Islam: Questions And Answers - Knowledge

ISLAM: QUESTIONS AND ANSWERS

Knowledge

Volume 11 of a Series of Islamic Books by Muhammad Saed Abdul-Rahman

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Islam: Questions And Answers Volume 11 Knowledge

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Islam: Questions And Answers Volume 11 Knowledge

Muhammad Saed Abdul-Rahman B.Sc., DipHE

MSA Publication Limited

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© Muhammad Saed Abdul-Rahman, 2003 ISBN for all volumes 1 86179 080 5 ISBN for volume 11 paperback 1 86179 306 5 ISBN for volume 11 hardback 1 86179 307 3 ISBN for volume 11 pdf eBook 1 86179 308 1 ISBN for volume 11 Microsoft eBook 1 86179 309 X ISBN for volume 11 Palm eBook 1 86179 310 3 All Rights reserved

British Library Cataloguing in Publication Data. A Catalogue record for this book is available from the British Library

Designed, Typeset and produced by: MSA Publication Limited, 4 Bello Close, Herne Hill, London SE24 9BW United Kingdom

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Contents Introduction .............................................................................. 1 Chapter 1................................................................................... 3 32492: Are there any weak points in Islam that enable the kaafirs to attack it? ......................................... 3 27080: He wants a list of books on al-raqaa’iq (heart softening reports) .................................................. 6 20804: What is the madhhab followed when answering questions submitted to the site? ..................... 8 10675: The knowledge which is praised by Allaah in the Qur’aan and Sunnah .................................. 9 6524: Is it waajib (obligatory) for non-Arabs to learn Arabic? ............................................................. 11 11551: Women and teaching ......................................... 12 Chapter 2................................................................................. 14 Seeking knowledge ............................................................ 14 47273: Is it better to give the adhaan and take care of the mosque, or to seek knowledge? .......................... 14 20191: How to seek knowledge .................................... 19 39771: al-Saabooni and his book Safwat al-Tafaaseer ................................................................... 24 12841: Travelling to seek knowledge without parents’ permission ........................................................ 28 31072: Studying in a society that does not adhere to Islamic sharee’ah ........................................... 30 9383: Women and the pursuit of knowledge ................. 32 31887: She wants to know how to acquire knowledge and act upon it............................................. 35 3328: Ways to strengthen one’s memory and combat forgetfulness .............................................. 39 v

5337: What field should he study at university? ........... 41 22317: Putting people off the books of modern daa’iyahs........................................................................ 42 22330: Acquiring Islamic knowledge from tapes ......... 44 22332: Where should one begin when wanting to memorize Qur’aan?................................................... 45 22329: Is it possible to combine da’wah with seeking knowledge? ...................................................... 45 22311: The importance of learning Usool al-Fiqh for the one who wants to learn fiqh .................. 50 10721: Feeling that something is not right with seeking knowledge ................................................ 51 10678: Disadvantages of limiting oneself only to books ................................................................. 53 10693: Learning from Ash’ari shaykhs ......................... 55 10690: How should a Muslim deal with books of knowledge? ............................................................... 58 11558: When seeking knowledge conflicts with honouring one’s parents ........................................ 63 11562: Will a Muslim be rewarded for learning math? ............................................................... 64 10175: Conditions of traveling to kaafir lands in order to study ................................................... 65 10124: Is it possible to seek knowledge by using tapes? ................................................................... 66 13485: Which is better – devoting oneself to da’wah or seeking knowledge? ................................. 67 14082: Important books for the seeker of Islamic knowledge......................................................... 68 20247: Learning from more than one shaykh ............... 73 20092: What is the ruling on seeking Islamic knowledge? ................................................................... 74 21590: He loves knowledge - how may he attain it? ......................................................................... 76 13637: “Seek knowledge even if you have to go as far as China” is a false hadeeth ............................ 79 vi

10471: Knowledge in Islam .......................................... 80 10356: Her husband is not interested in learning about Islam ...................................................... 86 3704: The problem of forgetting Qur’aan ..................... 87 10217: When he has a question about some matter of religion, who should he ask? ......................... 91 3175: How to learn how to read the Qur’aan ................ 92 3151: Learning from trustworthy scholars .................... 92 2999: Combining one’s secular specialty with Islamic knowledge ................................................ 94 2956: Conditions for studying abroad ........................... 95 4381: Acquire the knowledge of Quran and Sunnah .................................................................... 95 7413: A man giving a lecture to a group of women without partition ............................................... 97 Chapter 3............................................................................... 100 Manners of Seeking Knowledge ...................................... 100 10324: Etiquette of the seeker of knowledge .............. 100 21420: Is it obligatory to follow a particular madhhab? .................................................................... 106 32670: Mixing of male and female students for a project required for graduation ........................... 110 26298: Women meeting for halaqahs and study circles ................................................................. 111 22652: Our attitude towards differences among the scholars ...................................................... 113 22242: He is asking about the length of Nuh’s ship ................................................................... 117 22119: The problem of the one who memorizes Qur’aan and comments on it ....................................... 118 10195: Does feeling pleased with one’s grades contradict sincerity of intention in seeking knowledge? .................................................... 121 20163: Dealing with the lack of interest in seeking knowledge .................................................. 122 21643: Attending Graduation Ceremonies .................. 124 vii

10296: Those who follow madhhabs and refuse to learn .............................................................. 125 10215: Is it bid’ah for daa’iyahs and seekers of knowledge to get together on Friday nights to get to know one another and to study together? ................................................. 126 10202: Memorizing Qur’aan and Sunnah ................... 127 8971: Moving to another mosque after Fajr for a halaqah...................................................................... 128 5384: He wants to marry a girl but she wants to go to university and they live in a corrupt society ................ 129 1946: Ruling on making bets in matters of shar’i knowledge ............................................................................. 131 Chapter 4............................................................................... 133 Various branches of knowledge ....................................... 133 41869: A communist atheist is claiming that fasting is harmful ........................................................................ 133 26855: The book Durrat al-Naasiheen ........................ 136 22051: Ruling on studying western theories that go against sharee’ah ......................................................... 137 22044: Learning English for the purpose of da’wah ... 139 10489: Ruling on learning worldly sciences and the manufacture of military hardware ............................... 140 20110: What is the ruling on Arabs learning English? 141 1887: Islamic view of space exploration ..................... 142 1513: Doctor’s Knowledge of the Fetus ..................... 143 820: Benefits of the Internet in spreading knowledge . 147 487: Scientific achievements of Islam ........................ 148

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Introduction Praise be to Allah, the Lord of the worlds, and peace and blessings be upon His last Messenger, Prophet Muhammad, and on his family and his companions. This book, Knowledge, is the eleventh volume of a series of authoritative Islamic books entitled Islam: Questions And Answers. The overall series discusses issues relevant to Islam, and present accurate and reliable information based on the true beliefs and practices of the Prophet (Peace and Blessings of Allaah be upon Him) and his companions. The objectives of the various books include: to teach and familiarize Muslims with various aspects of their religion to be a source for guiding people to Islam to assist in solving the social and personal problems of the Muslims in an Islamic context The books are directed towards Muslims and non-Muslims alike. Subject areas include, but are not limited to, Islamic fiqh and jurisprudence, Islamic history, Islamic social laws (including marriage, divorce, contracts, and inheritance), Islamic finance, basic tenets and aqeedah of the Islamic faith and tawheed, and Arabic grammar as it relates to the Qur'an and Islamic texts. The books are compilations of questions and responses about Islam, from both Muslims and Non-Muslims. The responses are handled mainly by internationally re-nowned Islamic shaykhs and scholars, including Shaykh al-Islam Ibn Taymiyah, Ibn Katheer, al-Albaani, Shaykh Ibn Baaz, Ibn al-Jawzi, Ibn al-Qayyim, Al‘Izz ibn ‘Abd al-Salaam, al-Nawawi, Shaykh ‘Abd al-Kareem, al Khudayr, Al-Dhahabi, al-Qurtubi, Al-Sindi, al-Shawkaani and al-Bastawi using only authentic, scholarly sources based on the Qur'an and sunnah. References, which include Haashiyat Ibn Maajah, Sharh Saheeh Muslim, Fataawa al-Lajnah al-Daa’imah, 1

Silsilat al-Ahaadeeth al-Da’eefah, Al-Mawsoo’ah fi Ahaadeeth al-Mahdi al-Da’eefah wa’l-Mawdoo’ah, Al-Manaar al-Muneef and Fataawa Islamiyyah, are provided where appropriate in the responses. The book provides the reader with cross references of other pertinent responses not necessarily in the same volume, but also in other volumes of the series. However, each volume is complete in itself. The book records accurately the answers the contributing Sheikhs and scholars gave to the questions put to them. These are not necessarily the answers which other sheikhs and scholars would have given. Depending on circumstances, for example, Islam permits different solutions to some questions The book also provides the reader with cross-references to other pertinent responses not necessarily in the same volume, but also in other volumes of the series. However, each volume is complete in itself. It is intended that this present series of Books will cover the following subject areas (insha-Allah): Aqeedah (Basic Tenets of Faith); Usool ul-Fiqh (Science of evidence that serve as basis for Fiqh), Fiqh (Jurisprudence and Islamic Rulings), Da'wah (Inviting others to Islam), Aadaab (Manners), Akhlaaq (Character and Morals), Tareekh wa ul Seerah (Islamic history and biography), Tarbiyyah (Pedagogy, education, and upbringing) and Mashakil Nafsiyah wa Ijtimaa'yah (Psychological & Social Problems). May Allah reward the owners and maintainers of www.islamqa.com for granting me full, exclusive, assignable and transferable rights to use and display all the questions and answers needed for the compilation of these books. May Allah grant everyone involved in the promotion of this project good in this world and the Hereafter and protection from the fire of hell.

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Chapter 1 32492: Are there any weak points in Islam that enable the kaafirs to attack it? Question: As you know Muslims are facing many challenges, pressures and criticisms from non-Muslims in the world. In light of this atmosphere, should we Muslim not be the most open and honest about our shortcomings and try to tackle them as opposed to being overly defensive and seeming to make excuses or cover our faults? The reason for this question is that if we seem to deny or gloss over obvious shortcomings it will not help us to overcome them. Perhaps some Muslims feel that to deal with our problems openly will assist the kufaar in their attacks on Islam. Please advise. Answer: Praise be to Allaah. Firstly: There are no weak points in Islam – praise be to Allaah – that the Muslim needs to worry about. Islam is the perfect religion of Allaah, and Allaah says (interpretation of the meaning): “And the Word of your Lord has been fulfilled in truth and in justice” [al-An’aam 6:115] One of the scholars said that this means, it tells the truth in its reports and is just in its rulings. 3

Allaah has blessed us by completing His religion and perfecting the blessing, as He says (interpretation of the meaning): “This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3] If an Islamic ruling seems to a person to be a weak point, he should realize that the fault lies in his way of thinking, because some of the rulings of sharee’ah that are absolutely wise and just may appear otherwise to some people, either because of their whims and desires, or because it goes against what people are used to in their lives, that goes against sharee’ah. For example, some think that a man’s being the protector and maintainer of women is a weak point in Islam, because they are used to something which is contrary to that and which also goes against the fitrah (natural inclination of man). Secondly: An important matter which should be pointed out here is that it is not permissible for anyone to speak about the rulings of Islam or the tafseer of Qur’aan or the meanings of hadeeth, rather that should be referred to the scholars who are well-versed in knowledge. What happens is that a question is put to an ordinary Muslim, and he cannot find an answer for it or he gives a wrong answer, or it leaves some doubt in his heart that he cannot rid himself of. “if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of 4

