FW: salam

-----Original message-----
From: mohamed iqbal
Sent: 20/03/2013, 5:35 pm
To: aydnajimudeen@myopera.com
Subject: salam



--
mohamed iqbal
mohamed2233@myopera.com
Assalamualaikkum
Brother i nowadays use to have a glance of your post that is very
useful to all of our muslim brothers and sisters. Hamdulillah may Allah
almighty grant rewards for your islamic dawa works. Brother what i
want to know is your kind asistance to find me out a job . As i am
AME(aircraft maintenance engineer )graduate with 6 months experience
in king fisher airline since i finished my course i have been trying
but could not get it because of non availability of reccommendation and
supporter so please if you have any friends who work in airline as
engineer let me know. Insha Allah , Allah will grant his mercy and
favouron whom He wills
thank you
salam and regards
mohamed

jumma 482247_354817607958182_1313835416_n.jpg

Explanation of Soorah (Chapter) Al-Falaq

The Soorah
In the Name of Allaah, the Most Gracious, the Most Merciful:
Allaah Says (what means): "Say: 'I seek refuge in the Lord of
daybreak. From the evil of that which He created. And from the evil of
darkness when it settles. And from the evil of the blowers in knots.
And from the evil of an envier when he envies.'" [Quran 113:1-5]
Explanation
1. "Say: 'I seek refuge in the Lord of daybreak."
Jaabir said that Falaq means morning. Ibn 'Abbaas said that Falaq
means creation. Ka'b Al-Ahbar said that Falaq is a place in Hell -
when its gate is opened, all the inmates of Hell cryout because of the
intensity of itsheat. Imaams Ibn Jareer and Al-Bukhaari said that it
means morning, and this view seems reasonable. Allaah directs
believers to seek refuge in the Lord of the Falaq.
2. "From the evil of that which Hecreated."
Meaning, to seek refuge from the evil that He (i.e., Allaah Almighty)
created. His creation includes Hell, Iblees (Satan) and his offspring,
and other evil things.
3. "And from the evil of Ghaasiq (darkness) when it settles ."
One should seek refuge from the evil of nightfall. According to Ibn
Zayd, the Arabs termed the setting of the Pleiades star as 'Ghaasiq'
and believed that after its setting and at its rising, disease
increases and spreads. Some commentators say that theword Ghaasiq
means moon. They base their argument on a Hadeeth (narration) where
the Prophet once held the hand of 'Aa'ishah and pointed to the moon,
saying: "Seek refuge from the evil of this Ghaasiq." [Ahmad] However,
the rising of the moon and the appearance of the stars are things that
happen at night.
4. "And from the evil of the blowers in knots."
5. "And from the evil of an envier when he envies."
"…The blowers in knots… " refers to sorcerers. Mujaahid said:"(It is)
when they make their incantations and blow on the knots." Ibn Jareer
quoted Ibn Taawwoos as saying, on the authority of his father: "There
is nothing closer to Shirk (polytheism) than those incantations used
as a protectionfrom snakes and insanity, etc." Such incantations are
made to blow on a snake bite or magic-stricken man. A Hadeeth says
thatJibreel once came to the Prophet and asked: "O Muhammad! Are you
sick?" When the Prophet replied in the affirmative, he said: "Invoke
the Name of Allaah against every disease that pains you, against the
evil of every envier and against any evil eye. May Allaah heal you."
The disease referred to in this Hadeeth was probably a magic spell.
Allaah then healed His Messenger and repelled that magic.
Imaam Ahmad Ibn Hanbal reported that a Jew bewitched the Prophet who
remained under its spell for several days. Then Jibreel, peace be upon
him, came to him and informed him that such and such a Jew had
bewitched him and had hidden a knotted rope down such and such a well
and asked him to send somebody to get it. When the Prophet received
it, he untied the knots, and the spell was broken. He never mentioned
it to that Jew nor showed him any anger.
'Aa'ishah narrated: "Once when the Prophet was under a magic spell, he
thought that he had come to his wives while he had not done so. Once,
he said to me: "I asked my Lord and He showed me. Two persons came and
one sat near my head and the other near my legs. The man sitting near
my head asked the other: 'What has happened to this man.' He replied:
'He is undera spell.' (The first) asked: 'Who bewitched him?' (The
second) answered: 'Labeed Ibn Al-A'sam from the Banu Zurayq tribe.
They are allies of the Jews.' The (first) man asked: 'What was the
item used for charming?' The other answered: 'The comb and the hair.'
(The first) asked: 'Where arethose things?' The other answered: 'In
the well of Dharwan, under a rock."' The Prophet sent 'Ali to the well
and had the things dug out. I ('Aa'ishah) suggested that the magician
should be punished. The Prophet replied: "All praise is due to Allaah
who healed me; I do not like to incite people for myself." [Al-
Bukhaari]

