You can be misguided in many ways...
but if you are guided, then there is only ONE WAY.

Advice concerning the Watching of Sports Events

By Shaykh Muhammad ibn Salih Al-'Uthaymeen (rahimahuLlaah)

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,

وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ

"Whoever believes in Allah and the last day must say good things or else remain quiet."[ Bukhari 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.

Taken from: http://www.sahab.net/forums/showthread.php?t=358863

Translated by, Abu Aaliyah Abdullah ibn Dwight Lamont Battle

Shaykh Muhammad ibn Ibraaheem (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. End quote.

Fataawa Ibn Ibraaheem (8/116, 117).

As for playing football just to strengthen the body and give it energy, or to treat some diseases without falling into any of these haraam things, this is something permissible.

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

The basic principle concerning such games and sports is that they are permissible if they serve an innocent purpose, as was referred to by Ibn al-Qayyim in his book al-Faroosiyyah and as was mentioned by Shaykh Taqiy al-Deen Ibn Taymiyah and others. If that is done as training for jihad and attack and retreat, or for physical fitness, or to ward off chronic diseases and strengthen the spirit, then it comes under the heading of permissible things, if the one who does it has a sound intention. In all cases it is essential that there be no harm caused to bodies or minds, and that it does not lead to the grudges and hatred that usually occur between players, and that it does not distract them from things that are more important, and that it does not prevent them from remembrance of Allaah (dhikr) or prayer. End quote.

Fataawa Ibn Ibraaheem (8/118)

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.

But if one or two people play with a ball and play football in an unorganized fashion, there is nothing wrong with that because it does not involve anything haraam. And Allaah knows best. End quote.

Fataawa Ibn Ibraaheem (8/119)

In the answer to question no. 22305 we have explained the conditions for it to be permissible to play football. Among the things we said there was the following:

The third condition: that it should not take up too much of the player’s time, let alone take up all his time or mean that he becomes known among people for that, or it becomes his job, because then there is the fear that the words of Allaah may be true in his case: “Who took their religion as an amusement and play, and the life of the world deceived them. So this Day We shall forget them” [al-A’raaf 7:51]. End quote.

Thus it is clear that taking football as a profession as it exists nowadays is haraam, because it includes things that are forbidden in Islam, even if playing football is basically permissible.

This applies especially if we realize what is involved in taking football as a profession, such as travelling to kaafir countries to play against international teams. It is obvious to everyone what kind of kufr, evil and sin is present in those countries, and it is also well known that the players are exposed to the temptations of women and desires because of their fame, stardom and wealth.

It should also be noted that settling in kaafir countries is haraam, and it is not permissible except in cases of need, subject to certain conditions which have been explained in question no. 38284.

And Allaah knows best.

A Must-See Vid of the Jeddah Flood… diff. things being swept away by the strong flow of the water, watch the 2 cars initially parked also being taken, and… towards the end of the vid, a MAN STRUGGLING to save himself from the water but was UNSUCCESSFUL (may Allaah make him among the shaheed if he was a Muslim). *People were unable to help him as the flow the water was just way too strong and you’ll notice also how the camera person started panicking.

