Courtesy of my brother and friend, Kamran Abdul Qayyum, who told me that we can use this answer when a person, who regards himself as a Salafi, questions us about following a madhab
Question asked to Shaykh Bin Baz:
Is it correct that the Hanaabilah are the only Salafi’s? And what is the reality of as-Salafiyyah?
This is not a correct statement; for indeed the Salaf us-Saalih (the pious predecessors) are the Sahaabah may Allah be please with them, and whosoever followed their way, from the Taabi?een and the atba?at-Taabi?een, from the Hanafees and the Maalikees and the Shaafi?ees and the Hanbalees; and other than them from those whom traversed upon the truth and adhered to the mighty Book and the pure Sunnah (Shaykh `Abdul-`Azeez Bin Baz courtsey of fatwaislam)
Shaikh Muhammad Ibn Uthaimeen mentions Taqleed is done in two cases:
1) when the muqallid is an aamee (a common person) who does not have the ability to aquire knowledge of the shariyah ruling by himself. So taqleed is obligatory upon him, due to the saying of Allah ‘ask the people of knowledge if you do not know.’ So he does taqleed of one whom he considers to be a person of knowledge and piety. If there are two such people who are equal in his view, then he chooses any one of them.
2) The mujtahid when he encounters a new situation, for which an immediate solution is required, but it is not possible for him to research into this matter. So in this case he is permitted to perform taqleed.(Shaykh Muhammad Ibn Uthaimeen Source: Al-Usool min `Ilimil Usool)
Shaykh Mohammad Saleem mentioned the following, regarding the types of ring tones a Muslim should have on his mobile:
One should endeavour to switch off our mobiles when coming into the Masjid. If we leave them on silent then at least wait till you go outside before looking at them. It is haraam to have musical ring tones. (Even though those who do this have good intentions) it is also inappropriate to have Adhaan or Qiraah as ring tones. The Qur’aan and Adhaan were not sent to this world in order to inform us that a friend of ours is ringing us on our mobile.
Turkish imam to fine owners of ringing mobile phones during prayers:Read here
The plan to fine those whose mobile phones ring during the namaz or prayers has been welcomed by public and is expected to spread into other parts of the province.
MUS - The mufti or senior Muslim cleric for the southeastern Turkish city of Mus has ordered that anyone whose mobile phone rings while they are praying in one of the region’s mosques should pay a fine of 10 Turkish lira. Mufti Ali Melek said that the money raised from the fines would be go towards the needs of Mus’ mosques. Currently, the fine is limited to the city of Mus but soon would spread throughout the province, according to Melek.
A Fatwa Against Ringtones:Read here October 09, 2006
According to Cellular News, an imam at a Mosque in Saudi Arabia issued a fatwa against mobile phones after one rang during prayers on Saturday, playing Arabic pop music. “The fatwa states that the next time somebody allows their phone to go off in the congregation, the imam could throw the guilty person out of the mosque.”
Using musical tunes on mobile phones Taken from islam-qa - Sheikh Munajjid
Question:
Is there anything wrong with using mobile phones which play tunes, because these tunes are a kind of music, or not? In fact it is possible to avoid this problem by using a mobile telephone whose ringing tone is a verse of Qur’aan.
ANSWER:
Praise be to Allaah. The Prophet (peace and blessings of Allaah be upon him) stated that musical instruments are haraam when he said: “There will be among my ummah people who will regard as permissible adultery, silk, alcohol and musical instruments.” Narrated by al-Bukhaari, 5590.
This hadeeth indicates that musical instruments are haraam in two ways. Firstly, the Prophet (peace and blessings of Allaah be upon him) said “they will regard as permissible,” which clearly indicates that the things mentioned - including musical instruments - are forbidden in sharee’ah but those people will regard them as permissible. Secondly, musical instruments are mentioned alongside things which are definitively forbidden, namely adultery and alcohol. If they were not haraam, they would not be mentioned alongside these things. (al-Silsilah al-Saheehah by al-Albaani, 1/140-141).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: This hadeeth indicates that musical instruments are haraam. (Majmoo’ al-Fataawa, 11/535).
