Who are the Quranists? (Quraniyoon) – Shaykh Saalih al-Fawzaan Translated by Rasheed ibn Estes ibn Estes Barbee The Prophetic Sunnah came with this. The Messenger صلى الله عليه وسلم clarified this. He said: يحرُمُ من الرضاع ما يحرُمُ من النسب “What becomes forbidden for marriage through breastfeeding also becomes forbidden for marriage through blood ties.” Thus the hadith is more general than what appears in the Quran. It is not only the breastfeeding mothers and the sisters from breastfeeding (that are forbidden for marriage). He عليه الصلاة والسلام said: “What becomes forbidden for marriage through breastfeeding also becomes forbidden for marriage through blood ties.” (This includes) the paternal aunt, the maternal aunt, paternal niece and maternal niece (from breastfeeding). This did not come in the Quran, this came in the Sunnah. “What becomes forbidden for marriage through breastfeeding also becomes forbidden for marriage through blood ties.” [1] Translator’s footnote: From the hadith of Abu Huraira, may Allah be pleased with him, the Messenger of Allah, peace and blessings of Allah are upon him said: لَا يُجْمَعُ بَيْنَ الْمَرْأَةِ وَعَمَّتِهَا ، وَلَا بَيْنَ الْمَرْأَةِ وَخَالَتِهَا “One should not be married to a woman and her paternal aunt, or a woman and her maternal aunt, at the same time.” (Al-Bukhaari 5109 and Muslim 1408) Protecting the Innovator is Betrayal Against the Muslims Shaykh Saalih al-Fawzaan (hafithahuAllah) Translated by Rasheed ibn Estes ibn Estes Barbeeh Question: The questioner says: Is the absence of refuting the people of innovation, and concealing their falsehood, and defending them, considered as deception against the Muslims? Shaykh Fawzan: This is the greatest form of deception against the Muslims. Remaining silent concerning the people of innovation and the absence of clarifying their innovation, this is deception against the Muslims. And if in addition to this, they praise and exalt them, then this is more severe and a greater evil; and with Allah refuge is sought. Thus it is obligatory upon those who have knowledge to clarify the innovations and newly invented matters. And they must prohibit, and warn against the innovation and not remain silent. Remaining silent is considered concealing the truth. Verily those who conceal the clear (signs) We have sent down, and the guidance, after we have made it clear for the people in the Book, on them shall be Allah’s curse, and the curse of those entitled to curse. Except those who repent and make amends and openly declare (the truth): to them I turn; for I am Oft-Returning, Most Merciful. (Soorah Al Baqarah 2:159-160) It is not permissible for the Muslim who possesses knowledge to remain silent concerning innovation and deviance without clarifying it for the people. This is because if he remains silent the people will use him as an argument, saying: if this was impermissible or prohibited then the scholar so and so would not have remained silent about it while he sees it. Our sins are weighing us down Shaykh Muhammad ibn Saalih Al-Uthaymeen Allah the Exalted said: وَوَضَعْنَا عَنْكَ وِزْرَكَ And We removed from you your burden (Soorah As Sharh verse 2) َوَضَعْنَا عَنْكَ Meaning: We removed, pardoned, forgave, and disregard. وِزْرَكَ Your burden Meaning: your sins الَّذِي أَنْقَضَ ظَهْرَكَ Which weighed down your back Meaning that Allah the Exalted forgave the Prophet صلى الله عليه وعلى آله وسلم his sins and mistakes to the extent that he was completely forgiven. The result: Allah the Exalted forgave the Prophet صلى الله عليه وعلى آله وسلم for his sins and He explained that these sins had been weighing down his back, meaning they had been hard and tiring upon him. Thus if this was the sins of the Prophet عليه الصلاة والسلام then how about the sins of other than him?! Our sins weigh down our backs. Our sins are hard upon us and tire us out but it is as though we are not carrying anything, it is as though we are not carrying anything at all; this due to the weakness of our faith, and our lack of insight. We ask Allah to encompass us with His forgiveness. Some narrations have mentioned that the believer, when he commits a sin it becomes like a mountain hovering over his head. As for the hypocrite, when he commits a sin it becomes like a fly that landed on his nose thus he swipes at it, meaning it does not concern him. So the believer is concerned with his sins, thus he attaches importance to his sins until he can free himself from them by way of repentance and seeking forgiveness or by performing