Allaah upon you, you would have followed Shaytaan (Satan), save a few of you” [al-Nisa’ 4:83 – interpretation of the meaning] Hence we say that Allaah has protected the religion for us through the scholars and has enabled them to understand it correctly so as to refute hostile ideas and explain its wisdom to people. That is not for the ordinary people, rather it is only for the elite, namely the scholars. Some of scholars used to challenge people to bring them a verse that contradicts another verse or a hadeeth, or a hadeeth that contradicts another hadeeth or a verse of Qur’aan, and they would explain to them anything that appeared to be a contradiction, and they used to openly challenge everyone on this matter. Al-Daaraqutni – who was one of the imams of hadeeth – stood in Baghdad as a khateeb and said: “O people of Baghdad! No one can tell lies against the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst I am alive.” These words indicate the depth of their knowledge and understanding of Islam, which was so great that the people of falsehood could not attack Islam or introduce into it things that were not part of it. Hence our advice to this questioner and other Muslims, especially those who mix with kuffaar because of their work or because they live in their countries, is to strive to seek knowledge and to learn the correct rulings of Islam that are derived from the Qur’aan and Sunnah, whilst paying attention to learning the reasons behind these rulings, so that they will have knowledge with which to refute the specious arguments of those who seek to attack Islam, and this will enable them to call people to Allaah with proper insight and understanding. And Allaah knows best. Islam Q&A (www.islam-qa.com) 5

27080: He wants a list of books on al-raqaa’iq (heart softening reports) Question: Could you please tell me the best books on al-raqaa’iq (heart softening reports)?. Answer: Praise be to Allaah. The best book of all for softening the heart is the Book of Allaah, hence Allaah calls it maw’izah (good advice) as He says (interpretation of the meaning): “O mankind! There has come to you a good advice from your Lord (i.e. the Qur’aan, enjoining all that is good and forbidding all that is evil), and a healing for that which is in your breasts, — a guidance and a mercy (explaining lawful and unlawful things) for the believers” [Yoonus 10:57] There is no book that reforms hearts and heals them of disease like the Qur’aan. Hence the Muslim should not turn away from it towards other books. The Muslim should read Qur’aan a great deal with proper focus and humility, pondering the meanings. He will see the effect of that on his heart. He can also refer to one of the brief tafseers in order to understand the meanings of any verses that he finds difficult, such as the Tafseer of al-Sa’di (may Allaah have mercy on him). With regard to what the scholars have written on alraqaa’iq (heart softening reports), their writings are many and varied. Some form parts of other books and some 6

form separate books. In the books of hadeeth such as Saheeh al-Bukahari and Saheeh Muslim etc there are chapters on al-raqaa’iq. With regard to separate books, we have chosen the following list for you, but it should be noted that these books are simply a help: there is nothing wrong with the Muslim reading them and benefiting from them, but that should not replace reading and studying the Qur’aan. Al-Bahr al-Raa’iq fi al-Zuhd wa’l-Raqaa’iq by Ahmad Fareed Al-Zuhd wa’l-Raqaa’iq by ‘Abd-Allaah ibn al-Mubaarak, edited by Habeeb al-Rahmaan al-A’zami. Al-Fawaa’id wa’l-Zuhd wa’l-Raqaa’iq wa’l-Maraathi by Ja’far ibn Muhammad ibn Nusayr al-Khaldi, edited by Majdi Fathi al-Sayyid. Maw’izah al-Mu’mineen min Ihya’ ‘Uloom al-Deen by Muhammad Jamaal al-Deen al-Qaasimi Madaarij al-Saalikeen Al-Jawaab al-Kaafi Tareeq al-Hijratayn wa Baab al-Sa’aadatayn These three books were all written by Ibn al-Qayyim. Lataa’if al-Ma’aarif by Ibn Rajab. Muqtatafaat min al-Mawaa’iz wa’l-Adab by ‘Ali Saalim Aal Haarith. Al-Ta’leeq ‘ala Manzoomah fi’l-Sayr ila Allaah wa’lDaar il-Aakhirah by Shaykh ‘Abd al-Rahmaan al-Sa’di. Tazkiyat al-Nafs by Shaykh al-Islam Ibn Taymiyah, edited by Dr. Muhammad Sa’eed al-Qahtaani. 7

Al-Sirr al-Maknoon fi Riqqah al-Quloob wa Dam’ al‘Ayoon by ‘Abd al-Kareem al-Deewaan, Dar al-Muslim. Mawaarid al-Zam’aan li Duroos al-Zamaan by ‘Abd al‘Azeez al-Salmaan. Al-Tadhkirah fi Ahwaal al-Mawta wa Umoor al-Aakhirah by Abu ‘Abd-Allaah al-Qurtubi al-Mufassir, edited by Mahmoud al-Bastawaysi Ahwaal al-Qiyaamah by ‘Abd al-Malik Kulayb Al-Qabr wa ‘Adhaabuhu wa Na’eemuhu by Husayn al‘Awayishah [available in English under the title The Grave: Punishment and Blessings] And Allaah is the Source of strength. Islam Q&A (www.islam-qa.com) 20804: What is the madhhab followed when answering questions submitted to the site? Question: To which madhahib do you adhere (Shafii,Hanbali,Hanafi,Maliki)?. Answer: Praise be to Allaah. This issue covers two things: 1 – Rulings on which there is scholarly consensus, in which case we accept that consensus and do not ignore it. 8

2 – Matters concerning which the scholars differed on the ruling. Here we look at the evidence quoted for the various opinions, and we follow that which is closest to the Qur’aan and Sunnah as it appears to us, following the words of Allaah (interpretation of the meaning): “(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day” [al-Nisa’ 4:59] Referring to Allaah means referring to His Book, and referring to the Messenger of Allaah (peace and blessings of Allaah be upon him) means referring to his Sunnah. In doing so, we seek the help of the work done by qualified, trustworthy scholars in differentiating between the various opinions and suggesting which are most likely to be correct, such as Imam al-Nawawi, Ibn ‘Abd al-Barr, Shaykh al-Islam Ibn Taymiyah, Ibn al-Qayyim, Ibn Katheer, Ibn Rajab al-‘Asqallaani, al-Shawkaani and others; and contemporary scholars such as Muhammad ‘Abd al-Rahmaan al-Mubaarakfoori, Muhammad alAmeen al-Shanqeeti, ‘Abd al-Rahmaan al-Naasir al-Sa’di, ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz and Muhammad ibn Saalih al-‘Uthaymeen, may Allaah have mercy on them all. And Allaah knows best. Islam Q&A (www.islam-qa.com) 10675: The knowledge which is praised by Allaah in the Qur’aan and Sunnah Question: They are many ahadeeths describing the importance of 9

elm(science) and that scientists will have a great reward, so what’s meant by elm? is it just the forensic elm that’s mentioned in ahadeeths or could it be any kind of elm like biology, physics, electronics etc? Answer: Praise be to Allaah. The knowledge mentioned here is the knowledge of sharee’ah which is derived from the Qur’aan and Sunnah. This is the legacy of the Prophets, for the Prophets did not leave behind dirhams and dinars (money), rather they only left behind knowledge. Whoever learns it gains a great deal. When the texts commend knowledge, what is meant is knowledge of the Qur’aan, Sunnah and sharee’ah. This also includes knowledge of nahw (grammar), i.e., the Arabic language, because it is the language of the Qur’aan: knowledge of how inheritances are to be shared out (faraa’id); acts of worship (‘ibaadaat); interactions with others (mu’aamalaat); punishments prescribed in sharee’ah (hudood); the shar’i literature and Arabic literature, for it is the biography of the close friends (awliya’) of Allaah and His righteous slaves. Similarly it is important to know the means to this knowledge, such as Usool al-Fiqh, tawheed, ‘Aqeedah, the basic principles of Islam, etc. With regard to other, worldly sciences which the Muslims need to know, there is no doubt that they come under the heading of fard kifaayah (communal obligation, i.e., if some of the community does it, the rest are absolved of the obligation); those who are able to learn them are obliged to do so, thus fulfilling the obligation of fard kifaayah, because the people are in need of that, so long as that does not prevent them from learning the things that they are obliged to know. Undoubtedly there is benefit in sciences such as biology, chemistry, etc. Many of the scholars were of the view that it is obligatory to learn 10

necessary crafts and industries, and there should be enough people who have these skills, such as blacksmiths, tailors, barbers, etc. Shaykh ‘Abd-Allaah ibn Jibreen And the sciences which Muslims are in need of, such as military skills, are even more essential and more obligatory. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 6524: Is it waajib (obligatory) for non-Arabs to learn Arabic? Question: Is it compulsory to learn arabic language for the nonspeaker of the language of the moslems ? And is it Wajib, Mustahab or something else ? Answer: Praise be to Allaah. We put the following question to Shaykh ‘Abd-Allaah ibn Jibreen: Is it obligatory for non-Arabs to learn Arabic? He, may Allaah preserve him, replied as follows: They have to learn as much as they need for Islamic purposes, how to pronounce the words and what they mean, such as the Takbeer, al-Faatihah and al-Tasbeehaat 11

– those that are obligatory in the prayer and for other duties. Shaykh ‘Abd-Allaah ibn Jibreen (www.islam-qa.com) 11551: Women and teaching Question: What are the fields which it is permissible for a woman to learn? Is it permissible for her to work as a lawyer and take on cases representing others as much as she is able to? Answer: Praise be to Allaah. Women may learn about their religion and whatever will be of use to them in their lives as wives and mothers. Then if a woman is able and circumstances are suitable, she may learn other things too. There is no reason why she should not learn the profession of teaching, whether she teaches in women’s schools or in her own home. A woman may also learn medicine and nursing, especially in the field of women’s diseases (gynaecology), so that she can be a women’s doctor or a women’s nurse, and women will not be forced to go to male doctors. It is permissible for a woman to represent another person in a case, hence it is permissible for her to be a lawyer, because lawyers represent defendants. However, the field of law nowadays has taken a wrong turning. Moreover, the lawyer needs to mix with the defendants and attend court, etc., and women are not allowed to do any of these things. So it is not appropriate for women to become 12

lawyers so long as things remain as they are. Wilaayat alMar’ah fi’l-Fiqh al-Islami p. 690 (www.islam-qa.com)

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Chapter 2 Seeking knowledge 47273: Is it better to give the adhaan and take care of the mosque, or to seek knowledge? Question: I have been religiously committed for a while, praise be to Allaah, and Allaah has enabled me to pray regularly in congregation in the mosque at all times. When the administration of the mosque saw that I am so regular, they put me in charge of opening and closing the mosque, and giving the adhaan. But there are a number of lessons in fiqh and Tawheed that are given in mosques that are far away from our mosque, and the brothers told me that seeking knowledge is better than giving the adhaan. But I am now tied to the mosque at all times even though I have brought some CDs of these lessons and listen to them. Is it better to give the adhaan or to seek knowledge?. Answer: Praise be to Allaah. Giving the adhaan, coming early to prayer and taking care of the mosque are all great acts of worship and beneficial righteous deeds which are encouraged in Islam, in many well-known ahaadeeth. The texts also speak of the virtue and honourable status of knowledge and encourage us to seek it. It should be noted that seeking knowledge may be an individual obligation (fard ‘ayn), i.e., the knowledge that 14

makes one’s belief (‘aqeedah), worship and actions correct. It is not permissible to neglect this kind of knowledge or to be distracted from seeking it, either by the adhaan or anything else. The knowledge that is essential includes: knowledge of ‘aqeedah (belief, doctrine) and Tawheed in general, knowledge of the rulings on prayer and fasting, knowledge of the rulings on zakaah for those who have wealth on which zakaah is due, and knowledge of the rulings on Hajj for those who want to go to Hajj. It is also essential to know the rulings on buying and selling for those who want to engage in that; rulings on marriage and divorce, food and drink, and other actions and transactions in which people may wish to engage. Al-Mannaawi (may Allaah have mercy on him) said: There are nearly twenty different opinions regarding what areas of knowledge should take precedence, all of which offer evidence to support their view. The best that can be said is what al-Qaadi said: What we cannot do without knowing, such as knowledge of the Creator (Allaah, may He be exalted and glorified) and the Prophethood of His Messengers, and how to pray etc., knowing these things is an individual obligation. Fayd al-Qadeer, 4/267. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Seeking Islamic knowledge is a communal obligation (fard kifaayah); if sufficient people undertake it, then for the rest it becomes Sunnah. And seeking knowledge may be an individual obligation. The guideline is if it is needed for an act of worship that he wants to do or a transaction or interaction he wants to engage in; in that case he must learn how to worship Allaah by doing this act of worship, and how to undertake that transaction etc. Apart from that, seeking knowledge is a communal 15

