brother Ayub if u agree with the manhaj of the salafi, then we are one, disgreeing is not something unsual, however agree brother ayub you must tell me why u disgree, about warning against baatil misguided groups, show from kitab and sunnah when we should remain silent about the pople of innvotaion so i can be guided, but to say u dont agree with me just because its not good enough! brother ayub i plea to u for the sake of allah to show me where in the kitab and sunnah does it say to disobey the oppressing rulers, and by Allah if u show me the truth i will submit to it! I stay that obeying the rulers is what the messenger of Allah(saw) taught us, read the hdith if u dont believe me, do u disgree with him? about warning againt those those who we disgree with, and i appreciate Rahima and urs adive, but i take my religion from the salaf, and here is what they have to say about remaining silent! Ibn Taahir al-Maqdisi al-Haafidh said, "I heard the Imaam, Abu Ismaa'eel 'Abdullaah bin Muhammad al-Ansaari saying, whilst in Haraah: 'The sword was put to my neck five times [and each time] it was not said to me, 'Leave your madhhab' but it was said to me, 'Remain silent about those who are in opposition to you'. So I would say, 'I will not remain silent'." [Aadaab us-Sharee'ah (1/207) of Ibn Muflih al-Maqdisi al-Hanbali]. brother ayub the ball is in ur court brother bilaal i will get back to u in 5 days, i went to go see the brothers from troid.org

(1) believe i gave u a hadith, scroll up, that the Khalifah must be Quraysh (2) u use the seerah to justify ur actions, the king/ruler of madinah was kafir, thus a bla'ah can not be given to a kafir (3) i told u this already, we purify the people and the khalifah will come automatically/why because thats part of the decree of Allah/ do u deny the Qadar of Allah? when the people change their heart Allah changes their conditions for them/ again brother Seeker, when the people purify their souls, Allah changes their conditions form them/ so if its a khalifah is what they seek, then Allah will establish it when the people are ready, i thought we cover this already!

Saxib, Name me one Scholar from the Tableeg Jamaca who is known World Wide for his Ilm and is Alive? ill be back in few days to address your points, Though that was only Naseeha By Albani, The Hujjah has been stablished upon them bythe Kibar Ulama. Inshallah now that i have some Luxury we can discuss the conditions of the Jamaca in a brotherly fashion !

Surely Allah praises belongs to Allah!! A gorgeous rose Booming where the river of bliss ~ ~ flows Intense Beauty ~ concealed by cloths Her brightness entertains my eyes Fine aroma, made in paradise Overwhelmed,~ ~~ a luminous Sight Oft had I seen her face, but never so fair delight Soothing touch, akin to breeze Sweeter than honey from the heavenly trees Her Precious lips, Alien to a kiss A scarce jewel Thus far, reluctant to approach, am I a fool? Average? Not this image Fixed in memory, She’s a HurayCeen send down to me!

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the worst show in this planet, Star freaks!

Truth Seeker you said : "(1) A Khalifah or imam for all Muslims to establish the laws of Islam. (2) Anyone can be khaleef as long as they meet these conditions (there are other recommended conditions): " Well brother, Are these conditions viable whenThey negate the narrations. Mu’aawiyah reports that Allah’s Messenger said, “This affair (Khilaafah) will remain with the Quraish. None will rebel against them except that Allah will throw him down upon his face, as long as they establish the religion.†Reported by al-Bukhaaree (Eng. trans. 9/190/253). Hence a coup de tat would be the manifestation of the political change that the Islamic Political Party had inspired in the people! these remark also contradicts the map laid down by the Messenger of Allah(saw), The Prophet said: ‘‘The person must obey in whatever he loves, and in whatever he hates, in ease and in hardship, in willingness and un-willingness; except if he is commanded to disobey Allaah. So if he is commanded to disobey Allaah, then he should not listen, not should he obey.’’ Related by al-Bukhaaree (4/203) The Prophet said, “Listen and obey, even if the ruler seizes you and beats your back.†Related by Muslim (6/19) Brother Truth Seeker, our actions should solely be for the sake of Allah, Our lives, our death, every action we perform should only be to seek the face of Allah! Our deeds are only entertained when they are in harmony with the Kitab and the sunnah! the Noble Texts abjures your system of resuscitating the khalifah, so it only leads to more corruption on earth.

Muslims generally break their fast by eating dates. Prophet Muhammad (Pbuh) is reported to have said: "If anyone of you is fasting, let him break his fast with dates. In case he does not have them, then with water. Verily water is a purifier." The Prophet used to break his fast by eating some dates before offering Maghrib prayer, and if ripe dates were not available, he used to substitute them with some dried grapes. When they too were not available, he used to have a few sips of water, according to some reports. Modern science has proved that dates are part of a healthy diet. They contain sugar, fat and proteins, as well as important vitamins. Hence the great importance attached to them by the Prophet. Dates are also rich in natural fibres. Modern medicine has shown that they are effective in preventing abdominal cancer. They also surpass other fruits in the sheer variety of their constituents. They contain oil, calcium, sulphur, iron, potassium, phosphorous, manganese, copper and magnesium. In other words, one date is a minimum of a balanced and healthy diet. Arabs usually combine dates with milk and yogurt or bread, butter and fish. This combination indeed makes a self-sufficient and tasty diet for both mind and body. Dates and date palms have been mentioned in the Holy Qur'an 20 times, thus showing their importance. The Prophet likened a good Muslim to the date palm, saying, "Among trees, there is a tree like a Muslim. Its leaves do not fall." Mariam (the Virgin Mary) mother of Jesus (Pbuh) had dates as her food when she felt labour pains and during confinement. They are definitely the "crown of sweets," and ideal food which is easy to digest, and within half an hour of taking it, the tired body regains a renewed vigour. The reason for this is that a shortage of sugar in the blood is the main factor that makes people feel hungry and not an empty stomach as is often assumed. When the body absorbs the nutritional essence of a few dates, the feeling of hunger becomes appeased. When one breaking the fast with dates takes some other food afterwards, he cannot eat much. It would seem that breaking the fast with dates then helps one avoid excessive eating. Experiments have also shown that dates contain some stimulants that strengthen the muscles of the uterus in the last months of pregnancy. This helps the dilation of the uterus at the time of delivery on one hand and reduces the bleeding after delivery on the other. Dieticians consider dates as the best food for women in confinement and those who are breast-feeding. This is because dates contain elements that assist in alleviating depression in mothers and enriching the breast-milk with all the elements needed to make the child healthy and resistant to disease. The Prophet (Pbuh) has emphasized the importance of dates and their effectiveness in the growth of the fetus. He has also recommended they be given to women. Modern dietary institute now recommend dates to be given to children suffering from a nervous nature or hyperactivity. The Prophet (Pbuh) has also recommended dates as a medicine for heart troubles, according to some reports. Modern science has also proved the effectiveness of date, in preventing diseases of the respiratory system. Ayeshah, (R.A.) wife of Prophet (Pbuh), used to prescribe dates for those suffering from giddiness. It is now well known that a fall in the level of the sugar in the blood and low blood pressure are among the causes of giddiness. She was also reported to have used dates combined with cucumber to treat her over-slim condition! She said, "they've tried to fatten me giving me everything. But I did not become fat. Then they fattened me with cucumber and ripe dates and I gained!" Ayeshah was quite correct, as we now know that one kilogram of dates contains nearly 3,000 calories which alone are sufficient to supply the minimum daily requirements of an active man for one full day. Dates are rich in several vitamins and minerals. When the level of trace elements falls in the body, the health of the blood vessels is affected leading to an increased heart-rate and a consequent inability to perform its function with normal efficiency. As dates are also rich in calcium, they help strengthen the bones. When the calcium content in the body decreases, children are affected with rickets and the bones of adults become brittle and weak. Dates are also important in keeping up the health of eyes. It is quite effective in guarding against night-blindness. In the early years of Islaam, dates served as food for Muslim warriors. They used to carry them in special bags hung at their sides. They are the best stimulant for muscles and so the best food for a warrior about to engage in battle. The Prophet (Pbuh) used to combine dates with bread sometimes. At other times he mixed ripe dates with cucumber, or dates combined with ghee. He used to take all varieties of dates, but he preferred the variety called Ajwah