By the Mercy of Allaah, events like these should serve as reminders and now that we’re still alive, we’re still given a chance look at the kind of life we’re living.

~~~~~~

It was so ironic! Just that morning, I posted a status update on one of my accounts --“AlhamduliLlaah, it’s raining in Jeddah!” -- Of course, generally, rain is a blessing, especially in cities like ours where we barely get any rain & water is needed to help the vegetation to grow.

Have you ever thought about it…

this could be the last time I’LL be updating this website…OR this could be the last time that YOU’LL be sitting in front of your pc.

DEATH could come so suddenly...to anyone of us…flood in Jeddah or the Philippines, earthquake or fire in the US, murder, sickness, or simply just sleeping and never waking up. Rest assured, IT WILL COME!

How & when, only Allaah knows.

Subhana’Allaah, these events just show us the reality of life… one minute we could be here chilling, and the next minute, it could be our time. What have we prepared for that day when we return to our Lord – the Creator?

On the background is a recitation of the Noble Qur’aan Chapter Waqi’ah (The Event).  PLEEEAAASE take time to read the meanings in English as it is very much relevant, and take special note on verses 57 onwards.

In the name of Allah, the Entirely Merciful, the Especially Merciful.

56:1

When the Occurrence occurs,

56:2

There is, at its occurrence, no denial.

56:3

It will bring down [some] and raise up [others].

…………

56:57

We have created you, so why do you not believe?

56:58

Have you seen that which you emit?

56:59

Is it you who creates it, or are We the Creator?

56:60

We have decreed death among you, and We are not to be outdone

56:61

In that We will change your likenesses and produce you in that [form] which you do not know.

56:62

And you have already known the first creation, so will you not remember?

56:63

And have you seen that [seed] which you sow?

56:64

Is it you who makes it grow, or are We the grower?

56:65

If We willed, We could make it [dry] debris, and you would remain in wonder,

56:66

[Saying], "Indeed, we are [now] in debt;

56:67

Rather, we have been deprived."

56:68

And have you seen the water that you drink?

56:69

Is it you who brought it down from the clouds, or is it We who bring it down?

56:70

If We willed, We could make it bitter, so why are you not grateful?

56:71

And have you seen the fire that you ignite?

56:72

Is it you who produced its tree, or are We the producer?

56:73

We have made it a reminder and provision for the travelers,

56:74

So exalt the name of your Lord, the Most Great.

56:75

Then I swear by the setting of the stars,

56:76

And indeed, it is an oath - if you could know - [most] great.

56:77

Indeed, it is a noble Qur’an

56:78

In a Register well-protected;

56:79

None touch it except the purified.

56:80

[It is] a revelation from the Lord of the worlds.

56:81

Then is it to this statement that you are indifferent

56:82

And make [the thanks for] your provision that you deny [the Provider]?

56:83

Then why, when the soul at death reaches the throat

56:84

And you are at that time looking on -

56:85

And Our angels are nearer to him than you, but you do not see -

56:86

Then why do you not, if you are not to be recompensed,

56:87

Bring it back, if you should be truthful?

56:88

And if the deceased was of those brought near to Allah,

56:89

Then [for him is] rest and bounty and a garden of pleasure.

56:90

And if he was of the companions of the right,

56:91

Then [the angels will say], "Peace for you; [you are] from the companions of the right."

56:92

But if he was of the deniers [who were] astray,

56:93

Then [for him is] accommodation of scalding water

56:94

And burning in Hellfire

56:95

Indeed, this is the true certainty,

56:96

So exalt the name of your Lord, the Most Great.

~~~~~~~

Have we got the answers?

I hope so, we will all be questioned.

May the ONE TRUE GOD guide us all to that which is pleasing to Him and permit us to die upon the true faith ameen.

--

Peace!!!

posted by UMA

One Moment, Who's your opponent?

Study the matter; break down the components!

Confusion concerning the criteria collapses,

consequently causing chaotic catastrophes

Satan is he! Devilish extreme, striving at thee,

to surrender and flee, from the truth you see?

One moment, who's your opponent?

Study the matter; break down the components!

Your own self is next, read through the text,

understand the context, it's time for conquest!

Patience is the key, to a large degree,

for those who persevere, and yearn to be free......

One moment....

Saying Sadaqa Allaahul Adheem is a Bid'ah

Author: Shaykh Muhammad Ibn Saalih al-Uthaymeen

Source: Izaalat as-Sitaar an al-Jawaab al-Mukhtaar

Published: Wednesday 24th December 2003

Many people have the habit of ending a recitation from the Qur'aan with the words "Sadaqa Allaahul Adheem (Almighty Allaah has spoken the truth)," but this has no basis in Islaam because the Prophet (salla?Allaahu ?alayhi wa sallam) did not do it, nor was it the custom of the Sahaabah (radiAllaahu 'anhum ajma'een), and it was unknown among the Taabi'een (the generation after the Sahaabah).