obligation and the seeker of knowledge should feel that he is undertaking a communal obligation so that he will attain the reward for undertaking an obligation as well as gaining knowledge. From Kitaab al-‘Ilm. You have done well by bringing the CDs of the lessons, because that is a means of seeking knowledge, although it does not mean that you do not need to sit with the scholars and learn from them, and ask them about anything you do not understand. It seems that in your situation, where you are trying to decide whether it is better to give the adhaan and take care of the mosque, or to seek knowledge that is not an individual obligation, that you should try to combine the best of both, by regularly attending some classes, and continuing to look after the mosque, and make up for the classes you miss by using the CDs, as well as asking the scholars about anything you do not understand. If the administration of the mosque do not agree with you being absent sometimes, then give precedence to seeking knowledge, for it is a source of honour and status in this world and in the Hereafter, especially since there will never be a shortage of people to give the adhaan and take care of the mosque, but those who are serious in the pursuit of knowledge are few and far between. Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the virtue of knowledge: (108): Many of the imams clearly stated that the best of deeds after the obligatory duties is seeking knowledge. Al-Shaafa’i said: There is nothing after the obligatory duties that is better than seeking knowledge. This is what his companions narrated was his opinion. This was also stated by Sufyaan al-Thawri, and the Hanafis narrated this from Abu Haneefah. Three opinions were narrated from Imam Ahmed: 16

The first was that the best of deeds after the obligatory duties is seeking knowledge, because it was said to him: “What thing is dearest to you, for me to sit at night copying (texts) or to offer voluntary prayers? He said: Your copying (texts) and learning about your religion from it, that is dearer to me. Al-Khallaal quoted many texts from him in Kitaab al-‘Ilm about the virtue of knowledge, for example, he said: People’s need for knowledge is greater than their need for food and drink. The second is that the best of deeds after the obligatory duties is voluntary prayer, and he quoted as evidence for this the words “Know that the best of your deeds is prayer” and the hadeeth of Abu Dharr, when he asked him (the Prophet (peace and blessings of Allaah be upon him)) about prayer and he said “(It) is the best that has been prescribed.” And he quoted the fact that the Prophet (peace and blessings of Allaah be upon him) advised the one who asked to be close to him in Paradise to do a lot of prostration, i.e., prayer, and the fact that in another hadeeth he said: “You should prostrate, for you do not do one prostration for Allaah, but Allaah will raise you one degree (in status) thereby and will remove one sin from you thereby.” And there are many other ahaadeeth which speak of the virtue of prayer. The third opinion is that jihad is the best of deeds, and he (Imam Ahmad) said: I cannot think of anything that matches jihad. And there is no doubt that most of the ahaadeeth speak of prayer and jihad. With regard to Maalik, Ibn al-Qaasim said: I heard Maalik say: Some people pursued worship and ignored knowledge, then they engaged in an armed rebellion against the ummah of Muhammad. If they had sought knowledge, it would have prevented them from doing that. Maalik said: Abu Moosa al-Ash’ari wrote to ‘Umar ibn al-Khattaab (saying) that there are people with us who 17

read the Qur’aan, such and such a number of them. ‘Umar wrote back to him, telling him to allocate them a stipend from the bayt al-Maal (treasury of the Islamic state). The following year, he wrote to him saying that many people, more than before, were reading the Qur’aan. ‘Umar wrote back to him telling him to erase their names from the record saying, “I am afraid that people will be hasty in reading the Qur’aan and will not understand the religion properly, then they will distort its meanings.” Ibn Wahb said: Maalik ibn Anas was in front of me and I put my tablets down and got up to pray, and he said: “What you have got up for is better than that which you have left.” From Miftaah Daar al-Sa’aadah, 1/119. And Allaah knows best. Islam Q&A (www.islam-qa.com) 11561: How to memorize the Holy Qur’aan Question: I am looking for an easy way to memorize the Holy Qur’aan. Answer: Praise be to Allaah. The way to memorize it is to persist in memorizing it. There are two ways in which people can memorize it: 1 – Memorizing it aayah by aayah, or two aayahs by two aayahs, or three by three, depending on how long or short the aayahs are. 2 – Memorizing it page by page. 18

People vary; some of them prefer to memorize it page by page, repeating it until they have memorized it. Others prefer to memorize one aayah at a time, going over it until they have memorized it, then memorizing the next aayah, until they have memorized it all. Whether you use the first method or the second, you should not move on until you are sure of what you have learned, lest you build on a wrong foundation. You should review what you have memorized every day, especially in the morning. If you know that you have learned it properly, then you can move on. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 157, 158 (www.islamqa.com) 20191: How to seek knowledge Question: What does one need to become a scholar of Islam? Answer: Praise be to Allaah. You have asked about a serious matter, but it is easy for the one whom Allaah enables to do it. Knowledge is a sign of guidance. The Prophet (peace and blessings of Allaah be upon him) said: “If Allaah wants to do good to a person, He gives him understanding of the religion.” This is understood to mean that whoever Allaah does not wish good for, He does not give him understanding of the religion.

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Al-Bukhaari (may Allaah have mercy on him) said: “Chapter: it is essential to know a thing first before saying or acting upon it, according to the aayah (interpretation of the meaning): ‘So know (O Muhammad) that Laa ilaaha ill-Allaah (none has the right to be worshipped but Allaah),’ [Muhammad 47:19] So one should start with knowledge. The scholars are the heirs of the Prophets, i.e., they inherit knowledge. Whoever gains knowledge has gained great good fortune, and whoever follows a path to seek knowledge, Allaah will make easy for him the path to Paradise. Allaah said (interpretation of the meaning): ‘It is only those who have knowledge among His slaves that fear Allaah’ [Faatir 35:28] And Allaah says (interpretation of the meaning): ‘but none will understand them except those who have knowledge’ [al-‘Ankaboot 29:43] ‘And they will say: “Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!”’ [al-Mulk 67:10] And He said: ‘Are those who know equal to those who know not?’ [al-Zumar 39:9]

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The Prophet (peace and blessings of Allaah be upon him) said: “Knowledge is gained by striving for it.” Ibn ‘Abbaas said: ‘Be faithful slaves to your Lord, patient and learned.’ And it is said that the good instructor is the one who starts teaching people simple matters of knowledge before more difficult ones.” It was narrated that Qays ibn Katheer said: “A man came from Madeenah to Abu’l-Darda’ in Damascus and he said, ‘What brought you here, my brother?’ He said, ‘A hadeeth which I have heard that you narrate from the Messenger of Allaah (peace and blessings of Allaah be upon him).’ He said, ‘Have you come for any other reason?’ He said, ‘No.’ He said, ‘Have you come for trade?’ He said, ‘No. I have only come to seek this hadeeth.’ He said, ‘I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Whoever follows a path to seek knowledge, Allaah will make easy for him the path to Paradise. The angels beat their wings in approval of the seeker of knowledge, and those who are in the heavens and on earth pray for forgiveness for the scholar, even the fish in the water. The superiority of the scholar over the worshipper is like the superiority of the moon over all other heavenly bodies. The scholars are the heirs of the Prophets, for the Prophets did not leave behind dinars or dirhams, rather they left behind knowledge, so whoever gains knowledge has gained great good fortune.’” (narrated by al-Tirmidhi, 2606; classed as saheeh by alAlbaani). These are some of the virtues of knowledge, and this is just a drop in the ocean. If we were to mention all the virtues of knowledge, it would take too long. Perhaps what we have mentioned here will serve as a reminder to the one who has a heart or gives ear whilst he is heedful (cf. Qaaf 50:37). See Question no. 10471. 21

With regard to the way to gain knowledge, it is to fear Allaah (taqwa) and to be aware that He is always watching, in secret and in the open. Then one should learn from the scholars whose knowledge and religious commitment can be trusted. If you find a scholar who meets this description, then cling to him and consult him in order to gain knowledge. If you cannot find a scholar, then look for a seeker of knowledge (taalib ‘ilm), and if you cannot find such a person, then you must study by using tapes and books that deal with the basic issues of Islam according to the correct methodology of sharee’ah. If you ask, what are the books that we should study? The answer is: First of all you should take a gradual approach to acquiring Islamic knowledge. For each branch of knowledge there are specific books. The first thing you should study should be ‘aqeedah (basic tenets of faith, doctrine), then the sciences which will help you to understand the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), such as Arabic grammar, usool al-fiqh, mustalah al-hadeeth, then fiqh and Tafseer… before all of that you should start by memorizing Qur’aan, because all other branches of knowledge are studied to help one to reach a correct understanding of the Qur’aan. Here we will give you a list of books, organized in order of priority. On ‘Aqeedah: start with the book al-Usool al-Thalaathah [available in English as “The Three Fundamental Bases of Islamic Theology”], then Kitaab al-Tawheed [available in English as “Kitab al-Tauhid”], then Kashf alShubuhaat, all by Shaykh Muahmmad ibn ‘Abd alWahhaab. Then read Kitaab al-‘Aqeedah al-Waasitiyyah 22

[also available in English as “Principles of Islamic Faith”] by Shaykh al-Islam Ibn Taymiyah. After studying and understanding these books, move on to Kitaab al-Ajrumiyyah, on Arabic grammar, then Kitaab al-Usool fi ‘Ilm al-Usool, on usool al-fiqh, then Kitaab Usool al-Tafseer – both by Shaykh Muhammad ibn ‘Uthaymeen, may Allaah have mercy on him. Then study al-Arba’een al-Nawawiyyah [al-Nawawi’s 40 Hadeeth, available in English in several translations] on hadeeth, then ‘Umdat al-Ahkaam, also on hadeeth. Then start studying fiqh, and it is OK to study the fiqh texts of any of the recognized schools of thought, such as Bidaayat al-Saalikeen, ‘Umdat al-Fiqh, Matan Abi Shujaa’, and Matan Khaleel. We do not want you to be biased towards any of the madhhabs, rather your study should be organized and based on the well-established principles, so that your pursuit of knowledge will be enhanced and you will follow the evidence, not be biased towards any particular madhhab. It should be noted that the books mentioned above are to be studied so that you memorize and understand them. Try to get hold of tapes of the scholars who have commented on these books, such as Shaykh ‘Abd al‘Azeez ibn Baaz, Shaykh Muhammad ibn ‘Uthaymeen, Shaykh ‘Abd-Allaah ibn Jibreen, and others. After studying fiqh, read two books on Tafseer. Start with Tayseer al-Kareem al-Rahmaan fi tafseer kalaam alMannaan by Shaykh ‘Abd al-Rahmaan ibn Sa’di (may Allaah have mercy on him), and Tafseer Ibn Katheer [an abridged version in 10 volumes is available in English]. These are the most important books which the seeker of knowledge should study. When you have finished them, there are more advanced books which we will tell you

