http://www.guardian.co.uk/attackonlondon/story/0,16132,1538541,00.html Qur'an Scholars hit back at 'evil' bombers Lecturers tour mosques to win over youth Martin Wainwright Friday July 29, 2005 The Guardian Qur'anic scholars started a tour of Muslim communities in Britain yesterday to underline their unequivocal horror at suicide bombings and terror attacks. Using texts from both the Qur'an and 1,200 years of Islamic jurisprudence, they will speak in Bradford, Birmingham, Sheffield and London after an initial meeting in Leeds where three of the July 7 bombers lived. Seven lecturers are addressing open meetings in English, Arabic and Somali in a programme entitled Islam's War on Terror, backed by posters and leaflets which describe suicide bombers as "perpetrators of evil". "We have been arguing this case for many years, with regard to such bombings overseas, including in Muslim countries such as Saudi Arabia and Egypt," said Asfal Choudhary, one of the organisers of the opening meeting in Leeds. "But now there is all the more need for the voice of truth to be heard." More than 150 people listened to 90 minutes of closely argued reasoning at the Pakistan community centre in Harehills, Leeds, where the attacks were condemned as contrary to every principle of Islam. Abu Khadeejah Abdul-Whaid, a scholar from Birmingham, accused radical clerics such as Abu Hamza, formerly of the Finsbury Park mosque in London, of "poisoning young minds" with an entirely false version of the religion. He deplored the combination of human rights laws and constant media attention which gave exiled radicals in Britain a platform to "preach evil" for more than a decade and commit acts absolutely abhorrent to Islam such as circulating videos of terrorist beheadings and other atrocities. Twisting of the concept of jihad had led to grandiose visions of "Islamic empires" and the right to kill so-called "apostates" (disloyal Muslims) which were nowhere supported in the Qur'an. "I become a target. You become a target," he said. "The terrorists make no distinctions and are absolutely indiscriminate. It is the most disgraceful of crimes." A simplistic anti-American feeling had also led people to claim sectarian terrorists in Iraq, or even Saddam Hussein, as Muslim or Arab heroes when they were nothing of the sort. He also called on mosques and communities to address the problem of disaffected Muslim youth in Britain. He told the meeting: "They have a burden of personal baggage - confusion about their culture, identity and religion - and we must make it clear that we understand this and care about it. We must get out on to the streets and speak to them on their level. Because if we do not, Hamza and Bin Laden will." The meeting also discussed the issue of raising the level of understanding of Islam in British mosques, and the effects of a lack of intellectual training - and also experience of the west - among some imams recruited from overseas. Abu Khadeejah said that it was a cause for concern that of 105 mosques in Birmingham, only one conducts Friday sermons in English. "Our mosques should have more contact with all communities and that is a handicap," he said. "There is a danger that we spend too much time discussing foreign politics instead of addressing the problems of Muslims here." The message was well-received but organisers admitted that it was not a forum likely to attract disaffected youth. "There were very few here," said one, "and they left early." A Clarification To The Media - Islaam's War On Terrorism audio: http://www.spubs.com/sps/sad/mp3.cfm?scn=dl&LeID=129 UPCOMING LECTURES IN UK Slough: http://www.salafitalk.net/st/viewmessages.cfm?Forum=26&Topic=4809 Birmigham, and London http://www.salafitalk.net/st/viewmessages.cfm?Forum=26&Topic=4793

barakallaahu feek i wasnt agreeing or disagreeing. i really don't know what the scholars have said regarding his affair. i'm sure they have spoken about it. inshallah if you have a fatwa from ahlul ilm, then perhaps you can post or type it for our benefit when you find time, bi-itnillah. i am just acting upon the advises contained in the answers to the questions and trying to ackhnowledge my level. the more i learn the more i realise how much i do not know. so i'm better off keeping quiet. (i am speaking for myself) so this is the angle i was addressing from inshallah. jazakallaahu khairun ukhtie muslimah jakillaahu khairun for the beneficial post. may Allaah have mercy on our ullema. ameen. assalaamu 'alaykum

one particular explanation i heard from a scholar regarding those who do not rule by what Allaah revealed and those who think another legislation is better than Allaah's is: The shaykh said, that there is a difference between the one who rules by other than what Allaah revealed and he thinks it is permissible to do so, and the one who rules knowing that it is not permissible (but does it due to desires.) the latter has not apostated but the former has disbelieved. some people may rule with a different legislation but they do not think it is better than Allah's legislation, and they know its not permissible, and that it is a sin. those who believe that other legislations are better and more appropriate than Islam, they have apostated. This is also mentioned and explained in the ebook in the 4th nullifier. amongst the examples the shaykh gave is the one who believes that there is a better way of wearing the thobe and growing the beard than the way the prophet legislated. i hope this helps. but you have to remember that this nullifer applies to ALL muslims, as well as the governments. May Allaah protect us, and make the shari'ah firmly established in the lands. ameen. the q and a in the ebook are very clear and beneficial mashallah. but again they are q and a's and not a treaties dedicated to the topic in its entirty. so in this particular book you will only get the answers to the questions posed in the book. and not everything on the subject. i dont know much about Kemal Attaturk. but what have the scholars said regarding his affair. did they declare him to be a disbeliever? some issues have to be returned to the people of knowledge so they can study and reflect and guide the ummah. look into the question "is it upon everyone to unrestrictedly apply these rulings (i.e. ruling by other than what Allaah revealed)..."

fatwa-online.com is a website that has numerous rulings given by senior scholars pertaining to the religion, whether it be prayer, purification, marriage, rights of others etc. basically fatwa islamiya online. here are some i thought would be beneficial to share: Whilst praying the naafilah prayer the congregational prayer starts *Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!* Question: Noble Shaykh, what is the overall opinion regarding what to do when one is performing the naafilah prayer and the (congregational) prayer starts? Response: The overall opinion regarding the naafilah (prayer) is that if the (congregational) prayer starts while he is in the second (final) rak'ah, then he should briskly complete it, and if he is in the first rak'ah, then he should break his (naafilah) prayer (in order to join the (congregational prayer). Shaykh Ibn 'Uthaymeen Performed the Maghrib prayer and realised he had not performed the 'Asr prayer *Please appropriately reference this fatwa to: www.fatwa-online.com, thankyou!* Question: If one remembers that he has not performed the 'Asr (prayer) except after having performed the Maghrib (prayer), should he (then) perform the 'Asr (prayer) and (then) the Maghrib (prayer) or should he (suffice with) perform the 'Asr (prayer) only? Response: He should only perform the 'Asr prayer, because he has performed the Maghrib (prayer) at its time, and likewise (it is considered) he has performed the 'Asr (prayer) at it's time since it's time is (considered as such) when one remembers (not having performed it). Shaykh al-Albaanee Ruling concerning doubt with respect to ablution Question: What is the ruling concerning a person who doubts whether he nullified his ablution or not? Response: If a person has doubt whether he nullified his ablution or not, then his original state of being pure remains and his doubt does not have any effect. This is based on the Prophet's statement, when a man asked him about feelings he has in his stomach during the prayer, "Do not leave [the prayer] until you hear a sound or you perceive a smell." The Prophet (sal-Allaahu `alayhe wa sallam) made it clear to him that the basic ruling is that of purity until one is certain that something has occurred to nullify it. As long as the person is simply in doubt, his state of purity is sound and confirmed. Therefore, he may continue to pray, circumambulate the Ka'bah, read the Qur.aan from a mushaf and so forth. That is the original ruling. This is, all praises are due to Allaah, from the magnanimity and easiness of Islaam. Shaykh Ibn Baaz for more rulings go to categories at www.fatwaonline.com and then the select the topic you want rulings on.

