ghuloo (exceeding of limits) by some of the youth when they seek these characteristicsfrom a woman when they desire to marry her. I have also seen some women exaggerate when asking about these matters, wanting to delve into them too deeply.
I therefore explained the basis of what should be sought in a woman, that she should be a righteous Salafi woman, without the need for different conditions. The knowledge that she is actually in need of is what is specific to her femininity and womanhood, because she is a woman.
Anything more than this, her husband should teach her, and she follows her husband in this, because he is her guardian and the responsibility to guard over her is upon him.
Allah knows best.
Source: http://www.bazmool/ net
Translated by Abu Yusuf Khaleefah
10th of Jumaada al-Awwal, 1436 H (02-28-2015)
Masjid Nur Allah, Queens, NYC.
An amazing piece of advice from Sheikh Muhammad Bazmool حفظه الله:
English translation:
The righteous Salafi woman:
It is not a condition that she has to know the various groups and parties
It is not a condition that she has to repeat the statements and phrases of the scholars of the Salaf
It is not necessary that she has to know the jarh (criticism) of so-and-so
It is not a condition that she has to know the Salafi scholars
It is not a condition that she has to know the prevalent affairs
It is not a condition that she has to fast the days of the full moon, nor every Monday and Thursday Neither does she have to establish the night prayer every night
It is enough for her…
To be diligent upon the five daily prayers
To fast Ramadaan
To look after herself and her husband, take care of her house and her child
Her house is her kingdom, her husband is her guardian and her children are her flock The Messenger (ﷺ) did not mention except:
That she should be affectionate and kindhearted towards her child, guard [the honor] of her husband and also his property She combines this with fulfilling the right of her Lord
Clarification:
The matters which I have mentioned as “not a condition”:
If she has this in her then it is better. However, I have seen ghuloo (exceeding of limits) by some of the youth when they seek these characteristicsfrom a woman when they desire to marry her. I have also seen some women exaggerate when asking about these matters, wanting to delve into them too deeply.
I therefore explained the basis of what should be sought in a woman, that she should be a righteous Salafi woman, without the need for different conditions. The knowledge that she is actually in need of is what is specific to her femininity and womanhood, because she is a woman.
Anything more than this, her husband should teach her, and she follows her husband in this, because he is her guardian and the responsibility to guard over her is upon him.
Allah knows best.
Source: http://www.bazmool/ net
Translated by Abu Yusuf Khaleefah
10th of Jumaada al-Awwal, 1436 H (02-28-2015)
Masjid Nur Allah, Queens, NYC.
The Truth is Gold
Shaykh al-Islaam Ibn Taymiyyah [may Allaah have Mercy on him] said:
The truth is like (the metal) gold - the more it withstands vigorous tests in checking its strength and authenticity, the more it increases in quality and honour.
As for falsehood, then its false illumination is bound to decay. The more it is tested, the more of its corruption is exposed.
[al-Jawaab as-Saheeh (1/88)]
Shaykh al-Islaam Ibn Taymiyyah [may Allaah have Mercy on him] said:
The truth is like (the metal) gold - the more it withstands vigorous tests in checking its strength and authenticity, the more it increases in quality and honour.
As for falsehood, then its false illumination is bound to decay. The more it is tested, the more of its corruption is exposed.
[al-Jawaab as-Saheeh (1/88)]
Facebook Scholars, WhatsApp scholars, Twitter scholars ,Telegram scholars. . READ THIS.
Don't give Fatwas without Daleel (reference )
:
Imaam Maalik (D.179H) said:
“I did not start giving fataawaa until seventy (scholars) said that I was suitable for that.”
[Tadhkiratul-Huffaadh, by Adh-Dhahabee]
Don't give Fatwas without Daleel (reference )
:
Imaam Maalik (D.179H) said:
“I did not start giving fataawaa until seventy (scholars) said that I was suitable for that.”
[Tadhkiratul-Huffaadh, by Adh-Dhahabee]
Release this 10 things, in a Halal way !
Ibn Qayyim said:
1. The Blood if it is on its way out,
2. Sperm,
3. Urine,
4. Excrement,
5. Gas (I.e. fart),
6. The vomit,
7. The Sneeze,
8. The sleep,
9. Hunger,
10. Thirst.
All these ten things lead to some sorts of damage if they are kept (in the body while it
wants to exit it)."
(Zad ul-Maad (4/7))
Ibn Qayyim said:
1. The Blood if it is on its way out,
2. Sperm,
3. Urine,
4. Excrement,
5. Gas (I.e. fart),
6. The vomit,
7. The Sneeze,
8. The sleep,
9. Hunger,
10. Thirst.
All these ten things lead to some sorts of damage if they are kept (in the body while it
wants to exit it)."