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about when you have finished these books. Keep in touch with us. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 39771: al-Saabooni and his book Safwat al-Tafaaseer Question: What is your opinion of the book Safwat al-Tafaaseer by Shaykh al-Saabooni? Some of the religiously-committed youth criticize us for reading this book, and say that the ‘aqeedah of Shaykh al-Saabooni is Mu’tazili or Ash’ari, and his Tafseer (commentary) on the Qur’aan is likewise. I do not know anything about this Shaykh, so I started to read this book because it is straightforward and written in an attractive style. What is your opinion on this book and its author? What are the books that you recommend for every Muslim (who is not specialized in the sciences of sharee’ah) to read concerning his ‘aqeedah and his everyday acts of worship and interactions with others?. Answer: Praise be to Allaah. Firstly: Professor Muhammad ‘Ali al-Saabooni is one of the professors in the College of Sharee’ah in Makkah alMukarramah. He was active in the fields of Qur’aan sciences and Tafseer (commentary), then he wrote a number of books on Tafseer and Qur’aanic sciences, most 24

of which are summaries of longer books such as Mukhtasar Tafseer Ibn Katheer, Mukhtasar Tafseer alTabari, al-Tibyaan fi ‘Uloom al-Qur’aan, Rawaa’i’ alBayaan fi Tafseer Ayaat al-Ahkaam, Qabs min Noor alQur’aan, and Safwat al-Tafaaseer, which is the book under discussion here. This is a concise tafseer of which its author said: it is comprehensive, based on both narrated reports and rational argument, based on the most authentic well known tafseers such as al-Tabari, al-Kashshaaf, Ibn Katheer, al-Bahr al-Muheet and Rooh al-Ma’aani. It is written in a simple style that is easy to understand, paying attention to literary style and linguistic form. He says in the introduction: I have called my book Safwat al-Tafaaseer (The Best of Tafseers) because it combines the best of the major detailed tafseers in a brief, organized and clear fashion. The book was published in three volumes, in 1400 AH. With regard to the ‘aqeedah of the author, his beliefs are Ash’ari, which makes his books and summaries subject to criticism and rejection. This also makes him misquote some hadeeth texts by not quoting them in full, and distort some of his quotations from other scholars, as we shall see below. Shaykh Safar al-Hawaali said: With regard to al-Saabooni, it does not bother me to say that what he has written about the ‘aqeedah of the salaf and that of the Ash’aris conflicts with the basic principles that every researcher who studies ‘aqeedah should know, and his style is also far removed from the authenticated academic style and from rationality.

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Manhaj al-Ashaa’irah fi’l-‘Aqeedah, p. 2 He was refuted by many scholars such as Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh al-Albaani, Shaykh Saalih al-Fawzaan, Shaykh Bakr Abu Zayd, Shaykh Muhammad Jameel Zayno and others. With regard to his book Safwat al-Tafaaseer, it is one of those books of his which were most emphatically refuted by the scholars. There follows a list of some of those who refuted it, along with the titles of their books: 1. al-Radd ‘ala Akhta’ Muhammad ‘Ali al-Saabooni fi Kitaabihi Safwat al-Tafaaseer wa Mukhtasar Tafseer Ibn Jareer, by Shaykh Muhammad Jameel Zayno, teacher of Tafseer in Daar al-Hadeeth, Makkah. 2. Tanbeehaat Haammah ‘ala Kitaab Safwat al-Tafaaseer by Shaykh Muhammad Jameel Zayno. 3. Mulaahazaat ‘ala Kitaab Safwat al-Tafaaseer by Shaykh Sa’d Zallaam, Dean of the School of Arabic Language in Egypt. 4. Mulaahazaat ‘ala Safwat al-Tafaaseer by Shaykh ‘AbdAllaah ibn Jibreen. 5. Mulaahazaat ‘Aammah ‘ala Kitaab Safwat alTafaaseer by Shaykh Saalih al-Fawzaan. 6. al-Tahzeer min Mukhtasaraat al-Saabooni fi’l-Tafseer by Shaykh Bakr Abu Zayd; this is included in his major book al-Rudood. These criticisms led the Ministry of Awqaaf in the Kingdom of Saudi Arabia to ban this book and confiscate it, as stated in the Decree of the Ministry of Hajj and Awqaaf no. 945/2/S, dated 16/4/1408 AH, from the General Headquarters of Awqaaf and Mosques in the 26

Riyaadh area, pertaining to the confiscation of the book Safwat al-Tafaaseer and banning circulation thereof until its errors with regard to ‘aqeedah have been corrected. Shaykh Bakr Abu Zayd said: The title Safwat al-Tafaaseer (“The Best of Tafseers”) is deceiving and confusing. How can it be described as the best when it mixes good and bad, when it mixes the tafseers of the Salafis Ibn Jareer and Ibn Katheer with the tasfeers of the Mu’tazili al-Zamakhshari, the Raafidis alRadiy and al-Tubrusi, the Ash’ari al-Raazi and the fanatical Ash’ari grave-worshipper al-Saawi and others? Especially when this mixing is done by one who does not know what he is doing and is like one who tries to climb a wall without a ladder. Otherwise scholars may benefit from the prominent mufassireen who do not stray from the path of the salaf, the guidelines of tafseer and the rules of the Arabic language. Al-Rudood, p. 311. And he said: He is described as ignorant because he classes da’eef (weak) reports as saheeh (sound), and vice versa; he attributes many ahaadeeth to the two Saheehs or the four Sunans etc when they are not to be found in the two Saheehs or in any of those books; he quotes the Israa’eeliyyaat (reports derived from Jewish sources) as evidence; and he contradicts himself when discussing rulings. He is described as betraying the academic trust because he misquotes reports, quoting them only partially; he attributes things to scholars that they did not say; he distorts many texts; and he tries to produce evidence for the views of the khalaf (later scholars) concerning the verses that describe the divine attributes from the books of the salaf. 27

Because of his own beliefs, he tries to distort the ‘aqeedah of the salaf in his commentaries on the Tafseers of Ibn Jareer and Ibn Katheer, and even more so in his own book Safwat al-Tafaaseer. His distortion of a number of texts is aimed only at proving his own distorted ‘aqeedah. Al-Rudood, p. 313, 314. Shaykh ‘Abd al-‘Azeez ibn Baaz offered him the following advice: We advise you to fear Allaah, and strive to follow the path of the righteous salaf in all your books. We also advise you to study the Qur’aan, the pure Sunnah and the words of the salaf of this ummah a great deal, and to benefit from the writings of Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim. And we advise you to study the two essays al-Tadmuriyyah and al-Hamawiyyah by Shaykh al-Islam Ibn Taymiyah, and al-Sawaa’iq, and Ijtimaa’ al-Juyoosh al-Islamiyyah by Ibn al-Qayyim, and other books of the salaf. Al-Rudood, p. 375. Secondly: With regard to your request for a list of books that a Muslim needs, please see question no. 14082 which gives a list of what you want and more. And Allaah knows best. Islam Q&A (www.islam-qa.com) 12841: Travelling to seek knowledge without parents’ permission Question: Do I have the right to leave to another country to seek 28

knowledge of the Deen without their permission? What if they refuse to allow me? I read that Imaam Ahmad did not see anything wrong with that. Answer: Praise be to Allaah. Seeking knowledge, if this knowledge is something obligatory, is not dependent on having parents’ permission, but if it is supererogatory knowledge then it is essential to have their permission. Muslim (2549) narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas said: A man came to the Prophet of Allaah (peace and blessings of Allaah be upon him) and said: “I give you my oath of allegiance, promising to migrate and fight in jihad, seeking the reward of Allaah.” He said, “Are either of your parents alive?” He said, “Yes, both of them.” He said, “And do you want to seek the reward of Allaah?” He said, “Yes.” He said, “Then go back to your parents, and keep good company with them.” Seeking knowledge is one of the kinds of jihad. It is not permissible to pursue supererogatory kinds of knowledge which dictates travelling and leaving them, without their permission. Ibn Muflih said in al-Adaab al-Shar’iyyah (2/35-36): With regard to the one who goes out seeking knowledge, he must go out with the permission of his parents, because the virtue of supererogatory actions cannot be sought without the permission of one’s parents. Al-Marwadhi said to Abu ‘Abd-Allaah (i.e., Imam Ahmad): What do you think of a man who is seeking knowledge and he asks his mother for permission, and 29

she gives him permission, even though he knows that she would prefer him to stay? He said, If he is ignorant and does not know ho to issue a shar’i divorce or how to pray, then I prefer him to seek knowledge, but if he knows that then I prefer him to stay with her. Al-Khallaal narrated that a man asked him: I am seeking knowledge, but my mother does not want me to do that; she wants me to engage in business. He said to me, Do your best to please her, but do not stop seeking knowledge. He said to him: I am a stranger in the land seeking knowledge. Is that better or should I go back to my mother? He said, If you are seeking knowledge that is essential then there is nothing wrong with that. A man asked him: I have just arrived and I do not know anything, what do you command me to do? Abu ‘AbdAllaah said to him: You have to seek knowledge. Ishaaq ibn Ibraaheem said: I asked Abu ‘Abd-Allaah about a man who has two well off parents and wants to seek knowledge of hadeeth, and they do not give him permission. He said, He should seek as much knowledge as will benefit him, and there is nothing as good as knowledge. It is clear from the above that what is meant by the words of Imam Ahmad is: If the knowledge is obligatory then parents’ permission is not essential, and if it is supererogatory then it is essential to have their permission. And Allaah knows best. Islam Q&A (www.islam-qa.com) 31072: Studying in a society that does not adhere to Islamic sharee’ah Question: I am a young Muslim man. I worship Allaah and I want 30

to act in accordance with the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). But the problem is that I live among people most of whom do not pray or fast or pay zakaah. They engage in bid’ah and innovated matters, they swear by things other than Allaah and make vows to others than Allaah. Some people express disbelief (kufr) in Allaah and His Messenger in their words. I am a youth studying in middle school, and most of the students are bad mannered and do not obey the commands of Allaah. There are girls with us who do not wear hijaab, and the female teachers are the same, so that it is too easy to commit evil and haraam actions, and other things that would take too long to explain. But my father will not let me leave school. I want to leave this school and get away from this environment, and work in farming and worship Allaah far away from the evil of people, but my father will not let me do that. I want to ask whether it is permissible for me to leave school. Is it permissible for me to leave this country and move to another, even if my father does not approve? Please advise me, may Allaah reward you with good. Answer: Praise be to Allaah. If the situation is as you describe, then you must leave this school and beware of its evil, and keep away from it and its people, in order to protect your religious commitment, belief and morals from these evildoers among the students, male and female, and this bad society. You must do your utmost to move to a safe school or a safe city or a farm or whatever is farthest removed from danger to your religious commitment and morals. This is what you must do, even if your father does not approve, because the Prophet (peace and blessings of Allaah be 31

upon him) said, “Obedience is only with regard to that which is right and proper.” And he (peace and blessings of Allaah be upon him) also said, “There is no obedience to any created being if it involves disobedience towards the Creator.” Sitting among evildoers, people of shirk and those who do not pray, and sitting among girls who make a wanton display of their beauty and are unveiled poses a serious danger to one’s beliefs and morals, so it is not permissible for the Muslim to remain in this situation. Rather he must beware of this society and move away from it to a society that is better and safer for his religious commitment even if he has to travel from one city to another, such as going to Makkah or Madeenah in order to study in al-Masjid al-Haraam or al-Masjid al-Nabawi, because there are teachers there who are people of knowledge, virtue and sound ‘aqeedah, whether his parents approve or not, because obedience to parents is only with regard to that which is right and proper, not in matters of sin and disobedience, as stated above. And Allaah is the One Whose help we seek. Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li’lShaykh Ibn Baaz, 6/344. (www.islam-qa.com) 9383: Women and the pursuit of knowledge Question: I am an adult muslim female and seeking to adopt muslims way of life to smallest details ,i try to seek knowledge from various sources, but always feel a need to have some priscribed course so that i can have clear concept of quran & sunnah,i am unable to attend a madarsah for the main reason as there is none near my area,since i also want to 32

preach but am always afraid to say any thing specific.My qestion is how can i aquire that knowledge is there a priscribed course?. Answer: Praise be to Allaah. We appreciate our sister’s eagerness to seek knowledge and call people to Allaah. We ask Allaah to bless us all with beneficial knowledge and righteous deeds, and to make us guides who are rightly guided. The one who calls people to Allaah must equip himself with knowledge. Allaah says (interpretation of the meaning): “Say (O Muhammad): ‘This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to Allaah, i.e. to the Oneness of Allaah — Islamic Monotheism with sure knowledge). And Glorified and Exalted be Allaah (above all that they associate as partners with Him). And I am not of the Mushrikoon (polytheists, pagans, idolaters and disbelievers in the Oneness of Allaah; those who worship others along with Allaah or set up rivals or partners to Allaah)’” [Yoosuf 12:108] Allaah has given us many ways nowadays that make it easy to seek knowledge without any hardship and without having to go of the house; that is by means of cassette tapes, the computer and the internet. Women – and also men – must follow the right way of acquiring knowledge, starting with what is easy before embarking on difficult matters. It is also essential to use a balanced approach and not to take on more than you can handle so that you will not give up. 33