The Makkan and Madeenan Quran

As part of studying the revelationof the Quran, the Muslim scholars
have categorised the Soorahs (chapters) of the Quran and their verses
according to the time or era of their revelation. This is the subject
that came to be known as the Makkan and Madeenan division, or
revelation, of the Quran. This division is logical since the Prophet,
Muhammad received revelation over twenty-three (23) years: thirteen
(13) of them he spent in Makkah and ten (10) in Madeenah.
The correct and well-established definition of Makkan and Madeenan
Quran is the one in which the Chapters and verses that were revealed
prior to the Hijrah or immigration of Prophet Muhammad from the city
of Makkah to the city of Madeenah are known as 'Makkan'. All other
Chapters and verses that were revealed after this time are termed
'Madeenan'.
The location of their revelation is not necessarily relevant to this
classification, such that there may be certain revelations that were
revealed in Makkah, but are classified as Madeenan because ofthe
period of their revelation. A good example of this is the Chapter of
An-Nasr (Divine Support), number 110, which wasrevealed in Minaa
(outskirts of Makkah) yet it is classified as a Madeenan Chapter
because it wasrevealed while the Prophet was living in Madeenah just
a few months before he passedaway.
The Makkan part of the Noble Quran deals mainly with beliefs like the
Creation as in the verse (which means): "And a great number of towns
(their population) We destroyed (for their crimes). Our torment came
upon them (suddenly) by night orwhile they were taking their midday
nap." [Quran 7:4], the Oneness and Uniqueness of Allaah, the Most
Exalted, as in theverses (which mean): "Say (O Muhammad): 'He is
Allaah, (the) One. Allaah the Self-Sufficient Master, Whom all
creatures need . He begets not, nor was He begotten. And there is none
co-equal or comparable unto Him. " [Quran 112], prophethood, as in the
verse (which means): "It is He (Allaah) who has sent among the
unlettered a Messenger (Muhammad) from themselves, reciting to them
His verses and purifying them and teaching them the Book [Quran] and
wisdom [i.e. the Sunnah or Prophet's sayings] — although they were
before in clear error —." [Quran 62:2], the revelation, as in the
verse (which means): "Verily, We have sent it (this Quran) down in the
night of Al-Qadr (Decree)." [Quran 97:1], angels, as stated in the
verse (which means): " Whoever is an enemy to Allaah, His Angels, His
Messengers, Jibreel (Gabriel) and Meekaa'eel (Michael), then verily,
Allaah is an enemy to the disbelievers." [Quran 2: 98], and The Day of
Judgement as in verses (which mean): "Then (on the Day of Judgement)
as for him whose balance (of good deeds) will be heavy. He will live a
pleasant life (in Paradise ). But as for him whose balance (of good
deeds) will be light . He will have his home in a pit (Hell). And what
will make you know what it is? (It is) a fiercely blazing Fire! "
[Quran 101: 6-11]
General disobedience of man, andhis punishment and reward are frequent
themes in the Makkan verses.
The creation and development of man in the mother's womb is taken to
be a wondrous thing.
Madeenan parts, on the other hand, are filled with laws, both
universal as well as worldly (marriage, divorce, heritage,
blood-money, other transactions,etc). Special emphasis is laid on
justice and fairness. Social interaction and ethical rules have been
elaborated time and time again. Politics, worship and prayers are also
frequently discussed.
Next, is a list of the Makkan and Madeenan Chapters is provided for
easy reference. The list is based on the classification used by the
Mus-haf (Quran text book) we read today. For the sake of brevity, only
the Chapter numbersare provided:
Makkan Chapters:
6/7/10/11/12/14/15/16/17/18/19/20/21/23/25/26/27/28/29/30/31/32/
34/35/35/36/37/38/39/40/41/42/43/44/45/46/50/51/52/53/54/56/67/
68/69/70/71/72/73/74/75/77/78/79/80/81/82/83/84/85/86/87/88/89/
90/91/92/93/94/95/96/100/101/102/103/104/105/106/107/108/109/
111/112/113/114.
Madeenan Chapters:
2/3/4/5/8/9/13/22/24/33/47/48/49/55/57/58/59/60/61/62/63/64/65/
66/76/98/99/110.
Accordingly, the Makkan Chaptersare 85 in number, and the Madeenan are
28, the total of which is 113, where it should be 114. The reason for
missing a Chapter is the fact that we did not include the first
Chapter in the Mus-haf, which is Al-Faatihah,or the Opening Chapter.
This Chapter has been reported as having been revealed twice, one time
in Makkah and another in Madeenah. Therefore, it was not included in
either of them.
It should be pointed out that the only way for us to know whether a
Chapter is Makkan or Madeenan is through narration, and not by
Ijtihaad (the exertion of effort on the part of a qualified Islamic
scholar to deduce an Islamic law for an issue about which there is no
clear, specific text). Thus, the only way to distinguish them is
through authentic narrations from the Companions narrated from the
Prophet .