Subhannallah!!!! this is exactly what i was avoiding. og girl i really dont know where you got that from. its clear opposition to the quran and sunnah. we know those imaams to be free from what you attributed to them. i did not want to respond but you are now trying to teach us the aqeedah of ahlul sunnah. so i do not want anyone to be confused so i will post the work of some of the people of knowledge from ahlul sunnah on the issues of 1.shafa'aa(intercession) 2.Tabarukk 3.tawassul. so this way no one is left confused as to what ahlul sunnah believe. and we can depend on the works of the scholars more than average individuals like myself and og-girl. shaykhul islam ibn taymiyyah on intercession http://www.salafipublications.com/sps/sp.cfm?subsecID=TAW05&articleID=TAW050001&articlePages=1 The Understanding of Tabarruk with Ahl us-Sunnah http://www.salafipublications.com/sps/sp.cfm?subsecID=TAW04&articleID=TAW040001&articlePages=1 (if someone has time they can copy and paste this in another thread inshallah) Intermediation Between Allaah and the Creation http://www.salafipublications.com/sps/sp.cfm?subsecID=TAW03&articleID=TAW030001&articlePages=1 (if someone has time, they can copy and past this in another thread inshallah) i also posted in another thread the works of imaam muhammad ibn abdul wahhab rahimallah. if you want to know the correct aqeedah of ahlul sunnah refer to the the books written by the scholars of ahlul sunnah themselves. there is no point of continuing here, since we made our aqeedah clear by refering you to the books on tawheed written by our scholars, who hold firmly on to the quran and sunnah for proofs.

download this e-book "With Which Religion and Intellect are Suicide Bombings and Destruction from Jihaad?" http://spubs.com/sps/downloads/pdf/MNJ140006.pdf

Jazakallahu khairun shams-ud-deen. May Allaah guide you to what He is pleased with. you have provided clear evidences prohibiting shirk. May Allaah make it easy for us to submit to the evidences from the quran and sunnah. however akhie, i really do not wish for this to continue in this particular thread. it already became confusing for many. what you have posted is in accordance to my initial post. then viking posted the ayaats about intercession, and then he posted some more showing that some who are alive can make du'ah for others who are alive. and this doesnt contradict anything i said. then bilan asked a questioned, which i think was formulated as a result of viking's response. so to bilan it seems that i was saying asking someone to make du'ah for u is shirk (wallahu 'alam). then og girl responded by saying "Not only that even Omar asked Abbas to pray to Allah for rain, why Omar himself did not ask for Allah!! Does this mean Allah is 'deaf' to some and hears others? wa eyadu beliah.". now it seems as though og girl is condemning omar's action. so then she would be refuting viking, and this would also mean she condemns asking the dead to make du'ah since it is more deserving of being condemned. but i know og girl is shia and Allahu 'alam about viking's aqeedah, so i do not know how to respond since i do not understand what they are impling. and i do not know the explanations of the texts they provided in the context of how they used it. these are just my observations and Allaah knows best. it seems and Allah knows best that debate is being sought, and i do not want to be the cause of it. believe me i'm all about giving dawah and being patient with the hardships that come. but with the debates on sol, it doesnt end, and the main point is always changed, so many are confused and a conclusion is never reached. and how this thread began is an indication that it should end. so inshallah please lets, fear Allaah and not continue. i really hope the admin closes this thread before it goes further.

assalaamu 'alaykum i would like to request that the moderators or admin drop this thread. and i ask that no one replies to it, whether you are for or against. the issue at hand in itself is not clear anymore for there to even be a for and against. the hadeeth og girl gave and the ayat viking gave are correct, and therefore cannot contradict the texts i gave. however, the scholars have explained them, but i do not know the explanation. so i am not denying them, rather i accept them with full acceptance since they are authentic. its not correct to reject authentic text just because you do not know the meaning, and its even worse to explain it according to our limited intellect. but we (ahlul sunnah) rely on the explanation of the first 3 generations. we're upon what they are upon inshallah. anyway, i do not want to begin a debate about aqeedah like what has happened in other threads. it may lead to people speaking about Allaah without knowledge and posting texts out of context. so i do not want to open the door to that and thus be held accountable. May Allaah forgive me for involving myself in those threads. ameen. so inshallah, i would appreciate it if no one replies to this tread anymore. jazakumuallaahu khairun. May Allaah forgive me and you(plural), ameen. p.s. if you need to reply to me, then inshallah you can pm me.

Khushoo` and Beautification of the Prayer The Prayer and Its Effect in Removing Sins and Purifying the Soul Author: Hussain al-Awaa'ishah Source: As-Salaat Wa-Atharuhaa (trans. Abu Iyaad) Article ID : IBD060008 [2602] Next » Page 1 of 2 -------------------------------------------------------------------------------- Allaah the Sublime said: Indeed prayer restrains from the obscene and evil deeds.[ 1] Allaah has explained in this verse that a correct prayer, performed with khushoo' undoubtedly prevents its performer from obscene and evil deeds and leads him to goodness. Therefore, you will see that the people of the mosque are the most superior of mankind and the best amongst them. The sins and shortcomings of others are many times more than the sins and shortcomings of these people. If the prayer does not prevent us from obscene and evil deeds then it is necessary to carefully scrutinize the deficiency within it and to correct it. There is no escaping from correcting one's prayer and there is no fleeing from bringing about khushoo' within it. So let us look at the causes and let us strive to treat them with the cure. Just like we treat our bodies for their diseases, the treatment of the souls is more appropriate and comes first. And this is what will help us to understand the saying of the Messenger (sallallaahu alaihi wasallam): "The first thing for which a servant will be held to account for is his prayer. If it is correct and sound, all the rest of his actions will be correct and sound and if it is corrupt then all the rest of his actions will be corrupt."[2] So in the correction of the prayer lies the corection of all the other actions. The position of the prayer (relative to all the other actions) is like that of the head to the body. This is because the servant is nearest to his Lord during his prayer, he calls upon his Lord and seeks forgiveness from Him. He returns to Allaah and cries to Him, the Sublime. The prayer cannot be corrected except with the correction of the aqeedah (belief), being observant of Allaah, having fear of Him, bringing oneself to account in front of Him, and trembling out of fear of His Fire. When he finishes his prayer and is put to trial with sins and disobedience, he finds strength in his heart to repel them. This is because he looks at the the temporary and vanishing pleasures and then at the bliss and joy which never ends and the happiness which is never cut off. So he puts the good which will remain (and last forever) ahead of that which is only transitory and vanishes. The prayer of the servant is corrupted due to lack of the careful observance of Allaah and weakness in taqwaa[3]. He is, therefore, not able to produce such awe which will come in between him and his acts of disobedience. There also occurs in the hadeeth: "Indeed there is in the body a morsel of flesh which if it be sound and wholesome, the whole body will be sound and wholesome and which if it be corrupt, the whole body will be corrupt. Indeed it is the heart."[4] In the correction and purification of the heart lies the correction of the whole body and in the corruption of the heart lies the corruption of the whole body. If the heart is corrected, the hand will be corrected so that it does not steal or strike anyone or commit zina by touching what is unlawful. The feet will also be corrected so that they do not walk towards what is unlawful. The ears will be put straight so that they do not listen to musical instruments, slander or backbiting. The situation of the tongue will improve so that it does not speak except what is good. If the heart is corrupted, the whole body becomes corrupt and the limbs will not depart except towards evil conduct and mischief. The matter of the heart is either set aright or corrupted by the prayer. If the prayer is good it is an indication that the heart has benefitted and that it is sound and wholesome. If it is not good, it is an indication of the heart receiving little benefit and of its corruption. Evil deeds then become manifest and overtake the limbs. Know that every prayer which is performed with awe and humility enlivens the heart and stimulates it to do good deeds and also makes it adapt to good deeds, just as every good action which is performed outside of the prayer increases ones khushoo within the prayer. In a hadeeth there occurs: "Upon you is the Night Prayer (Tahajjud) as it was the habit of the righteous people before you, is a means of nearness to Allaah the Exalted, a prevention from evil deeds and an expiation for sins."[5] The Messenger (sallallaahu alaihi wasallam) has made it clear that the Night Prayer is a prevention from sins in that it stops the one who performs it from evil deeds and incites him to do good deeds. Therefore, it is necessary for us to establish the prayer and to increase in it and likewise we must perform the Night Prayer, standing awe-struck, humble and submissive to Allaah the Sublime. Our hearts weeping over what we have neglected and fallen short of while hoping for the mercy of our Lord. We seek nearness to him by calling Him by His Names and Attributes, asking Him by them that he establishes us (upon His path) and that He gives us benefit from our prayer and standing at night. click here to continue reading http://www.salafipublications.com/sps/sp.cfm?subsecID=IBD06&articleID=IBD060008&articlePages=1