This custom arose in later times because some reciters would say these words, on the basis of the aayah,

"Say: Allaah has spoken the truth" [Soorah Aal 'Imraan (3):95]

and people liked this. But this istihsaan (being liked) should be rejected, because if this was really something good, the Prophet (salla?Allaahu ?alayhi wa sallam), the Sahaabah and the Taabi'een - the salaf or first and best generations of the Ummah - would not have neglected to do it.

The aayah,

"Say: Allaah has spoken the truth" [Soorah Aal 'Imraan (3):95]

does not mean that these words should be said at the end of any reading or recitation. If that were the case, He (Allaah) would have said, "When you finish reading, say 'Allaah has spoken the truth,'" just as He said, "So when you want to recite the Qur'aan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one)." [Soorah an-Nahl (16):98]

The aayah which the innovators use to support their practice of saying "Sadaqa Allaah" after reciting Qur'aan was actually revealed in the context of confirming what was said about how all food had been lawful to Bani Israa'eel except what Israa'eel had made unlawful for himself.

Allaah said,

"Say (O Muhammad salla?Allaahu ?alayhi wa sallam): 'Bring here the Tawraat (Torah) and recite it, if you are truthful.' Then, after that, whosoever shall invent a lie against Allaah, such shall indeed be the Dhaalimoon (disbelievers). Say (O Muhammad salla?Allaahu ?alayhi wa sallam), 'Allaah has spoken the truth; follow the religion of Ibraaheem Haneefa (Islaamic monotheism, i.e., he used to worship Allaah alone), and he was not of al-Mushrikoon (polytheists).'" [Soorah Aal 'Imraan (3):93-95]

If this aayah meant that these words should be said after reciting from the Qur'aan, the first one to know and do this would have been the Messenger of Allaah (salla?Allaahu ?alayhi wa sallam). Because this is not the case, we know that this is not what was meant.

In conclusion, therefore, saying "Sadaqa Allaahul Adheem" after reciting Qur'aan is an innovation, and the Muslim should not say it.

But believing that Allaah has spoken the truth is obligatory, and whoever disbelieves or doubts the truth of what Allaah has said is a kaafir who is outside of the pale of Islam. We seek refuge with Allaah from that.

If a person says "Allaah has spoken the truth" on certain occasions, such as when something He has foretold comes to pass, affirming the truth of what He has said, then this is permissible, because something similar has been reported in the Sunnah. The Prophet (Salla?Allaahu ?alayhi wa sallam) was giving a speech, and al-Hasan and al-Husayn came along, so he came down from the minbar, picked them up and put them in front of him, then he said,

"Indeed Allaah has spoken the truth: "Your wealth and your children are only a trial..." [Soorah at-Taghaabun 64:15]"