noble good deeds that will erase the traces of his sins. And you; if you find your heart heedless concerning your sins then know that your heart is sick. Because it is not possible for the heart which is alive to be pleased with illness and the illness of the heart is sins. As Abdullah ibn Al Mubarak, may Allah have mercy upon him said: I found that sins kill the hearts And they bring about humiliation by being addicted to them And abandoning sin gives life to the hearts And it is better for your soul that you disobey it At any rate I say, it is obligatory upon us, and I direct this statement to myself and I ask Allah to assist me upon this before I ask Him to assist you. I direct this to myself before I direct it towards you. And I hope for Allah to assist us all. I say, it is obligatory upon us to be concerned with our souls and to take them to account. And if the merchant does not go to sleep until he reviews his book of sales; reviewing what he sold, what he spent and what he earned, then surely it is upon the merchant of the next life to be even more concerned because the commerce is greater. The commerce of the people of this world, what does it benefit them? Most of the benefits, if it benefits them, will only bring harm to their bodies. This type of commerce causes a lot of anxiety and stress, if he loses merchandise this causes him stress, and if he is in his country in fear of the highway robbers or the thieves, this causes even more stress. But the commerce of the next life is the opposite of this. يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنْجِيكُمْ مِنْ عَذَابٍ أَلِيمٍ ، تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ذَلِكَ الْفَوْزُ الْعَظِيمُ Oh you who believe! Shall I lead you to a bargain that will save you from a grievous torment? That you believe in Allah and His Messenger, and that you strive (your utmost) in the cause of Allah, with your property and your persons: that will be best for you, if you but knew! He will forgive you your sins, and admit you to Gardens beneath which rivers flow (Soorah As Saff verses 10, 11, and 12) Safety from the punishment, Allah forgiving him for his sins, and entrance into paradise. Gardens of Eden meaning gardens of eternity. وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ Beautiful mansions in gardens of eternity Mansions which are beautiful in the manner in which they are constructed and beautiful in the material used to construct them. Do you think the material used to construct the mansions in paradise is cement and gravel? No! As the Prophet صلى الله عليه وسلم said, ‘Two paradises with gold utensils and everything in them is gold. And two paradises with silver utensils and everything in them is silver. I swear by Allah, if a person were to remain prostrating from the time he reached puberty until he died, this would be a small price to pay for such a great treasure. Or if there were no other reward other than the person being saved from the fire this would be enough. Sometimes a person will contemplate and they will say, ‘I wish I was never born’. Or, ‘It will be sufficient for me if I can be saved from the fire’. Take for example Umar Ibn Al Khattab رضي الله عنه he said, ‘I wish I could have been an uprooted tree, I wish my mother had never given birth to me.’ This is because the individual is afraid. He could think that he is safe now, because he prays and fast, gives charity, performs Hajj, and honors his parents and things like this. But there could be in his heart—and we ask Allah for safety and security—some type of hatred that leads him to an evil end; and refuge is sought with Allah. As the Messenger of Allah صلى الله عليه وسلم said: إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ Verily one of you will perform the actions of the people of paradise until there does not remain between him and it except for an arms span. Meaning the time span before his death and it does not mean the span of his actions because all of his actions are in vain. He, ‘performs the actions of the people of paradise according that what is apparent to the people while (in reality) he is from the people of the fire’; as appears in an authentic narration. His statement: Until there does not remain between him and it except for an arms span; does not mean that his actions take him close to paradise. No, the meaning is, until he does not remain upon it except for a short period of his life and then he performs the actions of the people of the fire thus he enters it. But this is if the actions of