The correct Islamic Position on Terrorism & Suicide Bombing It is Upon You to Openly Free Yourselves...! "So I say it is upon you oh Muslims and you are neighbours to those who are not Muslims, it is upon you that if there appears those who blemish the perfect image of al-Islaam from those deviant sects and those that have deviant thoughts and those who jeopardise safety, it is upon you to announce that you are free from them in the papers , upon the radio, in the lectures in the masjid, in the Friday sermons, so that your neighbours may know – the non Muslims - that these events from bombings and kidnappings and assignations are not from Islaam and have nothing to do with Islaam rather they are strange ways even if the people practicing them may be Muslim. So that your neighbours may know that the religion of Islaam is a religion of gentleness, a religion of safety, and that is a religion that preserves the rights, preserves the rights of the Muslims and like wise the rights of the non-Muslims" - Shaykh 'Ubayd al_Jaabiree - Recorded 11-06-2004 http://www.al-athariyyah.com/terrorism_page.htm Articles: - Islaam is Against Terrorism The shaykh gives clarification on how Islaam is against the killing of innocent souls, giving proofs and evidence from the book of Allaah, and the sunnah of the Prophet, Sallaallahu alayhi wasalam. The shaykh also explains the severe punishment for the ones who commit these crimes as well as the consequnces of the results of their acts.. There are also some questions and answers pertaining to the subject. Shaykh Alee Hadaadee - Riyadh, Saudi Arabia http://www.al-athariyyah.com/Data_Files/Articles/Terrorism/Islaam_against_terrorism.pdf

Questions & Answers on the Qur'aan AUTHOR: Shaikh Saalih Al-Fawzaan SOURCE: The end of his treatise "Tadabbur al-Qur'aan" PRODUCED BY: Al-Ibaanah.com These are some questions and answers related the subject of this lecture, which we wanted to include here in order to complete the benefit: [1] Question: It has been mentioned in a hadeeth that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: “The sins of my ummah were displayed before me, and so I didn’t see anything worse than that (sin) of a man who memorized a verse (from the Qur’aan) then forgot it.†What does this hadeeth mean? [1] Answer: I am not aware of this hadeeth nor did I come across it in my research. However, I will note that forgetfulness is of two types: The first type is when forgetfulness occurs due to someone becoming confused and distracted or due to some sickness that has stricken him. In this case, he will not be held accountable for his forgetfulness. The second type is if the forgetfulness occurs due to him turning away from reciting the Book of Allaah. In this case, the person will be held accountable for his action, since he forgot it due to negligence. [2] Question: Noble Shaikh, I try to read the Noble Qur’aan and I love the Book of Allaah greatly. However, the matter becomes difficult for me and I am not able to complete my recitation. What is the solution to this problem? [2] Answer: The solution can be found in that which Allaah has instructed when He said: “So when you recite the Qur’aan, seek refuge in Allaah from the outcast Devil. Verily, he has no power over those who believe and put their trust in their Lord (Allaah). His power is only over those who obey and follow him and those who associate partners in worship with Him (i.e. Allaah).†[surah An-Nahl: 98-100] Allaah has instructed us to seek refuge in Him from the outcast Devil before reciting the Qur’aan. This is so that Allaah can remove and distance this enemy from us. And you must also always reflect on the Qur’aan, since reflecting on it is one of the things that will cause you to be conscious about it liand incite you towards the noble Qur’aan. All of your longing should not be geared towards just completing a surah or finishing up a juz and so on. Rather, your objective in reciting the Qur’aan should be to reflect and ponder upon the meaning of what you recite from the verses of Allaah. The Prophet (sallAllaahu ‘alayhi wa sallam) would prolong his recitation during the Night Prayer, and he would not pass upon a verse related to Allaah’s Mercy except that he would stop and ask Allaah (for Mercy), nor would he pass upon a verse in which (Allaah’s) punishment was mentioned except that he would stop and seek refuge in Allaah (from that). All of this shows that he (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst reflecting on it and having a conscious and attentive heart. [3] Question: What is your advice to the youth concerning the simplest way to memorize the Book of Allaah? [3] Answer: The Qur’aan is simple and easy to memorize. Allaah says: “And We have indeed made the Qur’aan easy to understand and remember, so is there anyone who will remember it?†[surah Al-Qamar: 17] The problem lies in a person’s determination and the truthfulness of his intention. So if a person has true determination and a strong interest in the Qur’aan, Allaah will facilitate and make easy his memorization of it. There are also some other things one could do to help in memorizing the Qur’aan such as allotting a specific suitable time every day for attending classes with one who teaches the Qur’aan in the masjid. All praise be to Allaah, the teachers today are many. You will not find a neighborhood except that amongst them there lives one who teaches the Qur’aan. This is a great opportunity that didn’t exist in previous times. So a person should choose anyone of the many gatherings or anyone of the many teachers present today and constantly attend these gatherings/sittings with a teacher daily until he completes the Qur’aan. You should also constantly repeat over and over again what you recite, until it becomes firmly established in your heart and mind. You must also act upon (what you learn from) the Book of Allaah, for that is the greatest means of learning the Qur’aan. Allaah says: “So be dutiful to Allaah and Allaah will teach you. And Allaah is the All-Knower of everything.†[surah Al-Baqarah: 282] [4] Question: Noble Shaikh, there are many books of tafseer, so which tafseer do you advise (us) to read. May Allaah reward you well. [4] Answer: The books of Tafseer are many, all praise be to Allaah. This is from the blessings of Allaah. However, these books of Tafseer vary – amongst them are those that are long and in depth and those that are short and abridged, as well as those that are free from errors and those that contain errors, particularly in matters of Creed. What I advise my brothers from amongst the youth to read is the Tafseer of Ibn Katheer for it is the greatest of tafseers and the one that uses the best way and method (for interpreting the Qur’aan) in spite of it being abridged. This is since he (i.e. Ibn Katheer) has interpreted the Qur’aan using the Qur’aan first, then by using the Prophetic Sunnah, then with the statements of the Salaf, and finally by using the requisites of Arabic, the language in which it was revealed. So it is a precise and reliable tafseer. There is also the tafseer of Al-Baghawee and the tafseer of Ibn Jareer At-Tabaree, which is a comprehensive and all-inclusive tafseer. These tafseer books are trustworthy. There is also the tafseer of Shaikh ‘Abdur-Rahmaan As-Sa’adee, which is an excellent tafseer using simple expressions which contain tremendous knowledge. As for the remaining tafseer books, they are good in some aspects, however they have errors in them, especially in matters of Creed. It is not proper for anyone to read these types of tafseer books except for the person that is proficient in knowledge to the point that he is able to take the good from it and avoid its errors. But as for the beginner, he is not able to do this, so he must take from the tafseer books that do not contain dangers and errors, such as the Tafseer of Ibn Katheer, the Tafseer of Al-Baghawee and the Tafseer of Al-Haafidh Ibn Jareer. All of these books of tafseer are valuable and excellent, all praise be to Allaah. [5] Question: What are the most important lessons that a student of knowledge should begin with, and what advice do you give him? Also, what do you say concerning someone that makes excuses for himself from studying when we desire to take him to attend lessons and lectures? [5] Answer: The student of knowledge (in Riyadh) must enroll himself in one of the educational institutes under the Imaam Muhammad bin Su’ood Islamic University for they have excellent curriculums that are arranged according to the levels of the students – step by step – the first year, then the second year, then the third and the fourth. There is a curriculum for each year, which differs from the curriculum of the previous year and they progress in levels after each year. These are curriculums that have been chosen by our scholars and teachers who did well in establishing these institutes and selecting syllabuses for them. So I advise the student of knowledge to enroll in one of these institutes, however he is able to do that. Thereafter, he should register with one of the collegiate faculties of the University, such as the faculty of Sharee’ah, the faculty of Usool-ud-Deen, the faculty of Hadeeth and its Sciences, the faculty of the Arabic Language and so on. If the student of knowledge is not able to enroll in one of these institutes and collegiate faculties, he should try to make time to sit in the classes of the scholars who teach in the masaajid. And they, all praise be to Allaah, are many and the classes they give cover a wide range of Islamic sciences. I advise the student of knowledge to firmly adhere to these classes, whether those given in the University or those held in the masaajid. So it is not enough for him that he attend classes one week then is absent from them for several weeks afterward or that he attend one month, then is absent for several months. This person will not benefit at all. This is since if he misses out on receiving some of the knowledge, there will remain a void in his mind and comprehension and he will miss out on much good. So the student of knowledge must have diligence, a strong interest and eagerness. [6] Question: Noble Shaikh, what is your opinion concerning what some people do today in that when the Imaam passes by a verse related to (Allaah's) punishment during prayer, they seek refuge in Allaah (out loud) even though they are praying, and when he passes by a verse related to (Allaah's) Mercy, they supplicate to Allaah. What is the ruling on this? May Allaah reward you. [6] Answer: there is no doubt that this is something prescribed in the supererogatory prayers since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would do it in the recommended prayers. As for the obligatory prayers, then I hold that is not legislated to do this since the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) would not do this in the obligatory prayers. Rather, he (sallAllaahu ‘alayhi wa sallam) would only do this in the recommended prayers. So the one following in prayer should remain silent for the Qur'aan during prayer and not say anything at all. Allaah says: “And when the Qur'aan is recited, then listen to it and be silent in order that you may gain mercy.†[surah Al-A'raaf: 204] Imaam Ahmad, may Allaah be pleased with him, said: “This ayah was revealed concerning the prayer†- meaning: The reason it was revealed was with regard to the prayer. So the one following in prayer should listen to the recitation of his Imaam during the obligatory prayer and not supplicate (to Allaah) upon hearing a verse related to Mercy or seek refuge in Allaah (by saying 'Audhu billaah) upon hearing a verse related to punishment. This only applies to the recommended prayers. [7] Question: Noble Shaikh, there is an Imaam in one of the masaajid in Riyadh that has a beautiful and pleasant voice when reciting the Qur’aan. This is such that people have begun to go pray with him in large amounts from remote areas, leaving off the masaajid in their vicinities. They do this during the prayers in which the Qur’aan is recited out loud and especially during the nights of Ramadaan for Taraaweeh. Is this permissible? Please benefit us, may Allaah reward you. [7] Answer: Yes, this is a phenomenon that exists today, and it is that many people gather together in one of the masaajid, coming from distant areas, just for this masjid. This is something that is not encouraged, and I don’t consider it to be a good practice, since it is better to pray in and frequent the masjid that is in the vicinity of your home. The reason for this is because there is less of a burden in doing this and also because it is less likely that one will do this for showing off or to be seen by the people. Furthermore, there may occur personal differences and division between the Imaam of the abandoned masjid and his former congregation who no longer pray with him. If the people abandon their masaajid and instead go to pray in specified masaajid, the other masaajid will become inactive and close down. So I don’t approve of this. It is better for the residents of an area to pray in the masjid of that area. Secondly, if too many people accumulate in one masjid, this may lead to people praying in the streets. And praying in the streets is not permissible except in cases of emergency, such as during the ‘Eid prayer or the Jumu’ah prayer, for in these occasions, the masjid becomes constricted and it is permissible to pray in the streets in these situations – when the masjid is overcrowded, since this is not done in other than these occasions. So if the result of too many people gathering in one of the masaajid is that the people will end up praying in the streets, on occasions other than the Jumu’ah prayer, then this is not permissible because praying in the streets is only allowed in cases of emergency. [8] Question: Noble Shaikh, what is the ruling on one who recites the Qur’aan whilst not having wudoo, regardless of whether he recites from memory or from the mus-haf? [8] Answer: It is permissible for a person to recite the Qur’aan without having wudoo if he recites from his memory. This is since nothing prevented the Prophet (sallAllaahu ‘alayhi wa sallam) from reciting the Qur’aan except for Janaabah (sexual impurity). He (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst in a state of wudoo and without it. As for the mus-haf, it is not permissible for someone who has broken his wudoo to touch it, regardless of whether it is the minor form of impurity or the major form. Allaah says: “No one touches it except for the pure.†[surah Al-Waaqi’ah: 79] This means: “Those who are pure and free from impurities, uncleanness and Shirk.†Also in the hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) wrote a letter to his vice-regent ‘Amr bin Hazm in which he instructed him: “No one should touch the mus-haf except for the purified.†This is also the view that has been unanimously agreed upon by the four Imaams – that it is not permissible for one in the state of impurity – whether major or minor state – to touch the mus-haf except from behind a covering, such as when the mus-haf is in a box or a bag or if one touches it using one’s garment or sleeve as a barrier. [9] Question: What is your opinion concerning someone who preoccupies himself with the significant affairs of the Muslims, such as Calling to Allaah and raising the youth upon the noble Qur’aan and the purified Sunnah, but does not find time to memorize the Qur’aan? What is your advice to these kinds of people? [9] Answer: It is obligatory upon the Caller to first become qualified before he sets out on Da’wah (Calling), by way of studying the noble Qur’aan, its meanings and interpretation, and by way of studying the prophetic Sunnah, as much as he is able to, reading its explanation and learning the religious laws. So it is obligatory upon the Caller to Allaah to be qualified. No one is fit for Da’wah (Calling) except for he who has knowledge. Allaah says: “Say: This is my path, I call to it upon clear insight – I and those who follow me.†[surah Yoosuf: 108] “Clear insight†here refers to knowledge and wisdom. Allaah says: “Call to the way of your Lord with wisdom and good admonition.†[surah An-Nahl: 125] Therefore, an ignorant person is not fit to carry out the Da’wah since perhaps he might mess up the Da’wah by making lawful the forbidden or making unlawful the permitted. Or he may be severe on a matter that does not require that harshness be applied and so on. So there must be conditions for the Caller, amongst which the most fundamental of these conditions is that he acquires knowledge by which he can call the people to the Religion of Allaah. Also, perhaps doubt-raising arguments may be presented to the Caller for which he will need to provide answers. So if he is ignorant, how can he respond to these doubts? How can he reply to the objections of his opponents? How can he confront the deviants, sinners and confused individuals? If he doesn’t have knowledge, he will indeed face defeat in front of them. So the Caller must have knowledge of the Qur’aan, the prophetic Sunnah, the Hadeeth, Fiqh (Jurisprudence), ‘Aqeedah (Creed) and all of the other Islamic sciences.