Women Scholars of Hadith History records few scholarly enterprises, at least before modern times, in which women have played an important and active role side by side with men. The science of hadith forms an outstanding exception in this respect. Islam, as a religion which (unlike Christianity) refused to attribute gender to the Godhead,1 and never appointed a male priestly elite to serve as an intermediary between creature and Creator, started life with the assurance that while men and women are equipped by nature for complementary rather than identical roles, no spiritual superiority inheres in the masculine principle.2 As a result, the Muslim community was happy to entrust matters of equal worth in God's sight. Only this can explain why, uniquely among the classical Western religions, Islam produced a large number of outstanding female scholars, on whose testimony and sound judgment much of the edifice of Islam depends. Since Islam's earliest days, women had been taking a prominent part in the preservation and cultivation of hadith, and this function continued down the centuries. At every period in Muslim history, there lived numerous eminent women-traditionists, treated by their brethren with reverence and respect. Biographical notices on very large numbers of them are to be found in the biographical dictionaries. During the lifetime of the Prophet, many women had been not only the instance for the evolution of many traditions, but had also been their transmitters to their sisters and brethren in faith.3 After the Prophet's death, many women Companions, particularly his wives, were looked upon as vital custodians of knowledge, and were approached for instruction by the other Companions, to whom they readily dispensed the rich store which they had gathered in the Prophet's company. The names of Hafsa, Umm Habiba, Maymuna, Umm Salama, and A'isha, are familiar to every student of hadith as being among its earliest and most distinguished transmitters.4 In particular, A'isha is one of the most important figures in the whole history of hadith literature - not only as one of the earliest reporters of the largest number of hadith, but also as one of their most careful interpreters. In the period of the Successors, too, women held important positions as traditionists. Hafsa, the daughter of Ibn Sirin,5 Umm al-Darda the Younger (d.81/700), and 'Amra bin 'Abd al-Rahman, are only a few of the key women traditionists of this period. Umm al-Darda' was held by Iyas ibn Mu'awiya, an important traditionist of the time and a judge of undisputed ability and merit, to be superior to all the other traditionists of the period, including the celebrated masters of hadith like al-Hasan al-Basri and Ibn Sirin.6 'Amra was considered a great authority on traditions related by A'isha. Among her students, Abu Bakr ibn Hazm, the celebrated judge of Medina, was ordered by the caliph Umar ibn Abd al-Aziz to write down all the traditions known on her authority.7 After them, 'Abida al-Madaniyya, 'Abda bin Bishr, Umm Umar al-Thaqafiyya, Zaynab the granddaughter of Ali ibn Abd Allah ibn Abbas, Nafisa bint al-Hasan ibn Ziyad, Khadija Umm Muhammad, 'Abda bint Abd al-Rahman, and many other members of the fair sex excelled in delivering public lectures on hadith. These devout women came from the most diverse backgrounds, indicating that neither class nor gender were obstacles to rising through the ranks of Islamic scholarship. For example, Abida, who started life as a slave owned by Muhammad ibn Yazid, learnt a large number of hadiths with the teachers in Median. She was given by her master to Habib Dahhun, the great traditionist of Spain, when he visited the holy city on this way to the Hajj. Dahhun was so impressed by her learning that he freed her, married her, and brought her to Andalusia. It is said that she related ten thousand traditions on the authority of her Medinan teachers.8 Zaynab bint Sulayman (d. 142/759), by contrast, was princess by birth. Her father was a cousin of al-Saffah, the founder of the Abbasid dynasty, and had been a governor of Basra, Oman and Bahrayn during the caliphate of al-Mansur.9 Zaynab, who received a fine education, acquired a mastery of hadith, gained a reputation as one of the most distinguished women traditionists of the time, and counted many important men among her pupils.10 This partnership of women with men in the cultivation of the Prophetic Tradition continued in the period when the great anthologies of hadith were compiled. A survey of the texts reveals that all the important compilers of traditions from the earliest period received many of them from women shuyukh: every major collection gives the names of many women as the immediate authorities of the author. And when these works had been compiled, the women traditionists themselves mastered them, and delivered lectures to large classes of pupils, to whom they would issue their own ijazas. In the fourth century, we find Fatima bint Abd al-Rahman (d. 312/924), known as al-Sufiyya on account of her great piety; Fatima (granddaughter of Abu Daud of Sunan fame); Amat al-Wahid (d. 377/987), the daughter of distinguished jurist al-Muhamili; Umm al-Fath Amat as-Salam (d. 390/999), the daughter of the judge Abu Bakr Ahmad (d.350/961); Jumua bint Ahmad, and many other women, whose classes were always attended by reverential audiences.11 The Islamic tradition of female hadith scholarship continued in the fifth and sixth centuries of hijra. Fatima bin al-Hasan ibn Ali ibn al-Daqqaq al-Qushayri, was celebrated not only for her piety and her mastery of calligraphy, but also for her knowledge of hadith and the quality of the isnads she knew.12 Even more distinguished was Karima al-Marwaziyya (d.463/1070), who was considered the best authority on the Sahih of al-Bukhari in her own time. Abu Dharr of Herat, one of the leading scholars of the period, attached such great importance to her authority that he advised his students to study the Sahih under no one else, because of the quality of her scholarship. She thus figures as a central point in the transmission of this seminal text of Islam.13 As a matter of fact, writes Godziher, 'her name occurs with extraordinary frequency of the ijazas for narrating the text of this book.'14 Among her students were al-Khatib al-Baghdadi15 and al-Humaydi (428/1036-488/1095).16 Aside from Karima, a number of other women traditionists 'occupy an eminent place in the history of the transmission of the text of the Sahih.'17 Among these, one might mention in particular Fatima bint Muhammad (d.539/1144; Shuhda 'the Writer' (d.574/1178), and Sitt al-Wuzara bint Umar (d.716/1316).18 Fatima narrated the book on the authority of the great traditionist Said al-Ayyar; she received from the hadith specialists the proud tittle of Musnida Isfahan (the great hadith authority of Isfahan). Shuhda was a famous calligrapher and a traditionist of great repute; the biographers describe her as 'the calligrapher, the great authority on hadith, and the pride of womanhood.' Her great-grandfather had been a dealer in needles, and thus acquired the sobriquet 'al-Ibri'. But her father, Abu Nasr (d. 506/1112) had acquired a passion for hadith, and managed to study it with several masters of the subject.19 In obedience to the sunna, he gave his daughter a sound academic education, ensuring that she studied under many traditionists of accepted reputation. She married Ali ibn Muhammad, an important figure with some literary interests, who later became a boon companion of the caliph al-Muqtadi, and founded a college and a Sufi lodge, which he endowed most generously. His wife, however, was better known: she gained her reputation in the field of hadith scholarship, and was noted for the quality of her isnads.20 Her lectures on Sahih al-Bukhari and other hadith collections were attended by large crowds of students; and on account of her great reputation, some people even falsely claimed to have been her disciples.21 Also known as an authority on Bukhari was Sitt al-Wuzara, who, besides her acclaimed mastery of Islamic law, was known as 'the musnida of her time', and delivered lectures on the Sahih and other works in Damascus and Egypt. 22 Classes on the Sahih were likewise given by Umm al-Khayr Amat al-Khaliq (811/1408-911/1505), who is regarded as the last great hadith scholar of the Hijaz.23 Still another authority on Bukhari was A'isha bint Abd al-Hadi.24 Apart from these women, who seem to have specialized in the great Sahih of Imam al-Bukhari, there were others, whose expertise was centered on other texts. Umm al-Khayr Fatima bint Ali (d.532/1137), and Fatima al-Shahrazuriyya, delivered lectures on the Sahih of Muslim.25 Fatima al-Jawzdaniyya (d.524/1129) narrated to her students the three Mu'jams of al-Tabarani.26 Zaynab of Harran (d.68/1289), whose lectures attracted a large crowd of students, taught them the Musnad of Ahmad ibn Hanbal, the largest known collection of hadiths.27 Juwayriya bint Umar (d.783/1381), and Zaynab bint Ahmad ibn Umar (d.722/1322), who had travelled widely in pursuit of hadith and delivered lectures in Egypt as well as Medina, narrated to her students the collections of al-Darimi and Abd ibn Humayd; and we are told that students travelled from far and wide to attend her discourses.28 Zaynab bint Ahmad (d.740/1339), usually known as Bint al-Kamal, acquired 'a camel load' of diplomas; she delivered lectures on the Musnad of Abu Hanifa, the Shamail of al-Tirmidhi, and the Sharh Ma'ani al-Athar of al-Tahawi, the last of which she read with another woman traditionist, Ajiba bin Abu Bakr (d.740/1339).29 'On her authority is based,' says Goldziher, 'the authenticity of the Gotha codex ... in the same isnad a large number of learned women are cited who had occupied themselves with this work."30 With her, and various other women, the great traveller Ibn Battuta studied traditions during his stay at Damascus.31 The famous historian of Damascus, Ibn Asakir, who tells us that he had studied under more than 1,200 men and 80 women, obtained the ijaza of Zaynab bint Abd al-Rahman for the Muwatta of Imam Malik.32 Jalal al-Din al-Suyuti studied the Risala of Imam Shafii with Hajar bint Muhammad.33 Afif al-Din Junayd, a traditionist of the ninth century AH, read the Sunan of al-Darimi with Fatima bin Ahmad ibn Qasim.34 Other important traditionists included Zaynab bint al-Sha'ri (d.524/615-1129/1218). She studied hadith under several important traditionists, and in turn lectured to many students - some of who gained great repute - including Ibn Khallikan, author of the well-known biographical dictionary Wafayat al-Ayan.35 Another was Karima the Syrian (d.641/1218), described by the biographers as the greatest authority on hadith in Syria of her day. She delivered lectures on many works of hadith on the authority of numerous teachers.36 In his work al-Durar al-Karima,37 Ibn Hajar gives short biographical notices of about 170 prominent women of the eighth century, most of whom are traditionists, and under many of whom the author himself had studied.38 Some of these women were acknowledged as the best traditionists of the period. For instance, Juwayriya bint Ahmad, to whom we have already referred, studied a range of works on traditions, under scholars both male and female, who taught at the great colleges of the time, and then proceeded to give famous lectures on the Islamic disciplines. 'Some of my own teachers,' says Ibn Hajar, 'and many of my contemporaries, attended her discourses.'39 A'isha bin Abd al-Hadi (723-816), also mentioned above, who for a considerable time was one of Ibn Hajar's teachers, was considered to be the finest traditionist of her time, and many students undertook long journeys in order to sit at her feet and study the truths of religion.40 Sitt al-Arab (d.760-1358) had been the teacher of the well-known traditionist al-Iraqi (d.742/1341), and of many others who derived a good proportion of their knowledge from her.41 Daqiqa bint Murshid (d.746/1345), another celebrated woman traditionist, received instruction from a whole range of other woman. Information on women traditionists of the ninth century is given in a work by Muhammad ibn Abd al-Rahman al-Sakhawi (830-897/1427-1489), called al-Daw al-Lami, which is a biographical dictionary of eminent persons of the ninth century.42 A further source is the Mu'jam al-Shuyukh of Abd al-Aziz ibn Umar ibn Fahd (812-871/1409-1466), compiled in 861 AH and devoted to the biographical notices of more than 1,100 of the author's teachers, including over 130 women scholars under whom he had studied.43 Some of these women were acclaimed as among the most precise and scholarly traditionists of their time, and trained many of the great scholars of the following generation. Umm Hani Maryam (778-871/1376-1466), for instance, learnt the Qur'an by heart when still a child, acquired all the Islamic sciences then being taught, including theology, law, history, and grammar, and then travelled to pursue hadith with the best traditionists of her time in Cairo and Mecca. She was also celebrated for her mastery of calligraphy, her command of the Arabic language, and her natural aptitude in poetry, as also her strict observance of the duties of religion (she performed the hajj no fewer than thirteen times). Her son, who became a noted scholar of the tenth century, showed the greatest veneration for her, and constantly waited on her towards the end of her life. She pursued an intensive program of learning in the great college of Cairo, giving ijazas to many scholars, Ibn Fahd himself studied several technical works on hadith under her.44 Her Syrian contemporary, Bai Khatun (d.864/1459), having studied traditions with Abu Bakr al-Mizzi and numerous other traditionalists, and having secured the ijazas of a large number of masters of hadith, both men and women, delivered lectures on the subject in Syria and Cairo. We are told that she took especial delight in teaching.45 A'isha bin Ibrahim (760/1358-842/1438), known in academic circles as Ibnat al-Sharaihi, also studied traditions in Damascus and Cairo (and elsewhere), and delivered lectures which eminent scholars of the day spared no efforts to attend.46 Umm al-Khayr Saida of Mecca (d.850/1446) received instruction in hadith from numerous traditionists in different cities, gaining an equally enviable reputation as a scholar.47 So far as may be gathered from the sources, the involvement of women in hadith scholarships, and in the Islamic disciplines generally, seems to have declined considerably from the tenth century of the hijra. Books such as al-Nur al-Safir of al-Aydarus, the Khulasat al-Akhbar of al-Muhibbi, and the al-Suluh al-Wabila of Muhammad ibn Abd Allah (which are biographical dictionaries of eminent persons of the tenth, eleventh and twelfth centuries of the hijra respectively) contain the names of barely a dozen eminent women traditionists. But it would be wrong to conclude from this that after the tenth century, women lost interest in the subject. Some women traditionists, who gained good reputations in the ninth century, lived well into the tenth, and continued their services to the sunna. Asma bint Kamal al-Din (d.904/1498) wielded great influence with the sultans and their officials, to whom she often made recommendations - which, we are told, they always accepted. She lectured on hadith, and trained women in various Islamic sciences.48 A'isha bint Muhammad (d.906/1500), who married the famous judge Muslih al-Din, taught traditions to many students, and was appointed professor at the Salihiyya College in Damascus.49 Fatima bint Yusuf of Aleppo (870/1465-925/1519), was known as one of the excellent scholars of her time.50 Umm al-Khayr granted an ijaza to a pilgrim at Mecca in the year 938/1531.51 The last woman traditionist of the first rank who is known to us was Fatima al-Fudayliya, also known as al-Shaykha al-Fudayliya. She was born before the end of the twelfth Islamic century, and soon excelled in the art of calligraphy and the various Islamic sciences. She had a special interest in hadith, read a good deal on the subject, received the diplomas of a good many scholars, and acquired a reputation as an important traditionist in her own right. Towards the end of her life, she settled at Mecca, where she founded a rich public library. In the Holy City she was attended by many eminent traditionists, who attended her lectures and received certificates from her. Among them, one could mention in particular Shaykh Umar al-Hanafi and Shaykh Muhammad Sali. She died in 1247/1831.52 Throughout the history of feminine scholarship in Islam it is clear that the women involved did not confine their study to a personal interest in traditions, or to the private coaching of a few individuals, but took their seats as students as well as teachers in pubic educational institutions, side by side with their brothers in faith. The colophons of many manuscripts show them both as students attending large general classes, and also as teachers, delivering regular courses of lectures. For instance, the certificate on folios 238-40 of the al-Mashikhat ma al-Tarikh of Ibn al-Bukhari, shows that numerous women attended a regular course of eleven lectures which was delivered before a class consisting of more than five hundred students in the Umar Mosque at Damascus in the year 687/1288. Another certificate, on folio 40 of the same manuscript, shows that many female students, whose names are specified, attended another course of six lectures on the book, which was delivered by Ibn al-Sayrafi to a class of more than two hundred students at Aleppo in the year 736/1336. And on folio 250, we discover that a famous woman traditionist, Umm Abd Allah, delivered a course of five lectures on the book to a mixed class of more than fifty students, at Damascus in the year 837/1433.53 Various notes on the manuscript of the Kitab al-Kifaya of al-Khatib al-Baghdadi, and of a collection of various treatises on hadith, show Ni'ma bin Ali, Umm Ahmad Zaynab bint al-Makki, and other women traditionists delivering lectures on these two books, sometimes independently, and sometimes jointly with male traditionists, in major colleges such as the Aziziyya Madrasa, and the Diyaiyya Madrasa, to regular classes of students. Some of these lectures were attended by Ahmad, son of the famous general Salah al-Din.54 -------------------------------------------------------------------------------- The above article originally appeared as Chapter 6, pp. 142-153, in Hadith Literature: Its Origin, Development, Special Features & Criticism by Dr. Muhammad Zubayr Siddiqi (Sir Ashutosh Professor of Islamic Culture, Calcutta University; published by Calcutta University, 1961). A revised edition is now available, rearranged and modified under the title, Hadith Literature: Its Origins, Development & Special Features published by Islamic Texts Society (Cambridge, 1993). The original edition is out of print. Footnotes: Maura O'Neill, Women Speaking, Women Listening (Maryknoll, 1990CE), 31: "Muslims do not use a masculine God as either a conscious or unconscious tool in the construction of gender roles." For a general overview of the question of women's status in Islam, see M. Boisers, L'Humanisme de l'Islam (3rd. ed., Paris, 1985CE), 104-10. al-Khatib, Sunna, 53-4, 69-70. See above, 18, 21. Ibn Sa'd, VIII, 355. Suyuti, Tadrib, 215. Ibn Sa'd, VIII, 353. Maqqari, Nafh, II, 96. Wustenfeld, Genealogische Tabellen, 403. al-Khatib al-Baghdadi, Tarikh Baghdad, XIV, 434f. Ibid., XIV, 441-44. Ibn al-Imad, Shsadharat al-Dhahah fi Akhbar man Dhahah (Cairo, 1351), V, 48; Ibn Khallikan, no. 413. Maqqari, Nafh, I, 876; cited in Goldziher, Muslim Studies, II, 366. Goldziher, Muslim Studies, II, 366. "It is in fact very common in the ijaza of the transmission of the Bukhari text to find as middle member of the long chain the name of Karima al-Marwaziyya," (ibid.). Yaqut, Mu'jam al-Udaba', I, 247. COPL, V/i, 98f. Goldziher, Muslim Studies, II, 366. Ibn al-Imad, IV, 123. Sitt al-Wuzara' was also an eminent jurist. She was once invited to Cairo to give her fatwa on a subject that had perplexed the jurists there. Ibn al-Athir, al-Kamil (Cairo, 1301), X, 346. Ibn Khallikan, no. 295. Goldziher, Muslim Studies, II, 367. Ibn al-Imad, VI. 40. Ibid., VIII, 14. Ibn Salim, al-Imdad (Hyderabad, 1327), 36. Ibn al-Imad, IV, 100. Ibn Salim, 16. Ibid., 28f. Ibn al-Imad, VI 56. ibid., 126; Ibn Salim, 14, 18; al-Umari, Qitf al-Thamar (Hyderabad, 1328), 73. Goldziher, Muslim Studies, II, 407. Ibn Battuta, Rihla, 253. Yaqut, Mu'jam al-Buldan, V, 140f. Yaqut, Mu'jam al-Udaba, 17f. COPL, V/i, 175f. Ibn Khallikan, no.250. Ibn al-Imad, V, 212, 404. Various manuscripts of this work have been preserved in libraries, and it has been published in Hyderabad in 1348-50. Volume VI of Ibn al-Imad's Shadharat al-Dhahab, a large biographical dictionary of prominent Muslim scholars from the first to the tenth centuries of the hijra, is largely based on this work. Goldziher, accustomed to the exclusively male environment of nineteenth-century European universities, was taken aback by the scene depicted by Ibn Hajar. Cf. Goldziher, Muslim Studies, II, 367: "When reading the great biographical work of Ibn Hajar al-Asqalani on the scholars of the eighth century, we may marvel at the number of women to whom the author has to dedicate articles." Ibn Hajar, al-Durar al-Karima fi Ayan al-Mi'a al-Thamina (Hyderabad, 1348-50), I, no. 1472. Ibn al-Imad, VIII, 120f. Ibind., VI, 208. We are told that al-Iraqi (the best know authority on the hadiths of Ghazali's Ihya Ulum al-Din) ensured that his son also studied under her. A summary by Abd al-Salam and Umar ibn al-Shamma' exists (C. Brockelmann, Geschichte der arabischen Litteratur, second ed. (Leiden, 1943-49CE), II, 34), and a defective manuscript of the work of the latter is preserved in the O.P. Library at Patna (COPL, XII, no.727). Ibid. Sakhawi, al-Saw al-Lami li-Ahl al-Qarn al-Tasi (Cairo, 1353-55), XII, no. 980. Ibid., no. 58. Ibid., no. 450. Ibid., no. 901. al-Aydarus, al-Nur al-Safir (Baghdad, 1353), 49. Ibn Abi Tahir, see COPL, XII, no. 665ff. Ibid. Goldziher, Muslim Studies, II, 407. al-Suhuh al-Wabila, see COPL, XII, no. 785. COPL, V/ii, 54. Ibid., V/ii, 155-9, 180-208. For some particularly instructive annotated manuscripts preserved at the Zahiriya Library at Damascus, see the article of Abd al-Aziz al-Maymani in al-Mabahith al-Ilmiyya (Hyderabad: Da'irat al-Ma'arif, 1358), 1-14. By Dr. Muhammad Zubayr Siddiqi