Justification is the Excuse of the Weak

Who among us does not make mistakes? Who among us can dare claim that
he is infallible? Every human is expected to makemistakes, and this is
not in itself a defect, for the Prophet said: "All the sons of Aadam
constantly commit sins, but the best of those who constantly commit
sins are those who are constantly repentant." [Ibn Maajah] The real
defect lies in insisting on making the mistake and adhering to
falsehood. The mistake becomes even graver when its doer endeavors to
justify it in order to make himselfand those around him believe that
he did not make a mistake at all.
The Definition of Justification
Justification, in the false sense, is the process of fabricating
excuses for one's behavior, thoughts or views, in order to replace the
real motives and reasons. It is the process of concealing the reality
and truth with a justification that one would accept and approve of,
without any reaction or feeling any guilt.
The Evil End of Justification
Justification is an incurable disease that leads to a tragic end,which
results in bitter consequences for the doer, as hiscontinuous
justification distracts him from correcting himself and reflecting on
his defects. Accordingly, he always thinks that he is doing well. If a
slave of Allaah The Almighty reaches this state, it becomes difficult
to reform him and he loses his self-harmony because he is living in a
state of internal psychological warfare in which he is both the
executioner and the victim. The one who suffers from this disease is a
curse on himself and others, as he is extreme in enmity and
frequentlyargues with others. At this point, he is the most detested
of creatures in the sight of Allaah The Almighty. In this respect the
Prophet said: "The most hated person in the sight of Allaah is the
extremely quarrelsome person." [Al-Bukhaari]
The Quran Vilifies such People
Such people have existed throughout history. The Quran relates to us
the stories of some of them; for instance, Allaah The Almighty Says
(what means); {Andamong them is he who says: "Permit me [to remain at
home] and do not put me to Fitnah." Unquestionably, into Fitnah they
have fallen. And indeed, Hell will encompass the disbelievers.} [Quran
9:49] Commenting on this verse, Al-Qurtubi said,
Muhammad ibn Is'haaq said: "The Messenger of Allaah saidto Al-Jadd ibn
Qays, when he wanted to set out for the Battle of Tabook: "O Jadd,
would you like to fight the yellow people [the Romans], so that you
could take female captives and servantsfrom them?" Al-Jadd replied,
"My people know that I am besotted by women, and I fear that if I see
the women of the yellow people, I would fall into Fitnah. So, do not
put me in Fitnah but permit me to remain behind, and I will support
you with my money." Thereupon, the Messenger of Allaah turned away
from him, and said: "I permit you." Just lookat this man, who, when
knowing the hardship of traveling to Tabook and the difficulty of
confronting and fighting the Romans, wanted to justify his situation
and protect himself! He therefore invented a fabricated excuse which
was his infatuation by women and his fear that he may be tempted upon
seeing them and would then be forced to leave the Muslim army
becausehe would not have the self-restraint to keep himself from them.
Shaykh-ul-Islam Ahmad ibn Taymiyyah commented on this incident,
saying, "Since enjoining good, forbidding evil, and Jihaad are some of
the tests and trials that subject a person to Fitnah, some people
began justifying their abandonment of these obligations by seeking
safety from Fitnah. Allaah The Almighty Says (what means) withregard
to the hypocrites: {And among them is he who says: "Permit me [to
remain at home] and do not put me to Fitnah." Unquestionably, into
Fitnah they have fallen. And indeed, Hell will encompass the
disbelievers.} [Quran 9:49]"
Similarly, another group of people justified their abandonment of
Jihaad by sayingthat they could not set out for Jihaad in the heat.
Therefore, Allaah The Almighty Says about them (what means): {And
[they] said: "Do not go forth in the heat." Say: "The fire of Hell is
more intensive in heat" - if they would but understand.} [Quran 9:81]
Sayyid Qutb said in this regard, "It is therefore either fighting in
the cause of Allaah in the heat for a limited period, or being cast
into Hell for a durationthat no one knows the length of but Allaah."
Does a Believer Justify Himself?
In the previous examples there were some cases which might not be