sure viking, its simple. on the day of judgement Allaah will grant permission to the prophet to interceed. so the verses are refering to the day of judgement, hence "that day..." the verses themselves dont say Allaah grants permission to those alive to ask the righteous dead to grant them their needs. if that was the case it would contradict the other verses prohibiting shirk, and in Allaah's book there are no contradictions since it came from one All Wise. inshallah these aahaadeeth will clarify things for you bi-ithnillah. barakallahu feek. also it may help to read the tafsir of these ayaats and see how it was explained by the companions. No. 4151 - Narrated Anas: The Prophet said, "On the Day of Resurrection the Believers will assemble and say, 'Let us ask somebody to intercede for us with our Lord.' So they will go to Adam and say, 'You are the father of all the people, and Allah created you with His Own Hands, and ordered the angels to prostrate to you, and taught you the names of all things; so please intercede for us with your Lord, so that He may relieve us from this place of ours.' Adam will say, 'I am not fit for this (i.e. intercession for you).' Then Adam will remember his sin and feel ashamed thereof. He will say, 'Go to Noah, for he was the first Apostle, Allah sent to the inhabitants of the earth.' They will go to him and Noah will say, 'I am not fit for this undertaking.' He will remember his appeal to his Lord to do what he had no knowledge of, then he will feel ashamed thereof and will say, 'Go to the Khalil--r-Rahman (i.e. Abraham).' They will go to him and he will say, 'I am not fit for this undertaking. Go to Moses, the slave to whom Allah spoke (directly) and gave him the Torah .' So they will go to him and he will say, 'I am not fit for this undertaking.' and he will mention (his) killing a person who was not a killer, and so he will feel ashamed thereof before his Lord, and he will say, 'Go to Jesus, Allah's Slave, His Apostle and Allah's Word and a Spirit coming from Him. Jesus will say, 'I am not fit for this undertaking, go to Muhammad the Slave of Allah whose past and future sins were forgiven by Allah.' So they will come to me and I will proceed till I will ask my Lord's Permission and I will be given permission. When I see my Lord, I will fall down in Prostration and He will let me remain in that state as long as He wishes and then I will be addressed.' (Muhammad!) Raise your head. Ask, and your request will be granted; say, and your saying will be listened to; intercede, and your intercession will be accepted.' I will raise my head and praise Allah with a saying (i.e. invocation) He will teach me, and then I will intercede. He will fix a limit for me (to intercede for) whom I will admit into Paradise. Then I will come back again to Allah, and when I see my Lord, the same thing will happen to me. And then I will intercede and Allah will fix a limit for me to intercede whom I will let into Paradise, then I will come back for the third time; and then I will come back for the fourth time, and will say, 'None remains in Hell but those whom the Quran has imprisoned (in Hell) and who have been destined to an eternal stay in Hell.' " (The compiler) Abu 'Abdullah said: 'But those whom the Qur'an has imprisoned in Hell,' refers to the Statement of Allah: "They will dwell therein forever." (16.29) كتاب التÙسير (Sahih Bukhari, The Book of Exegesis of the Quraan) Narrated Abu Hurairah I said: "O Allah's Apostle! Who will be the luckiest person, who will gain your intercession on the Day of Resurrection?" Allah's Apostle said: O Abu Huraira! "I have thought that none will ask me about it before you as I know your longing for the (learning of) Hadiths. The luckiest person who will have my intercession on the Day of Resurrection will be the one who said sincerely from the bottom of his heart "None has the right to be worshipped but Allah." [sahih bukhari, the book of knowledge, no.99] Narrated ibn Umar: On the Day of Resurrection the people will fall on their knees and every nation will follow their prophet and they will say, "O so-and-so! Intercede (for us with Allah), "till (the right) intercession is given to the Prophet (Muhammad) and that will be the day when Allah will raise him into a station of praise and glory (i.e. Al-Maqam -al-Mahmud). [The Book of Exegesis of the Quran no.4390] The Prophet on grave worshiping In the Sahih (Al-Bukhari) 'Aisha radiyallahu 'an reported: Umm Salamah mentioned to Allaah's Messenger salallaahu 'alayhi was salaam that in Abyssinia she saw a church full of pictures and statues. He (salallaahu 'alayhi was salaam) said: "When a righteous man or pious worshipper among them dies they build a place of worship over his grave and set up all kinds of pictures and statues. They are the worst of all creatures before Allaah. They combine the two evils; worshipping to the graves and making graven images and statues." Also in Al-Bukhari and Muslim it is reported that 'Aishah (radiyallahu 'an) narrated: When the death approached Allaah's Messenger (sallallaahu 'alayhi was sallam) he began to draw a peice of cloth (bed sheet) over his face (sometimes covering and sometimes removing because of distress), he (salallahu 'alayhi was sallam) said in this state:"Allaah's curse be upon the Jews and the Christians for taking the graves of their Prophets as places of worship." Had there not been any fear of making the Prophet's grave a place of worship, his grave would have been as open as the grave of his companions (radiyallahu 'an) Muslim reported from jundub bin 'abdullah (radiyallahu 'an) who narrated: I heard the Prophet say only five days before his death: "I am free and clear towards Allaah of having any of you as my Khalil (specially close friend). Verily, Allaah has taken me as His Khalil just as He had taken Ibrahim alayhis salam as a Khalil. If i would have taken anyone from my Ummah as a Khalil, I would have taken Abu Bakr (radiyallahu 'an) as a Khalil. Beware! Those who preceded before you, used to make their prophets' graves into places of worship. Beware! Don't take (any) graves as places of worship. I forbid you to do so."