It is possible to do without these haraam tunes by setting the phone to ring with an ordinary tone, or something else that is not regarded as a musical tune.
The Standing Committee for Issuing Fatwas was asked about the ruling on musical tunes on mobile phones. They replied:
It is not permissible to use musical tunes for telephones or any other devices, because listening to musical instruments is haraam, as is indicated by the evidence of sharee’ah. It is possible to do without them by using the ordinary ringing tone. And Allaah is the Source of strength. Majallat al-Da’wah, issue no. 1790, p. 42.
The questioner mentioned that it is possible to set the ringing tone as a verse of Qur’aan, but it is better not to do that, because there is the fear that this may be a kind of disrespect towards the Holy Qur’aan. Allaah revealed the Qur’aan to be a Book of guidance showing the right way, to be recited and pondered and acted upon, not to be a means of alerting people. It is sufficient for the questioner to set his phone to an ordinary ringing tone. And Allaah knows best.
Mobile phones making haraam sounds Taken from islam-qa - Sheikh Muhammed Salih Al-Munajjid
Question:
That is your opinion of what we hear of the annoying ringing of mobile phones with a musical ring and their being so popular that they are even heard in the mosques?.
Answer:
Praise be to Allaah.
Setting mobile phones to ring with a musical tone is reprehensible and haraam, and it is even worse and more haraam if that happens in the houses of Allaah, namely the mosques, because that is openly committing falsehood and haraam in that place, so the sin of the one who brings it with him is even worse in the mosque. It is known that the Prophet (peace and blessings of Allaah be upon him) stated that musical instruments are haraam, meaning the instruments that give these musical sounds. These mobile phones have these sounds recorded in them which is repeated every time a call comes to the owner of the phone. I wonder what will be recorded in the record of deeds of those who make their mobile phones play music in the houses of Allaah during the prayer, and disturb themselves and others, and make the voice of falsehood and the musical instruments of the Shaytaan echo loudly in the houses of Allaah.
Do they not fear their Lord and repent to Him and give up what they are doing and change this evil, especially when there is a permissible alternative in the other regular, non-musical sounds that they can choose for the phone’s ring?
We should note that the ringing of the telephone, even if it is a permissible sound, should still be turned off before entering the mosque, so that it will not disturb the worshippers.
And Allaah is the One Whose help we seek and to whom we complain. There is no power and no strength except with Allaah.
Qur’anic Ringtones Haram Arab News
MAKKAH, 9 November 2007 - The Islamic Jurisprudence Council banned the use of the verses of the Holy Qur’an as ringtones for mobile phones because it impinges on the sacred character of the Muslim Holy Book, the Saudi Press Agency reported yesterday.
“It is demeaning and degrading to the verses of the Holy Book to stop abruptly at the middle of a recitation or neglecting the recitation, as happens when they are used as ringtones in mobile phones. On the other hand, recording the verses from the Holy Qur’an in phone sets with the intention of recitation and listening is a virtuous act,” the scholars attending the council said in a statement.
During the six-day meeting of the council in Makkah, which began Nov. 3 under the chairmanship of Grand Mufti Abdul Aziz Al-Asheikh, 70 Muslim dignitaries and scholars tackled a number of important issues. On behalf of Custodian of the Two Holy Mosques King Abdullah, Makkah Gov. Prince Khaled Al-Faisal opened the first session of the council.
Al Hamdulillah, I have just returned from Spain with my family after visiting the Madrasa in the town of Puebla de Don Fadrique in the Province of Granada, Andalusia. It was a fantastic visit and I would certainly visit again…and indeed I plan to do so. The Madrasa was the star of the hit TV series The Retreat where a number of young Muslims and non Muslims sought to find spirituality through dhikr, contemplation and meditation in this outpost of calmness and relaxation in the Andalusian countryside.