The names of Allaah are not limited to a specific number. There is a saheeh report from which some people understand that Allaah has only ninety-nine names. This report was narrated by al-Bukhaari (2736) and Muslim (2677) from Abu Hurayrah (may Allaah be pleased with him), and says that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ?Allaah has ninety-nine names, one hundred less one. Whoever learns them will enter Paradise.? The hadeeth which is narrated by al-Tirmidhi, listing these ninety-nine names is a da?eef (weak) hadeeth. It was classed as da?eef by Imam al-Tirmidhi (may Allaah have mercy on him) himself and others. Many scholars have striven to derive the names of Allaah from the Qur?aan and Sunnah. One of these scholars is Shaykh Muhammad ibn Saalih al-?Uthaymeen, in his book al-Qawaa?id al-Muthla fi Sifaat Illaahi wa Asmaa?ihi?l-Husna. In this book he lists the names of Allaah in the Qur?aan and Sunnah according to his findings. You can find these names in his book by clicking on the following link: http://www.ibnothaimeen.com/all/books/article_16821.shtml ???? ????? ?????? ?????? ????? ????? ?????? ??????? ??????? ?????? ???? ?????? ?????? ?????? ?????? ?????? ?????? ????? ???? ?????? ?????? ?????? ?????? ???? ?????? ?????? ?????? ?????? ?????? ?????? ?????? ?????? ?????? ?????? ?????? ?????? ?????? ?????? ????? ?????? ?????? ?????? ????? ?????? ????? ?????? ?????? ????? ?????? ?????? ?????? ?????? ?????? ?????? ????? ?????? ?????? ?????? ?????? ?????? ???????? ??????? ?????? ?????? ?????? ?????? ?????? ??????? ?????? ????? ?????? ?????? ??????? ?????? ?????? ?????? ?????? ?????? ?????? ????? ?????? 1. ALLAAH 2. (Al-Ahad) - The Unique 3. (Al-A'laa) - The Most High 4. (Al-Akram) - The Most Generous 5. (Al-Ilah) - The One Who Alone Deserves to be Worshipped 6. (Al-Awwal) - The First 7. (Al-Aakhir) - The Last 8. (Adh-Dhaahir) - The Uppermost One 9. (Al-Baatin) - The Innermost One 10. (Al-Baari') - The Originator 11. (Al-Barr) - The Most Benign and Kind 12. (Al-Baseer) - The All Seeing 13. (At-Tawwaab) - The One Who Guides His Servants to Repent and Accepts Their Repentance 14. (Al-Jabbaar) - The Exalted and All Mighty Compeller 15. (Al-Haafidh) - The Protector 16. (Al-Haseeb) - The Reckoner Who Suffices 17. (Al-Hafeedh) - The Guardian 18. (Al-Hafee) - The Benevolent 19. (Al-Haqq) - The True One 20. (Al-Mubeen) - The Clear and Manifest One 21. (Al-Hakeem) - The One Fully Wise or Al-Haakim, The All-Wise 22. (Al-Haleem) - The Forbearing 23. (Al-Hameed) - The One Who is Deservedly Praised 24. (Al-Hayy) - The Ever Living 25. (Al-Qayyoom) - The Self Subsisting One Upon Whom Everything Depends 26. (Al-Khabeer) - The Fully Aware 27. (Al-Khaaliq) - The Creator and Maker of Everything 28. (Al-Khallaaq) - The Creator Who Creates Again and Again 29. (Ar-Ra'oof) - The Compassionate and Kind 30. (Ar-Rahmaan) - The Extremely Merciful 31. (Ar-Raheem) - The Bestower of Mercy 32. (Ar-Razzaaq) - The Great Provider 33. (Ar-Raqeeb) - The Ever Watchful Guardian 34. (As-Salaam) - The Impeccable One or the Flawless One 35. (As-Samee') - The All Hearing 36. (Ash-Shaakir) - The Appreciative 37. (Ash-Shakoor) - The One Most Ready to Appreciate and Reward Abundantly 38. (Ash-Shaheed) - The Witness 39. (As-Samad) - The Perfect Lord and Master Upon Whom All of the Creation Depends 40. (Al-'Aalim) - The All Knower of the Seen and the Unseen 41. (Al-'Azeez) - The All Mighty or the Invincible 42. (Al-Adheem) - The Tremendous One or the Magnificent 43. (Al-'Afuww) - The One Who Pardons Again and Again 44. (Al-'Aleem) - The All Knowing 45. (Al-'Alee) - The Exalted 46. (Al-Ghaffaar) - The Oft-Forgiving 47. (Al-Ghafoor) - The One Who Forgives Extensively 48. (Al-Ghanee) - The Independent One Who is Free of All Needs 49. (Al-Fattaah) - The Judge and Opener Who Distinguishes the Truth from Falsehood 50. (Al-Qaadir) - The Fully Able One 51. (Al-Qaahir) - The Invincible Subduer 52. (Al-Quddoos) - The Pure and Perfect 53. (Al-Qadeer) - The All Powerful 54. (Al-Qareeb) - The One Who is Near 55. (Al-Qawee) - The One Perfect in Strength 56. (Al-Qahhaar) - The Overwhelming Subduer Who is Never Overcome 57. (Al-Kabeer) - The Incomparably Great 58. (Al-Kareem) - The Bountiful, the Generous One Abundant in Good 59. (Al-Lateef) - The Subtle and Kind 60. (Al-Mu'min) - The True and Trustworthy, the Granter of Security 61. (Al-Muta'aalee) - The Supreme and Exalted One 62. (Al-Mutakabbir) - The One Supreme in Glory, the Justly and Rightfully Proud 63. (Al-Mateen) - The Strong 64. (Al-Mujeeb) - The Responsive 65. (Al-Majeed) - The One Perfect in Glory and Honour 66. (Al-Muheet) - The All Encompassing 67. (Al-Mussawwir) - The Bestower of Forms 68. (Al-Muqtadir) - The Omnipotent 69. (Al-Muqeet) - The All Powerful Maintainer 70. (Al-Malik) - The King 71. (Al-Maleek) - The Omnipotent Sovereign 72. (Al-Mawlaa) - The Patron Lord or the Master and Supporter 73. (Al-Muhaymin) - The Trustworthy and Ever Watchful Witness 74. (An-Naseer) - The Helper 75. (Al-Waahid) - The One and Only 76. (Al-Waarith) - The Inheritor 77. (Al-Waasi') - The Vast One 78. (Al-Wudood) - The Loving One and the Beloved One 79. (Al-Wakeel) - The Trustworthy Disposer of Affairs 80. (Al-Walee) - The Guardian Lord 81. (Al-Wahhaab) - The Bestower From the Sunnah of Allaah's Messenger (salla-Allaahu 'alayhi wa sallam): 82. (Al-Jameel) - The Beautiful One 83. (Al-Jawaad) - The Munificent 84. (Al-Hakam) - The Judge 85. (Al-Hayyiyu) - the One who possesses honourable shame 86. (Ar-Rabb) - The Lord and Nurturer 87. (Ar-Rafeeq) - The Gentle 88. (As-Sabbooh) - The Venerated and Perfect 89. (As-Sayyid) - The Lord and Master 90. (Ash-Shafee') - The One Who Cures 91. (At-Tayyib) - The Pure One 92. (Al-Qaabid) - The Withholder 93. (Al-Baasit) - The Granter of Ample Provision 94. (Al-Muqaddim) - The One Who Gives Precedence 95. (Al-Mu'akhkhir) - The One Who Puts Back 96. (Al-Muhsin) - The One Who Acts in a Good and Fine Manner 97. (Al-Mu'tee) - The Giver 98. (Al-Mannaan) - The Beneficent Bestower of Bounties 99. (Al-Witr) - The One

