Archive for January, 2011

Wiping Ones Eyes With Ones Thumbs On Hearing The Prophet’s Name Is Proofless, By Sh. Mashhoor

Posted in Biddah / Innovation, Ibaadah - Salaah with tags , , , , , , , , , , , , , on January 31, 2011 by TheAuthenticBase

Wiping one’s eyes- while the ’Athān is being recited with one’s thumbs (is an innovation).

In his “Mūjibāt Ar-Rahmah Wa ‘Azā’im Al-Magfirah”, Abul ‘Abbās Ahmad Ibn Abī Bakr Ar-Raddād Al-Yamānī -a soofi- related through a chain of narrators full of unknown narrators besides being a disconnected one, from Al-Khadir to have said:

‘Whoever says: “Welcome my beloved one Muhammad Ibn Abdillāh”, then kisses his two thumbs and then wipes his eyes with them when the Mu’aththin says, “Ashhadu Anna Muhammadan Rasūlullāh”, will never suffer of ophthalmia.’

Having narrated this hadīth -and another one similar to it, Ash-Sakhawi said:

‘All of these Ahādīth are not authentically traced back to the prophet (saw)’.(1)

May Allāh (swt) guide us and all Muslims to do that which pleases Him of good deeds. ’Āmin.


(1) “As-Silsilah Ad-Da‘īfah” (no. 73). Commenting on “Mirqātul Falāh” and after relating this hadīth from “Al- Firdaws”, At-Tahtāwī said:

‘This was narrated from Al-Khadr and should be applied for it concerns good deeds”.

At-Tahtāwīs’s opinion is proofless for the ‘Ulamah of hadīth judged this hadīth forged. In addition to that, Shaikhul Islām said in “Minhājus Sunnah” (vol. 3 / p. 17): ‘The book “Al-Firdaws” is full of many forged ahādīth’.

[Taken from “The Clarified Ruling Of Mistakes Done In Salaah”, By Shaykh Mashhor, Pp. 173-174]

Advice To Musilm Women Regarding Their Husbands, Part 5

Posted in Marriage, Sisters Base with tags , , , , , , , , , , , , , , , , on January 31, 2011 by TheAuthenticBase

A man is permitted to enjoy the body of his wife and she is obligated to submit to his desires.

Marriage has been prescribed to protect ones chastity, produce love and tranquility in one’s heart, establish love between the spouses, and to fulfil one’s desires.

It is a major sin to refuse to allow him to physically enjoy her body.


Aboo Hurairah reported that the Messenger of Allaah said:

If a man calls his wife to bed and she refuses, and he becomes angry with her, the angels will curse her until morning.

[Bukhaaree 2/315. Muslim 2/1060. Aboo Daawood 2141. Ahmad 2/439 & 480]

In another narration:

… until he is pleased with her.

In yet a third narration:

… until he forgives her.

In yet another narration:

… until she goes back.” [Bukhaaree 4795]

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Picking And Choosing Opinions That Suit Ones Desires, By Sh. Saalih Al-Fawzaan

Posted in Killing The Fitna, Knowledge, Miscellaneous with tags , , , , , , , , , , , , , on January 29, 2011 by TheAuthenticBase

Shaykh Saalih Al-Fawzaan, when asked if a woman can unveil her face because of the difference of opinion on this matter, replied:

“No one uses the difference of opinion amongst the scholars as a justification except for the people of desires who love to follow their whims. As for the one who fears Allaah, he does not use the differences of opinion as an excuse.

Differences of opinions exist amongst the scholars. In fact, there is almost no issue from among the issues of fiqh, except that there can be found a difference of opinion amongst the scholars in it. This is why Allaah has commanded us to refer back to the Book and the Sunnah.

And if you differ in anything, then refer it back to Allaah and the Messenger if you truly believe in Allaah and the last day.” [4:59]

So differences of opinion exist. However, it is not permissible for us to (only) accept the opinion that confirms to our desires and aspirations, whilst rejecting the one that is supported by the evidences just because it contradicts our desires. This is not permissible.

So what is required is to take the opinion that is in conformity with the evidence from the Book and the Sunnah with regard to the Hijaab as well as everything else.”

The shaykh then went on to confirm the obligation of a woman veiling her face.

