The Advice of Sheikh Sulyman Ar Ruhaly to Muslims regarding the Political Conflict between (Saudi Arabia, Egypt…etc) and Qatar.

Alhamdulillah our  Sheikh Suliman Ar Ruhaly  has advised us regarding on our stance towards what’s happening with an Islamic Country. Below is the translation by sister Zaynab al Kiteb:

Muslims qa:

This is the advice of Sheikh Sulyman Ar Ruhaly to muslims regarding the political conflict between (Saudi Arabia, Egypt…etc) and Qattar.
He says our stance regrding :

 1- ruler of qatar:

We leave this to our government.
2- regarding people of Qattar:

They are our brothere and sisters and we do not accept that anyone say bad words about them or humiliate them (in social media)
3- regrding the Hizbis and deviated sects in Qattar (khawarej) then we are obliged to hate them and to reveal and warn against their evil. #SaudiArabia #Qatar #Islam #Muslim #Salafiyyah #Salafi


Advice on the Right Methodology in Seeking Knowledge 

​Advice on the Right Methodology in Seeking Knowledge – [Isolating Oneself With Books and Mutoon]
Shaikh Saaleh Al-Fawzaan was asked whether it is enough to read the books and Mutoon of the people of knowledge without attending the sittings of the scholars….so the Shaikh replied, saying that this is misguidance- (regarding the path of the one) who limits himself to the books. This method is misguidance, rather one (has to go to the) scholars. Knowledge has to be acquired from the scholars. *Books are only a means similar to a weapon when you have it in your possession -are you be able to use it without learning how to use it. You have to learn how to use a weapon from those who know how to use it. They will give you instructions on how to use it. *The scholars are the ones who will train you to use the books – they know what is beneficial and sound in the books, and what is not beneficial. That is because many books are books of misguidance and evil, so none can distinguish what is in them and explain them except the people of knowledge. *It may be that the reader acquires a wrong understanding – he reads and acquires a wrong understanding, such as one who says: I read a hadeeth in Saheeh Al Bukhaari that there is cure for every illness in black seed; so he goes and consumes black seed and dies. That is because he did not ask the people of knowledge. *The scholars are the ones who know what is correct and what is incorrect. They are the one who are acquainted with the sound meanings and what is not sound. They are the ones with experience in this affair. *Will you take a book among the books of medicine and read it, then harm the people…and say I am a doctor! If this is not (allowed) in the field of medicine, then how about the Book of Allaah and the Sunnah of the Messenger?! Therefore, one must go to the scholars. [Paraphrased and Abridged]

Beautiful Married Life

​It was said to Abu Uthman An-Naysaburi : What from your actions is most valuable to you? 

He said: I was in my youth and my family was striving hard to convince me to marry but I refused. A woman came to me and said : ‘O Abu Uthman, indeed I am infatuated with you. I ask you by Allaah, to marry me.’ So I went to her father, who was poor, and he married her to me and he was very happy with that. When she entered upon me I saw she was crossed-eyed, crippled and deformed. 

Due to her love for me she would prevent me from going out so I would sit with her to soothe her heart and I didn’t display to her any aversion, yet it was if I was burning due to the aversion which I had for her. I remained like this for fifteen years until she passed away.
There is none of my actions that I hope to preserve more than my (action of) preservation of her heart.

Ibn al-Jawzi رحمه الله‎‎, Sayd al-Kathir Page 132, Translated by Raha ibn Donald Batts.

If Allah cures me from my illness I will give such and such in charity- Impermissible Vow

Impermissible vows: If Allaah cures me etc from my illness, I will do such and such ie give charity in return etc 🚫🚫

The Dislike of Making a vow

478 – “Allaah Azza wa jal said: Making a vow does not earn anything for the son of Adam except that which I have destined for him. Rather, making a vow is something which makes a miserly person give. He comes to Me with that which he would not offer due to his miserliness. “

And in another narration: ‘He offers that which he never offered before.”

From The Fiqh of the hadeeth

This hadeeth, with all its different wordings, indicates that it is not legislated to make a vow, rather it is disliked.