Author: Imaam Shaikh Muhammad Naasir-ud-Deen Al-Albaanee (rahimahullaah) Source: His short treatise "Tamaam An-Nas=h fee Ahkaam Al-Mas-h" [The Complete Guidance regarding the Rules of Wiping (over footwear)]. This treatise appears after the Shaikh's checking to Imaam Jamaal-ud-Deen Al-Qaasimee's book entitled Al-Mas-h 'alaa Al-Jawrabayn (Wiping over the Socks). Source: al-manhaj.com 1. Wiping over the shoes: As for wiping over the shoes (na'alayn)[1] when performing ablution, then it has become popular amongst the contemporary scholars to say that it is not permissible to wipe over them. And we do not know of any evidence to support that claim, other than what has been stated by Al-Baihaqee (rahimahullaah) in his Sunan (1/288): "The foundation is the obligation for washing the feet, unless there is an established aspect of the Sunnah that makes it more specific, or there is a consensus (ijmaa') in which there is no differing. And wiping over the shoes or the socks is not included in any of the two, and Allaah knows best." This is what he has stated. And it is well known, unfortunately, that it indicates an unawareness of the previously mentioned ahaadeeth in this treatise[2] regarding the establishment of wiping over the socks and the shoes. And the chains of narration regarding some of them are authentic, as has been clarified previously. This is why At-Turkmanee Al-Hanafee (rahimahullaah) commented on these words, saying: "This is incorrect, for it has preceded that At-Tirmidhee has authenticated the (hadeeth of) wiping over the socks and the shoes and declared it hasan from the hadeeth of Muzail on Al-Mugheerah t. He also declared the hadeeth of Ad-Dahhaak on Abu Moosaa t to be hasan. Also, Ibn Hibbaan has verified wiping over the shoes by authenticating the hadeeth of Aws . Similarly, Ibn Khuzaimah[3] has authenticated the hadeeth of Ibn 'Umar on wiping over the shoes. And what Al-Baihaqee mentioned from the hadeeth of Zaid Ibn Al-Hibaab on Ath-Thawree (meaning with the chain of narration going to Ibn 'Umar and it was stated previously) regarding wiping over the shoes, is a good hadeeth. Ibn Al-Qataan has also authenticated it on Ibn 'Umar " [Al-Jauhar-un-Naqee (1/288)] I say that once you have come to know this, it is not permissible to even hesitate in accepting this allowance - especially after the hadeeth concerning it have been established. This is since, as the author (Al-Qaasimee) has stated in what has been mentioned previously: "The hadeeth concerning it are authentic, thus there is no recourse other than to hear and obey." This is especially the case after knowing that the Sahaabah acted in accordance with it. And foremost amongst them, was the rightly guided Khaleefah, 'Alee Ibn Abee Taalib . Furthermore, it is the view that was held by some of the Imaams from the pious predecessors (Salaf As-Saalih), may Allaah be pleased with all of them. Thus, Ibn Hazm (rahimahullaah) said in Al-Muhallaa (2/103): "Issue: So if the footwear (khuff) are cut so that they fall beneath the ankles, then wiping over them is permissible. This is the opinion of Al-Awzaa’ee and it has been reported on him that he said: 'The muhrim may wipe over his shoes that come beneath the ankles…' Others have stated: 'He may not wipe over them unless they go over the ankles.'" 2. Wiping over khuffs or socks that have holes in them As for wiping over khuffs (leather socks) or socks that are torn with holes, then the scholars have differed in this issue with many opinions. The majority of them forbid it based on a long differing amongst them, which you can see in the detailed discussions found in the books of Fiqh and Al-Muhallaa. Other scholars held the opinion that it was permissible, and this is the opinion that we favor. Our argument for this is that: the source principle is the (absolute) allowance for wiping. So whoever forbids it, or places a condition on it - such as that they must be void of any holes - or he places limits to it, then he is refuted by the statement of the Prophet: "Every condition that is not found in the Book of Allaah, then it is false." [Al-Bukhaaree and Muslim] It has also been authentically reported that Sufyaan Ath-Thawree (rahimahullaah) said: "Wipe over them (the socks) so long as they are attached to your feet. Were the socks of the Muhaajireen and the Ansaar anything but torn (with holes), ripped and tattered?†[Reported by 'Abd-ur-Razzaaq in Al-Musannaf (no. 753) and from that path of narration, by Al-Baihaqee (1/283)] Ibn Hazm (rahimahullaah) said: "So if there is found in the khuffs, or whatever is worn on the feet, any holes that are small or large, long or wide, such that some part of the foot is visible, whether a little or a lot, or both, then all of that is the same. And wiping over them is permissible, so long as any part of it continues to attach itself to the feet. This is the opinion of Sufyaan Ath-Thawree, Dawood, Abu Thawr, Ishaaq Ibn Raahawaih and Yazeed Ibn Haaroon." [Al-Muhallaa (2/100)] Then he (rahimahullaah) goes on to relate the statements of the scholars that forbid it, according to what they contain from differing and contradiction. And then he goes on to refute them and explain that it is an opinion that has no evidence to support it except opinion. Then he closed that with his statement: “However the truth in this matter is what is reported in the Sunnah, which explains the Qur'ân, in that the ruling for the two feet, which do not have any garment over them to wipe over, is that they must be washed. And the ruling for the two, if there is a garment over them, is that they can be wiped over. This is what is reported in the Sunnah 'and your Lord is not forgetful.' [surah Maryan: 64] The Messenger knew, when he commanded for the wiping over the khuffs or whatever is worn on the feet – and he wiped over the socks – that there was large and small holes, as well as no holes, in the shoes, socks and whatever else is worn on the feet. And he also knew that there existed the footwear that was red, black or white as well as the new and the old. But he did not specify some of it over another. And if the ruling for that in the Religion varied, then Allaah would not have forgotten to send down revelation concerning it, nor would the Messenger of Allaah have neglected explaining it, far is he removed from that. Thus, it is correct that the ruling for this wiping applies to all conditions." [Al-Muhallaa (2/100)] Also, Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) said in his Ikhtiyaaraa (pg. 13): "It is permissible to wipe over the (foot) garments on one of its two sides - Ibn Tameem and others related this. It is also permissible to wipe over the khuff that has holes in it, so long as it continues to hold that name (khuff) and one is able to walk in it. This is the older of the two opinions Ash-Shaafi'ee held on it, and it is that which Abul-Barakaat and other scholars have preferred." I say: Ar-Raafi'ee attributed this view in Sharh Al-Wajeez (2/370) to the majority of the scholars and uses as a support for it, his argument that the opinion that forbids wiping over them, narrows the door of this allowance, so one must wipe. And he was correct, may Allaah have mercy on him. 3. Does taking off the footwear that is wiped over, nullify the ablution? The scholars have also differed concerning the one who takes off the khuff and its types after having performed ablution and wiped over them. Their differing can be divided into three opinions. The First: His ablution is valid and he is not required to do anything. The Second: He must wash his two feet only. The Third: He must redo his ablution Each of these opinions were held by groups of scholars among the predecessors (Salaf). 'Abd-ur-Razzaaq (rahimahullaah) has transmitted their narrations regarding these opinions in his Al-Musannaf (1/210/809-813), as well as Ibn Abee Shaybah (1/187-188) and Al-Baihaqee (1/289-290). There is no doubt that the first opinion is what is most correct, for it is in correspondence with the essence of wiping, in that it is an allowance and a facilitation from Allaah. Thus any opinion, other than the first, would deny this facilitation, as has been stated by Ar-Raafi'ee in the previous Issue (#2). Furthermore, the other two opinions are outweighed by two arguments, based on the following two evidences: First: It complies with the action of the rightly guided Khaleefah 'Alee Ibn Abee Taalib , for we have presented previously with an authentic chain of narration, that he once broke his ablution, then performed a new one and wiped over his shoes. Then he took them off and prayed (without them). Second: It is in compliance with the correct analogy, for indeed if one were to wipe over his head and then shave his hair off, he would not be obligated to wipe over his head again, since he would already have ablution. This is the opinion that Shaikh-ul-Islaam Ibn Taimiyyah (rahimahullaah) favored, as he states in his Ikhtiyaaraat (page 15): "The ablution of the one who has wiped over his khuffs and turban is not canceled when he removes either of these two garments. Nor is it canceled by the cessation of its time limit (for wiping). And he is not obligated to wipe over his head nor is he required to wash his feet (because of removing the head or foot garment). This is the view of Al-Hasan Al-Basree. This (view) takes the similitude of the hair that is wiped, according to the correct opinion of the Hanbalee madh-hab and the opinion of the majority of the scholars.†This was also the view of Ibn Hazm (rahimahullaah), so refer to his words in which he argues against those that oppose it, for indeed it is valuable. [see Al-Muhallaa (2/105-109)] As for what has been reported by Ibn Abee Shaiba (1/187) and Al-Baihaqee (1/289) on the authority of a man among the Prophet 's companions, who when asked about a person that wiped over his khuffs, then took them off, said: "He should wash his feet." Then in the chain of narration of this hadeeth is Yazeed Ibn 'Abd-ir-Rahmaan ad-Daalaanee. Al-Haafidh Ibn Hajr (rahimahullaah) said of him: "He is truthful, however he made too many mistakes in his narration. And he used to commit tadlees. Al-Baihaqee (rahimahullaah) reported a similar narration from Abu Bakrah . The narrators of this hadeeth are all reliable except for 'Alee Ibn Muhammad Al-Qurshee, for I do not know of him." Then he (rahimahullaah) reported from Al-Mugheerah Ibn Shu'aba that he said: "Wiping over the footwear is three days for the traveler and one day for the resident, so long as he doesn't remove them." Then he (rahimahullaah) said. "'Umar Ibn Rudaih is alone in reporting this and he is not a strong reporter." I say that this addition of "so long as he doesn't remove them" is rejected due to the loneliness of this weak narrator in reporting it and due to the lack of there being any supporting evidence for it. 4. When does the time limit for wiping begin? There are two well-known views of the scholars concerning this issue: The First: It begins at the point when the ablution is broken (for the first time), after having put on the footwear. The second: It begins at the point when the first wiping occurs after, having broken the ablution. Abu Haneefah, Ash-Shaafi’ee, Ahmad and their companions held the first opinion. And we do not know of any evidence on their part, which deserves mentioning, other than that it was simply an opinion. It is for this reason that some of their companions (i.e. from the same madh-hab) have contradicted them, as we shall mention. Nor do we know any of the predecessors from the Sahaabah that opposed the second view, for their guide was the authentic ahaadeeth and the ruling of 'Umar Ibn Al- Khattaab . As for the Sunnah, then there are the authentic ahaadeeth which were reported on many of the companions, in Saheeh Muslim, the Four Sunan collections, the Musnads and others. In these narrations, the Prophet commanded wiping. In some narrations he allowed the wiping. And in one narration, he prescribed wiping the length of one day and one night for the resident and three days and three nights for the traveler. From the matters that are extremely evident, is that this hadeeth serves as a determining factor for the commencement of the time period for wiping, in that it begins immediately after the (first) wiping. It also serves as a refutation for the first opinion, since that (opinion) necessitates, as is determined in the subsidiary issues (furoo'), that the person that prays the Fajr prayer shortly before the rising of the sun, then breaks his ablution (for the first time) during the time of Fajr on the second day. Then performs a new ablution and wipes over his footwear for the first time for the Fajr prayer, that he is not permitted to wipe over them after that! So is it truthful to say that this person has performed the wiping for "a day and a night"?! If we go according to the second opinion, the one that is most correct, then he is able to wipe over his footwear until shortly before the Fajr prayer of the third day. Rather, they hold even a more strange view than that of what we have mentioned. And it is that: "If one excretes and doesn't wipe over his footwear, such that a day and a night, or three if he is a traveler, comes to pass, after the excretion. The time limit comes to an end and wiping is not permissible after that, until he takes off his footwear, renews his ablution and then puts his footwear back on." [An-Nawawee mentioned this opinion in his Majmoo' (1/476)] Thus, they prevent an individual from making use of this allowance (rukh-sah), basing it upon this opinion, which is in opposition to the Sunnah! For this reason, Imaam An-Nawawee (rahimahullaah) was left with no choice but to go in contradiction to his madh-hab, due to the strength of the evidence, even though he was keen not to contradict it (the Shaafi'ee madh-hab) if he was able to. So after relating the first opinion and those that held it, he (rahimahullaah) said: "Al-Awzaa'ee and Abu Thawr said: 'The commencement of the time limit begins at the point of the (first) wiping (over the footwear) after the first breaking of the ablution.' And it is a report from Ahmad and Dawood. This is the most favorable (opinion), the one that has the most established evidences in support of it. Ibn Al-Mundhir has favored this view. And something similar to this has been related on ‘Umar Ibn Al-Khattaab . Al-Maawardee and Ash-Shaashee have reported on Al-Hasan Al-Basree that it begins when the footwear is put on. Those that say that the time limit begins at the point of the (first) wiping use as evidence, the following hadeeth of the Messenger of Allaah r: ‘The traveler may wipe (over his footwear) for three days.’ And these ahaadeeth are authentic as has been stated previously. This hadeeth is conclusive evidence that he wiped (over his footwear) for three days. And this would not be possible, unless the time limit began from the first wiping. And this is also because Ash-Shaafi’ee said: ‘If one excretes while he is a resident, (then travels) and wipes (over his footwear) while traveling, he should completes the wiping (duration) of a traveler, for the ruling for wiping applies.’ Our (Shaafi’ee) companions use the hadeeth of Safwaan , which has been reported by Al-Haafidh Al-Qaasim Ibn Zakariya Al-Matrazee: ‘...from the time of excretion to the time of excretion...’ to support their view. And this is a strange addition (to the hadeeth). It is not established. And they also use Qiyaas (judgment derived by analogy) for their claim...†[Al-Majmoo’ (1/487)] I say: If the Qiyaas that is mentioned here, is by itself correct in its validity, then for it to be accepted and used as an evidence, it must meet the condition of not contradicting the Sunnah. But if it does contradict it, as I believe it does, then it is not permissible to incline (one’s view) towards it. For this reason it is said: “When the narrations are mentioned, the deduction is nullified. And when the influx of Allaah comes, the influx of intellect is nullified.†How can this analogy be correct, when it also contradicts the opinion of the rightly guided Khaleefah ‘Umar Ibn Al-Khattaab? I know the Blind followers claim to accept the authentic Sunnah when it contradicts ‘Umar’'s opinion, as they have done regarding the issue of the pronouncement of the third divorce. So why don’t they accept his opinion when it does conform with the Sunnah?! ‘Abd-ur-Razzaaq has reported in Al-Musannaf on Abu ‘Uthmaan An-Nahdee, who said: “I came upon Sa’ad and Ibn ‘Umar when they were both arguing in front of ‘Umar concerning the issue of wiping over the khuffs. So ‘Umar said: ‘He can wipe over them until the same hour (of the first wiping), for that day and night.’†[Al-Musannaf (1/209/807)] I say that its chain of narration is authentic according to the conditions of Al-Bukhaaree and Muslim. And it is a conclusive evidence for the fact that the (time limit for) wiping begins when it is first executed over the footwear, and lasts until that same hour the next day. This is what is predominantly apparent in all the narrations that have been reported on the Sahaabah concerning the time limit for the wiping, according to what we have knowledge of, from what has been reported by ‘Abd-ur-Razzaaq and Ibn Abee Shaiba in Al-Musannaf. As an example, I will mention what Ibn Abee Shaiba (1/180) reported on ‘Amr Ibn Al-Haarith, that he said: “I traveled with ‘Abdullaah to the (various) cities and he wiped over his khuffs for three days, while not taking them off at all.†Its chain of narration is saheeh according to the conditions of Al-Bukhaaree and Muslim. Thus, the narrations from the predecessors along with the Sunnah of Prophet Muhammad have agreed with what we have stated. So hold onto it and by the Will of Allaah, you will be guided. 5.Does the end of the time limit cancel the ablution? Concerning this issue, the scholars are divided into several opinions, the most famous of which are two from the Shaafi’ee madh-hab. And they are: The First: One is obligated to renew his ablution The Second: It suffices him to just wash his feet The Third: There is nothing required of him. Rather, his ablution is valid and he can pray while in its state, so long as he does not excrete or break it. This is what An-Nawawee (rahimahullaah) has stated. I say: This third opinion is the most strongest of them. And it is that which An-Nawawee favored, also in contradiction to his madh-hab. Thus, he said: “This opinion has been related by Ibn Al-Mundhir on Al-Hasan Al-Basree, Qataadah and Sulaimaan Ibn Harb. Ibn Al-Mundhir favored it. And it is what is the most preferable and most convincing. Our (Shaafi’ee) companions have reported it from Dawood.†[Al-Majmoo’ (1/527)] I say that Ash-Shi’araanee has related it to Imaam Maalik in Al-Meezaan (1/150) and An-Nawawee related it to others, so refer to it. Also, it is the opinion that Shaikh-ul-Islaam Ibn Taimiyyah took, as you have seen in his afore-mentioned words under the Third Issue, in accordance with Ibn Hazm. And this last one (Ibn Hazm) mentions that the other scholars that held this opinion, included Ibraaheem An-Nakha’ee and Ibn Abee Lailaa. Then he (rahimahullaah) said: “This is the view of which it is not permissible to take anyone other than it. This is since there is no mention in the reports that the ablution is annulled due to the body parts that are washed over or some of them, by the termination of the time limit for wiping. Indeed, the Prophet only forbade that someone wipe over them for more than three days for the traveler and for more than one day for the resident. So whoever holds an opinion contrary to this, then he has crammed some (false) meaning into the reports that which is not present there, and into the statement of the Prophet that which he did not say. So whoever does this mistakenly, then there is nothing upon him. And whoever does it intentionally after the argument has been established against him, then he has embarked on committing one of the major sins. And nothing cancels the ablution, except for the excretion (hadath). And this person that has correctly performed his ablution and then does not excrete, then he is in a state of purity. And anyone that is in a state of purity can pray so long as he does not excrete or so long as there does not occur a clear text stating that his purity has been canceled, even if he doesn’t excrete. So this person, whose time limit for wiping has finished, he has not broken his ablution and there is no text that states that his state of purity has been annulled, whether on some of his body parts or all of them. So he is in a state of purity and can pray. This is until he excretes, at which point, he must take off his khuffs and whatever else is worn on his feet, and perform ablution. Then the time limit for wiping is renewed again. And this is the way it will always be and with Allaah lies the success.†[Al-Muhallaa (2/94)] ----------------------------------------------- [1] Translator's Note: The word used in this treatise for shoes is na'alayn, which can mean sandals or shoes that do not pass the ankle. At the time of Allaah's Messenger SAWS, the people used to wear these sandals, which were considered shoes. We have decided to translate the word as shoes for fear that if the word sandals were used, people would limit the ruling found in this treatise to just sandals, while the rulings apply to any type of shoe worn on the foot. And Allaah knows best. [2] Translator's Note: The treatise he is referring to is Al-Mas-h 'Alaa Al-Jawrabain (Wiping over the Socks) by the great scholar of Shaam Jamaal-ud-Deen Al-Qaasimee (rahimahullaah). This treatise of Shaikh Al-Albaanee comes directly after his checking of Al-Qaasimee's book. Al-Albaanee included this last section to the book in order to clarify common misunderstandings present today and to compliment the book. Thus, there will be some references made to this book, such as "as has been stated previously". This means previously in the book Al-Mas-h 'Alaa Al-Jawrabain. [3] See Saheeh Ibn Khuzaimah (pg. 100)

