قال عبد الملك بن إسحاق :
“ما من الناس إلا مبتلى بعافيةٍ لينظر كيف شكره ، أو بلية لينظر كيف صبره”
عدة الصابرين [٢٢٢]
Abdul-Malik bin Ishaaq Said:
There is no one from the people except he is tested with a good health to look how will he thank him (Allah Azzawajel) , or a calamity to look how will he be patient
Iddatus-Saabireen By ibnul Qayyum P222
THE RULING ON USING THE CELL PHONE IN THE MASJID UL-HARAM AND CHARGING IT IN THE MASJID – SHAIKH IBN UL-‘UTHAYMEEN
Question: Oh Virtuous Shaikh, What is the ruling on a person in ‘Itikaf calling on a cell phone inside the Masjid haram and charging it using the electricity of the haram?
Answer: ” This is a precise issue. As for speaking on a cell phone in the Haram, then there is no harm in it.
It is like you speaking to your friend who is next to you in the Haram. So you speak on your cell phone to the one who calls you like the way you speak to one next to you. However, with the condition that the reception on the cell phone is not weak so that you have to raise your voice, which will disturb the people. If the reception is strong and you speak through the cell phone to the one who calls you without disturbing others, then there is no harm.
However, there is another disturbance from the telephone and it is the notification of the telephone. The ringing of the cell phone. So like that, it it necessary for a person decrease the ringing as much as he can. So as not to disturb the people. Then, he should not place the cell phone in front of the people or the row while it is on its back. Do you know what placing the phone on its stomach means (i.e. face down)? This is because if it is placed on its back and a call comes, the notification will be apparent. People’s concentration in prayer is little and if a person sees someone speaking on a cell phone in front of him, he will turn his neck towards the cell phone and be heedless of the prayer. So if you have a cell phone, then you either place it in your pocket or in front of the people if you want; however, it should be face down not on its back.
As for charging the cell phone in the Haram, then this is very good, important question. However, it should be returned to those who are responsible for the Haram. Ask those who are responsible for the Haram: do you allow me to charge my cell phone with the electricity of the Haram or not? The answer is with them.
[The Questioner then asks about the ruling of one who is in ‘Itikaf using the cell phone]
No, the question was about using the cell phone in the Masjid. As for the person in ‘Itikaaf, then it is well-known that the one who is ‘Itikaaf should be busy with drawing near to Allah, obedience, and worship. He should not speak a lot with a cell phone or without cell phone. Yes”
[Fatwaa al-Haram ul-Makki 1428 no. 15 side B]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
Taking ones time and not rushing | Shaykh ‘Uthaymeen rahimahullah
قال العلامة ابن عثيمين رحمه الله : “الأناة: التَّأنِّي في الأمور وعدم التَّسرُّع،
Taking ones time in matter and not rushing.
وما أكثر ما يهلك الإنسان ويزلُّ بسبب التَّعجُّل في الأمور، وسواء في نقل الأخبار،
How often does a person become destroyed and slip due to rushing in matters, whether in relaying news
أو في الحكم على ما سمع، أو في غير ذلك. فمِن النَّاس -مثلًا- مَن يتخطَّف الأخبار بمجرَّد ما يسمع الخبر يحدِّث به، ينقله،..
Or in judging upon what he heard or in other than that. From the people for example are those whom grab the news by merely hearing the news, narrates it, and relays it.
ومِن النَّاس مَن يتسرَّع في الحكم، سمع عن شخص شيئًا مِن الأشياء، ويتأكَّد أنَّه قاله،
And from the people are those who rush in judgment, he heard from an individual something from the matters, he affirms that he said it
أو أنَّه فعله ثمَّ يتسرَّع في الحكم عليه، أنَّه أخطأ أو ضلَّ أو ما أشبه ذلك، وهذا غلط، التَّأنِّي في الأمور كلُّه خيرٌ” اهــ
Or that he did it then he rushed in ruling upon him, that he made a mistake or became misguided or similar to that and this is a mistake, taking ones time in the matters all of it is good.
من شرح رياض الصالحين(3/577-578)
Translated by Majeed Al Afghanee
Cursing the time
وقال الشيخ ابن عثيمين في القول المفيد: سب الدهر ينقسم إلى ثلاثة أقسام: الأول: أن يقصد الخبر المحض دون اللوم: فهذا جائز، مثل أن يقول: تعبنا من شدة حر هذا اليوم أو برده، وما أشبه ذلك، لأن الأعمال بالنيات، ومثل هذا اللفظ صالح لمجرد الخبر، ومنه قول لوط عليه الصلاة والسلام: هَذَا يَوْمٌ عَصِيبٌ
Shaikh Ibn ul-‘Uthaymeen rahimahullah said: “cursing the time divides into three parts. The first: the intent is purely a report without intending misfortune. So this is allowed. For example to say: “we are tired due to the severe heat today or cold. Or what resembles that because actions are judged based on intention. An example of this good statement simply for reporting is the statement of Lut alayhi salam when he said:
هَذَا يَوْمٌ عَصِيب
This is a distressful day (11:77)
(Taken from Qawl ul-Mufeed Sharh Kitab Tawheed)
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
Finding a lost item | Permanent committee
“If the personal belongings which are found on the buses, whether items or money, have value that people are normally attached to and look for; you have to publicize them with all possible means. Examples of such means are to use advertisements that you can stick to your company’s offices and cars, to enunciate the matter immediately after Jumu`ah (Friday) Prayer by the doors of nearby Masjids (mosques), and to make announcements in broadcasting or newspapers if you are able to do so. However, if a person claims any of these personal belongings and is able to describe its characteristics, it should be given to them. Otherwise, such items should be sold after one year has passed. The price thereof is to be possessed by the company which is permitted to donate it in charitable projects. If the person to whom the concerned item is due claims it afterwards, the company should tell them about the matter and the latter should approve of the Sadaqah (voluntary charity) or the company should pay them the value of their item. On the other hand, you do not have to publicize personal belongings which are of no value that people are normally attached to. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.”