The apparent meaning of this prohibition in some of its narrations is that making a vow is haram as some of the scholars have said. However, the saying of Allaah Ta’ala: “Rather, making a vow is something which makes a miserly person give.” One feels that this dislike or prohibition is specific to making a vow which is offered to Allaah as a recompense or which is done in exchange for a reward rather than a vow which, from the onset, is done out of obedience to Allaah. This (second type of) vow is purely a means of coming closer to Allaah.

This is because the one who is making the (second type of) vow has the correct intent with it, i.e. that he wants to receive an obligatory reward, which is better than the optional reward. This is the vow which is intended – and Allaah knows best – with the saying of Allaah Ta’ala: <> rather than the meaning of the vow which is offered as a recompense to Allaah or which is done in exchange for a reward.

Al-Hafidh said in ‘al- Fath (11/ 5000) that at -Tabari narrated an athar with an authentic chain on the authority of Qatadah who said regarding the saying of Allaah Ta’ala: <>

‘They would make vows in obedience to Allaah in their prayer and their Fasting, Zakaat, Hajj, Umra and in those things that Allaah had made obligatory upon them. Allaah labelled them as righteous people. It is clear that this praise is not for the making a vow which is offered as a recompense to Allaah.’

Before this he said:

‘That Qurtubi mentioned in his book ‘al- Mufhim’, that the prohibition in the hadeeth regarding the vow was that vow offered as a reward to Allaah, and he said:

An example of this prohibition is to say for instance, “If Allaah cures me from my illness then I will give such and such in charity.” The point of objection here is when the goal of coming closer to Allaah is given a condition, this then makes it clear that the action was not done with the pure intention of coming closer to Allaah Ta’ala rather he did it in exchange for recompense.

What shows us this is that if he was not cured -from his illness- then he would not give charity. So he attached the act of giving charity to (Allaah) curing him. This is the condition of the miserly person. Surely he does not give anything from his wealth unless he has a quick, increased return on what he gave.

So this is the meaning which is referred to in the hadeeth when the Messenger of Allaah said “Making a vow is something which extracts from a miserly person, that which a miserly person would not give”

Sometimes what is added to this ignorant belief is the idea that a vow means that the goal will be achieved or that Allaah gives him this goal due to this vow. This is also indicated in the hadeeth: “Without doubt, a vow cannot repel whatever Allaah has destined”. The first situation is close to disbelief and the second is a clear mistake.’

Al- Hafidh said: “I say: rather that the second type is also close to disbelief.” Then he brings a quote from al-Qurtubi in which the scholars regarded the prohibition mentioned in the narration is understood to be of disapproval. Then he says: “what is apparent to me is that, it is held to be prohibited for the one whom you fear has corrupt belief. Therefore it would be haram for this person to make this vow, and it would be regarded as disapproval for the one who does not have that corrupted belief.”

This is a good. Explanation and what supports this is the story of Ibn Umar, who is the narrator of the hadeeth regarding the prohibition of vows, since they are vows offered as recompense.

I say: what he intends by this story is what has been narrated by Hakim (4/304) by way of Faleeh bin Sulayman on the authority of Sa’eed bin Harith that he heard Abdullaah bin Umar when he was asked by a man called Mas’ood bin ‘Amr, from the tribe of Bani Ka’b, say: o Abu Abdur Rahman my son was in the lands of the Persians, from those who were with Umar bin UbaydAllaah in Basra. There fell a severe plague, so when this reached me I made a vow that if Allaah brought my son to me I would walk to the ka’ba. My son came, but he was sick and died, so what do you think? ‘

Ibn Umar said: Were we not prohibited from making vows?! Certainly the Messenger of Allaah -alayhis-sallat wa sallam- said; “A vow doesn’t bring anything forward nor does it delay anything, rather it takes something out of a miserly person.” Fulfil your vow.”

So, summing up, there is a warning in this hadeeth for the Muslim not to approach a vow which is offered as a reward. Therefore it is for the people to know this so that they do not fall into this prohibition whilst they thought that they were acquiring good by their deeds!

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his Family, his Companions and all those who follow his guidance.