stated by those who form the cream of Muslim society. However, reality
proves that even some truthful believers might be afflicted by
justification, as AllaahThe Almighty Says (what means): {And We have
certainly diversified in this Quran for the people from every [kind
of] example; but man has ever been, most of anything, [prone to]
dispute.} [Quran 18:54] Some scholars of Tafseer (Quranic exegesis)
commented on this verse by mentioning what was narrated in Saheeh
Muslim, that 'Ali ibn Abi Taalib narrated that the Messenger of Allaah
came one night to him and his wife Faatimah and said: "Do you not
observe [late-night Tahajjud] prayer?" 'Ali replied, "O Messenger of
Allaah, indeed our souls are in the Hands of Allaah and when He wants
to awaken us, He does so." The Messenger ofAllaah set off when he said
this to him. He was slapping his hand on his thigh while going while
saying (what means): {but man has ever been, most of anything, [prone
to] dispute}. Ibn 'Aashoor said,
What the Prophet meant herewas that it would have been more
appropriate for 'Ali to praise Allaah The Almighty and thank the
Messenger of Allaah for waking him up to pray Tahajjud, be keen on
repeating this act, be pleased with the rebuke of the Prophet and not
counter these words with others in order to justify his sleeping! This
is the cause of the Prophet's astonishment at the words of 'Ali .
Some Causes of Justification
The main obstacle in justification is the absence of frankness with
one's self, as we fail to talk to ourselves about our own reality.
This is because, from a very early age, we were taught to elevate
ourselves to high moral levels and sublime traits that are often
difficult to attain. Therefore, we try to conceal our reality in a
framework of lies about oneself that were set by the methods of our
early upbringing. [Qiraa'ah fi mushkilaat at-tufoolah]
Justification might also be due toarrogance that has affected the
heart, and this results in making it difficult to apologize or
appearing to be in a state of weakness according to the thoughts of
such an arrogant person. Love and inclination to this worldly life is
another cause of justification, and perhaps this reason specifically
is what leads many people to do what Allaah The Almighty has
prohibited, and people then justify their actions with false excuses.
For instance, the person who consumes Riba (interest), claims that he
is compelled to do so; however, if one looks at his case, he would not
find him compelled at all. He might not even be in any kind of a need.
There are many similar violations of the Sharee'ah nowadays, and those
who commit such violations try to justify them.
Is There Treatment?
Undoubtedly, truthfulness with one's self is the clear and easy way in
order not to indulge in theconfusion that comes about due to
justification. Reckoning one's self for negligence and acknowledging
its mistakes protects it from a foul final stage of life and leads us
to not accumulate our mistakes. In fact, being truthful with one's
self is one of the highest and hardest degrees of truthfulness.
Let us contemplate the story of the great Companion, Ka'b ibn Maalik
when Allaah The Almighty saved him by virtue of his truthfulness. He
sat before the Prophet and said, "O Messenger of Allaah, if I had
beenin front of anyone other than youof the people of the worldly
life, Iwould have thought of an excuseto avoid his dissatisfaction.
But by Allaah, I had no excuse." Consequently, Allaah The Almighty
accepted his repentance, excused him and turned to him. On the other
hand, those who lie and invent weak and false excuses, are exposed by
Allaah The Almighty.
One of the most important means of treatment is the reading of the
biographies of the people who fell into this malady. When
justification dominated theChildren of Israa'eel, they used trickery
and various methods to violate the ruling of Allaah The Almighty and
caught fish on the Sabbath. Consequently, Allaah The Almighty
transformed them into apes and pigs. Allaah The Almighty Says (what
means): {Andyou had already known about those who transgressed among
you concerning the Sabbath, and We said to them: "Be apes, despised."}
[Quran 2:65] When one contemplates this punishment for the one who
dares to violate the limits that Allaah The Almighty has set,
undoubtedly, he will think many times before doing such an act when
knowing its evil end.
We supplicate to Allaah The Almighty to guide us to the best manners
and to ward off from usthe worst of manners, as He is the most
Gracious and Noble.

