Wednesday 24 March 2010
Tuesday 23 March 2010
Questions for This Month
Deadline: 31.03.2010
The winner will be announced 01.04.2010.
1. What is the reward for the person who prays Sunnah Prayers (supererogatory prayers)? And what is the proof? Indicate where the proof could be found.
2. How many Sunnah prayers the prophet used to pray (Salalaahu Alayhi waslam)? And what times did he pray each one?
3. Which Sunnah prayer is deemed to be the most important Sunnah prayer?
4. If Muslim prayers the two Rak’ah supererogatory prayers before Fajr in his house it is desirable that he lie upon his right side. What is the proof?
5. Mention some of the virtues of supererogatory prayer of Dhuhr with the proof?
6. Can you break the Sunnah prayer if the Iqaamah is called despite still being in the middle o the prayer? What is the proof?
7. Can supererogatory prayer be observed in congregation? What is the proof?
8. There is a Hadeeth which mentioned that the prophet (salalaahu Alayhi waslam) said whoever prays six Rak’ah after Maghrib without uttering any evil speech between them, it is as if they have worshipped for twelve years. This Hadeeth is not authentic. What is the Proof that it’s not authentic?
9. Is it permissible for someone to combine Sunnah prayer of wudoo, the Sunnah of dhuhr and the Sunnah of Tahiyyatul masjid, and pray just two Rak’ah for all of these prayers? And what is the proof?
10. Is it better to pray the Sunnah prayer in the home or in the mosque? What is the proof?
The winner will be announced 01.04.2010.
1. What is the reward for the person who prays Sunnah Prayers (supererogatory prayers)? And what is the proof? Indicate where the proof could be found.
2. How many Sunnah prayers the prophet used to pray (Salalaahu Alayhi waslam)? And what times did he pray each one?
3. Which Sunnah prayer is deemed to be the most important Sunnah prayer?
4. If Muslim prayers the two Rak’ah supererogatory prayers before Fajr in his house it is desirable that he lie upon his right side. What is the proof?
5. Mention some of the virtues of supererogatory prayer of Dhuhr with the proof?
6. Can you break the Sunnah prayer if the Iqaamah is called despite still being in the middle o the prayer? What is the proof?
7. Can supererogatory prayer be observed in congregation? What is the proof?
8. There is a Hadeeth which mentioned that the prophet (salalaahu Alayhi waslam) said whoever prays six Rak’ah after Maghrib without uttering any evil speech between them, it is as if they have worshipped for twelve years. This Hadeeth is not authentic. What is the Proof that it’s not authentic?
9. Is it permissible for someone to combine Sunnah prayer of wudoo, the Sunnah of dhuhr and the Sunnah of Tahiyyatul masjid, and pray just two Rak’ah for all of these prayers? And what is the proof?
10. Is it better to pray the Sunnah prayer in the home or in the mosque? What is the proof?
Concerning Advice...
Wednesday, 20 June 2007
From Tameem ad-Daaree who said: Allaah's Messenger (Sallallaahu 'Alayhi Wa Sallam) said: The Religion is sincerity. The Religion is sincerity. The Religion is sincerity. We said: For whom, O Messenger of Allaah (Sallallaahu 'Alayhi Wa Sallam) He said: For Allaah, and His Book, and His Messenger, and for leaders of the Muslims, and their general masses. [Related by Muslim-Kitaabul Eemaan (33, 55) and (1/74). Abu Daawood (no. 4944), (5/233). Ahmad (4/102-103). Nisaa`ee (7/140)]
al-Haafidh Ibn Hibbaan said: The faithful and sincere adviser has a distinguishing sign: when he wishes to enhance the one whom he is advising, he advises him privately. However, the sign of the one who wishes to disgrace him is that he advises him in public. [Rawdatul Uqalaa (p. 196)]
From Tameem ad-Daaree who said: Allaah's Messenger (Sallallaahu 'Alayhi Wa Sallam) said: The Religion is sincerity. The Religion is sincerity. The Religion is sincerity. We said: For whom, O Messenger of Allaah (Sallallaahu 'Alayhi Wa Sallam) He said: For Allaah, and His Book, and His Messenger, and for leaders of the Muslims, and their general masses. [Related by Muslim-Kitaabul Eemaan (33, 55) and (1/74). Abu Daawood (no. 4944), (5/233). Ahmad (4/102-103). Nisaa`ee (7/140)]
al-Haafidh Ibn Hibbaan said: The faithful and sincere adviser has a distinguishing sign: when he wishes to enhance the one whom he is advising, he advises him privately. However, the sign of the one who wishes to disgrace him is that he advises him in public. [Rawdatul Uqalaa (p. 196)]
The Obligation of the Call and the Duty of the Caller
By Shaykh Muhammad Ibn Saalih al-’Uthaymeen
Concise explanation given by the shaykh in regards to questions like: What is the requirement of being a daa’ee? Is da’wah for men as well as women? What is the most fundamental duty of the caller? And a much needed clarification as to why we don’t differentiate between the Scholar and the caller.