The claim of some of the scholars that there is Bid'ah Hasanah (good innovation) falls into one of two situations (and is explained in one of two ways):

1. It is not an innovation in reality but a person considers it an innovation

2. That it is an innovation, which makes it evil, however a person does not know about its evil

Therefore, this is the answer to everything which is claimed to be a bid'ah hasanah. Built upon this, there is no way for the people of innovation to make from among their innovations something which is a bid'ah hasanah. In our hands is this sharp sword from the Messenger of Allaah (sallallaahu alayhi wasallam) : "Every innovation is misguidance". Verily, this sharp sword was manufactured in the factories of prophethood and messengership. It has not been made in the fragile and feeble factories (of people) but rather, it has been made in the factories of prophethood. The Prophet (sallallaahu alayhi wasallam) designed it into this fine and efficacious art. It is not possible for anyone to challenge the one in whose hand is this sharp sword with any innovation, saying it is a bid'ah hasanah while the Messenger of Allaah (sallallaahu alayhi wasallam) says: "Every innovation is misguidance".

It is as if I feel in your souls a whispering which says: What do you say about the saying of Ameerul-Mumineen Umar ibn Al-Khattaab (ra) the one who was always in agreement with the truth when he ordered Ubayy bin Ka'b and Tameem ad-Daaree to stand and lead the people in prayer during Ramadaan and when he went out to the mosque while the people were all united behind one imaam: "What a good innovation this is. But the prayer which they do not perform but sleep at its time is better than the one they are performing."