Sahal ur still around I bet, though im not a betting man, you did not even read the article....and i bet you have nothing but good to say about Albani, and i Bet you love the man and have much respect for him, and i bet, you believe he is a scholar, who has knowledge, and you dont have the gust to defame him, Sahal brother please do us all a favor and refute the Shaykh! taken from the above article: We in Ash_Sham (Syria), have an example which they mention – they say: "That there was a Kurdish man, zealous for Islam, but knowing very little about it – he met a Jew on the road one day and said to him "become a Muslim or I will kill you, so he replied; "I will become a Muslim – what do I say? "He said:" By Allah, I don’t know!" What benefit is this type of enthusiasm – he doesn’t even know what to say to the Jew about Islam. So we say, - that before this enthusiasm – sit and learn what Islam is – then spread it amongst the people in the best way. And this is enough of a mention of the short-comings of Jamaa’at-Ut-Tableegh. And we do not wish to go further into the details since that requires research of their history – and what is correct and what is not – but that which is very clear. Is that this "Khurooj" in groups who hardly know anything about Islam?

From the narration of Sa'eed ibn Jubayr who said: Ibn Abbaas asked me: Have you married yet?? I answered no, so he said: ? Marry! For the best of this ummah are those with the most women ? Collected by Al-Bukhaaree in the book of Marriage, chapter: Plurality of Women [no. 5069].