(Zad ul-Maad (4/7))
Dear Muslimah,
Modesty is a woman's best weapon!
Be like a diamond, precious and rare, not like a stone found every where.
Every precious thing is covered! A woman modestly dressed is like a pearl in its shell.
You may not be a fairy tale princess, but you are always a princess of Islam.
Your value as a women is not measured by the size of your waist or the number of men who like you.
Your worth as a human being is measured on a higher scale of righteousness and piety.
Hijab includes the way you walk, talk, look, and think -- all of it should be done modestly.
The sun doesn't lose its beauty when its covered by the clouds, the same way your beauty doesn't fade when you are wearing a hijab.
Your purpose in life despite what the fashion magazines say is something more sublime than just looking good for men.
Your beauty is for your man (husband), not for the mankind.
Even though a man is responsible for his gaze, you are responsible for what you give him to gaze at, so guard your modesty.
Hijab with a bad attitude isn't hijab. Hijab with tight clothes on isn't hijab. Hijab with layers of makeup isn't hijab. Hijab is beautiful, so make it look beautiful.
Wear it with love, wear it with pride, and most of all wear it Right.
Modesty is a woman's best weapon!
Be like a diamond, precious and rare, not like a stone found every where.
Every precious thing is covered! A woman modestly dressed is like a pearl in its shell.
You may not be a fairy tale princess, but you are always a princess of Islam.
Your value as a women is not measured by the size of your waist or the number of men who like you.
Your worth as a human being is measured on a higher scale of righteousness and piety.
Hijab includes the way you walk, talk, look, and think -- all of it should be done modestly.
The sun doesn't lose its beauty when its covered by the clouds, the same way your beauty doesn't fade when you are wearing a hijab.
Your purpose in life despite what the fashion magazines say is something more sublime than just looking good for men.
Your beauty is for your man (husband), not for the mankind.
Even though a man is responsible for his gaze, you are responsible for what you give him to gaze at, so guard your modesty.
Hijab with a bad attitude isn't hijab. Hijab with tight clothes on isn't hijab. Hijab with layers of makeup isn't hijab. Hijab is beautiful, so make it look beautiful.
Wear it with love, wear it with pride, and most of all wear it Right.
The Worst Fitnah
It is reported that Ḥudhayfah – Allāh be pleased with him – was asked:
“What is the worst fitnah?” He replied, “That good and evil is presented to you and you do not know which of them to follow.”
{Ibn Abī Shaybah, Al-Muṣannaf, Kitāb Al-Fitan, article 38565.}
https://www.sayingsofthesalaf.net/the-worst-fitnah/
It is reported that Ḥudhayfah – Allāh be pleased with him – was asked:
“What is the worst fitnah?” He replied, “That good and evil is presented to you and you do not know which of them to follow.”
{Ibn Abī Shaybah, Al-Muṣannaf, Kitāb Al-Fitan, article 38565.}
https://www.sayingsofthesalaf.net/the-worst-fitnah/
Know, my son, that my father was a rich man who left wealth worth thousands behind him. When I reached puberty, I was given twenty dinars and two houses and I was told it was all he had left. I took the dinars and bought books of Sacred Knowledge with them. I sold the houses and spent the money in my pursuit of knowledge. Nothing remained of the wealth I have inherited. Your father has never humiliated himself in his quest of knowledge nor has he gone around cities like other preachers have. He has never sent a note asking something from others and all his affairs are running smoothly: {For him who fears Allah, He shall make a way out and provide for him from places he could not expect.} [Surah at-Talaq: 2-3]
Ibn al-Jawzi, Sincere Counsel to the Seekers of Sacred Knowledge, page 71, Dar as-Sunnah Publishers
Ibn al-Jawzi, Sincere Counsel to the Seekers of Sacred Knowledge, page 71, Dar as-Sunnah Publishers
Abu Hurairah (RA) reported: The Messenger of Allah (SAW) said, "He who is asked about knowledge (of religion) and conceals it, will be bridled with a bridle of fire on the Day of Resurrection."
[Sunan Abu Dawud (3/321) No. 3658, Sunan Tirmidhi (5/29) No. 2649, Sunan Ibn Majah (1/178) No. 266, Musnad Ahmad (2/263) No. 7561]
[Sunan Abu Dawud (3/321) No. 3658, Sunan Tirmidhi (5/29) No. 2649, Sunan Ibn Majah (1/178) No. 266, Musnad Ahmad (2/263) No. 7561]
Forwarded from الحكمة Al Hikmah
Ruling on medical insurance made by institutions and companies on the employees and their families – alifta
Source : alifta.com – Issued by the Permanent Committee
Q: Some private companies and businesses offer medical insurance to their employees and their families. To provide this service, they make an agreement with some private hospitals. This agreement is as follows:
1- The company pays the hospital a fixed monthly amount of 100 Riyals for each employee, regardless of the number of times they visit the hospital to have treatment.