As for the saying of some of the people that is is permissible to become du’aat (callers) without knowledge, then if they mean a daa’ee without a huge amount of knowledge, able to give fataawaa (religious verdicts), explain and deduce issues from their proofs – then it is possible to accept this saying.
[Q.1]: Is da’wah (calling) to Allaah obligatory upon every Muslim man or woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to call to Allaah?
[A.1]: When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge, or a lay person – as long as he has certain knowledge of the issue at hand. The Prophet (sallallaahu ’alayhi wa sallam) said: “Convey from me, even if it is one aayah.” [1] So it is not a condition upon the daa’ee (caller) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and passion, then it is not permissible.
Thus, we see that some of the brothers who call to Allaah, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allaah has not prohibited, whilst making obligatory that which Allaah has not made obligatory upon his worshippers. This is a very dangerous matter, since permitting what Allaah has made haraam (unlawful) is like prohibiting what Allaah has made halaal (lawful). So when they begin prohibiting people from making a certain matter halaal, then others will rebuke them for making it haraam. Allaah the Most High says:
“And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is prohibited,’ so as to invent lies against Allaah. Indeed those who invent lies against Allaah will never prosper.” [Sooratun-Nahl 16:116-117]
As for the lay person, then he must not call to Allaah if he does not have knowledge. Rather, it is essential to have knowledge, in accordance to the statement of Allaah the Most High:
“Say: This is my path, I call unto Allaah upon sure knowledge.” [Soorah Yoosuf 12:108]
So it is a must to call to Allaah upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it – if it is good, or prohibit it – if it is evil.
So the callers to Allaah must start with knowledge. Whosoever calls to Allaah without knowledge, then such a
person will cause greater harm than good – as is evident. So it is obligatory upon a person to first acquire knowledge, then to give da’wah. As for the clear evils, and that which is clearly good, then the good is enjoined and the evil prohibited. [2]
[Q.2]: What is the difference between a Scholar and a daa’ee?
[A.2]: The difference between the Scholar and the daa’ee is clear. The daa’ee is the one who strives to convey the message of the Sharee’ah to the servants of Allaah. He calls them, sometimes by means of targheeb and tarheeb (persuation and deterring).
The Scholar is the one to whom Allaah has given knowledge and who may, or may not be a daa’ee. However, if the Scholar is not a daa’ee, then he is extremely deficient in his knowledge, and not a complete inheritor of the Messenger of Allaah sallallaahu ’alayhi wa sallam). This is because the Prophets (’alayhimus-salaatu was-salaam) did not bequeath the dirham nor the deenaar as inheritance, but they bequeathed knowledge, as the Prophet sallallaahu ’alayhi wa sallam) said: “Indeed the Scholars are the inheritors of the Prophets, and indeed the Prophets do not leave behind them the deenaar nor the dirham as inheritance. They leave behind only knowledge as inheritance. So whosoever acquires it aqcuires a huge fortune.” [3] Consequently, whoever acquires knowledge and calls to Allaah, then such a person has truly inherited from the inheritance of the Prophets – in proportion to what he establishes and implements from their prescribed laws.
As for the saying of some of the people that is is permissible to become du’aat (callers) without knowledge, then if they mean a daa’ee without a huge amount of knowledge, able to give fataawaa (religious verdicts), explain and deduce issues from their proofs – then it is possible to accept this saying. However, if they mean a daa’ee not having knowledge what to give da’wah to, nor having knowledge what to give da’wah with, then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the goodness achieved, as can be seen! [4]
Footnotes:
[1] Related by al-Bukhaaree (no. 3461) from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhu).
[2] Taken from as-Sahwatul-Islaamiyyah (p. 75-76) of Shaykh Ibnul-’Uthaymeen, as compiled by ’Alee Aboo Lawz.
[3] Hasan: Related by Aboo Daawood (no. 3461) and Ibn Maajah (no. 223) from Abud-Dardaa‘ (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in his checking upon Sharhus-Sunnah (1/276).
[4] Taken from as-Sahwatul-Islaamiyyah (p. 76-77)
Concise explanation given by the shaykh in regards to questions like: What is the requirement of being a daa’ee? Is da’wah for men as well as women? What is the most fundamental duty of the caller? And a much needed clarification as to why we don’t differentiate between the Scholar and the caller.