the person were performed for the sake of the people. As the Messenger of Allah عليه الصلاة والسلام said: إن الرجل ليعمل بعمل أهل الجنة فيما يبدو للناس وهو من أهل النار Verily a person will perform the actions of the people of paradise, according to what is apparent to the people while he is from the people of the fire. If a person comes across this type of text he fears for himself. He fears showing off. He fears being impressed by himself. He fears from being presumptuous over Allah with his actions. Thus we ask Allah the Blessed and Exalted to protect us and you all from the evil of our actions. Oh Allah we seek refuge in you from the evil of our souls and from the evil of our actions; we seek Your forgiveness and to You we turn in repentance. Translated by Rasheed ibn Estes Barbee Various scholars on the misyaar marriage Translator’s Note: Misyaar marriage is where a man does an Islamic marriage contract with a woman, meeting the conditions of marriage, but the woman gives up some of her rights such as accommodation, maintenance, or the husband’s staying overnight with her. Question: What is your view oh noble Shaykh concerning Misyaar marriage and what is the Islamic verdict concerning it? Shaykh Fawzan: We do not advise it, because it is not in line with the good interest of an Islamic marriage. Rather it is merely fulfilling the desires. And he will not have authority over his wife, and she will not live with him in his home. And if they have children they will be far away from him and from his supervision. Thus the intent behind marriage will not be achieved. Therefore we do not advise it. Translated by Rasheed ibn Estes Barbee Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about Misyaar marriage; This kind of marriage is where the man marries a second, third or fourth wife, and the wife is in a situation that compels her to stay with her parents or one of them in her own house, and the husband goes to her at various times depending on the circumstances of both. What is the Islamic ruling on this type of marriage? He replied: There is nothing wrong with that if the marriage contract fulfils all the conditions set out by sharee’ah, which is the presence of the wali and the consent of both partners, and the presence of two witnesses of good character to the drawing up of the contract, and both partners being free of any impediments, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “The conditions that are most deserving of being fulfilled are those by means of which intimacy becomes permissible for you” and “The Muslims are bound by their conditions.” If the partners agree that the woman will stay with her family or that her share of the husbandýs time will be during the day and not during the night, or on certain days or certain nights, there is nothing wrong with that, so long as the marriage is announced and not hidden. Fataawa ‘Ulama’ al-Balad al-Haraam (p. 450, 451) and Jareedah al-Jazeerah issue no. 8768, Monday 18 Jumaada al-Oola 1417 AH. Shaykh Abd al-Azeez Aal al-Shaykh (may Allaah preserve him) was asked: There is a lot of talk about misyaar marriage being haraam or halaal. We would like a definitive statement about this matter from you, with a description of its conditions and obligations, if it is permissible. He replied: The conditions of marriage are that the two partners should be identified and give their consent, and there should be a wali (guardian) and two witnesses. If the conditions are met and the marriage is announced, and they do not agree to conceal it, either the husband, the wife or their guardians, and he offered a waleemah or wedding feast, then this marriage is valid, and you can call it whatever you want after that. End quote. Jareedah al-Jazeerah, Friday 15 Rabee’ al-Thaani 1422 AH, issue no. 10508. Shaykh al-Albaani was asked about Misyaar marriage and he disallowed it for two reasons: (i) That the purpose of marriage is repose as Allaah says (interpretation of the meaning): “And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy. Verily, in that are indeed signs for a people who reflect” [al-Room 30:21]. But this is not achieved in this kind of marriage. (ii) It may be decreed that the husband has children with this woman, but because he is far away from her and rarely comes to her, that will be negatively reflected in his children’s upbringing and attitude. See: Ahkaam al-Ta’addud fi Daw’ al-Kitaab wa’l-Sunnah (p. 28, 29).
Posted on: Fri, 22 Nov 2013 05:50:08 +0000
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