2- The hospital is responsible to treat the employees, giving them the necessary medications and performing surgery for them when necessary. It is important to mention that the hospital spends more than 100 Riyals some months on treating an employee, especially when the person has an operation.
At other times, an employee may not visit the hospital at all and thus, does not benefit from the 100 Riyals or he may benefit only from a small amount. The question now is: First, is this type of medical insurance permissible or does it involve uncertainty and deception?
Second, does this kind of insurance fall under the permissible Ji’alah (payment for a permanent job, not a fief) as some researchers have said (i.e., Majallat Al-Buhuth Al-Fiqhiyyah Al-Mu`asirah, “Contemporary Jurisprudence Research Journal”, issue no. 31)? Third, what are the characteristics of a lawful cooperative medical insurance?
A: The transaction mentioned in the question falls under the category of prohibited commercial insurance, which involves uncertainty, deception and devouring people’s money falsely. The permissible cooperative medical insurance is to establish a charity fund that is paid to help the needy and sick people without the donor expecting any financial benefit from it. Giving the money to the fund should only aim at helping the needy, and hoping for the Reward of Allah (Exalted be He). May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
[Issued by the Permanent Committee, Fatwa no. 19399]
Source : alifta.com – Issued by the Permanent Committee
Q: Some private companies and businesses offer medical insurance to their employees and their families. To provide this service, they make an agreement with some private hospitals. This agreement is as follows:
1- The company pays the hospital a fixed monthly amount of 100 Riyals for each employee, regardless of the number of times they visit the hospital to have treatment.
2- The hospital is responsible to treat the employees, giving them the necessary medications and performing surgery for them when necessary. It is important to mention that the hospital spends more than 100 Riyals some months on treating an employee, especially when the person has an operation.
At other times, an employee may not visit the hospital at all and thus, does not benefit from the 100 Riyals or he may benefit only from a small amount. The question now is: First, is this type of medical insurance permissible or does it involve uncertainty and deception?
Second, does this kind of insurance fall under the permissible Ji’alah (payment for a permanent job, not a fief) as some researchers have said (i.e., Majallat Al-Buhuth Al-Fiqhiyyah Al-Mu`asirah, “Contemporary Jurisprudence Research Journal”, issue no. 31)? Third, what are the characteristics of a lawful cooperative medical insurance?
A: The transaction mentioned in the question falls under the category of prohibited commercial insurance, which involves uncertainty, deception and devouring people’s money falsely. The permissible cooperative medical insurance is to establish a charity fund that is paid to help the needy and sick people without the donor expecting any financial benefit from it. Giving the money to the fund should only aim at helping the needy, and hoping for the Reward of Allah (Exalted be He). May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
[Issued by the Permanent Committee, Fatwa no. 19399]
Shaykh Rabee’ al-Madkhalee [حفظه الله] said:
“Carrying knowledge is a great responsibility not for seeking sustenance or a profession. Indeed you have taken it upon yourself to carry the inheritance of the Prophet (sall Allaahu ‘alayhi wa sallam) so therefore you must be a successor in this duty.”
[Majmu Fatāwa, (14/227) | Translated By dr. Abdulilah Lahmamee]
“Carrying knowledge is a great responsibility not for seeking sustenance or a profession. Indeed you have taken it upon yourself to carry the inheritance of the Prophet (sall Allaahu ‘alayhi wa sallam) so therefore you must be a successor in this duty.”