Was a window opened above the Prophet’s grave for rain?.

Can you please reply in detail the hadith which sufi use the hadith of
Aishas in which she tell to open a window in Prophet's grave for rain.
Praise be to Allaah.
The hadeeth referred to was narrated by Abu'l-Jawza' Aws ibn
'Abd-Allaah who said: The people of Madeenahwere faced with a severe
drought. They complained to 'Aa'ishah who said: "Look at the grave of
the Prophet (peace and blessings of Allaah be upon him) and make an
opening facing the sky so that there will be no barrier between him
and the sky." They did that, then it rained until the plants grew and
the camels grew exceedingly fat, and it was called the year of the
exceedingly fat animals.
Narrated by al-Daarimi (1/56), no. 92, in the chapter: How Allaah
honoured His Prophet after his death.
Al-Daarimi said: Abu'l-Nu'maan told us, Sa'eed ibn Zayd told us, 'Amr
ibn Maalik al-Nakri told us, Abu'l-Jawza' Aws ibn 'Abd-Allaah said: …
then he quoted the hadeeth.
This report is da'eef (weak) and is not saheeh. The scholar al-Albaani
stated that it is weak and said in his book al-Tawassul (p. 128):
This is a weak isnaad which cannot be used asevidence for three reasons:
1 – Sa'eed ibn Zayd, whowas the brother of Hammaad ibn Yazeed, has
some weakness. Al-Haafiz said concerning him in al-Taqreeb: he is
sadooq (truthful) but confused. Al-Dhahabi said in al-Mizaan: Yahya
ibn Sa'eed said: (he is) weak.Al-Sa'di said: It is not evidence; they
regard his hadeeth as weak. Al-Nasaa'i and others said: He is not
strong. Ahmad said: There is nothing wrong with him; Yahya ibn Sa'eed
did not like him.
2 – The report is mawqoof and stops at 'Aa'ishah, and it is not
attributed to the Prophet (peace and blessings of Allaah be upon him).
Even if it were saheeh it would not count as evidence, because it may
be that it comes under the heading of ijtihaad of some of the Sahaabah
who may make a mistake or get it right, so we are not obliged to
follow it.
3 – Abu'l-Nu'maan is Muhammad ibn al-Fadl who is known as 'Aarim.
Although he is thiqah (trustworthy), he became confused towards the
end of his life. Al-Haafiz Burhaan al-Deen al-Halabi narrated it in
al-Ightibaat bi man rumiya bi'l-Ikhtilaat following Ibn al-Salaah who
mentioned him among the confused in his book al-Muqaddimahand said:
The ruling concerning them is that the hadeeth of those who learned
from them before they became confused may be accepted, but it may not
be accepted from those who learned from them after they became
confused or those concerning whom it is not known whether theylearned
from him beforehe became confused or after.
I (al-Albaani) say: it is notknown whether al-Daarimi heard this
report before he becameconfused or after, so it isnot acceptable and
cannot be quoted as evidence.
Shaykh al-Islam Ibn Taymiyah said, refuting al-Bakri: The report
narrated from 'Aa'ishah (may Allaah be pleased with her) about the
opening of a hole towards the sky so that rain could fall (onto the
grave of the Prophet (peace and blessings of Allaah be upon him)) is
not saheeh, and its isnaad is not proven. Among the things which prove
that it is false is the fact that during the lifetime of 'Aa'ishah the
house did not have any opening, rather it remained as it was during
the life of the Prophet (peace and blessings of Allaah be upon him):
some of it was roofed over and some of it was open, andthe sun used to