We advise our sister to do the following: Be sincere towards Allaah in seeking knowledge – and indeed in all your affairs; if you intend to dispel ignorance from yourself and from others, and to draw closer to Allaah first of all, then this is worship. And you should not seek to show off to people with your knowledge or to argue with the foolish. You should memorize some of the Qur’aan. This can only be achieved by following and sticking to a daily program of memorizing a certain amount. It may be a good idea to commit to learning a small amount, and do not increase it even if you find that you have more time and energy on some occasions, for a small deed that is done regularly is better than a large deed done intermittently. You should read summaries of all branches of knowledge, and leave the detailed works until later. In almost every branch of knowledge there are books which give a gradual approach, starting with brief discussions and ending with lengthy and detailed analysis. You should strive to memorize these texts if you can, because memorizing evidence, whether from the Qur’aan or Sunnah, and memorizing the texts of knowledge will help you to follow the correct path to knowledge. The scholars said, “Whoever memorizes the texts has excelled.” You should strive to study the commentaries on these books. The best is to listen to recordings. We recommend the sister, and every Muslim, to listen to the lessons of Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen, because there is no branch of knowledge that he did not discuss on tapes that are easy to get hold of and they are now available on the internet. 34

She should look for sisters who can help her to seek knowledge, with whom she can read and study. Just as she allocates time for reading Qur’aan, she should also allocate time for all other branches of knowledge. She should read a little about Tawheed and about hadeeth and fiqh and all other branches of knowledge. She should seek the help of Allaah in her pursuit of knowledge and da’wah. Putting one’s trust in Allaah, pursuing the appropriate means, and praying to Him to make things easy are all among the greatest and most beneficial means of reaching one’s goal. Shyness should not prevent you from seeking knowledge and asking questions. One of the salaf said, “No shy or arrogant person will ever seek knowledge.” So shyness should not stop you from asking questions about Islam. And arrogance is harmful in this world and in the Hereafter; one of its harmful effects in this world is that it keeps a person from asking and learning. For a list of books which the seeker of knowledge can begin with, please see Question no. 14082; this contains a list of books which the seeker of knowledge should study. Please see also question no. 20191. And Allaah knows best. Islam Q&A (www.islam-qa.com) 31887: She wants to know how to acquire knowledge and act upon it Question: We as Muslims are obliged to act in accordance with the 35

Book of Allaah and the Sunnah of our Prophet Muhammad (peace and blessings of Allaah be upon him). I am keen to do that, in sha Allaah, to earn the pleasure of Allaah, but there is too much fitnah and too many contradictory fatwas and I am confused. What I want to ask is: how can I know how to act in accordance with the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him)? I want to act in accordance with that which Allaah has revealed and has enjoined. How can I do that, in sha Allaah? How can I find the rulings and commandments? Praise be to Allaah, I read the Qur’aan and books of seerah and hadeeth. Is there anything that will help me to understand the rulings and prohibitions of Allaah etc. from the Qur’aan and Sunnah?. Answer: Praise be to Allaah. The commands and prohibitions of Allaah are to be found in the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him). The scholars have explained that in their books, whether they are books of hadeeth or of fiqh. Some of the scholars have written books dealing specifically with the verses of rulings (aayaat al-ahkaam); others have written books on the ahaadeeth of rulings (ahaadeeth al-ahkaam). Then there are commentaries on these books and texts, such as Ahkaam al-Qur’aan by alJassaas; Nayl al-Awtaar Sharh Muntaqa al-Akhbaar; Subul al_Salaam Sharh Buloogh al-Maraam; Ihkaam alAhkaam Sharh ‘Umdat al-Ahkaam. The Muslim can find out the rulings, commands and prohibitions of Allaah in two ways: 36

1 – From trustworthy books You can refer to the following questions for more information on the names of trustworthy books: 14082; 20191. 2 – From trustworthy scholars Shaykh Ibn ‘Uthaymeen said: There are two ways of acquiring knowledge: 1 – Acquiring it from trustworthy books written by scholars who are known for their knowledge, trustworthiness and sound beliefs, free from innovations and myths. 2 – Acquiring it from a teacher who is trustworthy in terms of his knowledge and religious commitment. This way is quicker and more reliable for knowledge, because in the first method a seeker of knowledge may go astray without realizing, either because he misunderstands or because of a lack of knowledge, or for some other reason. But if a seeker of knowledge combines both methods, that is better and more complete. The student should get his priorities straight, and brief books on various subjects before studying books that deal with them in detail, so that he will move from one level to another, and he will not move on to the next level until he has mastered the one that comes before it, so that his progress will be sound. Kitaab al-‘Ilm, p. 64, 65 With regard to acting upon what Allaah has revealed, that cannot be done before knowing what Allaah has revealed, So the Muslim must seek knowledge, then when he knows, he must act upon what he has learned. Shaykh al-Islam Ibn Taymiyah said: Abu ‘Abd alRahmaan al-Sulami said: Those who used to teach us the 37

Qur’aan, ‘Uthmaan ibn ‘Uthmaan and ‘Abd-Allaah ibn Mas’ood and others, told us that when they learned ten verses from the Prophet (peace and blessings of Allaah be upon him), they would not move on from that until they learned what was in them of knowledge and put it into practice. They said, so we learned the Qur’aan and knowledge and practice all together. Al-Hasan al-Basri said that Allaah did not reveal any verse but he wanted to learn concerning what it was revealed and what was meant by it. Allaah says (interpretation of the meaning): “Do they not then consider the Qur’aan carefully?” [al-Nisa’ 4:82] Considering words is only of benefit if one understands them. Allaah says (interpretation of the meaning): “Verily, We have made it a Qur’aan in Arabic that you may be able to understand (its meanings and its admonitions)” [al-Zukhruf 43:3] The Messengers explained to the people that which was revealed to them from their Lord, and they had to convey it clearly to mankind. What is required of the people is to understand what the Messengers conveyed to them, and understanding implies knowledge and action. Whoever knows (the difference between) good and evil and does not follow good and warn against evil, has not understood. Hence no one can be counted as being a man of understanding unless he does what will benefit him and avoids what will harm him. So the insane person who cannot distinguish between the one and the other may fall into things that will harm him and may run away from things that may benefit him. Majmoo’ al-Fataawa, 15/108 38

Acting upon that which has been revealed from Allaah means adhering to the commands and obeying them, and avoiding that which has been forbidden, and believing in what Allaah has told us of stories and seeking lessons from them. And Allaah knows best. Islam Q&A (www.islam-qa.com) 3328: Ways to strengthen one’s memory and combat forgetfulness Question: Sheikh. I tend to forget things that interfere with my daily activities. Can you advice me any practice according to Quran and Sunnah that might help me? All praise to Allah (S). Answer: Praise be to Allaah. It is human nature to be forgetful, as the Arab poet said: “He is only called man (insaan) because of his forgetfulness (nasiyaan), and it is only called the heart (al-qalb) because it changes so rapidly (yataqallib).” In the past they said that the first one to forget (awwal naasin) was the first man (awwal al-naas), meaning Adam, peace be upon him. Forgetfulness is something that varies from person to person according to each individual’s nature; some may be more forgetful than 39

others. Some of the things that may help to combat forgetfulness are the following: Keeping away from sin, because the bad effects of sin result in a bad memory and the inability to retain knowledge. The darkness of sin cannot co-exist with the light of knowledge. The following words were attributed to al-Shaafa’i, may Allaah have mercy on him: “I complained to [my shaykh] Wakee’ about my bad memory, and he taught me that I should keep away from sin. He said that knowledge of Allaah is light, and the light of Allaah is not given to the sinner.” Al-Khateeb reported in al-Jaami’ (2/387) that Yahya ibn Yahya said: “A man asked Maalik ibn Anas, ‘O Abu ‘AbdAllaah! Is there anything that will improve my memory?’ He said, ‘If anything will improve it, it is giving up sin.’” When a person commits a sin, it overwhelms him and this leads to anxiety and sorrow which keeps him busy thinking about what he has done. This dulls his senses and distracts him from many beneficial things, including seeking knowledge. Frequently remembering Allaah, may He be glorified, by reciting dhikr, tasbeeh (saying ‘Subhan Allaah’), tahmeed (‘Al-hamdu Lillaah’), tahleel (‘Laa ilaaha ill-Allaah’) and takbeer (‘Allaahu akbar’), etc. Allaah says (interpretation of the meaning): “…And remember your Lord when you forget…” [al-Kahf 18:24] Not eating too much, because eating too much makes one sleep too much and become lazy, and it dulls the senses, besides exposing one to the risk of physical diseases. Most of the diseases which we see result from food and drink. Some of the scholars have mentioned certain foods which 40

increase the memory, such as drinking honey and eating raisins and chewing certain kinds of gum resin. Imaam al-Zuhri said: “You should eat honey because it is good for the memory.” He also said: “Whoever wants to memorize hadeeth should eat raisins.” (From al-Jaami’ by al-Khateeb, 2/ 394). Ibraaheem ibn [sth. omitted] said, “You should chew resin gum, because it gives energy to the heart and gets rid of forgetfulness.” (From al-Jaami’ by al-Khateeb, 2/397). As they mentioned, too much acidic food is one of the causes of laziness and weak memory. Another thing that can help the memory and reduce forgetfulness is cupping (hijaamah) of the head, as is well known from experience. (For more information see AlTibb al-Nabawi by Ibn al-Qayyim). And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 5337: What field should he study at university? Question: In your humble opinion, what kind of knowledge would you encourage Muslims in west, while circumstances have brought us here, to obtain while attending secular universities; as I am blanked out as to what to major in? Answer: Praise be to Allaah. When choosing a specialty, you have to pay attention to a number of points: 41

Your personal abilities: do not choose a specialty that does not suit you, lest you fail. The need of the Muslims for this specialty: so that you can try to fill a gap in the Muslim community/Ummah. Your own inclinations: if a person has the inclination and desire to learn, along with the ability to do so, it is very seldom that he does not succeed. The specialty should be free of things that go against sharee’ah. As for specialties in forbidden fields such as music, philosophy, etc., it is not permissible to enter them at all. Then seek the help of Allaah to make the right choice, make sure that your intentions are proper, and at all times put your trust in the Most Generous, Most Merciful. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 22317: Putting people off the books of modern daa’iyahs Question: What is your view of those who put people off from reading the books of contemporary daa’iyahs and think that we should limit ourselves to the books of the righteous salaf and take our methods from them? What is the correct view of the books of the salaf (may Allaah have mercy on them) as compared with the books of the modern daa’iyahs and thinkers? Answer: Praise be to Allaah. 42