http://www.thenoblequran.com/sps/nbq/ Shirk Is Not Limited to Idols And Includes Seeking Intercession Through Prophets, Angels, Jinns, and the Righteous [7 entries] -------------------------------------------------------------------------------- Schema Notes Refutation of the Mushriks who seek Intercession and nearness to Allaah by the Righteous dead, and who claim that Shirk is only embodied in invoking idols and stones and trees. The verses refer to worship of the Prophets, Angels, Jinn, the righteous dead, and they also allude to the worship of the dead with the use of idols as the focal point, the idols being used to represent those righteous dead. -------------------------------------------------------------------------------- View List - View Text - View Arabic - View Text & Arabic For All - Arabic Printer Friendly Az-Zumar (39):3 [ibn Katheer | Tabari | Qurtubi] Arabic Surely, the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ' (protectors and helpers) besides Him (say): "We worship them only that they may bring us near to Allâh." Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever. Yunus (10):18 [ibn Katheer | Tabari | Qurtubi] Arabic And they worship besides Allâh things that hurt them not, nor profit them, and they say: "These are our intercessors with Allâh." Say: "Do you inform Allâh of that which He knows not in the heavens and on the earth?" Glorified and Exalted be He above all that which they associate as partners with Him! Al-Ma'idah (5):116 [ibn Katheer | Tabari | Qurtubi] Arabic And (remember) when Allâh will say (on the Day of Resurrection): "O 'Iesa (Jesus), son of Maryam (Mary)! Did you say unto men: 'Worship me and my mother as two gods besides Allâh?' " He will say: "Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my inner­self though I do not know what is in Yours, truly, You, only You, are the All­Knower of all that is hidden and unseen. Saba' (34):40-41 Arabic And (remember) the Day when He will gather them all together, and then will say to the angels: "Was it you that these people used to worship?" 40 They (angels) will say: "Glorified be You! You are our Walî (Lord) instead of them. Nay, but they used to worship the jinns; most of them were believers in them." 41 Al-Isra (17):57 [ibn Katheer | Tabari | Qurtubi] Arabic Those whom they call upon [like 'Iesa (Jesus) ­ son of Maryam (Mary), 'Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allâh), as to which of them should be the nearest and they ['Iesa (Jesus), 'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of! Ash-Shu'ara (26):69-73 Arabic And recite to them the story of Ibrâhim (Abraham). 69 When he said to his father and his people: "What do you worship?" 70 They said: "We worship idols, and to them we are ever devoted." 71 He said: "Do they hear you, when you call (on them)? 72 "Or do they benefit you or do they harm (you)?" 73 Fatir (35):14 [ibn Katheer | Tabari | Qurtubi] Arabic If you invoke (or call upon) them, they hear not your call, and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad SAW) like Him Who is the All­Knower (of each and everything)[].