Beautiful Piece on the Misguidance of the Tableeg! Fatwa of the Noble Shaykh Muhammed Naasiruddeen al-Albaanee regarding the Jamaa’ah at-Tableegh Question: Where do the Jamaa’at-Tableegh go wrong? and What is the remedy for their situation? Answer: The remedy is Knowledge, as we have always advised them. Instead of going out for this "Khurooj", which has no basis in the Sunnah, whereas they make it a Sunnah to be followed. Rather they should sit in the Mosques and learn the Hadeeth and Fiqh and the manner of reading the Qur'ân correctly as it was sent down – [since many of them who speak, and this is a wicked practice which they have established for the people (in that) they encourage them to speak ]- and then (they) are not able to correctly read the Aayah, not to mention the Ahaadeeth of the Messenger, sallalahu alaihi wa sallam – [since he explains the Aayah in a way that causes him to fall under the saying that occurs in the knowledge of the Sciences of Hadeeth (‘Ilm Usoolil Hadeeth): "That the student must learn the Arabic language so that when he reads a Hadeeth he does not introduce mistakes into it, but reads it as the Messenger, sallalahu alaihi wa sallam, said it] – and if not then he falls under the saying of the Messenger, sallalahu alaihi wa sallam, " Even when the Book is in front of him and he reads from it - [then he even cannot read it properly even though the Book is fully vowel pointed] – but even so those whom we hear in many of the Mosques cannot read the Hadeeth of the Messenger, sallalahu alaihi wa sallam, properly, - not to mention the being able to explain them correctly, and not to mention explaining the rulings contained therein – whilst those sitting and listening are in dire need of this Fiqh taken from the Sunnah. Therefore the cure for those people is for them to return to the circles of knowledge in the mosques and find a scholar who has knowledge of the different readings (Qiraa’aat), knowledge of Tajweed, knowledge of Fiqh, knowledge of Hadeeth and knowledge of Tafseer. – so that they can learn. Then, after that if any of them becomes able to call the people – then he has to call the people. However, they call themselves, "Jamaa’ath-Ul-Da’wah" and the "Daw’ah" is the call to Islam, ‘the group of spreading the Deen’, but this Deen of Islam has to be understood by the caller so that he may able to spread it correctly and properly – and if not then - <>- and this is a well known truth. Therefore we advise them, since in many of them we find sincerity of purpose, and that they are active in Da’wah, however, what was said of old of them was true, as follows: "Sa’d brought them in – leading them: That is not how you bring in camels, O Sa’d!>>: <> Da’wah to Islam requires scholars who are able – especially if they go out from their lands to the lands of Kufr and misguidance, such as Europe and America – as over there problems and doubts come to them which you would not even think about in the Muslim lands – So where will they find the answer to them – he who does not have something cannot give it. I believe that they – Jamaa’at-Ut-Tableegh, if they really do wish to spread the Deen of Islam – then it is not enough that they are students, rather they must be -Scholars and Mujtahids – taking Islamic rulings from the Book and the Sunnah. Why? Because they go to a land where the habits, customs, usages, and problems are different to ours – so where will they get the answers from? They have no answer – rather one of them may mistakenly think that he has some knowledge – and therefore give Fatwa’s – just as the Companions gave Fatwas to the injured man and killed him – they gave Fatwaa without knowledge and so erred and led into error, just as the Messenger, sallalahu alaihi wa sallam, said in the hadeeth recorded by Al-Bukharee and Muslim, "Verily Allah does not take away the knowledge by removing it from the hearts of the scholars, but He takes the knowledge away by taking away the scholars – until there does not remain any scholars, so the people take ignorant ones as their leaders – and they are asked and give judgment without knowledge." This is exactly what is happening these days – that many people give fatwas without knowledge and therefore go astray and lead others astray – therefore for those who wish to give Da’wah – it is not enough that they are students, rather they must be scholars – deriving rulings from the Book and Sunnah – and if not, then they are not able to convey the message of Islam, particularly in those foreign lands. I end this talk with a point noted by a famous scholar of Andalus – Ibn Rushd Al-Malikee – he gave an example for the mujtahid scholar and the muqalid scholar – a very good example – saying, "The example of the mujtahid and the muqalid is the example of the person who sells leather socks and the one who makes them. So a man comes to the seller of leather socks and asks him for a particular size [and maybe he wants an unusual size, small but wide] and he doesn’t find this size amongst his stock – so he has to go to the maker of the leather socks and say I want a leather sock of such and such a size – and he makes it. This is the example of the mujtahid and the other one, the muqalid." So where will they find answers required in that land? Therefore we advise them strongly – since they have sincerity and feeling for Islam, and desire to spread it amongst the people – to seek knowledge. There is no other way than that; after that, perhaps, Allah will grant them that knowledge and open the door of true Da’wah to them, and if not, then, The one who does not possess something cannot simply give it to others. Our way, is that "The best of guidance is the guidance of Muhammad ", and this is the text agreed upon by all Jamaa’ahs amongst Muslims throughout the world. No one says, "The best of guidance is the guidance of Aboo Haneefah, or Malik, or Ash-Shafiee, or Ahmad", and yet, all of them hold that they are people of knowledge and excellence and that their purpose is to follow the Messenger, sallalahu alaihi wa sallam, and his way. Hence, all Muslims, irrespective of group or sect, agree upon this basic principle that "the best of guidance is the guidance of Muhammad sallalahu alaihi wa sallam". Despite this agreement there is still some difference with regard to how that is put into practice and in making this Prophetic truth a fact upon the face of this earth. It is here that they differ, and we have just discussed about what is knowledge, which is "what is commanded by Allah and His Messenger sallalahu alaihi wa sallam". There is also no disagreement about this fact. However, in practice today you hardly ever hear a scholar answer a question by saying, "Allah ta’aala says…." Or "The Prophet sallalahu alaihi wa sallam said…..". Instead they say "so and so says…", and that is NOT knowledge. So what is important for the Muslims today is that they come together upon the principles – and these are agreed amongst them – and stick to them and not leave them on one side and we say, "The best of guidance is the guidance of Muhammad sallalahu alaihi wa sallam". Then we also see, after that, that one person prays in a certain manner and another in a different way and another and so on………., and likewise in Wudoo, fasting, Hajj etc. etc. Why? What is the reason? The only reason is that they have NOT followed the simple basic principle of "The best of guidance is the guidance of Muhammad sallalahu alaihi wa sallam" Why is this so? Because making this principle a reality in our religious life requires knowledge of what Allah and His Messenger, sallalahu alaihi wa sallam, says. In particular what is authentically reported from the Messenger sallalahu alaihi wa sallam and keeping away from that which is NOT authentic from him (sallalahu alaihi wa sallam) – so where is this way, its method and application today? Then we return to the question and say, "All of the Jamaa’ahs amongst the Muslims say << the best of guidance is the guidance of Muhammad sallalahu alaihi wa sallam>>, but the Jamaa’at-Ul-Tableegh and others – we do not particularize them alone since the problem is general – has their ‘Aqeedah (belief) become one – and they have been in existence for many years. So has the ‘Aqeedah of its members become a single ‘Aqeedah? Has their ‘Ibaadah (worship) become one? Etc. In my opinion the answer is "NO", since you will find amongst them, the Hanfee, the Shafi’ee, the Maalikee, and the Hanbalee, just as you would find outside the Jamaa’ah, and so on in this way there is no difference between them and the other Jamaa’ahs. Likewise within Jamaa’at-Ul-Tableegh you will find people who lean towards the Book and the Sunnah as we have just explained. However, you do not find amongst them scholars who guide these (people) to the Book and the Sunnah. Instead, they rely upon any scholar who will explain to them what is in the Book and the Sunnah since they believe that it is the Qur’an and the Sunnah that are to be acted upon. As for the great majority of them, they are not like that. The reason is that not all of them have that belief which would unite them if they possessed it. Therefore, you see them do many things at variance with the Sunnah. Eg; (this thing) which they alone do and have particulate themselves with, from amongst all of the various different Jamaa’ahs. This is what they call "khurooj" – going out in the way of Allah – meaning going out with the Jamaa’ah to various towns, cities, lands and even non-Muslim countries. So we always remind them that going out in the way of Allah is a good thing since the Messenger sallalahu alaihi wa sallam said "He who takes a path seeking knowledge. Allah makes it easy for him a path to Paradise". However, if they believe, along with us, that the best guidance is the guidance of Muhammad sallalahu alaihi wa sallam, then (we ask), "had he (sallalahu alaihi wa sallam) and his noble companions used to go out in tens in that way to give Da’wah of Islam?" <> And the people in the time of the Messenger sallalahu alaihi wa sallam were in greater need of knowledge since they were surrounded by the unbelievers. So he, sallalahu alaihi wa sallam, would send a knowledgeable one and not send ten or twenty along with him who did not know anything. Rather they would learn from the people of knowledge in their own lands. So I am sure you all know that he, sallalahu alaihi wa sallam, sent Mu’aadh Ibn Jabal (raliallahu anhu), alone, Aboo Moosa (raliallahu anhu) alone, and likewise ‘Alee (raliallahu anhu), Aboo ‘Ubaidhah (raliallahu anhu) and Dihyah (raliallahu anhu) etc. etc. all singly. We do not find at any time in his blessed life that he, sallalahu alaihi wa sallam, sent along with a scholar, people who were not scholars – to Yemen. What was in Yemen but Shirk and Kufr, and consider, there was need in the time of the Messenger, sallalahu alaihi wa sallam. Therefore we say that the foundation of Da’wah is Knowledge – Knowledge of the Book and the Sunnah – and I would draw your attention to the fact that despite being around many years they still do not have a single unifying ‘Aqeedah nor a single unifying worship, nor commonality in their prayers. So what is it you will convey to the people while you have not yet conveyed it to your own selves? Begin with your own selves first, then those around you. What will the Jamaa’at-Ut-Tableegh convey if they themselves have not still agreed in ‘Aqeedah? As far as I know, Jamaa’at-Ut-Tableegh does not give any importance to the affairs of ‘Aqeedah. Indeed, many of them state openly that, "we do not go into the affairs of ‘Aqeedah since they cause differences amongst the Muslims", nor do they take care to correct their worship and Prayers and make that in accordance with the Sunnah. So he who does not possess something cannot give it to another. They call to Islam. What is Islam? Prayer!, Fasting!, Zakat! Etc. If a questioner comes and asks, "How did the Messenger of Allah, sallalahu alaihi wa sallam, perform Salat?" to one of their callers (Daa’ee), not just one of their common followers, then he cannot answer. Why? Because from the beginning, from their first principles, they are NOT taught to, first of all, make sure that they are upon following the Book of Allah and the Sunnah