The answer to that is from two aspects:

The First: It is not permissible for any person to contradict and oppose the words of the Messenger (sallallaahu alayhi wasallam) with any other words. Not with the words of Abu Bakr who is the most superior person of the ummah after its prophet, nor the words of Umar who is the second best of this ummah after its prophet, nor the words of Uthmaan who is the third best of this ummah after its prophet and nor the words of Alee who is the fourth best of this ummah after its prophet and nor the words of anyone besides them because Allaah the Exalted said:

Let those beware who withstand his (the messenger's) order that a trial will befall them or that a painful punishment will touch them.

Imaam Ahmad (rh) said: "Do you know what the trial is? The trial is Shirk. Maybe when he rejects some of the words of the Prophet (sallallaahu alayhi wasallam) deviation and corruption falls into his heart so he is destroyed."

And Ibn Abbaas (ra) said: "It is almost as if stones from the sky will fall upon you, I say to you the Messenger of Allaah (sallallaahu alayhi wasallam) said this and you say Abu Bakr and Umar said that".

The Second: We know with certain knowledge that Ameerul-Mu'mineen Umar ibn Al-Khattaab (ra) was among the greatest of people in respecting and exonerating the words of Allaah the Exalted and His Messenger (sallallaahu alayhi wasallam) . He was well known for standing by the limits (hudood) of Allaah the Exalted to such an extent that he was described as a guardian of the words of Allaah the Exalted.

Umar never transgressed the limits of Allaah and so it does not befit Umar (ra) to oppose and differ from the words of the leader of mankind, Muhammad (sallallaahu alayhi wasallam) and that he should say about an innovation "What an excellent innovation this is" and this innovation being the same one which the Messenger of Allaah (sallallaahu alayhi wasallam) meant by his speech "Every innovation is misguidance". Rather it is necessary that this innovation about which Umar said: "What an excellent innovation this is" is placed with the type of innovation which does not fall under the intent of the Prophet (sallallaahu alayhi wasallam) in his speech: "Every innovation is misguidance".

Umar (ra), by his speech, was referring to the gathering of people behind one imaam after they had been separated and dispersed. The basis for the prayer (in congregation) during Ramadaan was from the Messenger of Allaah (sallallaahu alayhi wasallam) . It is established in the two saheehs from the hadeeth of Aa'ishah (ra) that the Prophet (sallallaahu alayhi wasallam) led the people in prayer for three nights and then remained behind from the people on the fourth night and said to them: "Indeed I feared that this may be made obligatory upon you and that you may not be able to perform it (due to its burden)."

Therefore, praying at night during Ramadaan in congregation is from the Sunnah of Allaah's Messenger (sallallaahu alayhi wasallam) and Umar (ra) named this an innovation considering that when the Prophet (sallallaahu alayhi wasallam) abandoned praying with the people they became separated. One man would pray by himself and another would pray with another and yet another would be praying with two people. There would be groups of people praying in the mosque praying by themselves.

Then Umar (ra) saw, with his sharp and correct vision that he should unite the people behind a single imaam. This action in itself is an innovation when one considers that the situation before was one of separation and dispersal. This (kind of) innovation is a relative one and has a precedence and it is not an absolute innovation which has been initiated (without any former example or model). Umar (ra) reinstated this because this sunnah was present in the time of the Messenger (sallallaahu alayhi wasallam) .

Therefore, this is a sunnah but it was abandoned since the time of the Messenger (sallallaahu alayhi wasallam) until Umar (ra) returned it. With this rule it is not possible, ever, for the people of innovation to find a passage or outlet from the words of Umar (ra) for what they sanction and approve of from among their innovations.