That is my story as well, before i started practising i was upset with what was happening to the muslims, and i was pointing fingers at muslim countries, as if my solutions were better. mind you, the news and emotional muslims were my only sources and they do a good job in causing outrage and anxiety. then i listened to a lecture entiled the reason for humilation of the ummah. and that really put me in place, since it was from an islamic perspective, and not based on emotions. Allaah will not change the state of a people until they change themselves right. anyway someone sent me this khutbah that was given in the haramaine, and i thought it was relevant to this topic, since the shaykh discusses the impact of sins on the society. i hope you benefit as i did. Shaykh Husayn Aal Shaykh Shawwaal 30, 1423 (January 3, 2003) All praise is due to Allaah, Lord of all the worlds. May peace and blessings be upon the Messenger, his household and Companions. Brethren! in faith! Allaah does not command men but to do what will bring them benefits in this world and the Hereafter. Hence sins are among the greatest evils that affect men in this world and the next. Sins had actually removed many blessings and caused many afflictions. Fellow Muslims! The effects of sins show in the individuals and the society; they affect the heart and the body and bring about calamities whose gravity is known to none but Allaah. Among the evil impacts of sins is deprivation of blessings. The Prophet said, "Indeed man may be deprived of his provision because of a sin that he has committed." Ibn Abbaas said, "Surely, good deed puts illumination on the face; light in the heart; blessings in the wealth; strength in the body and love in people's hearts. Sin also has a darkness on the face and in the heart; weakness in the body; reduction in the provision and hatred in the hearts' of the people." When sins become widespread in a society, its affairs become difficult and the members of that society find all gates of good and well being closed in their faces. For Allaah says, "And whoever fears Allah and keeps his duty to Him, He will make his matter easy for him." (At-Talaaq 65:4). Sins make man despicable in the sight of his Lord. Al-Hasan Al-Basree said, "The sinners are despicable to Allaah, that is why He made them commit sins; had they been honourable in His sight, he would have protected them from committing sins." Whenever someone becomes despicable in the sight of Allaah, no one will honour him. Allaah says, "And whoever Allaah disgraces, none can honour him." (Al-Hajj 22-18) Whenever sins become widespread among the Muslim society, they will be the cause of its humiliation in the sight of other nations. The Messenger of Allaah said, "And the ignominy and humiliation are made the lot of those who disobey my order." Therefore, glory lies only in obeying Allaah and His Messengers. Allaah says, "Whoever desires honour (power and glory) then to Allaah belong all honour power and glory." (Faatir 35:10) When Cyprus was conquered, Aboo Dardaa started weeping and he was asked, "What is making you weep on a day that Allaah gives glory to Islaam and Muslims?" He said, "How despicable are men to Allaah when they neglect His Commands! This conquered nation was a powerful nation who used to wield enormous authority, but when they abandoned the Command of Allaah, their fate is what you see now." The Prophet said, "Nations will call one another from all horizons to fight you as eaters call one another unto their plate of food." The Companions said, "Is that because we will be fewer then, O Messenger of Allaah?" The Prophet answered, "No, you will rather be in great numbers then, but your multitude will be as useless as the foam of a torrential flood. Your fear will be removed from the hearts of your enemies and " Wahn" will be put in your hearts." They said, 'What is Wahn"? He answered, "Love of this world and aversion for death." (Ahmad). The Prophet also said, "When you transact by 'Eenah, take hold of tails of the cattle and you are satisfied with farming and you abandon Jihaad, Allaah will impose ignominy on you which He will not remove from you until you go back to your religion. (Aboo Dawood). That is why some righteous predecessors used to say, "O Allaah, give me honour and glory through Your obedience and do not humiliate me on account of my sins." Brethren in faith! Among the impacts of sins is that they create all kinds of evil in the sea, air, harvest, fruits and homes. Allaah says, "Evil has appeared in land and sea because of what the hands of men have earned (by oppression and evil deeds) that He (Allaah) may make them taste a part of that which they have done in order that they may return (by repenting to Allaah, and begging His pardon)." (Ar-Room 30:41). The evil in this verse means reduction in blessings, and hardships and pains that happen in the land whenever men commit sins. Whenever they commit a sin, Allaah subject them to a punishment. Mujaahid said, "When an unjust ruler takes the rein of power, and he commits injustice and evils; Allaah will, as a result, withhold rain and the crops and cattle will be destroyed." The Prophet said, "O you Muhaajiroon! There are five things I seek refuge with Allaah that they should not affect you: When adultery appears among a people and it is so widespread that they do it publicly, Allaah will afflict them with epidemic and pains that were unknown to their predecessors; when a people cheat in dry measure and scale, they will be afflicted with years of drought, hardships and unjust rulers; when a people refuse to pay Zakaah due on their wealth, they will be denied rain from the heaven and if not because of animals they will not have rains; when a people fail to fulfill covenants of Allaah, He will impose an enemy on them who will seize some of their wealth, and when people's leader fail to judge by what Allaah has revealed in His Book, Allaah will create enmity among them." The Prophet said, "You should enjoin good and forbid evil or else Allaah will send a torment to you and then you will call Him and your call will not be answered." (At-Tirmidhee) Fellow Muslims! Among the punishment of sins in that it removes blessings, brings about calamities, and brings fear in the place of security and misery in the place of happiness. Allaah says, "And whatever misfortune befalls you, it is because of what your hands have earned. And He (Allaah) pardons much." (Ash-Shooraa 42:30). Alee said, "No calamity befalls except as a result of a sin, and it cannot be removed except through repentance." Whenever men disobey Allaah, are ungrateful for His favour and seek after causes of His wrath instead of causes of His pleasure, He will turn their well-being to punishment and their happiness to misery. Allaah say, "Verily, Allaah will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing) sins. But when Allaah wills a people's punishment, there can be no turning back on it and they will find besides Him no protector." (Ar-Ra'd 13-11) Dear Muslims! Among the impact of sins is the spread of psychological diseases among people, fear and distress. This is because; sins expose the heart to diseases and perversion. So the effect of the sins on the hearts is the effect of diseases on the body and the only remedy for the heart diseases is to abandon sins and to repent. Allaah says, "Verily, the pious will be in delight, and verily, the sinners will be in the blazing fire." (Al-Infitaar 82:13-14). Ibn Al-Qayyim said in his comments on the above verse: "Do not ever think that the delight and the fire in this verse are restricted to that of the Hereafter alone. It is rather meant for the three stages that man passes through: this world, the world between his death and the Hereafter and his last abode in the Hereafter. Some men will be in delight while others will be in blazing fire. Is there any delight in this world greater than that of the heart? Is there any torment greater than fear, sorrow and distress? That is why the upright and pious people are free from sorrow and distress. Allaah says, "So whoever believes and does righteous good deeds, upon such shall come no fear, nor shall they grief." (Al-An'aam 6:48). Brethren in faith! Sins remove the blessings of religion and of worldly life. They erase the blessings of knowledge, good deeds and sustenance. Allaah says, "And if the people of the towns had believed and had piety, certainly, We should have opened for them blessings from the heaven and the earth." (Al-A'raaf 7:96) Hence, the impact of sins affects the sinners and others and causes harm to all. Aboo Hurayrah said, "Indeed the bustards do die in their nest as a result of the sin committed by man." Mujaahid said, "The animals do curse the sinners among men whenever there is a severe drought and rain is withheld and they say: This is evil the impact of the sins of men." Sins embolden devils to attack man with insinuations, fright, and sorrow as they make him neglect all that can bring him benefit. Sins also make devilish people attack him either in his presence or absence, as they embolden his servants, children and neighbors to maltreat him. One of the righteous predecessors said, "Whenever I commit a sin, I see the impact of that in the behavoiur of my wife and my riding animal towards me." This is because Allaah do protect the believers who obey Him from the evils of this world and the Hereafter." Allaah says, "Truly, Allaah defends those who believe." (Al-Hajj 22:38) "Then which of the favours of your Lord will you both (Jinns and Men) deny?" [55:13]

quote og PS:Bent, My Aqeeda is Islam. Allah can change his mind but does he? I don't know!! You even want to control Allah's rights? subhannallah, nothing i said implied this. i said its in the shia books that Allaah frequently changes His mind. and so this implies that Allaah, How perfect and Wise HE is, is indecisive. that's not my aqeedah, thats the aqeedah of ithna ashariyyah. sister save yourself from an opressive aqeedah. read the quran and ponder over it. your imaams do not control what is in the heavens and the earth, and they do not posses the knowledge Allaah kept for Himself, and they are definitely not 'the first, the last, the most near and the appearant'. they were created by Allaah, and Allaah took their souls away Because He owns and controls everything in the heavens and earth. Just read the Quran and follow it. then say: my aqeedah is islam. ithana ashariyah aqeedah is not the aqeedah of Adam, Nuh, Sulayman, Ibrahim, Mossa, Yusuf, Lut, Ya'qub, Isa bin Maryam, and for sure not Muhammad's (May salams been upon them all). og, sis, i really dont think salafi da'wah was implying that you yourself are kafir. Rather, we hope that you and the others on sol realise the seriousness and the danger of the aqeedah of the shia as outlined by their scholars. do u know why you are shia? why do u believe that the imaams share Allaah's rubbubiyyah (lordship)? and that they posses powers only Allaah has. the fitra (natural inclination) can't except this. you really think Allaah is pleased that you give the rights He has upon you to a group of men He created by Himself from nothing? why are u shia?? do u really know? (since none of u have admitted that you agree and believe in what your scholars preach)

so is the above aqeedah your belief as a shia or not. stop dwelling on other issues, lets begin with you affirming or rejecting the above stated aqeedah found in your shia books. then we can show you where in the quran you have erred. sister are you serious about your statement "there is no(t) much detail in the quran?" perhaps you never read Allaah's statement "This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion" (5:3) you have not even been left alone to decide which hand to eat with, or how to clean yourself after using the bath room, or what foot to enter/exit the bathroom with, and you have the audacity to say not much detail. Allaahu 'Akbar. no, we do not understand and interpret the quran the way we want. we depend on the sunnah to explain the quran, and we go with the understanding of the society which the quran was revealed upon, the companions. and not an individual who disappeared at the age of 4 and has been relaying from a hole. but inshallah you can tell us if this in itself is true or not. og girl mentioned above, that the wahhaabis/salafi are changing their mind about woman's face being awrah, so does islam change... (firstly this is a fiqh issue.) according to the belief of the shia found in their books they belief Allaah frequently changes His mind. but inshallah you can tell us if this is really your belief as a shia.