Posted from: The Ahadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah), Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani (rahimahullaah), Translated by: Abbas Abu Yahya (hafidhahullaah)

Listening to Songs

Shaykh ‘Abd al-‘Azeez ibn Bāz [رحمه الله] said:

❝You may see a man appearing to be full of dignity, wisdom, delight of faith, solemnity of Islam and beauty of the Qur’an but once he listens to songs, his mind is disturbed, diffidence fades away, virility dwindles, delight vanishes, composure dies away, Satan becomes happy, faith complains about him to Allah and the Qur’an becomes inaccessible which thus, supplicates Allah [Exalted be He] not to make it coexist in one heart with the Qur’an of Allah’s enemy.

The man then deems good what he had deemed bad before listening to songs and starts to disclose the inner secrets of the soul. Staidness and calmness are then replaced by gossip, lying, ecstasy, and crackling fingers. The man then swings his head, shakes his shoulders, beats the ground with his feet, strikes his head, leaps like flies and turns like a beast moving a cartwheel. He then starts to clap hands as women do. Such a man may sometimes moan out of sadness and sometimes cry like a mad person.

An expert from among such listeners was truthful when he siad:

‘Do you remember the night when we gathered listening to good songs until morning? When the cup of songs was distributed among us and we were intoxicated without drinking. We felt nothing but the ecstasy full of joy that spread out there. When a caller to desires [singer] shouts out vanity soon becomes willing to come in. We then have nothing but our souls to sacrifice for the sake of eyes of the beautiful.’

Some pious men said, ‘Listening to songs causes some people to be hypocrites, others to be stubborn, others to be liars, others to be self-indulgent and others to be frivolous.’❞

[Fatwas of Shaykh ‘Abd al-‘Azeez ibn Bāz, (3/414) | Alifta]

The People are Divided into Three Categories On The Topic of Qadar (the Divine Decree)

The people are divided into three categories on the topic of Qadar (the Divine Decree):

– A category that believes in the Decree of Allaah, the Mighty and Sublime, and exaggerated in its affirmation, such that they denied the person’s ability and choice. They say that Allaah is the Doer of everything; and the servant has no choice nor ability.  He only does the act under coercion. Rather, some of them even claim that the action of the slave is the Action of Allaah. And for this reason, the people of Ittihad  (unity of existence) and Hulul  (pantheism) fall in this category, and these are the Jabariyyah.

– The second category says that the slave is independent in his actions; Allah does not have any will ability in them, such that some of them went to the extreme of saying that Allaah does not know the slave’s action except when he does it; but He does not know anything. These are the Qadariyyah, the Zoroastrins of this Ummah.
The first category exaggerates in affirming Allaah’s Actions and His Might and Power, and they say that Allaah, the Mighty and Sublime, coerces the person to do whatever he does; and the person does not have a choice.
And the others exaggerate in affirming the slave’s ability, and they say that neither the Divine Power nor the Divine Wish have anything to do with the slave’s action. He is the absolute doer with absolute choice.

– The third category: The People of the Sunnah and the Jamā’ah: We take the truth that is with each of the two sides; so we say: The actions of the slave occur with the Will of Allaah, and the creation of Allaah. It is never possible that something exist in the Dominion of Allaah without Him having willed it. And the person has a choice and volition, and there is a distinction between the action which he coerced to do and the one he chooses. So the actions of the slaves occur by their choice and volition, and with that; they happen with the Will and Creation of Allaah.
However, there still remains a problem for us: How can they be a creation of Allaah while they are act of man’s?
The answer is that the slave’s actions come from volition  and ability, and the One Who created the volition and power in him is Allaah, the Mighty and Sublime. If Allaah Wills, He can deny you the power, so you would not be able to do it. And if someone was able to do something but he does not wish to do, the action will not occur from him.
Every capable person who does action,  then it is done with his volition, except the one who is compelled (by someone else). So we perform actions with our choice and ability, and the One Who created the choice and the ability in us is Allaah.

Reference: pg-97-98 of Volume 2 Commentary On Shaikh Al-Islam Ibn Taymiyyah’s Al- ‘Aqîdah AL-Wâsitiyyah by Shaikh Muhammad bin Sâlih Al- Uthaîmîn