Excerpt from:

Innovation in Light of the Perfection of the Shari'ah

by Shaikh Muhammad bin Saalih al-Uthaimeen (rahimahu'Llaah)

pdf file about

"Our Weekly 'Eid" - Yawmul Jumu'ah - Friday

CONTENTS:

Acts of Worship Prescribed on Fridays

Jumu’ah Khutbah

Virtues of Sooratul Kahf

(plus links to:

‘Virtues of Friday’

and ‘Ruling on speaking during the Khutbah’)

The situation is rough. Muslims need to get back in touch with the truth as such.

Seriously Akhi, I've had enough.

Zero understanding, keep your thought hanging, and write them down NOT as such.

Seriously Akhi, I've had enough.

Modern tendencies like living fantasies far from reality farfetched like Halaal Scotch.

Seriously Akhi, I've had enough.

Fake love claims, little children?s games, illness in the brain. Hands off! Don?t touch.

Seriously Akhi, I've had enough.

Rectify or retire. Abandon your desires. Seek the grounds higher and that?s good enough.

Seriously Akhi, I've had enough.

~ Abu Mussab Wajdi Akkari ~

http://wajakk.xanga.com/700647395/ive-had-enough/

It's so odd how people have to wait for a certain event to happen in order for them to stop doing a certain thing. Like with the outbreak of the swine flu in Mexico and the U.S. (and some other countries), people there will now surely avoid eating pork (though 'authorities' claim that a person can't catch the flu by eating pork, people obviously prefer to leave it alone at this time, and there are reports of a big decline in pork sales).

But shouldn't the verses in the Bible (for the Christians who believe that it's the pure word of God) be sufficient for them to stay away from this filthy animal (and not just because now, they're scared of the flu)?

Prohibition of Pork in the Bible:

Deuteronomy 14:8 And the pig, because it divides the hoof but does not chew the cud, is unclean for you. You shall not eat their meat, and you shall not touch their carcasses.

Leviticus 11:7-8 The pig, for even though it has divided hoofs and is cleft-footed, it does not chew

the cud; it is unclean for you.

Of their flesh you shall not eat, and their carcasses you shall not touch; they are unclean for you.

Isaiah 65:2-4 I held out my hands all day long to a rebellious people, who walk in a way that is not good, following their own devices;

a people who provoke me to my face continually, sacrificing in gardens and offering incense on bricks;

who sit inside tombs, and spend the night in secret places; who eat swine's flesh, with broth of abominable things in their vessels;

Isaiah 66:17 Those who sanctify and purify themselves to go into the gardens, following the one in the center, eating the flesh of pigs, vermin, and rodents, shall come to an end together, says the Lord.

Prohibition of Pork in the Qur?aan:

?Say (O Muhammad): I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to eat it, unless it be Maytah (a dead animal) or blood poured forth (by slaughtering or the like), or the flesh of swine (pork); for that surely, is impure or impious (unlawful) meat (of an animal) which is slaughtered as a sacrifice for others than Allaah (or has been slaughtered for idols, or on which Allaah?s Name has not been mentioned while slaughtering)? [al-An?aam 6:145]

?He has forbidden you only the Maytah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allaah (or has been slaughtered for idols, on which Allaah?s Name has not been mentioned while slaughtering).? [al-Baqarah 2:173]

For further reading on the prohibition of pork:

A Christian is asking about the reason for the prohibition on pork

To The Christians

Set aside all the philosophical justifications, nonsensical elaborations, and fabricated argumentations

Logically tackling the information with sound implementation empowered by objective observations

Observe the manifestation of my explanation in written words “convenience” with irrelevant pronunciation

Are three, one? Or is one, three? If so, to what degree? I plea to thee to explain to me this mystery

 Your 1 answer seems to negate the truth in these 3: logically, grammatically, and mathematically  

Emphatically I respond to put you down like gravity yet academically; don’t blame me I simply hate your blasphemy

 It’s sad to see how people claim that God is three while He is He, Unique, unlike I and unlike thee

Islaamically, we promote the truth you see, systematically for everyone who wills to see that

Allaah is the Most Supreme.

Abu Mussab Wajdi Akkari

05 April 2009