of the Messenger, sallalahu alaihi wa sallam, of Allah. Either he will be restricted to a Particular Madhab or following a particular Sufi order – about which some Sufi’s speak openly and say, "The number of ways to Allah are like the number of created beings". So, perhaps, this Sheikh belongs to one of those Sufi orders about which the scholars are agreed that nothing of them ever existed in the first three generations after the Messenger, sallalahu alaihi wa sallam, whose excellence was testified to and Allah Himself says, "Verily, this is My Way, leading Straight: follow it: follow not (other) paths: they will scatter you about from His (great) Path." [Al-Quran 6:153] And so if the head of the callers who established the Jamaa’at-Ut-Tableegh; he himself follows a particular Madhab, Blindly – Hanafee or Shafi’ee or any other; And he himself follows one of these Sufi orders – then what is this Islam that they call to? Prayer only? We often hear and know that many people who had not used to pray have started to pray – we do not deny that. We know many extreme Sufi’s in all the lands of Islam, and particularly Syria, where they have lived for many years – Shaikhs of the Sufi’s who devour the people’s wealth and live upon the hunger of their followers – and yet people who were formerly drunkards become their followers and begin to pray. But is that what is wanted? That a person becomes like the example mentioned by the Messenger, sallalahu alaihi wa sallam, "The example of the scholar who does NOT act on his Knowledge is that of a lamp which gives light to the people and burns itself away." That is not what is wanted. What is wanted is that the Muslim gives Da’wah having a certain Knowledge of his Deen – and where does he get that knowledge from? As we have said: Either he himself becomes a scholar by studying the Book and the Sunnah or he takes the Book and the Sunnah from one who is a scholar of that. We do not find that amongst the followers of Jamaa’at - Ut-Tableegh – and for all these years – and likewise for the Ikhwanul Muslimeen – and they have not come together in their thinking – so within the Ikhwan you find the Salafee, the Sufi, the follower of a Madhab, and in some lands even the Shi’ee – we know that from their long history – what Islam is it that they call to? And know after mentioning their shortcomings – I advise them – that instead of going out for this "Khurooj" which was, firstly, not found in the time of the Prophet, sallalahu alaihi wa sallam, and secondly, that it is organized in a way that has no basis in Islam – three days, four days etc. – Instead of that "Khurooj", which did not exist in the first and best period of Islam, sit in the Mosques and study the Book of Allah, either by yourselves if you are from the former group and if not, then, by asking the people of Knowledge if you do not know. And we often hear them begin their lesson with the saying: "Our success lies in following the Sunnah". Fine, but if you ask, "What is the Sunnah in the Prayer that you have just performed?". He doesn’t know. The Imam sits after the prayer, opens "Riyadh-Us-Saliheen" – and what a good book it is – he reads two or three ahadeeth and does not explain them or make their meaning clear – reading only the text. Then the people go away not knowing anything. Why? Because the Shaikh didn’t explain. Why? Because he doesn’t have something, hence he cannot give it. [ EDITOR'S NOTE: In Asian countries like India, Pakistan, Bangladesh, Afghanistan and some African countries They read Fazail-e-Aa'maal or some places They promote BAHIST- E-ZEWAR these book contains mixture of Hanaafee fiqh with fabricated narration and stories and lies] So, instead of wasting time reading ahadeeth which they do not understand – let one or two of them out of the thousands seek knowledge – tafseer, hadeeth, language etc. Then, let them call the people to Islam upon clear guidance. The Jamaa’at-ut- Tableegh in this form, what do they call to? To Islam, fine. Then what is the ‘Aqeedah that a Muslim has to have? Is it the Ash’aree ‘aqeedah, the maatureedee ‘aqeedah or the ‘aqeedah of Ahlul hadeeth? Each is upon that which he found his father, mother, grandfather – or from Al-Azhar or the latest Islamic University etc. Otherwise his mind is completely empty, neither having this nor that – what is the reason? Firstly, it is not part of their system that they teach their Jamaa’ah the ‘Aqeedah. Secondly, it is not part of their program to teach the people what is Sunnah and what is Bid’ah – and the Arab Muslim poet of old said: "I learnt what was bad not for its own sake but to avoid it: and he who does not know bad from good falls into it." And this poetic wisdom is taken from the hadeeth of Hudaifah Ibn Al-Yamani (raliallahu anhu) who said about himself: "The people used to ask Allah’s Messenger, sallalahu alaihi wa sallam, about the good. And I used to ask about the bad fearing it would come to me…" And as the poet said: "Sa’d brought in [the camels], leading them: O Sa’d – that is not how you bring camels in." If you call to Islam – you have to know what it is, beginning with Imaan and perhaps the brothers will recall the Hadeeth: "That a man came to the Prophet sallalahu alaihi wa sallam with very white clothes and black hair….. [the Hadeeth of Jibreel concerning Islam, Imaan and Ihsaan…]…" Imaan in Allah – I have never heard any of our brothers explain the word "Imaan in Allah" – of which it is possible to write volumes about, and it is sufficient for us that Shaikhul-Islam Ibn Taimiyyah wrote a whole book called "Kitaabul-Imaan" – and the muhaddithoon of old wrote such books such as Ibn Abee Shaibah and Aboo ‘Ubaid Al-Qassim as Sallam – all of them writing books on Imaan. What is "Imaan in Allah? The Muslims believe in Allah, the Christians believe in Allah, the Jews believe in Allah, everyone but the atheists believe in Allah. But each one’s belief in Allah is different from the other. So what is that Imaan (in Allah) which is the first condition of Imaan? This topic is never studied. This Imaan contains the belief in the Oneness of Allah’s self; it contains the Oneness of Allah’s worship – that He alone is worshipped; it contains Allah’s Uniqueness in his Attributes. Jamaa’at-Ut-Tableegh do not speak about these at all – so then, what O Brother is this Islam that you call people to? And where are you with regard to his (sallalahu alaihi wa sallam) sayings, "Pray as you see me praying" and "Take your rites of Hajj from me for I do not know – perhaps I will not meet you after this year." Then, our advice is that some – not all thousands or millions of them – but tens or thousands of them should obtain knowledge of the Deen who then can guide them to the following of Allah’s Book and the Ahaadeeth of Allah’s messenger, sallalahu alaihi wa sallam. As for the going out – then no one should go out except for the scholar – as shown in the guidance of Allah’s Messenger, sallalahu alaihi wa sallam. As for spreading the Deen – then each person passes on what he knows – but that is not to be in ordered form that people from Amman leave their families and children and go to Europe and America. Let them remain at home and learn Allah’s Deen as did the Companions of the Prophet, sallalahu alaihi wa sallam. We again repeat, :The best of guidance is the guidance of Muhammad, sallalahualaihi wa sallam." Where are those who best understand this rule? Without a doubt they were the Companions of the Prophet, sallalahu alaihi wa sallam, then those who came after them, then those who came even after them. Fourteen centuries have passed and whatever we might say about changing times or methods etc. – we are now in the 1400’s and never in these 1400 years did a group of scholars go out in hundreds in this way, traveling through the lands to give Da’wah. Why did they not do that? Therefore the scholars say, "And every good is in the following of those who came before, and every evil lies in the innovations of the latter people." No one will argue about giving Da’wah since Allah ta’aala says: "watakun minkum ummah.." but the problem lies in the method of Da’wah and the way it is given, and what is introduced into that which had not been used to be in the time of the Prophet, sallalahu alaihi wa sallam, and that one having knowledge goes out – why does he go out? To learn! Brother, stay in your homes, the mosque is next door, sit there and learn from the scholars. from someone in the audience asking what is wrong with going out to the mosques. O beloved Brother, may Allah be Pleased with you – this is NOT the point of discussion – do not enter us into issues which are not related to where the problem lies…. I say there is no problem – but the ones nearer to you have more right, your family, your neighbors etc. then to whom will you call? Have you taught your family the correct ‘Aqeedah? And taught them how the Prophet, sallalahu alaihi wa sallam, used to pray? Jamaa’at-Ut-Tableegh do NOT learn or teach how the Prophet, sallalahu alaihi wa sallam, used to pray and make Hajj etc. So as a member of Jamaa’at-Ut-Tableegh have you taught that which is obligatory to your family whom you live with? They are the closest of people to you. So you leave them alone and go to another town and say to me "what is wrong?" – I say there is nothing wrong, but start with yourselves, then those closest to you. Do not leave your land – going here and there – he who does not have something cannot give it. We in Ash_Sham (Syria), have an example which they mention – they say: "That there was a Kurdish man, zealous for Islam, but knowing very little about it – he met a Jew on the road one day and said to him become a Muslim or I will kill you, so he replied; I will become a Muslim – what do I say? He said: By Allah, I don’t know!" What benefit is this type of enthusiasm – he doesn’t even know what to say to the Jew about Islam. So we say, - that before this enthusiasm – sit and learn what Islam is – then spread it amongst the people in the best way. And this is enough of a mention of the short-comings of Jamaa’at-Ut-Tableegh. And we do not wish to go further into the details since that requires research of their history – and what is correct and what is not – but that which is very clear. Is that this "Khurooj" in groups who hardly know anything about Islam? > Brother, it is not an accusation – It is something we see. Then as I have said to you – if we do find someone amongst Jamaa’at-Ut-Tableegh praying according to the Sunnah, then this Sunnah has not come from them but from outside. So, in this case you are like the person mentioned in the Qur'ân: "…And one of her household saw (this) and bore witness, (thus)…." [Al-Quran Surah Yousoof 12:26] Al-hamdulillah, And you pray according to the book, Salat Salaatin-Nabiee’,sallalahu alaihi wa sallam, - why don’t you pray according to a book produced by Jamaa’at-Ut-Tableegh? Because they haven’t produced any such book. Then – we return to what is most important – to ‘Aqeedah – so do you say that we accuse them of not giving importance to ‘Aqeedah? Well, they themselves clearly state that – they do not call to ‘Aqeedah, nor to the Book and the Sunnah – everyone remains upon his madhab… I say, as long as the Jamaa’at-Ut-Tableegh want to spread Islam and have this enthusiasm – then the Sunnah must come from them – not have to be taken from other Jamaa’ah. I know them from Syria and from sitting with them, and I know them here….. so I am not ignorant of them, so that you say that I accuse them. Rather you accuse us of accusing them – but I speak based on knowledge… So, in brief, with regard to the Jamaa’at-Ut-Tableegh – we are thankful for their enthusiasm but not for the way in which they show it. This enthusiasm has to have knowledge attached to it – and knowledge as has preceded is "what Allah and His Messenger, sallalahu alaihi wa sallam, say". This Hadeeth is authentic. Is there any scholar amongst them who is able to say that this Hadeeth is weak so that he can be upon clear guidance in his Deen? They do not have such a one to this day. Why? Because their way is at variance with he correct way.: "Verily, this is My Way, leading Straight: follow it: follow not (other) paths:" [Al-Quran Surah An’aam 6:153]

