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Sisters of The Salafiyyah
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Fataawa and Misc
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Facilitating the Opportunities for Female Du’aat
As Shaykh Al ‘Alaamah ‘Abdul ‘Azeez Ibn Baaz (رحمه الله)
Question: Is there any way to facilitate the opportunities [for Da’wah] for the female callers
to Allaah Subhaanahu wa ta’aalah?
Answer: I do not know of anything that should prevent this. Whenever there is a woman present who is
qualified to give Da’wah to Allaah Subhaanahu, she should be aided and it should be requested of her to direct/provide
guidance to women because they are in need of female advisors/guiders of their own kind.
The presence of a female caller amongst women may be more beneficial in conveying the Da’wah to the
path of the truth [to them] than a man. A woman maybe too shy to tell a man about the issues that concern her, or there may
be something that prevents her from listening to the Da’wah from a man, but this is not the case when she is with a
female caller because she mixes with her, relates to her what she is concerned with and she is also affected by a female caller
more [than a man].
So it is imperative upon those who have knowledge from amongst the women to perform what is Waajib (compulsory)
upon them in relation to Da’wah and directing [other women] to everything that is good according to the best of their
abilities, as Allaah ‘Az wa Jal says:
{Invite/call (mankind, O Muhammad ) to the Way of your Lord (i.e. Islaam) with wisdom (i.e.
with the Divine Inspiration and the Quraan) and fair preaching, and argue with them in a way that is better.} [An Nahl/175]
He also says:
{Say (O Muhammad ): "This is my way; I invite/call to Allaah (i.e. to the Oneness of Allaah
- Islaamic Monotheism) with sure knowledge, I and whosoever follows me..} [Yusuf/108]
He says as well:
{And who is better in speech than he who invites/calls to Allaah (Islaamic Monotheism),
and does righteous deeds, and says: "I am one of the Muslims.} [Fussilat/33]
And His saying:
{So keep your duty to Allaah and fear Him as much as you can…} [At Taghaabun/16]
The verses of this meaning are plentiful and they are general to both men and women and Allaah is the granter
of success.
.
Majmoo’ Fataawa Ibn Baaz: Vol: 7/P: 325-326
Translated by: Abu ‘Abdul Waahid, Nadir Ahmad.
السؤال: هل من سبيل
إلي تهيئة الفرصة أمام
الداعية إلى الله سبحانه؟
الجواب: لا اعلم مانعاً
من ذلك، متى وجدت المرأة
الصالحة للقيام بالدعوة
إلي الله سبحانه فينبغي
أن تعان، وان يطلب منها
أن تقوم بإرشاد بنات جنسها،
لان النساء في حاجة إلي
مرشدات من بنات جنسهن،
وان وجود المرأة بين النساء
قد يكون انفع في تبليغ
الدعوة إلي طريق الحق
من الرجل، فقد تستحيى
المرأة من الرجل في أن
تبدى له ما يهمها، وقد
يمنعها مانع من سماع الدعوة
من الرجل، لكنها مع المرأة
الداعية بخلاف ذلك، لأنها
تخالطها وتعرض ما عندها
وتتأثر بها أكثر.
فالواجب على من لديها
علم من النساء أن تقوم
بالواجب نحو الدعوة والتوجيه
إلي الخير حسب طاقتها
لقول الله عز وجل: {ادع
إلي سبيل ربك بالحكمة
والموعظة الحسنة وجادلهم
بالتي هي أحسن} وقوله عز
وجل: { قل هذه سبيلي أدعو
إلي الله علي بصيرة أنا
ومن اتبعني} وقوله سبحانه:
{ ومن أحسن قولاً ممن دعا
ألي الله وعمل صالحاً
وقال إنني من المسلمين},
وقوله عز وجل: { فاتقوا
الله ما استطعتم} والآيات
في هذا المعني كثيرة وهي
تعم الرجال والنساء والله
ولي التوفيق. |
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Last Updated ( Wednesday, 22 June 2005 ) |
Can sisters form an email group ?
Question : Is it permissable to form an email group for sisters only
where they could share different Islaamic articles , and advise one another in aspects dealing with children and marriage
and the likes?
Answer: It is obligatory actually upon the ummah, it is one of the
obligations that is vital upon the servant of the ummah to do the likes of this . Because especially in these times when the
internet is used , and to spread and dissiminate evil . So inshaAllah ta'ala some of us should try and put a lot of good in
the likes of this...computers and internet , so that the people, particularily the muslims of the Ummah of Muhammad sallallahu
alayhe was salaam would benefit from it. And it is well known that the Prophet sallallahu alayhe was salaam used to specify
certain days where he used to admonish and teach the women themselves. InshaAllah ta'alaa this is a blessed effort that certainly
would benefit, especially the children and benefit the sisters inshaAllah ta'alaa. It is uncumbent upon us to follow the means
and to do the right with the means that we have in our hands and so we can spread the good that will reach the people.