[Ta’ammulaat Fee Awaakhir Suratil Ahzaab, 49-51]

Taken from “Four Essays On The Obligation Of Veiling” p.4

From The Evils Of Football, By Sh. Muhammad Ibn Ibraaheem Aal-Shaykh

Posted in Brothers Base, Miscellaneous with tags , , , , , , , , , , , , , , on January 27, 2011 by TheAuthenticBase

Shaykh Muhammad ibn Ibraaheem Aal-Shaykh (may Allaah have mercy on him) said:

Playing football nowadays is accompanied by reprehensible things which mean that playing it should be disallowed. These things may be summed up as follows:

1) It is proven to us that play continues during the times of prayer, which results in the players and spectators missing prayers or prayers in congregation, or they delay performing prayers until the time for them is over. Undoubtedly any action that interferes with performance of prayers on time or leads to missing prayers in congregation with no valid shar’i excuse is haraam.

2) The nature of this game leads to factionalism, stirring up fitnah and hatred. These results are the opposite of what Islam promotes of tolerance, friendship and brotherhood, and cleaning hearts and souls of hatred, resentment and grudges.

3) The game involves physical danger for the players as a result of collisions and injuries. Usually the players do not end the game without some of them falling on the pitch unconscious or with broken arms or legs. Nothing is more indicative of that than the fact that there must always be an ambulance present throughout the game.

4) The purpose behind allowing sports is to make people become physically active and to train them for fighting and to ward off chronic disease. But playing football nowadays has no such aim. As well as the things mentioned above, it is now also taking people’s money for false purposes, let alone the danger of physical injury and the generation of hatred in the hearts of players and spectators, and the stirring up of fitnah. It has even gone so far that some spectators attack some players, which could go as far as murder, as happened in a match a few months ago. This alone is sufficient reason to disallow it. And Allaah is the source of strength.

[Fataawa Ibn Ibraaheem, 8/116, 117]

He also said:

Playing football in this organized manner, making the players into two factions, whether they are paid or not, should not be done, because it involves preventing remembrance of Allaah (dhikr) and prayer. It may also involve consuming wealth unlawfully and may be accompanied by gambling; it is akin to playing chess in some ways.

Fataawa Ibn Ibraaheem (8/119)

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Advice Concerning The Watching Of Sports Events, By Shaykh Ibn ‘Uthaymeen

Posted in Brothers Base, Miscellaneous with tags , , , , , , , , , , , on January 27, 2011 by TheAuthenticBase

Questioner: Oh Noble Shaykh, is it permissible to watch sports events on T.V?

Answer: What is the benefit in watching these events?

Questioner: Another person and I differed about this issue. I said it is a waste of time and the players ‘Aurah is exposed; as they wear shorts which reach the middle of the thigh. He said no, it is permissible to watch these games. Therefore I said I will pose the question to ‘Uthaymeen.

Answer: The Prophet peace and blessings be upon him)said:

Whoever believes in Allah and the last day must say good things or else remain quiet.” [Bukhaaree 6018]

Since Allah prohibited us to speaking only good speech,and then more so for actions. Watching these games and tournaments have many dangers;

1) Wasting time. You find a person afflicted with watching these matches totally engaged. So much so he wastes too much time, and perhaps he misses the prayer in congregation or misses its fixed time.

2) Watching people who expose half of their thighs. The thigh is considered a part of the ‘aurah with most of the people of knowledge. We hold the opinion that it is Haraam for the youth to expose any part of their thigh and in particular anything high above the knee.

3) Glorifying and praising a major sinner or an atheist. Consequently a person who watches these games might praise someone unworthy of praise. And no doubt this is dangerous.

4) Wasting money. Watching these games result in wasting money; as the T.V uses electricity. A television consumes electricity even though it may be a small amount it still does. Furthermore it accumulates a bill for something which brings no benefit in this life or the next. Hence it is considered a waste of money.

5) Arguing and disputing. We have one person cheering and supporting this team who win. Another person cheering and supporting the other team. For this reason a dispute happens between them with a long drawn out argument.

Due to all of these reasons I advise everyone and in particular the youth to avoid spending time watching these matches and tournaments. Also I advise the people to take some time and think about the gain in watching these games. What is the benefit? Additionally, you find some people playing in these events racing, competing with each other or being carried on one’s shoulder all of which contradict the sense of honor and manhood.


A Detailed Analysis Of The Khaas (Specific) Verses In The Quraan

Posted in Qur'an with tags , , , , , , , , , , , , , , , , , , , , , , , on January 26, 2011 by TheAuthenticBase

Abrogation VS specific:

According to the majority of the scholars the verse conveyed in specific terms specifies the verse conveyed in general terms.