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him and raise his status among the guided) was asked this question and he answered as follows: I think that basing da’wah on the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) comes above all else. This is the view of all of us, beyond a doubt. After that comes that which has been narrated from the Rightly-Guided khaleefahs, the Sahaabah and the imams of Islam among the earlier generations (the salaf). With regard to what the later and contemporary scholars speak about, it deals with things that have happened more recently, which they know better about. If a person takes from their books that which will benefit him in that respect, then he will have gained a great deal. We know that the contemporary scholars have taken the knowledge that they have from those who came before them, so let us also take from the same source as they did. But there are some matters which emerged later, that they understand better, because these issues did not arise at the time of the salaf in the same manner. Hence I think that one should combine the two good things, relying primarily on the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) and secondly on the words of the Rightly-Guided khaleefahs and the Sahaabah and the imams of the Muslims, then on what has been written by the contemporary scholars who write about things that did not happen in previous times and were not specifically known to the salaf. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 216-217 (www.islamqa.com) 43

22330: Acquiring Islamic knowledge from tapes Question: Are tapes regarded as one of the ways to gain knowledge? What is the best way to benefit from them? Answer: Praise be to Allaah. Shaykh Muhammad ibn Saalih ibn ‘Uthaymeen (may Allaah have mercy on him) was asked this question, and he replied as follows: No one doubts that these tapes are one of the means of acquiring knowledge. We do not deny that Allaah has blessed us through these tapes from which we have gained a great deal of knowledge, because they have brought us the words of the scholars no matter where they may be. Here in our homes, there is a huge distance between us and this scholar, but it is easy for us to hear his words via this tape. This is one of the blessings that Allaah has bestowed upon us. Indeed it is proof both for us and against us, for knowledge has spread widely through these tapes. With regard to how we may benefit from them: This depends on the situation of the person himself. Some people may benefit from them whilst driving, others may listen to them whilst eating lunch or dinner, or drinking coffee. The point is that the way in which benefit is derived from them depends on the individual himself; we cannot lay down any general rules. 44

From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 193 (www.islam-qa.com) 22332: Where should one begin when wanting to memorize Qur’aan? Question: If a person wants to memorize Qur’aan, how would you advise him? Answer: Praise be to Allaah. Shaykh Muhammad ibn Saalih al-‘Uthaymeen was asked this question and he replied as follows: What we advise is that he should start with al-Baqarah, unless he is more familiar with al-Mufassal. For some people it is easier to memorize from al-Mufassal because the soorahs and aayahs are shorter, and he often hears them from the imams in the mosques. If this is easy for him, then let him start with what is easier. We also advise him to pay more attention to consolidating what he has memorized than on memorizing a lot, because it is more important to take care of what he already has than what he hopes to gain. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 212 (www.islam-qa.com) 22329: Is it possible to combine da’wah with seeking knowledge? Question: What is your opinion on someone who does not make 45

da’wah on the grounds that he is devoted to seeking knowledge and that it is not possible for him to combine da’wah and seeking knowledge in the beginning, because he thinks that he is most likely to give up seeking knowledge if he becomes busy with da’wah? He thinks that he should seek knowledge until he has a goodly share of it which he can then use to call people, teach them and guide them. Answer: Praise be to Allaah. Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked this question and he answered as follows: Undoubtedly calling people to Allaah is something which has a high status and is very important, because this is the mission of the Messengers (may the blessings and peace of Allaah be upon them). Allaah says (interpretation of the meaning): “And who is better in speech than he who [says: ‘My Lord is Allaah (believes in His Oneness),’ and then stands firm (acts upon His Order), and] invites (men) to Allaah’s (Islamic Monotheism), and does righteous deeds, and says: ‘I am one of the Muslims’” [Fussilat 41:33] Allaah commanded His Prophet Muhammad (peace and blessings of Allaah be upon him) to say (interpretation of the meaning): “This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge, I and whosoever follows me (also must invite others to 46

Allaah, i.e. to the Oneness of Allaah — Islamic Monotheism with sure knowledge)”[Yoosuf 12:108] Of course it is not possible to call people to Allaah without any knowledge, as Allaah says here, “with sure knowledge”. How can a person call others to something of which he has no knowledge? Whoever calls people to Allaah without knowledge is saying things about Allaah which he does not know. Knowledge is the first step towards da’wah. But it is possible to combine knowledge and da’wah from beginning to end. If you cannot combine them, then you should start with (seeking) knowledge, because that is the basis on which da’wah rests. Al-Bukhaari (may Allaah have mercy on him) said in his Saheeh, in the tenth chapter of Kitaab al-‘Ilm (the Book of Knowledge), Baab al-‘Ilm qabla al-Qawl wa’l-‘Aml (Chapter on (acquiring) knowledge before speaking or acting). He quoted as evidence for that the aayah in which Allaah says (interpretation of the meaning): “So know (O Muhammad) that Laa ilaaha illallaah (none has the right to be worshipped but Allaah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allaah knows well your moving about, and your place of rest (in your homes)” [Muhammad 47:19] He said: so start with knowledge. Whoever thinks that he cannot combine (seeking) knowledge and da’wah is mistaken, because a person can be learning and can also call his family, neighbours and the people in his town to Allaah whilst he is still learning. People nowadays are in need – indeed it is essential – of deeply rooted knowledge that will be established in their 47

hearts, based on the sources of sharee’ah. With regard to the superficial knowledge by which a person knows just a little about the issues that he comes across, as the common people know, without any knowledge of its principles or what it is based upon, this is very limited knowledge which does not enable a person to defend the truth at a time of necessity in the face of the arguments posed by those who propagate falsehood. What I advise the Muslim youth to do is to concentrate their efforts on seeking knowledge whilst also calling people to Allaah as much as they can and in a manner that will not prevent them from seeking knowledge, because seeking knowledge is jihad for the sake of Allaah. Hence the scholars said that if a person who is able to earn a living is kept from doing so by his pursuit of knowledge, he should be given zakaah, because that is a kind of jihad for the sake of Allaah, unlike one who does not work in order to concentrate on worship, who should not be given zakaah because he is able to work. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 168-170 (www.islamqa.com) 22037: Is it better for the seeker of knowledge to stay with only one shaykh? Question: Al-Khateeb al-Baghdaadi mentioned one of the aspects of seeking knowledge, which is to stay with one of the scholars or one of the shaykhs. What is your opinion? Answer: Praise be to Allaah. Shaykh Muhammad ibn Saalih al‘Uthaymeen (may Allaah have mercy on him) was asked this question, and he replied: 48

It is good if a person focuses on one shaykh and makes him his main source, especially if he is a young beginner, for if the young beginner seeks knowledge from a number of people he will be confused. For people are not all of one opinion, especially nowadays. In the past, here in the Kingdom (Saudi Arabia) people never deviated from [the books] al-Iqnaa’ and al-Muntahaa, so their fatwaas were all the same and the bases of their fatwaas were all the same; no one differed from another, except in his delivery and style. But now, everyone who has memorized a hadeeth or two says, “I am the imaam to be followed. Imaam Ahmad was a man and we are men.” So now there is chaos. Everyone is issuing fatwaas and sometimes you hear fatwaas from these people which make you weep and laugh at the same time. I was thinking of recording these fatwas, but I was afraid that this might make me one of those who seek out the faults of their brothers, so I did not do it lest we transmit things that are as far from the truth as the earth is from the Pleiades. I say: adhering to one scholar is very important when the seeker of knowledge is just starting out, so that he will not be confused. Hence our shaykhs forbade us to read al-Mughni and Sharh al-Muhadhdhab and other books which contain numerous opinions when we were starting out. One of our shaykhs told us that Shaykh ‘Abd-Allaah ibn ‘Abd al-Rahmaan Baabiteen (may Allaah have mercy on him), who was one of the great shaykhs of Najd, only read al-Rawd al-Murabba’ and never read anything else. He read it repeatedly but he discussed it in great detail and in great depth. If a person has gained a great deal of knowledge, then he should look at the views of the scholars so as to benefit from them in both academic and practical terms. But when one is just starting out, my advice is to focus on one particular scholar and not go to anyone else. 49

From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 107 (www.islam-qa.com) 22311: The importance of learning Usool al-Fiqh for the one who wants to learn fiqh Question: If a seeker of knowledge wants to learn fiqh, can he do without learning usool al-fiqh (the bases of fiqh)? Answer: Praise be to Allaah. Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked this question and he replied as follows: If a seeker of knowledge wants to be a scholar of fiqh then he must combine fiqh and usool al-fiqh in order to be erudite and a specialist in that field. Otherwise you may know fiqh without knowing its usool (bases), but you cannot know usool al-fiqh and become a faqeeh without knowing fiqh. In other words, it is not possible for the faqeeh to do without usool al-fiqh or for the usooli (the one who knows usool al-fiqh) to do without fiqh if he wants to learn fiqh. Hence the scholars of usool differed as to whether it is better for the seeker of knowledge to start with usool al-fiqh so that he can build his knowledge of fiqh on that basis, or to start with fiqh because that is needed, i.e., people need to know that with regard to their worship and dealings with others even before they learn usool al-fiqh. The second is more correct and is that which is usually followed. 50

From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthyameen, Kitaab al-‘Ilm, p. 190 (www.islam-qa.com) 10721: Feeling that something is not right with seeking knowledge Question: Some seekers of Islamic knowledge feel that it is not right to aim for a certificate. How can the seeker of knowledge rid himself of these feelings? Answer: Praise be to Allaah. He may respond to that in several ways: Firstly, he should not aim for the certificate itself, rather these certificates should be used as a means to work in order to benefit people in any given field, because nowadays work is based on certificates, and people usually cannot find a way to benefit others except by these means. If he develops this intention, then his intention is sound. Secondly, anyone who wants to gain knowledge can only find it in these colleges, so he should enter with the intention of seeking knowledge and not let himself be affected by whatever certificates he may gain after that. Thirdly, if a person wants to earn the good things of both this world and the Hereafter by means of his work, there is nothing wrong with that, because Allaah says (interpretation of the meaning): “And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). 51

And He will provide him from (sources) he never could imagine” [al-Talaaq 65:2-3] This is encouragement to fear Allaah with regard to a worldly matter. If it is asked, with regard to a person who does what he does for worldly purposes, how can we say that he is sincere? Our answer is: If he is being sincere in his worship, and he does not pay attention to people at all, and he is not doing it to show off to people and earn their praise for his worship, rather his aim to earn some materialistic gains as one of the results of his worship – then this is not the same as showing off and trying to draw closer to people by doing things which are only for drawing closer to Allaah, hoping that people will praise him for that. But by hoping for material gain from this action, his intention is undermined and it becomes a kind of shirk, and his status is lower than that of someone whose intention is focused solely on the Hereafter. I would like to take this opportunity to point out when some people speak of worldly gains, such as saying that prayer involves physical exercise and calms the nerves, and that fasting cleanses the body and disciplines eating habits, we should not make worldly gains the main aim of worship, because that will lead to a weakening of sincerity and negligence in seeking the Hereafter. Hence Allaah has explained to us in His Book that the wisdom behind fasting, for example, is to promote taqwa (piety). The religious benefits are the primary aim, and worldly benefits are secondary. When we speak to the common people we should tell them of the spiritual aspects, and 52

when we speak to those who cannot be convinced by anything other than materialistic considerations, then we can tell them of both the spiritual and worldly benefits; it is a matter of addressing each in the manner he understands best. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen , Kitaab al-‘Ilm, p. 100 (www.islam-qa.com) 10678: Disadvantages of limiting oneself only to books Question: What is the way to gain knowledge? What are the obstacles faced by the seeker of knowledge? Answer: Praise be to Allaah. There are two ways of acquiring knowledge: 1 – Acquiring it from trustworthy books, which have been written by scholars who are known for their knowledge and trustworthiness and whose ‘aqeedah (belief) is known to be free of innovations (bid’ah) and myths. Taking knowledge from books can help a person to reach a certain level, but there are two obstacles: The first obstacle is that this takes a long time, because one needs a lot of time and a lot of painstaking effort until he gets the knowledge he wants. Many people may not be able to overcome this obstacle, especially when they see that those around them have wasted their time without gaining anything, so they get bored and tired, then they do not get what they want. 53