Sheykh Wasiullah Abbaas
Telelink Lecture
Al Baseerah.org
February 18,2006
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How To Deal With The Differing Of Scholars
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Question:
I am a student of knowledge in the first year of the Faculty of Sharee'ah. There
come to us many issues in which there is differing [of opinion]. It is possible that the preferred position ('raajih') in
some of these matters opposes some of the statements of the scholars of today. Or we take on issues and there is nothing that
is predominant from them. So we become confused in our affair. So what should we do about the ruling of an affair in which
there is a difference of opinion regarding, or when we are asked by the general people? May Allaah reward you with good.
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Answer:
This question which the questioner mentions does not only happen to a student of the
Sharee'ah, rather it is general to everyone. When he sees differing of the scholars regarding a fatwa he gets perplexed, but
the reality is that there is no confusion in that because a person, when the fatawa differ, he follows what he sees to be
closest to the truth, in accordance to the expansiveness of his knowledge and the strength of his faith. Just as a person,
when he is sick and two doctors differ with respect to his illness, then he takes the speech of the one that he sees as being
more preferable when the cure is described to him. And if the two matters are equal to him, meaning that he does not prefer
the opinion of one of the two differing scholars over the other, then some of the scholars state that he follows the saying:
"[Take] the more severe position because it is the safest." Some of the scholars state that he follows the easier position
because that is the origin in the Islamic Sharee'ah, and it is said that he chooses between the two.
However, the correct position is that he follows the 'easier' position because this conforms with the ease
in the Islamic Religion due to the statement of Allaah, the Blessed and the Most High:
يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ
"Allaah intends for you ease, and He does not want to make things difficult for you."
Al-Baqarah (2):185
وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ
"…and He has not laid upon you in religion any hardship"
Al-Hajj (22):78
And his (salallaahu 'alaihi wassallam) statement:
"And make things easy and do not make things difficult."
[Al-Bukhaaree in 'Al-Ilm' (69)]
And also because the origin is acquittance or discharge from responsibility in an affair until he establishes
that which removes this origin. This principle is for the one who is not able to arrive at the truth by himself. And if he
is able to do that, such as the student of knowledge who is able to read what is said in this affair, so gives preference
to what he sees to be the preferred position due to the Sharee'ah proofs with him, then it is binding upon him to research
and read to attain knowledge of that which is more correct from these statements regarding which the 'ulemah differ.
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Shaykh Muhammad bin Saalih al-`Uthaymeen |
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Kitaabud-Da'wah (5)/ Page 45-47. Shaykh Muhammad Ibn Saaleh al-'Uthaymeen. |
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Translated by Abu Khadeejah 'Abdul-Waahid
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Taken from Madeenah.com Shaykh: Muhammad ibn Saalih Al ‘Uthaymeen
Question: Fatawa has become so wide spread, that even the small
students of knowledge give fatwa (religious verdicts). So what do you have to say [about this] O noble Shaykh.
Answer: The Salaf -رحمهم الله- used to repel fatwa from themselves
because of its tremendous affair and accountability, for fear that they would say about Allaah that which they have no
knowledge of. Because the one who gives fatawa is in actuality informing about Allaah, clarifying His legislation.
So if one says about Allaah that which he has no knowledge of, he has fallen into what is equal to Shirk! Listen to the saying
of Allaah Ta’aalah: “Say (O Muhammad) The things that my lord has indeed forbidden are Al Fawaahish (great
evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous
oppression, joining partners (in worship) with Allaah for which He has given no authority, and saying things about Allaah
of which you have no knowledge.” So Allaah Subhaanahu equated Shirk with saying about Him that which one has no
knowledge of. And [Allaah] Subhaanahu said: {And follow not (O man i.e. say not, or do not or witness not) that which you
have no knowledge of. Verily the hearing, sight, and the heart, of each of these one will be questioned (by Allaah).} So
one should not be hasty in giving Faatwa, rather he should wait, contemplate and review. And if there was little time, he
should refer the issue to someone who is more knowledgeable than him, in order that he safeguards himself from saying about
Allaah that which he has no knowledge of.
If Allaah knows from ones intention that he is sincere, and that he wants good,
then he [person] will reach the level that he wants with his fatwaa. Whoever has Taqwaa of Allaah, He will grant him success
and raise him.