that is why i have tried to start such an organization where we have already put together step by step process of establishing an islamic state ruled by the khilafah system. Brother Yusef how is it that you call it a khalifah system, you should say a ruler who rules by the laws of islam, where only those who live under his authority are subjected to his rule, whereas those outside his realm ar not. A Men who rules all the muslim populace can be then defined as a Khalifah and such honour belongs only to the Quraysh! as seen below! Khilaafah will remain within Quraish until ‘Eesaa ibn Maryam (alaihis salaam) descends(Sharh As-SUnnah) Mu’aawiyah reports that Allah’s Messenger said, “This affair (Khilaafah) will remain with the Quraish. None will rebel against them except that Allah will throw him down upon his face, as long as they establish the religion.†Reported by al-Bukhaaree (Eng. trans. 9/190/253). WalilHamd!

I quoted the following surahs that show that intercession is permissible; al-Nisaa 4.64... "O Allah, indeed You have said, Had they, who had wronged themselves, come to you and asked Allah's forgiveness and the Apostle had asked forgiveness for them, they would have certainly found Allah Most-Propitious, Most-Merciful" Viking, your testimonies that make Shafa’a justifiable, is to say the least fallacious given that Surah Nisaa is addressing the hypocrites and Surah Mariam is relevant to the day of Resurrection. One merely needs to revise the ayahs proceeding and those ensuing, to arrive at an unassailable insight. SurAH NISAA! (61)And when it is said to them: "Come to what Allâh has sent down and to the Messenger (Muhammad SAW)," you (Muhammad SAW) see the hypocrites turn away from you (Muhammad SAW) with aversion. Then the next ayat (62) How then, when a catastrophe befalls them because of what their hands have sent forth, they come to you swearing by Allâh, "We meant no more than goodwill and conciliation!" Then the next ayat (63) They are those of whom Allâh knows what is in their hearts; so turn aside from them (do not punish them) but admonish them, and speak to them an effective word (i.e. to believe in Allâh, worship Him, obey Him, and be afraid of Him) to reach their inner selves. Then “We sent no Messenger, but to be obeyed by Allâh's Leave. If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad SAW) and begged Allâh's Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allâh All-Forgiving (One Who accepts repentance), Most Merciful.†Clearly the ayah refers to the Hypocrites, who should have sought exoneration for their Baatil conduct, not the true believers as you assert! Suratul Maryam 19:87 "None shall have the power of intercession except such a one as has received permission or a promise from Allah the Most Gracious." In tafsir Ibn Kathir, This ayah is made clear and comprehensible under the heading: The Condition of the Righteous and Criminals on the Day of Resurrection Thus intercession is only official on the day Of Qiyama! The practise of grave worshipping or (permissible intercession as you would have it) Some Muslims belief that dead awliyaa' ("saints") can fulfil one's needs or help at times of distress, and calling upon them for aid. They travel immense distances in order to worship tombs. They reason that the dwellers of the graves are righteous people who could intercede before Allah on their behalf and hence get their prayers accepted, WalCayadubillah, however it’s to the highest degree of Shirk (associating partners with Allah) By what means do they embark on these concept when Allah the Majestic said the following "Verily you cannot make the dead hear " [surah an-Naml 27:80] Allah commanded the Prophet (PBUH) to say: "Say: I have no power to bring good or avert harm from myself, It is only as Allah wills. If I had knowledge of the unseen, I would surely have accumulated only good and no harm would have befallen me. But I am only a Warner and a bringer of glad tidings for those who believe." (7:188) Ibn Mas'ud reported that the Prophet (saws) said: "Allah has angels who travel about the earth; they [do and will] convey to me the peace greeting from my ummah." [Authentically reported by Abu Dawud] "May Allah’s curse be on the Jews and Christians for taking the graves of their Prophets as places of worship." Visiting the graves is from the Sunnah, but there is the appropriate and the amiss form of visiting the graves. Grave visiting should be a reminder and good advice for us, to invoke Allah’s forgiveness and mercy for the deceased brothers/sisters, making invocation for them, and then departing. One should not seek help (whether is good or bad) from the dead! Its shirk(associating partners with Allah) Women Are not allowed to visit Graves nor follow funeral procession because of their emotional weakness, The Prophet(saw) said to some women whom he saw going to visit the graves, He said(saw)â€GO back, Earning a sin rather then a reward, for verily you cause fitnah to the living and bother the dead.†And then he said to his daughter Fatimah,†If you Reach with them the to graveyard, you would not enter Paradise†Hadith Al-minbar About the sheikh you mentionned, ibn Baz, and his rulings, didn't he say that the earth was flat? How could that be "in the best interest of the Muslims"? This is man who died a few years ago, after the invention of the satelite and numerous other scientific endeavors that refute his claim. These are things I don't understand. Are you probing the authenticity of the fatwa or affirming it? Because your strings of words seem to be doing both!

Taken from the book Usool Sunnah( the principals of the Sunnah) I typed it word for word, so please take the time to read it, the imam says the following: Attacking the honor of the rulers (Umaraa) and occupying oneself with reviling them and mentioning their shortcomings is a very big mistake and repugnant sin; The purified Revelation has forbidden it and has censured the one who does so It is also the starting point of rebellion(ie by which such rebellion is initiated and developed) and taking arms against the rulers and this rebellion is basis of the corruption of both the religion and the world. It is also known to the ways and means (wasaa’il) have the same ruling as the ends to which they lead(Maqaasid) therefore every text regarding the prohibition of rebellion(against the ruler) and the censuring of those who do so is an evidence for the prohibition of reviling and abusing the rulers and also(an evidence for the reprimand of the one who does so. It is established in the two Sahih( Bukhari and Muslim) from the hadith of Abu Hurairah that the prophet(saw) said,â€Woo believes in Allah and the last day, let him either speak good or keep silent†And likewise the tow saheehs from Abu Moosa Al-Ash’ree who said,â€The said,â€Oh Allah’s messenger, which part of the islam is most excellent? He replied,†He from whose hands and tongue the Muslims are safe from†The prohibition of reviling the rulers (Umaraa) has been reported more specifically, on account of the kindling of the fire tribulation and the opening of the doors of evil upon the Ummah that it contains. Ziyaab ibn Kusaid al-Adawiyy said,â€I was with abu Bakrah beneath the minbart(pulpit) of ibn Aamir. He was giving a speech and was wearing a fine garment. So Aboo Bilaal Said,â€Look our ameer wearing the garment of the disobedient.†Then Abu Bakrah said,†Be Silent, I heard the Messenger of Allah(saw) say,â€whoever demeans the sultan(ruler) of Allah upon the earth Allah will humiliate himâ€Sunan At Tirmidhee. No 2225 Anas Ibn Malik said,â€The senior amongs the companions of the Allah’s Messenger(saw) forbade us saying,†Do not revile your rulers, nor act dishonestly with them, nor hate them and have taqwa and be patient, for verily the matter is close at handâ€(A-Sunnah of ibn Abi Aasim 2/488 The Shaykh Quotes other hadith with differ narrators, with the exact hadith, no need to for me to type all out, the other hadiths are found in At-tamhee 21/287, At Targheed wat-tarheeb 3/68 And the noble Shaykh Continues Thus, in these narration is the unanimous agreement of the senior of the companions of Allah’s messenger(saw) upon the prohibition of attacking the honour of the urlers by reviling and abusing them, and this prohibition from them is not a magnification of the rulers, but rather it is due to the greatness of the responsibility which they have been entrusted which they have been entrusted with by the sharee’ah and which can not be established and maintained in the desired manner, in the presence of their being reviled and their honor being attacked And Also because reviling them leads to the absence of obedience to them that is which is good and it leads to arousing of the bitterness and malice of the hearts of the general folks against them, and this opens to the way of confusion and strife which does not bring anything to the people except far reaching evil since the end result of reviling them is rebellion and taking up arms against them to fight. This is the greatest catastrophe and the mightiest affliction It is then imaginable after pausing over and considering this clear prohibition of the reviling the rulers that a Muslim in whose heart eemaan has settled and who has honored the symbols of Allah embarks upon this crime and remains silent regarding this evil? We ca never think and conceive for this fro a Muslim and we can never imagine that it should occur from him. And this is because the text of the Shari’yah and what the companion of the messenger of Allah were upon have greater position in his heart then mere emotions and sentiments and agitation and excitation, which in reality are but satanic suggestions and innovatory ejaculations, None submit to them except the people of desires, those in whose heart there is no value for the kitab and sunnah. Rather the tongue of their disposition says,â€In this topic(ie speaking about the rulers) the text(Kitab and sunnah) have fallend sort†Ibn ‘Abdul-Barr reported with his isnadd from Aboo Dardaa(ra) that he saidâ€verily the first appearance of the hypocricy of a man is his censure and rebuke of his rulers†AtTamhee 21/287 Ibn Abee ‘Aasim reported from Abul Yamaan Al-Hawzaniyy from Abu-darda(ra) that he said “Beware of cursing the rulers (Wullat Amar) From verily,cursing them is clipping from the religion and hating them is barrens†It was said,â€O Aboo Dardaa, then how should we behave when we see in them that which we do not like>†he said,â€have patience, for verily when Allah sees that from you he will take them away from you with death.†As-Sunnah 2/488 Ibn ‘Abdul Barr reports from Abu Ishaaq from Zaa’idah ibn Qudaamah who said, “I said to mansoor ibn Al-Mutamir, “when I am fasting can revile the people of desire?†he said,†NO†I then said,â€then can I revile the people of desire (they their the people who take from the kitab and sunnah that which agrees with their whims, and invent the rest), then he saidâ€Yes†Ibn sa’d Reports Hilaal ibn Aboo Humaid that he said,†Abdullah ibn Ukaim say,†I wil never even help in the blood of a khaleefah after Uthaman(ra),†it was said to him,†Oh Abu Ma’bad, did you help?†So he said,†verily I consider the mentioning of his faults and shortcomings to have aided in his blood shed!†Al-Bukhari Reported from Abu Jamrah Ad-Duba’iyy Subhanallah Therefore, in all of these narrations and whatever else has come with their meaning is a clear evidence and strong proof for the severe prohibition and firm forbiddance of reviling the rulers and mention their faults and shortcomings Therefore let the Muslim stop where the people (companions) stopped, Oh people Stop where the companions stopped, Oh people Stop where the companions stopped, since they are the best of the people due to the testimony of the chief of all Humanity(saw). They stopped where they stopped out of knowledge, and with penetrative insight they held back and restrain themselves. Whoever is below them, then he is negligent and whoever is above them, then he is one who causes grief! And whoever opposes this salaf manhaj and follows his desires then there is no doubt that his heart is filled which rancor and hatred, since revilement and vilifications negates giving advice to the rulers. To be continued…