The second obstacle is that the knowledge of the person who acquires knowledge from books is usually weak, because it is not built on a solid foundation. Hence we find many mistakes made by those who take their knowledge from books, because they have no guidelines or principles with which to deal with minor issues referred to in the Qur’aan and Sunnah. We find some people come across a hadeeth which is not mentioned in the reliable books of Saheeh and Musnad, and this method goes against the principles followed by the scholars and indeed by the ummah, then they take this hadeeth and build their belief on it. Undoubtedly this is wrong, because the Qur’aan and Sunnah have principles around which the minor issues revolve, and if there is something that contradicts these principles and cannot be reconciled with them, then that should be abandoned. 2 – One of the ways of gaining knowledge is to learn from a scholar who is trustworthy with regard to his knowledge and his religious commitment. This way is quicker and is more reliable, because in the first method the seeker of knowledge may go astray without realizing it, either because of misunderstanding or because he is lacking in knowledge, or for some other reason. But in the second method he can discuss, give and take with his teacher, which will open to the student many doors to understanding and examining, how to defend the correct views and refute weak views. The student should prioritize and read book which summarize knowledge before studying it in depth. In this manner he will progress gradually. He should not move on to the next level before he has thoroughly grasped the current level; in this way his progress will be sound. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 68-70 (www.islamqa.com) 54

10693: Learning from Ash’ari shaykhs Question: We are students who are seeking knowledge. We study ‘aqeedah with some teachers who are teaching us Ash’ari ‘aqeedah. They interpret the hand of Allaah as meaning His power or His blessing, and His being above His throne (istiwaa’) as meaning His sovereignty, and so on. What is the ruling on studying with these teachers? Answer: Praise be to Allaah. These people who interpret the Qur’aan in this manner, whether they are called Ash’aris or some other name, have gone astray from the path of the righteous salaf. Not even one letter of what these people say in their misinterpretations has been narrated from the righteous salaf. Let them bring one word from the Messenger of Allaah (peace and blessings of Allaah be upon him), or from Abu Bakr, or ‘Umar, or ‘Uthmaan, or ‘Ali, to say that they interpreted Allaah’s hand as meaning His power, or that they interpreted His being above the Throne (istiwaa’) as referring to His Sovereignty, or that they interpreted His Face as meaning reward, or that they interpreted His love as meaning reward, etc. Let them produce one word from them to show that they interpreted these aayahs and similar verses in the manner that these people interpret them. If they cannot produce any such thing, let it be said that either the righteous salaf, headed by the Messenger of Allaah (peace and blessings of Allaah be upon him), the leader of the pious, were unaware of the meaning of this tremendous ‘aqeedah (of Islam), or they did know it but they concealed the truth. But neither of these can be said of the Messenger of Allaah (peace 55

and blessings of Allaah be upon him) or of any of the Rightly-Guided Khaleefahs, or of his Companions (may Allaah be pleased with them). If that is the case then we have to follow their path (the path of the Prophet and the Rightly-Guided Khaleefahs). My advice to these people is to fear Allaah and to abandon what So and so said, and to come back to the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and the way of the Rightly-Guided Khaleefahs who came after him. They should know that there will come a Day when they will return to Allaah, when they will not be able to use the opinion of So and so as evidence. By Allaah, So and so will not be able to help them on that Day. Allaah says (interpretation of the meaning): “And (remember) the Day (Allaah) will call to them, and say: ‘What answer gave you to the Messengers?’” [al-Qasas 28:65] He did not say, Remember the Day when (Allaah) will call to them and say, ‘What answer gave you to So and so…?’ And Allaah says in His Book (interpretation of the meaning): “So believe in Allaah and His Messenger (Muhammad), the Prophet who can neither read nor write (i.e. Muhammad), who believes in Allaah and His Words, and follow him so that you may be guided” [al-A’raaf 7:158] Allaah commanded us to believe in him and follow him. If this is the case then how can a person believe in Allaah and His Messenger in the true and complete sense, then 56

turn away from the Sunnah of His Messenger (peace and blessings of Allaah be upon him) and the way in which he believed in his Lord, and misinterpret the way in which Allaah has described Himself in His Book or the way in which His Messenger (peace and blessings of Allaah be upon him) has described Him, simply because of illusions which they call rational thought? I advise them to come back to Allaah and to abandon any other opinion, and follow what Allaah and His Messenger say, for if they die following that they will have died following the truth. But if they go against that then they are in grave danger and those whose opinions they are following will not protect them from Allaah. Allaah says (interpretation of the meaning): “(Remember) the Day when every person will come up pleading for himself, and every one will be paid in full for what he did (good or evil, belief or disbelief in the life of this world) and they will not be dealt with unjustly” [al-Nahl 16:111] I repeat this advice to every believer, to come back to the Book of Allaah and the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) with regard to what he believes about his Lord and God, following the path of the Prophet (peace and blessings of Allaah be upon him), the rightly guided khaleefahs who came after him, and the imams of the Muslims who led the people in following the Sunnah of the Messenger (peace and blessings of Allaah be upon him), without referring to rational thought, which is no more than an illusion, concerning issue that have to do with Allaah and His names and attributes. Shaykh al-Islam Ibn Taymiyah spoke well when he described the ahl al-kalaam (“Islamic” philosophers) as “having been given intelligence but not knowledge, and had having been given smartness but not 57

sincerity.” So one has to deepen one’s knowledge on the basis of the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him). I ask Allaah to help us all to have faith and to cause us to meet Him when He is pleased with us, for He is Able to do all things. Praise be to Allaah, the Lord of the Worlds, and may Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. I call upon all seekers of knowledge to call their brothers to that which they have heard, for by Allaah it is the truth. Whoever claims to have truth other than this, we will accept it and adhere to it (if it can be proven to be true). From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 226 (www.islam-qa.com) 10690: How should a Muslim deal with books of knowledge? Question: How should a Muslim deal with books of knowledge? Answer: Praise be to Allaah. 1. How should he deal with the book? Dealing with the book involves several things: 1 – Knowing the subject of the book – so that he can benefit from it, because he needs to specialize. It may be a book of sihr (witchcraft) or trickery or falsehood. So he has to know the subject of the book so that he can benefit from it. 2 – He has to know its terminology. Because knowing the terminology means that you will save a lot of time. 58

This is what the scholars do in the introduction to their books, for example we know that when the author of Buloogh al Maraam says “agreed upon”, he means that the hadeeth was narrated by al-Bukhaari and Muslim, whereas the author of al-Muntaqaa uses this phrase in a different manner – when he says “agreed upon”, he means that the hadeeth was narrated by Imaam Ahmad, alBukhaari and Muslim. Similarly in books of fiqh, the scholars use the words qawlayn, wajhayn, riwaayatayn and ihtimaalayn differently. Riwaayatayn (two reports) means two reports from the imaam; wajhayn (two views) means two views among the companions, i.e., the companions of the leaders of the madhhab; ihtimaalayn (two possibilities) is used in cases of uncertainty as to which of the two views is correct; and qawlayn (two opinions) is more general in meaning than that. Similarly, we also need to know what an author means if he says ijmaa’ (consensus) or wifaaq (agreement). If he says ijmaa’, he means consensus among the ummah, and if he says wifaaq he means agreement with the three imams, as is the usage of the author of al-Furoo’ concerning Hanbali fiqh. Similarly the followers of each madhhab all have their own terminology, so it is essential to know the terminology of the author. 3 – Knowing the style and phrases used in the book. Hence you will find that when you read a book for the first time, especially the academic books which are filled with knowledge, you will come across a phrase whose meaning you will have to ponder over, because you are not familiar with it. But if you read the book again you will become familiar with it. There is also something which needs to be added to the book, which is writing comments in the margins and at the foot of the pages. This is something which the seeker of knowledge needs to make the most of. If he comes 59

across something which needs further explanation or evidence, and he is afraid that he may forget it, then he should make a note either in the margin or at the foot of the page. Often a person misses out on such benefits because he does not make notes which take no more than a minute or two to do. Then when he comes back he may or may not remember it. The seeker of knowledge has to pay attention to that, especially in books of fiqh. In some books you may come across a matter and its rulings which causes you to be confused and have doubts. If you refer to books which are more comprehensive than the book you are reading, and you find something which explains the matter, then you should make a note of it so that you can refer to it again if you need to, without having to refer to the original book from which you have quoted it. This will save you time. 2 – Reading books is of two types 1 – Reading in depth to ponder and understand. This necessarily takes time. 2 – A quick reading to get an idea of the subject of the book, the topics covered and the content of the book. This is done by thumbing through the book and skimming it. This does not involve the same level of thinking as the first method. The best way to read books is to ponder the meanings and seek help from scholars who have understanding. It comes as no surprise that the book which is most deserving of such a reading is the Book of Allaah. You must be patient and persist in reading, for man has not been given any greater gift than patience. 3 – Collecting books The seeker of knowledge should be keen to collect books, but he should prioritize. If a person does not have much 60

money, then it is not good and is not wise to buy a lot of books and have to pay for them, because this is bad management. If you cannot buy books with your own money, then you can borrow them from any library. 4 – Being keen to read important books The seeker of knowledge must be keen to read the most important reference books, not modern works, because some of the modern writers do not have deep knowledge, so if you read what they have written you will find that it is superficial. They may quote things verbatim, or they may distort them to make them longer, but it is all waffle. So you have to read the most important reference works written by the salaf, because they are better and more blessed than many of the books of the later generation. Most of the books of the later writers are short on meanings but long-winded. You may read a whole page which could have been summarized in one or two lines. But you will find the books of the salaf to be easy, straightforward and well written, with not even one word that has no meaning. Among the best books that the seeker of knowledge must be keen to read are the books of Shaykh al-Islam Ibn Taymiyah and his student Ibn al-Qayyim (may Allaah have mercy on them both). It is known that the books of Ibn al-Qayyim are easier, because the style of Ibn Taymiyah is strongly-worded because of his abundant knowledge and alert mind, and Ibn al-Qayyim saw the knowledge of Ibn Taymiyah as a well-built house, and his own role as that of organizing and adorning. But Ibn al-Qayyim was free minded; if he thought that his shaykh’s view differed from what he thought was correct, he would speak up. When he thought that the pilgrim should go out of ihraam for Hajj then re-enter ihraam for ‘Umrah, because Ibn ‘Abbaas (may Allaah be pleased with him) thought that if the person who has not brought an animal 61

for sacrifice enters ihraam for Hajj or Qiraan, he must go out of ihraam for Hajj then enter ihraam for ‘Umrah, whereas Ibn Taymiyah thought that this applied only to the Sahaabah, he [Ibn al-Qayyim] said, “I am more inclined towards the opinion of Ibn ‘Abbaas than to the opinion of my shaykh.” He clearly stated that he was of a different view, so he was independent in his thinking. But it comes as no surprise that he followed his shaykh (may Allaah have mercy on him) in matters which he thought were true and correct. Undoubtedly if you think about most of the opinions of Ibn Taymiyah you will find that they are correct. This is something which anyone who ponders his books will know. 5 – Evaluating books Books may be divided into three types: 1 – Good books 2 – Bad books 3 – Books which are neither good nor bad. Try to make sure that your bookshelf is free of books which have bad content. There are books which are described as literature, but they simply kill time without producing any benefit. And there are harmful books which contain specific ideas or promote incorrect ideology. These also should not be allowed on your bookshelf, whether that is because the methodology the use is wrong, or because of their wrong understanding of ‘aqeedah, and revolutionary books which promote a harmful ideology. In general, no harmful book should be allowed on your bookshelf, because books nourish the soul just as food and drink nourish the body. If you nourish it with books such as those it will cause you a great deal of harm and you will follow a methodology which goes against the 62