The Madrasa itself is beautiful and surrounded by amazing scenery and the time spent there in the mosque and in the wider area has benefited my greatly.I would certainly recommend people to visit but it must be accompanied with a small word of advice.
The Muslims here are great people and very hospitable but you should not expect a perfect Islamic community that adheres to all the tenants of Islam as they have developed there own Andalusian brand of Islam that at times is quite frustrating.
I have always been an opponent of Islamic modernists and was left with my chin of the ground at many of their ideals and mentalities of supposed learnered Muslims.
If anyone wishes to go to the Madrasa it should be known that there will be mixed eating areas and mixed lessons where sisters and brothers will be sat side by side. Hijabs are not worn at all or not worn properly by many sisters.
But alas, there was not much I could do about the whole thing so keeping myself to myself was what I did. I have been informed, however, that when true alims arrive at the madrasa, segregation and hijab is very strict – strange!
There are more issues, but I do not want to dwell on them because the importance of this small Muslim community in Andalusian Spain is immense and the work they do is fantastic.
Despite the lack of adherence of the shariya, it is still a place definately worth visiting.
Whilst we were there they were engaging in dawah. A party of 15 men and women came to learn about Islam and the amazing thing about these people were that they were all former Catholic nuns and monks who had left the church and their former lives because they came to the realisation that many Catholic doctrines were all man made, incorrect and immoral.
Shaykh Abu Yusuf Riyadh ul Haq will insha’Allah be continuing with the commentary of al Tajrid al Sarih - (The Abridged
Saheeh al-Bukhari), with The Book of As-Salat (The Prayers) in the Mosque of Makka and Al Madina) on Friday 8th June 2007 at 8:15PM GMT. The lessons are held at Al Kawthar Academy, Leicester, and there are facilities for brothers and sisters.
CHAPTER 1. The superiority of offering AsSalât (the prayer) in the mosque of Makka (AlMasjid AlHarâm), and AlMadIna (i.e. the mosque of the Prophet
The work of Tabligh is a very blessed and noble effort, I., myself testify to its effect as it changed my life completely.There are millions of brothers traveling, at their own expense and sacrifice, across the four corners of the earth with the kalimah upon their lips and as a result, millions of individuals and entire communities have been directly influenced for the better.
The work of Tabligh is also misunderstood by many people; not least by some of the brothers who actually participate in the work who suggest, in clear words, that it is the only way.
Whilst I accept totally the benefit and the necessity of the work and its importance, I cannot help but feel some brothers are blinkered in their understanding. Dawah is our responsibility; no doubt, we must give dawah for ourselves and for others but is the work of Tabligh, in its prescription and methodology, the only way to do it. I suggest that it is not. I found a very interesting article on this that I thought I would share with you.
Questions Regarding Jama’ah Tabligh
Q 1.) For an ordinary Muslim (a businessman, a laborer, a farmer, a professional, etc.) who is not associated with a religious organization, is it Fard, Wajib, or Mustahab to go out for three or forty days, etc. with Jama’ah Tabligh?
A 1.)Dawah (inviting people to Islam) and Tabligh (conveying the Message) is a collective responsibility of the whole Ummah and an act of great reward as it has been declared a distinguishing characteristic of this Ummah by the Qur’an.[See Albaqarah 2:104, 110. Yusuf 12:108. Hamim Al Sajjdah 41:33]
Dawah falls in two categories:
1. Inviting Muslims to follow the religion. It has two levels:
Special or Individual. Every Muslim is required to inform his household and people under his care about religious instructions and to forbid them from performing the munkarat (evils). Quran and Hadith clearly declare it a mandatory duty of everyone. [”Everyone of you is a supervisor and everyone will be asked about those given in his supervision….” Hadith]
In addition, if a particular person alone is in a position to influence another person, and there is a major expectation of his effectiveness, the first person is required to try to correct the behavior of the other person, even though the other person may not be his family member or subordinate. [”If anyone of you witnesses an evil, he should correct it by his hand. If he is not in a position to do so, then by his tongue. If he is not in a position to do so then by his heart. And that is the lowest level of Iman.” Muslim]
This level of Dawah is Fard Ayn (mandatory individual duty).