shine into it, as it is proven in al-Saheehayn from 'Aa'ishah that the
Prophet (peace and blessings of Allaah be upon him) used to pray 'Asr
with the sun shininginto her room when the shadow had not yet
appeared. The apartment remained likethat until al-Waleed ibn 'Abd
al-Malik expanded the mosque when he was governor, at which time the
apartments were added to the mosque of the Prophet (peace and
blessings of Allaah be upon him). At that time the room in which the
Prophet (peace and blessings of Allaah be upon him) is buried was
incorporatedinto the mosque and a high wall was built around the
apartment of'Aa'ishah which containsthe Prophet's grave. After that
the opening was made so that peoplecould enter it when necessary in
order to clean it. As for the opening being made during 'Aa'ishah's
lifetime, this is an obvious lie. End quote.
Secondly:
This hadeeth is not prooffor what the extreme Sufis believe about it
being permissible to seek rain by the help of the Prophet Muhammad
(peace and blessings of Allaah be upon him). Youcannot find in the
hadeeth anything whichindicates that, by any stretch of the
imagination. The most that can be said is that it shows how Allaah
honoured his Prophet (peace and blessings of Allaah be upon him) after
he died, as al-Daarimi described in his Musnad in the chapter heading
under which he included this hadeeth. This is the blessing of his pure
bodyand his honour before Allaah. But that does not mean that it is
permissible for the Muslims to go to him andseek his help whilst he
isin his grave. The Sahaabah (may Allaah bepleased with them) did not
do that, rather they opened a hole in the roof of his room so that it
might be directly opento the sky, but none of them asked the Prophet
(peace and blessings of Allaah be upon him) for rain, and they did not
speak to him concerningthat.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in
Iqtida' al-Siraat al-Mustaqeem (p. 338)
Going to graves to offer supplication beside them, and seeking a
response to du'aa' offered there more than du'aa's offered elsewhere,
is something that was not prescribed by Allaah or His Messenger, and
was not done by any of the Sahaabah, Taabi'een or imams of the
Muslims. It was not mentioned by any of the earlier scholars or
righteous men. Rather most of what has been narrated concerning that
comes from some of the later figures, after the second century (AH).
The companions of the Messenger of Allaah (peace and blessings of
Allaah be upon him) were faced with drought several times, and other
calamities befell them, but did theycome and seek rain and seek help
at the grave ofthe Prophet (peace and blessings of Allaah be upon
him)?
Rather 'Umar went out with al-'Abbaas and sought rain through him,
i.e. through his du'aa'; he did not pray for rain by the grave of the
Prophet (peace and blessings of Allaah be upon him).
Indeed it was narrated from 'Aa'ishah (may Allaah be pleased with her)
that she uncovered he grave of the Prophet (peace and blessings of
Allaah be upon him) so that rain might fall on it, because it (rain)
is a mercy, but she did not pray for rain there, or seek divine help
there. End quote.
Thus it is clear that thereis no evidence in this report for the Sufis
that it is permissible to seek help from the Messenger(peace and
blessings of Allaah be upon him) or to seek to draw closer toAllaah by
means of him or his status.
And Allaah knows best.