Brother Nur outlined these points from your shia books written by shia scholars. inshallah, I would like to know, from the shia on this thread, if this is the belief of the shia or not. a simple yes or no. if no, then inshallah you can tell us where nur went wrong or the problem with the authors of these books, bi-ithnillaah. quoting nur: Highlights of the Beliefs ( Aqaa'ed) of Shia Ithna Asheriyah. 1. The Imam is the Lord who dwells on earth. It was reported that Ali RAA said " I am the Rabb ( Lord) who dwells on earth " source; Mir'aatul Anwaar wa mishkaatul Asraar, page 59 The Shia Sheikh Al Ayaashi interpreting the verse " Wa laa yushriku fii xukmihi axadaa" " He does not share his authority (judgement) with anyone" Ayaashi says, it means that no one should share the Caliphate with Ali. 2. Fatima and Ali Reason Of Creation : A contemporary Shia Scholar in Sheikh Hussein Feheid Al Ahsaa'ey, says " Ali RAA is the face of Allah SWT" he also says Allah said " O Mohammad, if it was not for you, I would not have created the universe, and if it was not for Ali I would not have created you, and if it was not for Fatima, I would not have created both of you" 3. Affairs of Present Life on Earth and the Hereafter are in the hands of the Imaam . Source Al Kuleiny, Section, that Earth belongs to the Imaam, page 407 -410 4. Natural phenomena like Thunder and lightening belongs to the Imaams . It was reported that Samacah Min Mehran that he said that " I was Abi Abdallah, then the sky thundered,, thenAbi Abdallah said, it is Ali ordering it " Source Bihar ul Anwaar, Majlisi Volume 27 page 33 5. Extraordinary powers of Ali RAA : It was reported that Ali RAA used to Rideclouds. A concept all Shia sects share, Biharul Anwar, Majlisi Volume 27 page 34. Also Ali is reported saying " I am the eye of Allah on earth, I am the Light of Allkah that is never exitinguished, I am the proof of Allah against servants" 6. The Imaam holds the keys to the Unknown ( Al Ghaib) Source Al Kaafi, Kuleiny, Voulme 1 page 258, Section titled " The Imaams know when they die, and they never die without their consent" 7. Imaams know what was and would happen in the future and nothing is hidden from them Al Kaafi, Kuleiny, Volume 1 page 260 8. It was reported (Falsly) that Al Saadiq said " Wallahi we (imams) are given the knowledge of the ancients and the future generations, he was asked " Do you have access to the unknown? the imaam responded " we know what everyman and woman will beget as decendants" Source Bihar ul Anwaar, Majlisi Volume 26 page 27 - 28 9. Allah reveals revelations after the death of prophet Muhammad on the Imaams via angel Gabriel . The Imam Muhammad Al Saffar ( Died 290 AH) says " An angel even greater and more knowledgeable than gabriel comes down with revelations to the Imaams" also see source Asxaabul Imaam Al Macsuum, page 111 10. ALI Talks To Allah : Al Saffar also reported in the Basaa'er Al darajaat Al Kubraa in ten volume proofs of the continuity of revelations on Shia Imaams, Ali Talked to Allah SWT. That he saw Gabriel, Ten stories volume 8, section 16 page 430. 11. Al Saffar also reports : It was reported that Humran ibn Acyun reported from Abu Abdullah Aleyhi Salaam, " I said, O Imaam, I heard that Ali Talked to Allah Aleyhi Salaam " The imaam said " Yes indeed, they talked in Taif Gabriel came down in their middle" Source Basa'r Al Darajaat, Section 8-16, page 430, Printed in Iran 12. Al Saffar alos reports in 13 reports that the Holy spirit ( Ruuxul Qudus) comes down on the imaams, the imaam said " We are increased knowledge at night, because if we did not have revealtions, our knwledge would run out" source Basaa'er ul Darajaat, Section 7, volume, 15. page 252 13. Angel Gabriel, JIBREEL, is with Imaams always : Kuleiny explaing a verse " And thus do we reveal to you a spirit form on authority" Kuleiny said the Imaam said " since Gabriel came down, he never left, he is with us imaams" Source Kuleiny Al Kaafi, Volume 1 page 173 13. Angels come down on earth on the night of power to tell the Imaams about the Qader and all that would happen the following year. Sources Al Kafi , Kuleiny Volume 1 page 261 and Al Fusuul al Muhimmah fii usuul al a'immah, Volume 94 page 145. 14. Divine Light penetrated Ali. Source Al Kafi by Kuleiny Volume 1 page 440 15. The Imams are shown our deeds avery day and night Source Al Kafi, Kuleiny Volume 1 page 219

jazakallahu khairun, i never knew malik's muwata and abu daud's sunan was availible online. this is really appreciated. here are some more links: www.salaf.com - you can use this a search engine for sahih bukhari, muslim and the noble quran. just type in a key word and it will bring out the hadeeth and it's book. you can search by narrator as well, but you have to register into the site. you can also save ahadeeth in "my sahih". you can also search other websites here. for more e-books: http://www.al-ibaanah.com/support.php?page=ebooks again thanks for the above links.

http://www.salafibookstore.com/sbs/index.cfm?scn=books&ProductID=B408&do=detail&book=

I found "The Nullifiers of Islaam" as an e-book in both arabic and english (i didnt know it was all available online. the explanation at this link is by a different shaykh than the one at bakkah.net) http://www.al-ibaanah.com/ebooks.php?EID=33 the arabic text for 'Thalatha Usool' is also available on the website. if anyone has the time to look for it and post it, that would be great. expect the reward from Allaah. I hope I have provided valuable material for your research, and anyone else who is doubtful of Imaam Muhammad ibn Abdul Wahhab's aqeedah and dawah. I hope we all make use of this. May Allaah grant you success in finding the truth.

Imaam Muhammad ibn Abdul Wahhab also contributed to the sciences of fiqh he wrote "Shuroot as-Salaat" for explanation of section "Things that Nullify Wudu" in this text visit: http://www.al-ibaanah.com/articles.php?ArtID=114 i pasted it in another poll..... NOMADS TAKE NOTE OF POINT SIX!!!!!!! (LOL)