As for the saying of some of the people that is is permissible to become du’aat (callers) without knowledge, then if they mean a daa’ee without a huge amount of knowledge, able to give fataawaa (religious verdicts), explain and deduce issues from their proofs – then it is possible to accept this saying.
[Q.1]: Is da’wah (calling) to Allaah obligatory upon every Muslim man or woman, or is it to be left for the Scholars and the students of knowledge only? Is it permissible for the lay person to call to Allaah?
[A.1]: When a person has knowledge and insight into that which he is calling to, then there is no difference between the one who has a great amount of knowledge, or a student of knowledge who has recently started in pursuit of knowledge, or a lay person – as long as he has certain knowledge of the issue at hand. The Prophet (sallallaahu ’alayhi wa sallam) said: “Convey from me, even if it is one aayah.” [1] So it is not a condition upon the daa’ee (caller) to attain a great amount of knowledge, but the condition is that one must have knowledge of what one is calling to. If this calling is established upon ignorance and passion, then it is not permissible.
Thus, we see that some of the brothers who call to Allaah, they do not have except a little knowledge. We see them, due to their strong emotions, prohibiting that which Allaah has not prohibited, whilst making obligatory that which Allaah has not made obligatory upon his worshippers. This is a very dangerous matter, since permitting what Allaah has made haraam (unlawful) is like prohibiting what Allaah has made halaal (lawful). So when they begin prohibiting people from making a certain matter halaal, then others will rebuke them for making it haraam. Allaah the Most High says:
“And do not say, concerning that which your tongues falsely put forward, ‘This is lawful and this is prohibited,’ so as to invent lies against Allaah. Indeed those who invent lies against Allaah will never prosper.” [Sooratun-Nahl 16:116-117]
As for the lay person, then he must not call to Allaah if he does not have knowledge. Rather, it is essential to have knowledge, in accordance to the statement of Allaah the Most High:
“Say: This is my path, I call unto Allaah upon sure knowledge.” [Soorah Yoosuf 12:108]
So it is a must to call to Allaah upon knowledge. However, if a matter is clearly known to be evil or good, then one can command it – if it is good, or prohibit it – if it is evil.
So the callers to Allaah must start with knowledge. Whosoever calls to Allaah without knowledge, then such a
person will cause greater harm than good – as is evident. So it is obligatory upon a person to first acquire knowledge, then to give da’wah. As for the clear evils, and that which is clearly good, then the good is enjoined and the evil prohibited. [2]
[Q.2]: What is the difference between a Scholar and a daa’ee?
[A.2]: The difference between the Scholar and the daa’ee is clear. The daa’ee is the one who strives to convey the message of the Sharee’ah to the servants of Allaah. He calls them, sometimes by means of targheeb and tarheeb (persuation and deterring).
The Scholar is the one to whom Allaah has given knowledge and who may, or may not be a daa’ee. However, if the Scholar is not a daa’ee, then he is extremely deficient in his knowledge, and not a complete inheritor of the Messenger of Allaah sallallaahu ’alayhi wa sallam). This is because the Prophets (’alayhimus-salaatu was-salaam) did not bequeath the dirham nor the deenaar as inheritance, but they bequeathed knowledge, as the Prophet sallallaahu ’alayhi wa sallam) said: “Indeed the Scholars are the inheritors of the Prophets, and indeed the Prophets do not leave behind them the deenaar nor the dirham as inheritance. They leave behind only knowledge as inheritance. So whosoever acquires it aqcuires a huge fortune.” [3] Consequently, whoever acquires knowledge and calls to Allaah, then such a person has truly inherited from the inheritance of the Prophets – in proportion to what he establishes and implements from their prescribed laws.
As for the saying of some of the people that is is permissible to become du’aat (callers) without knowledge, then if they mean a daa’ee without a huge amount of knowledge, able to give fataawaa (religious verdicts), explain and deduce issues from their proofs – then it is possible to accept this saying. However, if they mean a daa’ee not having knowledge what to give da’wah to, nor having knowledge what to give da’wah with, then there is no doubt that this cannot be. And I warn people from calling to the truth in this manner, since the harm caused is greater than the goodness achieved, as can be seen! [4]
Footnotes:
[1] Related by al-Bukhaaree (no. 3461) from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhu).
[2] Taken from as-Sahwatul-Islaamiyyah (p. 75-76) of Shaykh Ibnul-’Uthaymeen, as compiled by ’Alee Aboo Lawz.
[3] Hasan: Related by Aboo Daawood (no. 3461) and Ibn Maajah (no. 223) from Abud-Dardaa‘ (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in his checking upon Sharhus-Sunnah (1/276).
[4] Taken from as-Sahwatul-Islaamiyyah (p. 76-77)
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