Praying behind someonewho writes amulets.

Is it permissible to pray behind an imam who writes amulets, which
some people believe give protection against witchcraft and the evil
eye? If it is not permissible, what shouldwe do? Please note that we
live in a village where there is only one mosque, in which the prayers
led by this imam.
Praise be to Allaah.
Firstly:
It is not permissible to wear amulets, even if they contain words
fromthe Holy Qur'an, because of the general meaning of the words of
the Prophet (blessings and peace of Allah be upon him): "Whoever wears
an amulet, may Allaah never fulfil his wish and whoever wears a
seashell, may Allaah never protect him from what he fears." Narratedby
Ahmad (17440); classed as hasan by Shu'ayb al-Arna'oot in Tahqeeq
al-Musnad.
And he (blessings and peace of Allah be upon him) said: "Whoever wears
an amulet has committed shirk (i.e., associated something with
Allah)."
Narrated by Ahmad and al-Haakim; classed as saheeh by al-Albaani in
Saheeh al-Jaami', no. 6394.
If amulets contain versesfrom the Qur'an, there is a scholarly
difference of opinion concerning that,but the most correct opinion is
that they are not allowed, because of the general meaning of the
evidence, and so as to block the means that may lead to shirk, and
because that usually involves treating the verses with disrespect,
because people usually sleep wearing the amulet, or enter the washroom
with it, and so on.
It says in Fataawa al-Lajnah ad-Daa'imah (1/212): The scholars are
unanimously agreed that it is haraam to wearamulets if they contain
anything other than words from the Qur'an, but they differed if they
do contain words from the Qur'an. Some said that it is permissible to
wear them and others said that it is not permissible. The view that it
is not permitted ismore likely to be correct,because of the general
meaning of the hadeeths and so as to block the means that may lead to
shirk. End quote.
See: Question no. 10543 and 20349
Secondly:
If the amulets that are written by this imam contain any elements of
shirk, such as asking of anyone other than Allah,may He be exalted,
among the jinn or angels or righteous people, or this imam is one of
those who practice this kind of shirk, or he claims to have knowledge
of the unseen, it is not permissible to pray behind him. But if it is
free of shirk and he is one of the people of Tawheed (i.e., he
affirmsthe Oneness of Allah), then prayers offered behind him are
valid. It is essential to advise himin either case, because amulets of
all types are haraam, as stated above.
The Standing Committee for Issuing Fatwas were asked about praying
behind someone who writes amulets for people, and they replied:It is
permissible to pray behind one who writes amulets from the Qur'an and
du'aa's prescribed in Islam, but he should not write them because it
is not permissible to wear them. But if the amulets contain any
elements of shirk, one should not pray behind the one who writes that
and it is essential to explain to him that this is shirk. The one who
should advise him is the one who knows that he does that.
End quote from Fataawa al-Lajnah ad-Daa'imah, 3/65
Shaykh Saalih al-Fawzaan (may Allah preserve him) was askedabout
praying behind someone who writes amulets, and he replied:
With regard to what youhave mentioned about writing amulets,
amuletsare subject to further discussion. If these amulets contain
phrases of shirk, supplication to anyone other than Allah,may He be
glorified and exalted, and unknown names, it is not permissible to
write them or use them, according to scholarly consensus, because they
are shirk. One should notpray behind this man (who writes such
amulets). But if these amulets contain words from the Holy Qur'an,
permissible du'aa's and du'aa's narrated in reports (from the Prophet
(blessings and peace of Allah be upon him)), then this is a matter
concerning which there was a difference of opinion among the scholars.
Some of them regarded it as permissible and others said that it is not
allowed, and not allowing it is more on the safe side, because opening
the door to writing them and wearing them is a meansthat may lead to
haraam types of amulets, and because writing the HolyQur'an in the
form of amulets exposes it to disrespectful treatment and taking it
into places where it is not permissible to take it. But there is
nothing wrong with praying behind the one who writes them.
To sum up: if writing amulets involves phrasesof shirk, unknown names,
calling upon anyone other than Allah or seeking the help of the
devils, created beings or jinn, these are phrases of shirk, and theone
who writes them or uses them, knowing what they contain, is a mushrik.
But if they are from the Holy Qur'an, to be on the safe side it is
better to avoid them andnot use them.
End quote from al-Muntaqa min Fataawaal-Fawzaan
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Is it
permissible to pray behind an imam who is a fraud and a charlatan,
knowing that some of them can recite Qur'an very well? Please advise
us, may Allah reward youwith good.
He replied:
If the imam is a fraud and claims to have knowledge of the unseen or
he follows myths and does evil actions, it is not permissible to
appoint him as an imam or to pray behind him, because the one who
claims to have knowledge of the unseen is a kaafir – we ask Allah to
keep us safe and sound. Allah, may Hebe glorified and exalted,says
(interpretation of the meaning): "Say: None in the heavens andthe
earth knows the Ghaib (unseen) except Allah" [an-Naml 27:65]. The same
applies to one who practices witchcraft; he comes under the same
rulings as the kuffaar because Allah, may He be glorified and exalted,
says (interpretation of the meaning):
"They followed what theShayatin (devils) gave out (falsely of the
magic)in the lifetime of Sulaiman (Solomon). Sulaiman did not
disbelieve, but the Shayatin (devils) disbelieved, teaching men magic
and such things that came down at Babylon to the two angels, Haroot
and Maroot, but neither of these two (angels) taught anyone (such
things) till they had said:We are only for trial, so disbelieve not
(by learning this magic fromus)."
[al-Baqarah 2:102].
But if he commits some sins but does not do any acts of kufr such as
witchcraft or claiming tohave knowledge of the unseen, then prayers
offered behind him are valid, although it is better to look for
someone else who is of good character and righteous, in order to
protect the people's religious commitment and avoid going against
those scholars who say that it is not permissible to pray behind him.
Sinners should not be taken as imams, but if they are already imams,
it is valid to pray behind them because the people may be being tested
with them, and it may be necessary to pray behind them. But inthe case
of one who callsupon anything other than Allah, or who seeks the help
of the dead, one should not pray behind him, because by doing these
things he comes under the same heading as the kuffaar, as these are
the acts of the mushrikeen whom the Prophet (blessings and peace of
Allah be upon him) fought in Makkah and elsewhere. We ask Allah to set
the affairs of the Muslims straight, to bless them with understanding
of their religion, and to appoint over them the best of them, for He
is All-Hearing, Ever Near.
End quote from Majmoo'Fataawa Ibn Baaz, 9/278
And Allah knows best.