The Things that Nullify Wudoo AUTHOR: Shaikh 'Abdul-Muhsin Al-'Abbaad SOURCE: His explanation of Shuroot as-Salaat of Imaam Ibn 'Abdil-Wahhaab PRODUCED BY: Al-Ibaanah.com The author (Imaam Muhmmad bin 'Abdil-Wahhaab) stated: “The things that nullify (nawaaqid) the ablution are eight: (1) Whatever comes out from the two private parts; (2) Any foul impure substance that comes out from the body; (3) Loss of consciousness (i.e. sleep/insanity); (4) Touching a woman with sexual desire; (5) Touching one’s private part with the hand, whether it is the frontal or rear (private part); (6) Eating the meat of camels; (7) Bathing a deceased person; and (8) Apostating from Islaam, may Allaah protect us from that!†The Explanation: First: “Whatever comes out from the two private partsâ€: This refers to everything that comes out from the two private part areas, such as feces, urine, passing gas, blood, sperm, female ejaculation and so on. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Allaah does not accept the prayer of any of you if he releases (something) from his private parts, until he performs wudoo.†[Reported by Al-Bukhaaree (6954) and Muslim (537) from Abu Hurairah (radyAllaahu ‘anhu)] Second: “Any foul impure substance that comes out from the bodyâ€: The scholars have differed concerning blood that is emitted from other that the two private parts – does it nullify the wudoo or not? Some of the scholars have taken the view that this does not cancel out the wudoo, since nothing has been authentically reported on the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) concerning that. Some other scholars have taken the view that it only cancels out the wudoo if a lot of this foul substance is emitted. This is the view that was reported on some of the Sahaabah and Taabi’een, and this is the same opinion that the author has preferred here, may Allaah have mercy on him. This is taking the view that is most cautious and more removed from differing. See al-Mughnee (1/247), the Majmoo’ Fataawaa of Shaikh Ibn Baaz, may Allaah have mercy on him (10/159) and the Fataawaa of the Permanent Committee for Verdicts (5/261). Third: “Loss of consciousness (i.e. sleep/insanity)â€: Wudoo is nullified by the loss of consciousness, whether due to insanity, drunkenness, fainting or deep sleep. As for the sleep in which one is drowsy and lightly dozes without him losing his sense of feeling, such as when one is sitting or standing and he dozes off, so his head bops back and forth, then he becomes conscious, this does not nullify the wudoo. Muslim reported in his Saheeh (376) from Anas (radyAllaahu ‘anhu) that: “The Companions of Allaah’s Messenger would sleep then pray without performing (new) wudoo.†The wording of this hadeeth as reported by Abu Dawood (200) states: “The Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) would wait for the ‘Ishaa prayer to the point that their heads would bop around. Then they would pray without performing (new) wudoo.†This proves that the loss of consciousness does not nullify wudoo in itself, but rather that it is just the most likely scenario where one’s wudoo will be broken. What also proves this is the statement of the Prophet (sallAllaahu ‘alayhi wa sallam): “The drawstring of the anus is the eyes. So whoever falls asleep must perform (a new) wudoo.†[Reported by Abu Dawood (203) from ‘Alee (radyAllaahu ‘anhu) and its chain of narration is sound. See Irwaa-ul-Ghaleel (113). An-Nawawee, Al-Mundhiree and Ibn as-Salaah have also been quoted as declaring it hasan (sound).] Fourth: “Touching a woman with sexual desireâ€: The opinion preferred here by the author is just one of the three opinions that exist on this issue. The second view holds that touching a woman nullifies one’s wudoo absolutely without exception. The third view states that touching a woman does not break one’s wudoo in the absolute sense, regardless of whether it is done with sexual desire or not, so long as nothing is emitted (i.e. ejaculation) with desire. This (last) opinion is the most correct of all the opinions because of the lack of there being any authentic texts that indicate that this nullifies the wudoo. See the Fataawaa (10/132-138) of Shaikh Ibn Baaz, may Allaah have mercy on him. Fifth: “Touching one’s private part with the hand, whether it is the frontal or rear (private part)â€: This view that has been preferred here by the author is the view of the majority of the scholars, and it is the correct view. This is if the touch occurs without any barrier between the hand and the private part, regardless of whether one touches his own private part or the private part of someone else, or if the one being touched is young or old, dead or alive. This is based on the hadeeth narrated by Busrah bint Safwan (radyAllaahu ‘anhu) who reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever touches his penis must perform wudoo.†[Reported by At-Tirmidhee (82) and others and he said it was a “hasan saheeh hadeeth.†See Irwaa-ul-Ghaleel (116) and the Fataawaa of the Permanent Committee for Verdicts (5/263-266)] Sixth: “Eating the meat of camelsâ€: There are two opinions from the scholars concerning the wudoo of one who eats the meat of camels. The first is the view of the majority of the scholars, which is that one is not required to perform wudoo from eating their meat. The second view states that one is obligated to perform wudoo because of that regardless of whether the meat is raw or cooked. As for the milk that comes from camels and the juice (gravy) of their meat as well as the food that is cooked along with its meat, then these things do not nullify one’s wudoo. What proves that one is required to perform wudoo because of eating the meat of camels is the hadeeth of Jaabir bin Samurah (radyAllaahu ‘anhu) that a man once asked the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam): ‘Should I perform wudoo after eating the meat of sheep?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘If you wish, perform wudoo and if you wish do not perform wudoo.’The man then asked: ‘Should I perform wudoo after eating the meat of camels?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘Yes, perform wudoo from the meat of camels.’ The man asked: ‘Can I pray in the sheep stables?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘Yes.’ The man asked: ‘Can I pray in the camel resting areas?’ He (sallAllaahu ‘alayhi wa sallam) said: ‘No.’ †[Reported by Muslim (360)] Then there is also the hadeeth of Al-Baraa bin ‘Aazib (radyAllaahu ‘anhu) in which he said: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) was asked about performing wudoo after eating the meat of camels, so he replied: ‘Perform wudoo from that.’ And he was asked about the meat of sheep, so he replied: ‘Do not perform wudoo from that.’ Then he was asked about praying in the resting area of the camels, so he replied: ‘Do not pray in the resting areas of the camels for indeed these places are from the devils.’ Then he was asked about praying in the sheep stables, so he replied: ‘Pray in them for indeed these areas are a blessing.’†[Reported by Abu Dawood (184) and others with an authentic chain of narration] The fundamental principle with regard to a command (from the Prophet) is that that matter becomes an obligation. And the fundamental principle with regard to the mention of wudoo here is that it refers to the Islamic definition of wudoo. So this command is not to be interpreted as a recommendation nor is the wudoo here to be interpreted according to its linguistic meaning, which is washing the hands and rinsing. This is due to the lack of there being something that turns away this fundamental principle. See Irwaa-ul-Ghaleel (118). In his explanation of Saheeh Muslim, An-Nawawee mentioned the difference of opinion of the scholars concerning having to retake wudoo from the meat of camels, saying: “Ahmad bin Hanbal and Ishaaq bin Raahwaih reported two hadeeths concerning this – i.e. performing wudoo from the meat of camels – the hadeeth of Jaabir and the hadeeth of Al-Baraa. This is the view with the strongest proofs even if the majority of the scholars disagree with it.†Also refer to Majmoo’ Fataawaa of Shaikh Ibn Baaz (10/156-158), may Allaah have mercy on him, and the Fataawaa of the Permanent Committee for Verdicts (5/273-277). Seventh: “Bathing a deceased personâ€: The scholars have differed into two opinions on the ruling of whether one is required to perform wudoo as a result of washing a dead person’s body. The first opinion is that it is obligatory to perform wudoo after washing the body of a deceased person, while the second states that it is just recommended. Ibn Qudaamah mentioned these two opinions in al-Mughnee (1/256) and inclined towards the view that it is recommended. Abu Dawood (3161) reported from the hadeeth of Abu Hurairah in marfoo’ form: “Whoever washes a dead person, should perform ghusl. And whoever carries his body, should perform wudoo.†Al-Albaanee mentioned it in Irwaa-ul-Ghaleel (144) and in the book Ahkaam-ul-Janaa’iz (53), quoting Ibn Al-Qayyim, Ibn Al-Qattaan, Ibn Hazm, and Ibn Hajr Al-‘Asqalaanee as declaring it authentic. He (i.e. Al-Albaanee) also mentioned that it most likely indicates its recommendation not its obligation, due to an authentic hadeeth in that regard from Ibn ‘Abbaas as well as a narration from Ibn ‘Umar, may Allaah be pleased with them. If while washing the body, a person touches the private part of the person he is washing without there being a cover between him and the private part, he then becomes obligated to perform the wudoo for having touched the private part, not because he washed the deceased body. Also see the Fataawaa of Shaikh Ibn Baaz (10/165), may Allaah have mercy on him. Eighth: “Apostating from Islaam, may Allaah protect us from thatâ€: What the author, may Allaah have mercy on him, mentioned here from one losing his wudoo due to apostasy, is what Ibn Qudaamah attributed to the madh-hab of Imaam Ahmad in al-Mughnee (1/238). Furthermore, he attributed the view that apostasy doesn’t nullify the wudoo to the other three Imaams. So if a person performs wudoo and then apostates from Islaam, then returns back to it before committing one of the things that would break his wudoo, except apostasy, then he remains in his state of wudoo, according to the second opinion. So he is not required to repeat the wudoo. However, according to the first view, he is required to repeat the wudoo. But as for the opinion mentioned by the author, then it is the most cautious one and the farthest removed from differing, based on the statement of the Prophet (sallAllaahu ‘alayhi wa sallam): “Leave that which makes you doubt for that which doesn’t make you doubt.†taken from http://www.al-ibaanah.com/articles.php?ArtID=114

found it.. Thalaath al-Usool "The Three Fundamental Principles" by SHaykhul Islaam Muhammad ibn Abdul Wahhaab http://www.al-ibaanah.com/cms/pdf_files/53.pdf

here are some works of the shaykh himself: The Explanation of the Kalimah of Tawheed http://www.salafipublications.com/sps/sp.cfm?subsecID=TAW02&articleID=TAW020002&articlePages=1 Kashfush-Shubuhaat "The Removal of Doubts" http://www.salafipublications.com/sps/sp.cfm?secID=TAW&subsecID=TAW06&loadpage=displaysubsection.cfm Al-Qawa'aid al-Arba'ah "The Four Principles" arabic text: http://www.salafipublications.com/sps/sp.cfm?subsecID=TAW07&articleID=TAW070008&articlePages=1 English: (explanation by shaykh saalih al fawzan) http://www.salafipublications.com/sps/sp.cfm?secID=TAW&subsecID=TAW07&loadpage=displaysubsection.cfm i think the best way to discover the aqeedah of anyone is to read their own work. This would be a proof for, or against them. You'll find that the majority of the shaykh's books are on tawheed since he came during a time when shirk was widespread. He took on the path of the prophets by calling to tawheed first. he wrote many other books as well, such 'Things that Nullify Ones Islam" for excerpts on this particular book check www.bakkah.net. and also 'Usoolul Thalaatha" which can also be found online, (perhaps someone can attach the link.) i encourage everyone to read these books for increasement in Knowledge of tawheed. i'm sure you can purchase them from any bookstore. but this is faster and cheaper...ahh the benefits of the internet. walillaahil hamd "O mankind! It is you who stand in need of Allaah, but Allaah is Rich (Free of all wants and needs), Worthy of All Praise." (Qur'an, 35:15)

akhie nur, check your inbox inshallah