General or Collective. This involves addressing the Muslims collectively to enjoin good and forbid evil. This is Fard Kifayah or collective responsibility which means that it is a responsibility of everyone who is capable of doing this kind of Dawah but if some people discharge this duty then the burden would be lifted from others. Otherwise, everyone would be in sin.This collective responsibility requires an organized effort designed to perform it according to the teachings of Shariah. The jurists have explained that if the Muslim government fails to perform this function, it would be the responsibility of the common Muslims to establish a group to discharge this responsibility. It does not mean that a formal association must be launched but it does mean that sufficient number of persons should come forward for this purpose whether or not they are part of a formal organization.
2. Inviting non-Muslims to Islam. Every Muslim in general and the particular group mentioned above, specially would be responsible for this Dawah.
It should be noted that Shariah has not prescribed a special format for the Dawah effort. Whether it is performed by going to homes as Jama’ah Tabligh does, or through writings or publications, or through any other means, the responsibility would be discharged. This explains that it is not Fard Ayn for every Muslim to participate in the work of Tablighi Jamat because a) Dawah at the general level is not Fard Ayn and b) the particular style of work adopted by the Tablighi Jama’ah is not mandated by the Shariah. However, since the work of Tablighi Jama’ah, with the blessings of Allah , has been greatly beneficial and it has proven to be an effective means of countering the work of anti-religious forces, therefore cooperating with this Jama’ah and participating in its work to the maximum extent possible is an act of great reward. Doing it with balance and within the limits prescribed by the jurists is a very effective means of protecting ourselves and the Ummah.
There may be a situation in which participating in the work of this Jama’ah may become Fard Ayn for an individual. Consider the case of a person who has no religious training and who is ignorant of the basic religious teachings concerning his life. For him it is mandatory to seek the minimally necessary religious education and training. If such a person finds no other means of getting this basic instruction other than going out with the Tablighi Jama’ah, then for him it would be required to join this Jama’ah. If this person does have access to other means like sitting in the company of scholars, or joining a religious school, etc. then it would not be mandatory for him to join the Jama’ah. The participation would still be desirable because of the benefits that we have seen through experience.
It is not advisable to determine the Qibla specially for a Masjid using an ordinary compass. The following method which uses the sun is more reliable and accurate. It has been observed for centuries and reported in many books by Muslims around the world that two times a year the sun comes overhead above Ka’bah. This is observational fact for centuries, and is used to set the correct Qibla direction in places far from Mecca by Muslims for last so many centuries.
Those two dates and times are:
When you observe the sun at these times (after converting it to your local time, see Table below), you will be facing the Ka’bah giving you Qibla direction, because if there were a very high minaret over Ka’bah reaching up to the sky, then you will see it just like you are seeing the sun. Now, let us take a few examples.
If you are in Islamabad, Pakistan (+2 hours time difference from Mecca time), the local time to observe the sun would be 2:18pm on May 28, and 2:27pm on July 16.
Similarly, if you are in Nova Scotia, Canada (-6 hours time difference from Mecca time), the local time to observe the sun would be 6:18am on May 28, and 6:27am on July 16.
The following table provides the local time for several countries when one can face toward the sun to determine the Qibla on those two dates. Consideration has been given for Daylight Saving Time in countries that observe it during summer (marked *).
Countries with several time zones have been listed with major cities in different time zones. In North America (cities shown in color) the sun can only be seen in Northeast corridor from Providence, RI to Montreal, Quebec.
For other cities in North America, the sun is not visible at noon time of Mecca , however, in those cities the sun rises a few hours later. By looking at the rising sun, one can estimate where the sun was a few hours earlier to give an approximate Qibla direction.
* means that these times are local Daylight Saving Times as observed in those countries.