Respect for the national anthem or flag.

What is the ruling on standing when the national anthem is played, or
when the flag is saluted?.
Praise be to Allaah.
Firstly:
Playing or listening to national anthems is haraam. This has been
discussed in the answer to question no. 5000 and 20406 . It makes no
difference whether what is played is songs or the national anthem or
anything else.
Secondly:
Standing by way of humility and veneration is not befitting unless it
is done for Allaah.
Allaah says (interpretation of the meaning):
"And stand before Allaahwith obedience"
[al-Baqarah 2:238].
Allaah has said that because of His greatness and majesty, the
greatest of creation (the angels) will stand for Him on the Day of
Resurrection and no onewill speak until after Allaah has given him
permission. He says (interpretation of the meaning):
"The Day that Ar-Rooh [Jibreel (Gabriel) or another angel] and the
angels will stand forth inrows, they will not speakexcept him whom the
Most Gracious (Allaah) allows, and he will speakwhat is right"
[al-Naba' 78:38].
The one who claims that there is any created being for whom one should
stand out of respect have given that created being one of therights of
Allaah.
Hence the Prophet (peace and blessings of Allaah be upon him) said:
"Whoever likes men to stand up for him,let him take his place in
Hell." Narrated by al-Tirmidhi (2755); classed as saheeh by al-Albaani
in Saheeh al-Tirmidhi. That is because this is part of the might and
pride thatbelongs only to Allaah.
See: Tafseer al-Tahreer wa'l-Tanweer by al-Taahir ibn 'Ashoor (15/51).
The caliph al-Mahdi entered the Mosque of the Messenger of Allaah
(peace and blessings of Allaah be upon him) and the people all stood
up for him except Imam Ibn Abi Dhi'b. It was said to him: Stand up;
this is the Ameer al-Mu'mineen. He said: The people should only stand
up for the Lord of the Worlds.
Al-Mahdi said: Let him be, for all the hairs of myhead have stood on end.
Siyar A'laam al-Nubala' (7/144).
The scholars of the Standing Committee were asked: Is it permissible
to stand to show respect to any national anthem or flag?
They replied:
It is not permissible for the Muslim to stand out of respect for any
national anthem or flag, rather this is a reprehensible innovation
which was not known at the time ofthe Messenger of Allaah (peace and
blessings of Allaah be upon him) or at the time of the Rightly-Guided
Caliphs (may Allaah be pleased with them), and it is contrary to
perfect Tawheed and sincere veneration of Allaah alone. It is also a
means that leads to shirk and is an imitation of the kuffaar in their
reprehensible customs, and following them in their exaggeration about
their presidents and in their ceremonies. The Prophet (peace and
blessings of Allaah be upon him) forbade imitating them.
And Allaah is the Source of strength; may Allaah send blessings and
peace upon our Prophet Muhammad and his family and companions. End
quote.
Fataawa al-Lajnah al-Daa'imah (1/235).
And Allaah knows best.

Don't abandon this jewel

'Umar (RA) became unconscious after he was stabbed, and according to
Al Miswar bin Makhramah, it was said: "Nothing would wake him up
except the call to prayer, if he is stillalive." They said to him,"The
prayer has finished,O Chief of the Faithful!" He woke up and said,"The
prayer, by Allah! Verily, there is no share in Islam for whoever
abandons the prayer." He performed the prayerwhile his wound was
bleeding. [Sifat as Safwah 2/131, As Siyar 5/220]
After ar-Rabi` bin Khaytham became partially paralyzed, he used to go
to the mosque helped by two men. He was told: "O AbuYazid! You have
been given permission to prayat home." He said, "You have said the
truth, but Iheard the caller hearld, 'Hayya `ala al-Falah (Come to
success)', and I thought that whoever hears this call should answer it
even by crawling." [Hilyat al Awliya 2/113]
O Muslims! Do not leave Salah. Do not lose the value of vowing down
infront of your Lord to tell Him that nothing is greater than You, oh
Allah!