Salafi, Saying that we shouldn't depose immoral leaders is absurd. What is wrong with deposing a cruel, immoral secular govt and replacing him with an Islamic one? How excellent are the words of Al-Hasan Al-Basri®, who said,â€Verly Hajaj is a punishment of Allah, so do not repel the punishment of Allah with your hands, but repel it with Humulity and Submissionâ€

Two kids just killed a man in Tennesse! they said that the video game made them do it! games like Moratal Combat, street Fighter, and the ultra violent Grand theft Auto (Vice City)! who's at fault The video game industry or the Parents or the kids? should the video games be regulated!

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http://soccernet.espn.go.com/headlinenews?id=307334&cc=5901 who's he fooling? This clown should stick to modelling!

hence it is your interpretation of Sura Al-Furqan verse 25....However having re-read the English interpretation of that verse it goes like this Jumatatu, I took the translation from Quran English Stranslations:Includes a summarized version of At-Tabari, Al-Qurtubi and Ibn Kathir with comments from Sahih Al-Bukhari. by Muhammad Taqi-ud-Din, Former Professor of islami faith and teaching at the Islamic university of madinah Al-Hilali & Muhammad Muhsin Khan, former Director, University Hospital University of Madinah Saudi Arabia Muhsin Khan is the stranslator of Sahih Muslim and BUkhari, he is renown professor and expert in the English and Arabic language, considered the best translator So inshallah you will avert those allegation from ME! As for rejecting a hadith that does not support the Quran...would I be labeled as kuffar if I reject this hadeeth: Abu Hurairah said that Allaah's Messenger said, " All of my Ummah will enter Paradise except those who refuse." It was said, "Who will refuse?" He replied. "Whoever obeys me enters Paradise and whoever disobeys me has refused ." Reported by al-Bukhaaree (Eng. trans. 9/284/n0.384). " whatsoever the Messenger (Muhammad SAW) gives you, take it, and whatsoever he forbids you, abstain (from it)[] , and fear Allâh. Verily, Allâh is Severe in punishment."59:7 Jumututu, I will give you the benefit of the doubt and assume you know the Religion inside and out, IN that case everything you execute must be reinforced by the Quran! One needs to wonder Why Muslims pay 2.5% of you income for Zakat, when its not support by the Ayat, Why pray 4 Ra’ah in Duhr or 3 in maghrib when its not supported by Quran, In Ramadan you would even know what break your fast, cause its not support by a Quran! Or Wait aaaaaaa minute, i know we should take some hadith and leave the rest! yeeeeeeeees that what we should do, take that which agrees with our desire and leave the rest!This not the religion Muhammad(saw) Came with Jumutata! The stange things about these assertions on the subject of Hadith needs to be supported by the Quran, is that there is no dalil for such discourse! Where do you guys get this from! If you have proves please share, same me from my ingorance! The position of Ahlul Sunnah wa Jamaca is as followed! Allah protects the Quran, and the Hadith is the Explanation of the Quran, so Allah protects the sunnah so that the Quran does not Go unexplained, and The sunnah is the speech/and actions of the messenger of Allah, therefore whatever the messenger of Allah(saw) gives you take it, and whatever he forbids you stay away, However if someone rejects the sunnah because it does comply with their wishes, then he has rejected the messenger(saw) and when you reject the Messenger, you have negated the second part of the Sahahada, which is “Muhammad(saw) is the messenger of allah†and when that is gone, your islam is Gone!

Salaamz, correction walaal cause if that was the case then Corruption/Fasaad is allowable and Imam Hussein died for no reason is in fact going to hell cause he opposed a ruler that was doing what the above hadith did. (No I'm not shia, so don't negate this argument!) You are selling to us the view of Imam Ibn Taymiyyah and one which the tyrannical leaders love b/c according to this we can have any leader (muslim/nonmuslim/mushrik/kafir) leading muslims so long as he doesn't prevent them from performing their SALAT (basic min'm). Brother Khayr Please read the following carefully! The Shaykh and Imaam, ’Abdul-Lateef Ibn ’Abdur-Rahmaan Ibn Hasan aalush-Shaykh - may Allaah have mercy upon them all - said, in powerful words that uncover the confusing doubts in this topic and that refute the one who spreads them from amongst the ignoramuses: "… And those people - those who are under trial - do not know that with the exception of ’Umar Ibn ’Abdul-’Azeez and whoever Allaah willed from among the Banee Umayyah - great mishaps, insolence, taking up arms [against the people] and corruption occurred from most of those in charge [wullaat] of the people of Islaam from the time of Yazeed Ibn Mu’aawiyah [till the present]. But along with that, the manner and behaviour of the notable scholars and mighty leaders with the rulers is well-known and renowned - they do not raise a hand against giving obedience in that which Allaah and His Messenger have commanded from among the legislated actions and obligatory duties of Islaam. And I will give you an example - that of al-Hajjaaj Ibn Yoosuf ath-Thaqafee, and his affair is well known in the ummah - that of oppression, repression, excessiveness in spilling the blood [of the Muslims], desecration of the Sanctities of Allaah, the killing of whomever he killed amongst the notables of the ummah such as Sa’eed bin Jubair, the besieging of Ibn az-Zubair even though he had sought refuge in the Haram, and making lawful the sacred and sanctified, the killing of Ibn az-Zubair - even though Ibn az-Zubair had given obedience to him and the people of Makkah, Madeenah, Yemen, and most of 'Iraaq had given the pledge of allegiance to him [ibn az-Zubair] and al-Hajjaaj was only a deputy of Marwaan, and then of his son 'Abdul-Maalik and none of the khulafaa’ (successors) had given Marwaan a pledge and none of the influential people, those with power had given the pledge of allegiance to him. And along with all of this none of the People of Knowledge hesitated in obeying him and complying with him in that in which obedience is permissible from amongst the pillars of Islaam and its obligations. And Ibn ‘Umar and whoever met al-Hajjaaj were from amongst the Companions of Allaah’s Messenger , and they never contested with him and nor did they prevent obedience to him in that by which Islaam is established and by which eemaan (faith) is perfected. And it is likewise for those who were also in the era of al-Hajjaaj from among the taab’ieen such as Ibn al-Musayyib, al-Hasan al-Basree, Ibn Seereen, Ibraaheem at-Taymee and those like them from among the leaders of the ummah. And the affair continued like this between the leading scholars of the ummah - they would enjoin obedience to Allaah and His Messenger and making jihaad in His path along with every leader [imaam] whether righteous or sinful, as is well known in the books of the fundamental principles and beliefs of the religion. And similarly, Banoo al-‘Abbaas, they conquered the lands of the Muslims forcefully, with the sword - and not one of the People of Knowledge and Religion aided them in that - and they killed hordes of people and many of the creation from among the Banoo 'Umayyah, their leaders and their deputies. And they killed Ibn Hubayrah, the ameer of 'Iraaq and they also killed Marwaan, the khaleefah - and it was reported that the murderers killed around eighty people from the Banoo 'Umayyah in a single day - and then they placed their blankets above the corpses, sat upon them and then called for food and drink. So along with all of that the conduct of the leading scholars - such as al-‘Awzaa’ee, Maalik, al-Layth ibn Sa’d, ‘Ataa Ibn Abee Rabaah - with those kings is not hidden from the one who has a share in knowledge and realization. And then next generation of the People of Knowledge such as Ahmad Ibn Hanbal, Muhammad Ibn Ismaa’eel, Muhammad Ibn Idrees, Ahmad Ibn Nooh, Ishaaq Ibn Rahawayh and their brothers … their occurred in their time what occurred from the kings of the great innovations and the denial of the Sifaat (Attributes of Allaah) and they were called to [affirm] these things and were put to trial by them] and whoever was killed, was killed such as Ahmad Ibn Nasr. But along with all of this it is not known that a single one of them raised his hand against obedience [to those kings] and that he saw fit to attack them…" Therefore, in light of the above it is necessary to give obedience to whomever is appointed over the Muslims!, whether this occurs by their agreement or otherwise, in all the various lands. However this obedience is conditional in that it should be upon the ma’roof, (good) since there is no obedience to the creation in disobedience to the creation. This is the companions of the earliest times! Kheyr are we to contradict the Companions, and the righteous Scholars, like Imam Malik, and Imam Ahmed, could it be that we understand the religion better then them? Truth Seek and Yusef i still like to hear your you methods in removing the current rulers!

^^^^ NO this is in accordance with the religion of ABu Bakr, Umar, Uthman and the rest of the companions? I assume you follow them to! “we’re conversing with someone who campaigns for Ibliss!†and i do Apologize for these remarks! Indeed they were uncalled for!

^^^ no one is saying ur a kafir, im saying that if a person rejects a authentic hadith of the messenger of Allah(saw), because it does not support the quran, then he is a kafir, i dont know if thats what you belief, but... I'll say it again, BUt, if it is, there would be two rulings, either your ignorant and dont know what your saying, or you truly believe this, if its the first one, then you can be taught, you can learn what is what is kufr and what makes someone a disbeliever, its an issue of Tawheed! if its the second one, and your not igorant and you know the Ilm of tawheed, however you truly believe this in your heart, your a kafir with a doubt! Whoever rejects one authentic Hadith rejects the messenger of allah(saw) had refuse the messenger! and i got this from reading the quran and the sunnah!

^^^^ Kufr comes in many forms my dear! anyone who rejects a Hadith that is authentic that does not support the Quran, like stoning and others, is a kafir wheter he says the Shahadatain 1000000000 times or more, it constitutes the rejection of Allah's messenger! Abu Hurairah said that Allaah's Messenger said, " All of my Ummah will enter Paradise except those who refuse." It was said, "Who will refuse?" He replied. "Whoever obeys me enters Paradise and whoever disobeys me has refused ." Reported by al-Bukhaaree (Eng. trans. 9/284/n0.384). Baashi: " whatsoever the Messenger (Muhammad SAW) gives you, take it, and whatsoever he forbids you, abstain (from it)[] , and fear Allâh. Verily, Allâh is Severe in punishment."59:7