Ayaan Hirsi Ali appeared at the University of Pittsburgh at Johnstown recently and Imam Fouad El-Bayly, president of the Johnstown Islamic Centre, was among those who objected to Hirsi Ali’s appearance.
He said of her appearance
“She has been identified as one who has defamed the faith. If you come into the faith, you must abide by the laws, and when you decide to defame it deliberately, the sentence is death,”
There has been an uproar al over the blogsphere about this statement and Islam has again been places under the spotlight. Imam Fouad El-Bayly has since been removed as the Imam at his Masjid for this statement.
The truth in this matter is that Ayaan Hirsi Ali is indeed an apostate; she is an open critic of Islam and has labelled Islam as a “backward religion,” but does that give Imam Fouad El-Bayly the right to say that she should be killed?
There is a unanimously accepted rule according to all the fuqaha when it comes to apostasy, and that is there no leeway in the religion of Islam regarding executing a renegade from Islam.But, my question is; without the shariya being the law in a particular country like the UK, The USA or the Netherlands, does that give someone the right to call for the death penalty on the apostate?
In my limited and uneducated knowledge of the Deen, I cannot see the case for it but because of this statement, we are again entering the realm of apologetics.We should not be frightened or worried at stating the position Islam has on any particular situation, these are Allah ’s (swt) laws.It may have been unwise to utter such words in this situation but, having said that, it is the position of the fuqaha.
Alhamdulillah, the Al Kawthar Academy are pleased to announce that we will be able to present live streaming audio of the Friday dars; simply click the ‘Play’ button to launch the audio
CHAPTER 6. Sleeping in the last hours of the night.
597. (Narrated Masruq): I asked ‘Aisha (ra)which was the most beloved deed to the Prophet(saw). She said, A deed done continuously. I further asked, When did he used to get up (in the night for the Salât (prayer)). She said, He used to get up on hearing the crowing of a cock. (2:232O.B)
Shaykh Abu Yusuf Riyadh ul Haq will insha’Allah be continuing with the commentary of al Tajrid al Sarih - (The Abridged Saheeh al-Bukhari), with ????? ????????? (The Book of Tahajjud (Prayer)) on Friday 13th April 2007 at 8:15PM GMT. The lessons are held at Al Kawthar Academy, Leicester, and there are facilities for brothers and sisters.
CHAPTER 6. Sleeping in the last hours of the night.
597. (Narrated Masruq): I asked ‘Aisha ??? ???? ???? which was the most beloved deed to the Prophet ??? ???? ???? ???? . She said, A deed done continuously. I further asked, When did he used to get up (in the night for the Salât (prayer)). She said, He used to get up on hearing the crowing of a cock. (2:232O.B)
Alhamdulillah, Al Kawthar Academy are pleased to announce that they will be able to present live streaming audio of the Friday dars; simply click the ‘Play’ button on the home page to launch the audio (please note that this is a trial period only).
LIVE BROADCAST – LIVE BROADCAST – LIVE BROADCAST
Shaykh Abu Yusuf Riyadh ul Haq’s lecture which is given at the Al Kawthar Academy will be broadcast live through Paltalk. In order to listen to the lectures you will have to download and install Paltalk Messenger which is a free program, available to download at www.paltalk.com or www.download.com
To listen to the live broadcast simply enter the Islam category in the ‘Rooms’ tab where at 8PM a room will be opened called ‘Al Kawthar Academy’. By double-clicking on ‘Al Kawthar Academy’ you will enter the room in which the conference will be broadcast. The talk can also be accessed directly from our website www.alkawtharacademy.org without the need to install Paltalk. Simply click on the PLAY button at the time of the lecture (a Paltalk username and password is still required - it takes seconds to register). Please request your friends and family to listen.
‘Defending The Transgressed by Censuring the Reckless against the Killing of Civilians’is a fatwa against the targeting of civilians by Shaykh Muhammad Afifi al-Akiti. It is a really important piece of work and an excellent point of reference when dealing with certain people.
What you're Saying