The Permanent Committee for Scholarly Research and Ifta’
MemberMemberChairman Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-`Aziz ibn `Abdullah ibn Baz
The virtue of the companions | Shaykh Saleem Hilalee hafidhahullaah
Shaikh Saleem al-Hilali hafidhuhallah wrote:
“Allah looked at the hearts of the Companions of the Messenger of Allah sallahu alayhi wa salam and He found their hearts the best hearts of the servants after the heart of Muhammad sallahu alayhi wa saam. So He gave them understanding which those after them could not realize/obtain. So like that, what the Companions saw as good is good in the sight of Allah and what the Companions saw as evil is evil in the sight of Allah.
Abdullah Ibn Mas’ud radiallahu anhu said: “Verily, Allah looked at the hearts of the servants and He found that the heart of Muhammad, peace and blessings be upon him, was the best among them, so He choose him for Himself and He sent him with His message. Then, He looked at the hearts of His servants after Muhammad, and He found that the hearts of his companions were the best among them. Thus, He made them into the ministers of His Prophet, fighting for the sake of His religion. And whatever the Muslims view as good is good in the sight of Allah, and whatever they view as evil is evil in the sight of Allah”
[Reported in Ahmad (1/379), Tayalisi in his Musnad (pg. 23), Khateeb in al-Faqeeh wal-Mutafaqqih (1/166). Its chain is Jayyid Mawqoof]
On the authority of Abu Juhaifah who said:
I asked `Ali “Do you have anything Divine literature besides what is in the Qur’an?” `Ali said, “By Him Who made the grain split (germinate) and created the soul, we have nothing except what is in the Qur’an and the ability (gift) of understanding Allah’s Book which He may endow a man, with and what is written in this sheet of paper.” I asked, “What is on this paper?” He replied, “The legal regulations of Diya (Blood-money) and the (ransom for) releasing of the captives, and the judgment that no Muslim should be killed in Qisas (equality in punishment) for killing a Kafir (disbeliever).
[Reported in Bukhari no. 111]
So like that, the Companions understanding of the Book and the Sunnah is evidence for those after them until the end of this Ummah. So like that, they are the witnesses of Allah on the earth”
[Taken from: Basaair Dhawil-Sharf bi Sharh Marwiyaat Manhaj Salaf pg. 63-64]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan Abu Sulaymaan
A misconception of refutations
Shaikh Saalih al-Fawzaan hafidhuhallah said:
“Refuting the one who opposes the truth is the Sunnah of the Salaf. For the Salaf used to refute those who oppose the truth and these books are present. Imam Ahmad refuted the Zanaadiqah and the innovators. Shaikh ul-Islam Ibn Taymiyyah refuted the philosophers and the scholars of Kalam and the Sufis and those who worshipped the graves. Imam Ibn Qayyim refuted and many of the scholars refuted those who opposed the truth in order to clarify and make apparent the truth for the people. So that the Ummah would not be misguided and follow those who are mistaken and those who oppose the truth. This is from the advice for the Ummah”
(Ajweebatul Mufeedah ‘an Asilatul Manaahij al-Jadeedah pg.90)
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan Abu Sulaymaan
Allah never does anything except for a wisdom
“He is not questioned about what He does, but they will be questioned”
[Surat ul-Anbiyaa, 21:23]
Shaykh Saalih al-Fawzaan (hafidhahullaah) comments:
“Allaah is not questioned about what He does, because Allaah never does anything except for a wisdom. And the wisdom may be apparent or may be hidden to us. So we believe that Allaah never does anything in vain, but rather He does it due to a wisdom, whether it is apparent to us or not.”
[At-Ta’leeqaat ul-Mukhtasarah ‘alaa l-’Aqeedat it-Tahaawiyyah, p. 113 Asaheeha Translations]
Al-Awzaa’ee – may Allaah have mercy upon him – said:
“It used to be said, ‘From the major sins is for a man to do a sin and then look down upon it. “
[Ash-Shu’ab, p.6752]
Imaam al-A’waam bin Hawshab, may Allah have mercy upon him,
said:
“It use to been said (in the time of the Salaf) that boasting about
ones sin is worse than committing it (the sin)”
Ash-Shu’ab (6756)
aljamaykee.com 