Videos

“But You Are Like Scum!” – Abu Uwais

An absolutely heart pumping lecture by our brother, Abu Uwais, may Allaah have mercy upon him.

Abu Uwais talks about the condition of our Ummah, and mentions the remedy for our disease and weakness, using proofs from the Qur’aan and Sunnah. He also briefly makes mention of some of the occurrences that have taken place during our times of weakness – absolute atrocities carried out by the very people who claim to be the flag bearers of ‘peace and security’ of our time.

May Allaah forgive Abu Uwais. May Allaah make his grave lofty and open all of the doors of Jannah for him. May Allaah grant him Firdaus.

This man did not fear speaking the truth.

Salat-ul-Istikhara by Shaykh Al Albani

﷽‎.

Questioner:

“A student successfully passed his first year at High School. And, now, he wants to go to the second year in either branch of science or branch of literature. However, he does not tend to favor any of them i.e. he leans towards each of them with a percentage of 50%, 50%. So what should he say in his istikhara (i.e. douaa)?”

Sheikh Al-Albani:

“What I understand from your question is that he has no eagerness. Therefore, there is no istikhara upon him. Then, if my understanding is correct, so my answer is correct. And if my understanding is incorrect, so correct it!”

Questioner:

“JazakuAllaahu khayran ya Shaykh (may Allah reward you with good Oh Shaykh).”

Sheikh Al-Albani:

“Wa iyaak.”

Questioner:

“But he is confused. Thus he is in need of istikhara, because he is confused.”

Sheikh Al-Albani:

“No! al-istikhara does not remove confusion. Al-istikhara is after that a person has firmly taken the decision to do a certain thing. So, here, the istikhara can be performed.

Al-istikhara is not legislated in order to dispel doubt or uncertainty concerning a matter, which the Muslim has not taken a decision yet.

Is the answer clear?”

Questioner:

“Yes Shaykh.”

Sheikh Al-Albani:

“Ok.”

Questioner:

“Does the douaa of istikhara come before the taslim (Final salutation in the salat) or after?”

Sheikh Al-Albani

“After the taslim.”

Questioner:

“After the taslim?”

Sheikh Al-Albani

“Yes!”

Questioner:

Jazaka allahou khayran

Questioner:

“A person wants to make istikhara on a certain matter. Thus, is it permissible for him to repeat Salat-ul-Istikhara?”

Sheikh Al-Albani

“It is authorized if his salat is not legislated. And it is sufficient for the salat to be not legislated that he makes isthikhara to Allah with his words and not with his heart. And he, in himself, is aware of this lack of attention; therefore, he is forced to repeat it. And if he has not felt such thing so he has innovated (if he repeats it).”

Source: http://video.dusunnah.com/fiqh/prayer/salat-ul-istikhara-shaykh-muhammad-nasiruddin-al-albani/

Shaykh Ibn ‘Uthaymeen on the Arab Rulers: A Lesson in Methodology for the Hasty

A very important lesson in methodology. As we see today, many hasty and foolish youths promote rebellion against Muslim rulers, causing a devastating backlash that causes more harm and suffering to the Ummah than what was present initially. This short clip is a very important advice from Shaykh Ibn Uthaymeen, regarding the methodology that a Muslim is to adhere to in such circumstances. It is upon the Muslim that he refers his disputes to Allaah and His Messenger (sal Allaahu alayhi wa salam), yet today we find many of the people feel that their own solution in their pocket is more worthy than that which came from Allaah and His Messenger (sal Allaahu alayhi wa salam).

Shaykh Ibn ‘Uthaymîn: A factor that hinders from Takfîr shouldn’t exist when a person performs a disbelieving deed [I.e. if we are to do Takfîr]. It is therefore mentioned in the authentic Hadîth when the prophet (sallâ Allâhu ‘alayhi wa sallam) was asked if they should fight against the rulers that he said:

“Except if you see clear and explicit disbelief of which you have proof from Allaah.”