And the one who gives fatawa without knowledge is more astray than
the ignorant one. Because the ignorant one says: “I do not know.” And he knows his capability as well as being
truthful. As for the one who compares himself with the most knowledgeable of scholars, rather he may even favor himself over
them, and in so doing he will misguide himself as well as the people, and he will make mistakes in issues that even the smallest
of the students of knowledge know. So the evil of this person is tremendous and his danger is great.
Kitaabul ‘Ilm. P: 164.
Translated by: Abu ‘Abdul Waahid, Nadir Ahmad.
السؤال: انتشرت الفتوى حتى صار الصغير يفتى، فما تعليقكم- غفر
الله لكم-؟
الجواب: كان السلف-رحمهم الله- يتدافعون الفتوى لعظم أمرها ومسؤليتها
وخوفاً من القول على الله بلا علم، لان المفتى مخبر عن الله مبين لشرعه، فان قال على الله بلا علم فقد وقع فيما هو صنو للشرك،
واستمع إلى قوله تعالى: { قل إنما حرم ربى الفواحش ما ظهر منها وما بطن والآثم والبغي بغير الحق وان تشركوا بالله ما لم ينزل به
سلطاناً وان تقولوا على الله ما لا تعلمون}. فقرن الله – سبحانه – القول عليه بلا علم بالشرك ، وقال سبحانه: { ولا
تقف ما ليس لك به علم إن السمع والبصر والفؤاد كل اؤلئك كان عنه مسؤلاً}. فلا ينبغي أن يتسرع الإنسان في الفتوى، بل ينتظر ويتدبر
ويراجع، فان ضاق الوقت فيحول المسالة غالى من هو اعلم منه ليسلم من القول على الله بلا علم.
وإذا علم الله من نيته الإخلاص وأراد الصلاح فسوف يصل إلى المرتبة التي
يريدها بفتواه، فمن اتقى الله فسيوفقه الله ويرفعه. والذي يفتى بلا علم أضل من الجاهل، فالجاهل يقول: لا أدرى ويعرف قدر نفسه،
ويلتزم الصدق، أما الذي يقارن نفسه بأعلام العلماء بل ربما فضل نفسه عليهم فيضل ويضل ويخطئ في مسائل يعرفها اصغر طالب علم فهذا
شره عظيم وخطره كبير.
REFUTATIONS
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| Impermissibility of Blindly Following a Scholar |
Author: Shaykh Saalih Fawzaan Source: Al-ajwibatul
Mufeedah Translated by: Kashif bin Hazoor Khan as-Salafi Footnotes by: Jamaal bin Fareehan al-Haarithi
Produced by: Waseelatus Salafiyyah |
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Question: What is a ruling on someone who loves a scholar or a daa’ee
(caller to Islam) and says, I have a great love for him and I do not want to hear anyone refute him and I will take from him
even if what he says goes against the proofs because he is more knowledgeable of the proofs than me.
Answer:
This is an ugly and abominable blind following and it is not permissible.[1] We love the scholars and for Allah is all praise and we love the callers to Allah, the Exalted Most High, but if someone
from amongst them commits a mistake in a certain mas’ala (issue) then with proof we make the truth clear in that issue.
And that does not decrease the love of the scholar who has been refuted nor does it decrease him in his reputation. Imaam
Maalik (rahimahullaah) says: “There is no one from amongst us except that he can be refuted with
the exception of the man in this grave (referring to Muhammad (sallallaahu `alayhi was sallam)).” [2] If we refute some of the people of knowledge and some of the exemplary people then this does not mean that we hate them
or we decrease them in what they have but verily we are only making the truth known. And because of this some of the scholars
say when one of their peers make a mistake that “So and so is very beloved to me but the truth
is more beloved to me”.[3] This is the correct way. And do not understand a refutation upon some of the scholars in a issue that they have made a mistake
in that the meaning of the refutation is to lower them or hatred but the scholars have not stopped refuting each other and
they still have love for each other. And it is not permissible for us to take everything that a certain person says unchallenged
weather it be the truth or a mistake because this is blind following.
The one from whom we take all his statements
and we do not leave anything is the Messenger of Allah (sallallaahu was sallam) because he reports on his Lord and he does
not speak from his desires. And as for other than him then they make mistakes and they are correct. Even if they are from
the best of the people and the hardest working then they still will make mistakes sometimes and be correct sometimes. There
is no one who is free from mistakes other than the Messenger of Allah (sallallaahu `alayhi was sallam). It is obligatory for
us to know this and not to remain silent upon a mistake because of our love for a certain person, but it is upon us to make
the mistake clear. The messenger of Allah (sallallaahu `alayhi was sallam) says: “The deen is
advice.” So we said “for whom?” and he said: “For Allah and His Book and His Messenger to the leaders
of the Muslims and their common folk".[4] And making the mistake clear is from advice for all of the people while silence is the opposite of advice.
Footnotes
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