According to the majority of scholars the time factor has no role to play in the event of general and specific. The specific always specifies the verse conveyed in general terms. According to the hanafes however, when the specification was revealed after the general verse was revealed, it abrogates the general verse, rather than specifying it.

Below is a table which shows how the chronological order effects the role of specifying the general verses in the Quraan:

Specific in relation to the general Parallel After Unknown Before
Majority Specifies Specifies Specifies
Hanafee Specifies Abrogates Specifies Abrogates

As is seen in this table, when the Specific is parallel, after or unknown (in chronological order of revelation) it specifies the general, but according to the Hanafees, when the specific is after the general, it abrogates it. Likewise, when the order of revelation is unknown, the hanafees presume that it is parallel to the general, thus take it as a form of specifier.

The difference between specifying and abrogating is that abrogation is a total or partial suspension of a ruling at a later date, whereas specification simply limits the application of the ruling.

According to the majority, the specific is a form of bayaan (explanation), whereas the Hanafees say it is a form of bayaan (explanation) when:

(a) the chronological order of both the specific and general is parallel (as seen in the table above), and;

(b) the specific and general are both of the same strength (i.e, qat’ee [decisive] or zanni [speculative]) in their application.

So according to the hanafees, when the specific is after the general, the specific is a form of abrogation, not bayaan (explanation).

The hanafees differ with the majority of scholars when it comes to the detailed rulings of specification (takhsees). The Hanafees say that specification is a partial abrogation whereas the majority of scholars disagree on this and say that it is not a partial abrogation but a bayaan (explanation) or a qualification. [See below for more details on a verse being partially specified/abrogated]

Al-Ghazaalee refutes the two points/conditions the Hanafees maintain ((a) and (b) above) namely that (a) the time factor can change the specification into an abrogation and (b) the strength of the verse determines the difference between specification and abrogation.

Qat’ee and Zanni:

Qat’ee is a definitive proof and zanni is speculative in its proof.

The majority of scholars say that the general a zanni (speculative), whether before or after being specified (so it is open to qualification and ta’weel).

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Specifying The General Verses Can Occur By Four Types

Posted in Qur'an with tags , , , , , , , , , , , on January 24, 2011 by TheAuthenticBase

takhsees (specifyication of the general) is accomplished by specifying words or phrases found either within the same verse, or within another verse. The five ways a general verse can be specified are as follows:

1) Exception (Istithnaa):

This is when the verse is applied generally but has exceptions to that general verse. An example of this can be seen in the verse:

The recompense of those who [alladheena] wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter. Except for those who (having fled away and then) came back (as Muslims) with repentance before they fall into your power; in that case, know that Allah is Oft-Forgiving, Most Merciful.” [5:33-34]

2) Modification/Description (Sifah):

A verse of the Quraan conveyed in the general form, may sometimes be specified by way of being described or qualified. An example of this is the verse:

[And forbidden to you for marriage are] your stepdaughters, under your guardianship from your wives with whom you have consummated the marriage.” [4:23]

Here we see the general meaning of step-daughters, has thus been qualified with a description of the type of step-daughters. Note; the description thus being, “from your wives with whom you have consummated the marriage.” not “under your guardianship“.

3) Condition (Shart):

A condition placed on a general verse acts like a specifier. It is when a verse is generally targeted but has certain conditions for the application of the ruling to take place. Such conditions usually occur introduced with the word “if (in)”. An example of this can be seen in the verse:

It is prescribed upon you that you bequest a good portion [of your wealth] for your parents and close relations when death approaches any of you [ahadakum], if you have left some wealth; an obligation on those who fear Allaah.” [2:180]

And to illustrate this with another example, we show the verse concerning inheritance:

In what your wives leave, you are entitled to one half if they have no children.” [4:12]

4) Clauses Of Time/Extent (Ghaayah):

This is where a verse general, but restricted with regards to time or extent. Such restrictions (to the generality) usually occur introduced with the word “until (hattaa)”. An example of this can be seen in the verse:

…Do not shave your heads until your sacrificial animal has reached its appointed place [of sacrifice]…” [2:196]

Another good example can be sen in the verse concerning menstruating women:

…Do not come near them [for sexual relations] until they have reached a state of purity…” [2:222]

And yet another easy to see example, in the verse regarding washing of the limbs in wudhoo:

… washing of your faces and hands up to the elbow. ” [5:6]

[Taken form “Usool Al-Tafseer” by Bilaal Philips, Pp. 270-273 & “Principles Of Islamic Jurisprudence” by Muhammad Haashim Kamaali, Pp. 150-151]