The disbelief has to be clear and known and it shouldn’t be possible to misunderstand it. If one can misunderstand it, then one doesn’t do Takfîr on the person who falls into it (this deed) EVEN IF THE DEED IS DISBELIEF. There is a difference between the speech and the speaker and (between) the deed and the doer. The deed can be a defiant sin without the person (whom performs it) being a defiant sinner because there is an obstacle that hinders him from being it. It can also be disbelief without the person being a disbeliever because there is an obstacle that hinders him from being it (i.e. a disbeliever).

It was nothing other than this unsound misinterpretation that made the rebellion of the Khawârij harm the Islâmic Ummah. Khawârij get the idea that the deed is disbelief and (thusly) they revolt, which they said to ‘Alî bin Abî Tâlib. They were together with ‘Alî bin Abî Tâlib against the army of Shâm. After the peace treaty between ‘Alî bin Abî Tâlib and Shâm, Khawârij revolted against him after having been with him. He fought against them and killed them and all praise is due to Allaah. The point lies in the fact that they revolted against him and said:

“You have judged by something other than the law of Allaah. You have let the human judge.”

As a result thereof, they revolted against him. Thus, the catastrophe of the Ummah is because of this misinterpretation. A person can mistakenly get the idea that something is clear and explicit disbelief and revolt (due to it). It is possible that the deed really is disbelief without its doer being a disbeliever because of an obstacle (i.e. ignorance, compulsion etc). The rebel believes that this person is free from excuses and (thus) does the likes of these revolts.

Therefore, a person has to make sure not to be in a hurry with making Takfîr or Tafsîq upon the humans. There is a risk that a person falls into a clear, defiant sin without knowing about it. When he finds out that it is forbidden, he thanks you (Jazâk Allaahu khayr) and leaves it. Does this exist? Yes, beyond the shadow of a doubt [it does]. How can I then judge a person to be a defiant sinner while he hasn’t received the truth?

Those you accuse among the Arab and Muslim rulers can be excused. They have perhaps not received the truth. They maybe have received it while at the same time somebody made them misunderstand the matter. Thus, one has to be sensible when it comes to this matter.

Let us say that all of the conditions have been met for us to be allowed to revolt in the way that we have seen clear and explicit disbelief of which we have proof from Allaah. It is a condition to have seen it. The disbelief is a condition. That it is clear and explicit is a condition. That we have proof of it from Allaah is a condition. These are four conditions. His (sallâ Allâhu ‘alayhi wa sallam) words “except if you see…” are there so that one doesn’t fall victim to baseless rumours. It means that one should be convinced. The word “disbelief” (Kufr) is there so that one doesn’t get hung up on a defiant sin. If the ruler is a sinning alcoholic without having fallen into disbelief, then it is not allowed to revolt against him. The words “clear and explicit” mean that it is definite and that it (the Kufr) can’t be misinterpreted. The fourth is “of which you have proof from Allaah”. It should thusly not only be definite according to us. Rather, we should base ourselves on clear and definite evidence. These four conditions are the conditions for it to be allowed to revolt.

However, there is a fifth condition for the revolt to be obligatory. Is it obligatory for us to revolt against the ruler just because it is allowed? One has to consider the advantage. Are we able to overthrow him? [If yes] then in this case we revolt. If we are unable, then we do not revolt. All religious duties are only [duties] if they are doable.

Moreover, if we are able to revolt, then there is a risk that the disadvantage is greater and worse than if this leader were to keep his (position as a) leader. If we revolt against him and he wins, we become more humiliated while he becomes even worse in his transgression and disbelief.

These matters require common sense and that it is tethered with the Sharî’ah and that it isn’t led by emotions. We are in need of emotions in order to have enthusiasm and we are in need of the Sharî’ah to curb us. We have to have brakes. A car without brakes will crash and a car without power doesn’t drive.

Source: http://afatwa.com/shaykh-ibn-uthaymeen-about-the-arab-rulers-exclusive-detailed-fatwa/