[Majmu Fatāwa, (14/227) | Translated By dr. Abdulilah Lahmamee]
🔊 Be Keen On Benefiting Your Brothers And Sisters 🔊
The Noble Scholar Shaykh Ibn Baz (may Allah have mercy upon him) said:
The legislation for the Muslim when he hears a benefit is that he is to convey to others. Likewise the Muslimah conveys to others what she has heard from the knowledge due to the statement of the Prophet صلى الله عليه وسلم:
ﺑﻠﻐﻮﺍ ﻋﻨﻲ ﻭﻟﻮ ﺁﻳﺔ
Convey on me even if it is one matter. (Sahih al-Bukhari 3461)
Also when he would address the people in a sermon he would say:
ﻟﻴﺒﻠﻎ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻐﺎﺋﺐ ﻓﺮﺏ ﻣﺒﻠﻎ ﺃﻭﻋﻰ ﻣﻦ ﺳﺎﻣﻊ
Let the one who witnesses this speech convey to the one who is absent, for it is possible that the one who the information has been conveyed to has more understanding than the one who actually heard it. (Sahih al-Bukhari 1741)
Source: Majmoo’ al-Fataawaa 4/54
The Noble Scholar Shaykh Ibn Baz (may Allah have mercy upon him) said:
The legislation for the Muslim when he hears a benefit is that he is to convey to others. Likewise the Muslimah conveys to others what she has heard from the knowledge due to the statement of the Prophet صلى الله عليه وسلم:
ﺑﻠﻐﻮﺍ ﻋﻨﻲ ﻭﻟﻮ ﺁﻳﺔ
Convey on me even if it is one matter. (Sahih al-Bukhari 3461)
Also when he would address the people in a sermon he would say:
ﻟﻴﺒﻠﻎ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻐﺎﺋﺐ ﻓﺮﺏ ﻣﺒﻠﻎ ﺃﻭﻋﻰ ﻣﻦ ﺳﺎﻣﻊ
Let the one who witnesses this speech convey to the one who is absent, for it is possible that the one who the information has been conveyed to has more understanding than the one who actually heard it. (Sahih al-Bukhari 1741)
Source: Majmoo’ al-Fataawaa 4/54
DO V PAY INTEREST TO LEARN ARABIC ❓
Khalaf ibn Hishām said:
❝I found some parts of Arabic grammar difficult. So I spent 80,000 dinārs until I mastered it.❞
[Adh-Dhahābī, Siyār Ā’lam al-Nubalā, (10/578) | Translated By Salah al-Iranee]
Khalaf ibn Hishām said:
❝I found some parts of Arabic grammar difficult. So I spent 80,000 dinārs until I mastered it.❞
[Adh-Dhahābī, Siyār Ā’lam al-Nubalā, (10/578) | Translated By Salah al-Iranee]
“Men mixing with women is like fire mixing with wood.”
- Ibn Taymiyyah (rahimahullah)
[al-Istiqaamah, 1/361]
- Ibn Taymiyyah (rahimahullah)
[al-Istiqaamah, 1/361]
Forwarded from Trying to Follow the Salaf
Is your MAIN concern the Akhira or Dunya?
It was narrated that Anas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said:
“Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place.
But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him.”
(Narrated by al-Tirmidhi, 2389; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6510).
It was narrated that Anas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said:
“Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place.
But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him.”
(Narrated by al-Tirmidhi, 2389; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6510).
Picking And Choosing Opinions That Suit Ones Desires....
“No one uses the difference of opinion amongst the scholars as a justification except for the people of desires who love to follow their whims. As for the one who fears Allah , he does not use the differences of opinion as an EXCUSE.
Differences of opinions exist amongst the scholars. In fact, there is almost no issue from among the issues of fiqh, except that there can be found a difference of opinion amongst the scholars in it. This is why Allah has commanded us to refer back to the Book and the Sunnah.
“And if you differ in anything, then refer it back to Allah and the Messenger if you truly believe in Allah and the last day.” [4:59]
So differences of opinion exist. However, it is NOT PERMISSIBLE for us to (only) accept the opinion that confirms to OUR DESIRES and aspirations, whilst REJECTING the one that is supported by the evidences just because it contradicts our desires. This is NOT permissible.
So what is required is to take the opinion that is in conformity with the evidence from the Book and the Sunnah with regard to the Hijab as well as everything else.”
- Shaykh Saalih Al-Fawzan
[Ta’ammulaat Fee Awaakhir Surat Al-Ahzaab, 49-51]
Taken from “Four Essays On The Obligation Of Veiling” p.4
“No one uses the difference of opinion amongst the scholars as a justification except for the people of desires who love to follow their whims. As for the one who fears Allah , he does not use the differences of opinion as an EXCUSE.
Differences of opinions exist amongst the scholars. In fact, there is almost no issue from among the issues of fiqh, except that there can be found a difference of opinion amongst the scholars in it. This is why Allah has commanded us to refer back to the Book and the Sunnah.
“And if you differ in anything, then refer it back to Allah and the Messenger if you truly believe in Allah and the last day.” [4:59]
So differences of opinion exist. However, it is NOT PERMISSIBLE for us to (only) accept the opinion that confirms to OUR DESIRES and aspirations, whilst REJECTING the one that is supported by the evidences just because it contradicts our desires. This is NOT permissible.
So what is required is to take the opinion that is in conformity with the evidence from the Book and the Sunnah with regard to the Hijab as well as everything else.”
- Shaykh Saalih Al-Fawzan
[Ta’ammulaat Fee Awaakhir Surat Al-Ahzaab, 49-51]
Taken from “Four Essays On The Obligation Of Veiling” p.4