methodology of the seeker of sound knowledge. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 87-91 (www.islamqa.com) 11558: When seeking knowledge conflicts with honouring one’s parents Question: A seeker of knowledge wants to go with his bothers in Islam to seek knowledge. What is stopping him from going with them is his family, his father and mother. What is the ruling on this student traveling? Answer: Praise be to Allaah. If there is a necessary reason why this student should stay (with his parents), then it is better for him to do so. However, he can stay with them whilst also seeking knowledge, because honouring one’s parents takes precedence over jihad for the sake of Allaah, and knowledge is part of jihad. Therefore honouring his parents takes precedence over seeking knowledge if they need him. But if they do not need him, and he will be able to seek more knowledge by traveling, then there is nothing wrong with him travelling to seek knowledge. But at the same time he should not forget the rights of his parents, so he should come back and explain to them when he comes back why he left. But if he knows that his parents dislike the pursuit Islamic knowledge, then in this case he should not obey them and he does not have to seek their 63

permission to travel, because what is making them refuse is their dislike of Islamic knowledge. From Fataawa al- Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm,p. 149 (www.islam-qa.com) 11562: Will a Muslim be rewarded for learning math? Question: If a student learns math with the intention of seeking the pleasure of Allaah, will he be rewarded for that or not? Answer: Praise be to Allaah. If this math is something which will benefit the Muslims in their daily lives and the person intends to benefit the people thereby, then he will be rewarded according to his intention. But math is not like Islamic knowledge or sharee’ah, although it is a permissible matter and a means. If it is a means that will benefit the people in their lives, then a person will be rewarded for it, because the Islamic principle is that the category of permissible things is very broad, but one issue which in principle is permissible may change to be haraam, or makrooh, or mustahabb or waajib. We may say, for example, that selling is permissible in principle, but it may be mustahabb or makrooh. If a person wants to buy something from you that will save his life, such as food and drink, what is the ruling on selling? The ruling is that (in this case) it is obligatory. But another person wants to buy grapes from you in order to make wine – in this case selling is haraam. Another person wants to buy water to do wudoo’ and he has no water; in this 64

case selling is obligatory. On this basis we say that if the permissible thing is a means to something which is prescribed in Islam, then it is prescribed, but if it is a means to something haraam then it is haraam. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 143 (www.islam-qa.com) 10175: Conditions of traveling to kaafir lands in order to study Question: Some young people want to learn medicine and some other sciences, but there are obstacles such as mixing and having to travel aboard. What is the solution? How should we advise these young people? Answer: Praise be to Allaah. My advice to these people is that they should learn medicine, because in our country we have a great need for it. With regard to mixing, in our country – praise be to Allaah –a person may be able to avoid that as much as possible. With regard to traveling to the kaafir countries, I do not think that it is permissible to do so unless certain conditions are met: 1 – The person should have sufficient knowledge to ward off doubts, because in the kaafir lands there are those who try to instill doubts in the Muslims so as to take them away from their religion. 65

2 – That the person should have sufficient religious commitment to resist desires, so one whose religious commitment is weak should not go there, lest his desires overwhelm him and lead him to his doom. 3 – There should be a need for his traveling, such as this specialty not being available in a Muslim country. If these three conditions are met, then he may travel; if one of them is not met, then he should not travel, because taking care of his religious commitment is more important than taking care of anything else. (See more details on this issue in Majmoo’ al-Fataawa by Shaykh Ibn ‘Uthaymeen, 3/28). From Fataawa al- Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 144 (www.islam-qa.com) 10124: Is it possible to seek knowledge by using tapes? Question: Some seekers of knowledge content themselves with listening to tapes of the scholars giving their lessons. Is this sufficient for gaining knowledge? Can they be considered to be seekers of knowledge? Will that affect their belief? Answer: Praise be to Allaah. Undoubtedly these tapes spare them the need to be present with the scholars if they cannot be present, but being present with the scholars is preferable, and is better for the purpose of understanding and discussing. But if they cannot be present then this is good enough. 66

But can they be seekers of knowledge when they are restricted to this? We say, yes, that is possible if a person strives hard, just as it is possible for man to become a scholar by taking knowledge from books. But the difference between taking knowledge from books and tapes, and learning directly from the scholars, is that learning directly from the scholars is a more effective way of gaining knowledge, because it is an easy way which enables one to discuss matters, unlike listening or reading, which needs a great deal of care in order to gather and gain knowledge. With regard to the question, will limiting oneself to tapes have any effect on their belief? Our response is: yes, it will have an effect on their belief if they listen to tapes of bid’ah and follow them. But if they listen to tapes of trustworthy scholars, that will not have any effect on their belief, rather it will increase them in faith and steadfastness, and in following the correct belief. From: Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, Kitaab al-‘Ilm, p. 219 (www.islamqa.com) 13485: Which is better – devoting oneself to da’wah or seeking knowledge? Question: Which is better – devoting oneself to calling others to Allaah (da’wah) or devoting oneself to seeking knowledge? Answer: Praise be to Allaah. 67

Seeking knowledge is better and is preferable, but the seeker of knowledge may call people to Allaah whilst he is also seeking knowledge, but it is not possible to call people to Allaah when one has no knowledge. Allaah says (interpretation of the meaning): “Say (O Muhammad): ‘This is my way; I invite unto Allaah (i.e. to the Oneness of Allaah — Islamic Monotheism) with sure knowledge…” [Yoosuf 12:108] How can there be da’wah with no knowledge? No one ever called anyone to Allaah without having knowledge; whoever calls people without knowledge will not be helped by Allaah. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 145 (www.islam-qa.com) 14082: Important books for the seeker of Islamic knowledge Question: We would like some advice about the books which the seeker of Islamic knowledge should obtain, study and refer to. Answer: Praise be to Allaah. 1 – ‘Aqeedah (basic tenets of faith): 1- Thalaathat al-Usool 2- Al-Qawaa’id al-Arba’ah 68

3- Kashf al-Shubahaat 4- Al-Tawheed These four books were written by Shaykh al-Islam Imaam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him). 5- Al-‘Aqeedah al-Waasitiyyah which deals with Tawheed al-Asmaa’ wa’l-Sifaat (The Oneness of the Divine names and attributes). This is one of the best books written on this topic, and it is worth reading and studying. 6- Al-Hamawiyyah 7- Al-Tadmuriyyah These two books are more comprehensive than alWaasitiyyah. These three books were written by Shaykh al-Islam Ibn Taymiyah. 8- Al-‘Aqeedah al-Tahhaawiyyah, by Shaykh Abu Ja’far Ahmad ibn Muhammad al-Tahhaawi 9- Sharh al-‘Aqeedah al-Tahhaawiyyah by Abu’l-Hasan ‘Ali ibn Abi’l-‘Izz 10-Al-Durar al-Saniyyah fi’l-Ajoobah al-Najdiyyah, compiled by Shaykh ‘Abd al-Rahmaan ibn Qaasim (may Allaah have mercy on him) 11-Al-Durrah al-Madiyyah fi ‘Aqeedah al-Firqah alMardiyyah by Muhammad ibn Ahmad al-Safaareeni alHanbali. This book contains some general statements which go against the madhhab of the salaf, such as his saying, “Our Lord is not an essence or an attribute or a physical entity, exalted be He.” Therefore the seeker of knowledge has to study it with a 69

shaykh who is well versed in the ‘aqeedah of the salaf, so that he can explain the general statements in it that go against the ‘aqeedah of the righteous salaf. 2 – Hadeeth 1- Fath al-Baari Sharh Saheeh al-Bukhaari, by Ibn Hajar al-‘Asqallaani (may Allaah have mercy on him). 2- Subul al-Salaam Sharh Buloogh al-Maraam, by alSan’aani, and his book Jaami’ bayna al-Hadeeth wa’lFiqh 3- Nayl al-Awtaar Sharh Muntaqaa al-Akhbaar by alShawkaani 4- ‘Umdat al-Ahkaam by al-Maqdisi. This is an abridged book; most of its ahaadeeth are narrated in al-Saheehayn so their authenticity does not need to be researched. 5- Al-Arba’een al-Nawawiyyah, by Abu Zakariyya alNawawi (may Allaah have mercy on him). This is a good book because it includes etiquette and a good methodology, and important basic principles, such as the hadeeth, “Part of a person’s being a good Muslim is his leaving alone that which does not concern him.” (Narrated by Imaam Ahmad, 1 – 201; al-Tirmidhi, 2318; classed as hasan by al-Nawawi in Riyaadh al-Saaliheen, 73; classed as saheeh by Ahmad Shaakir in al-Musnad, 1737) This principle – if one made it the path upon which one walks – would be sufficient. Another principle is given concerning when one should speak, “Whoever believes in Allaah and the Last Day, let him say something good or else remain silent.” (Narrated by al-Bukhaari, Kitaab al-Adab; Muslim, Kitaab al-Luqtah, Baab al-Diyaafah). 6- Buloogh al-Maraam, by al-Haafiz Ibn Hajar al70

‘Asqallaani. This is a very useful book, especially because it mentions the narrators, and quoted the opinions of others scholars, who said whose hadeeth is saheeh and whose is da’eef, and he comments on the hadeeth to say whether they are saheeh or da’eef. 7- Nukhbat al-Fikr by al-Haafiz Ibn Hajar al-‘Asqallaani. This is considered to be a comprehensive work. If the seeker of knowledge understands it completely then he will have no need of many other books of mustalah (the science of hadeeth). Ibn Hajar (may Allaah have mercy on him) has a useful way of writing, which involves examining every issue in depth and categorizing the topics he discusses. If the seeker of knowledge reads it he will find it stimulating, because it is based on making one think. I say: it is good for the seeker of knowledge to memorize it because it is a useful summary of the science of mustalah (science of hadeeth). 8- The Six Books (Saheeh al-Bukhaari, Muslim, alNasaa’i, Abu Dawood, Ibn Maajah and al-Tirmidhi). I advise the seeker of knowledge to read them often, because that will serve two purposes: reviewing the main sources of Islam and reviewing the names of hadeeth narrators. If you often review the names of hadeeth narrators, then whenever you come across the name of one of the narrators of al-Bukhaari in any isnaad, you will know that this is one of the narrators of al-Bukhaari, so you will benefit from this knowledge of hadeeth. 3 – Books of fiqh: 1- Aadaab al-mashiy ila’l-Salaah by Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him) 2- Zaad al-Mustaqni’ fi Ikhtisaar al-Muqni’ by alHajjaawi. This is one of the best texts of fiqh. It is a blessed book, brief and comprehensive. Our shaykh, ‘Abd al71

Rahmaan al-Sa’di (may Allaah have mercy on him) told us to memorize it, even though he had memorized the text of Daleel al-Taalib. 3- Al-Rawd al-Murbi’ Sharh Zaad al-Mustaqni’ by Shaykh Mansoor al-Bahooti 4- ‘Umdat al-Fiqh by Ibn Qudaamah (may Allaah have mercy on him) 5- al-Usool min ‘Ilm al-Usool. This is an abridged book which serves as an introduction for the seeker of knowledge. 4 – Faraa’id (laws of inheritance) 1- Matn al-Rahbiyyah by al-Rahbi 2- Matn al-Burhaaniyyah by Muhammad al-Burhaani. This is a useful and comprehensive abridged book dealing with all the laws of inheritance. I think that alBurhaaniyyah is more comprehensive than al-Rahbiyyah in some ways, and it gives more information. 5 – Tafseer 1- Tafseer al-Qur’aan al-‘Azeem by Ibn Katheer (may Allaah have mercy on him). This book is good for tafseer based on reports and it is useful and trustworthy. But it does pay much attention to matters of grammar and style. 2- Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam alMannaan by Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him). This is a good, easy and trustworthy book, and I recommend it. 3- Muqaddimah Shaykh al-Islam fi’l-Tafseer. This is an important introduction. 4- Adwaa’ al-Bayaan by al-‘Allaamah Muhammad al72

Shanqeeti (may Allaah have mercy on him). This is a comprehensive book covering hadeeth, fiqh, tafseer and usool al-fiqh. 6 – General books on some subjects: 1- On (Arabic) grammar: Matn al-Ajroomiyyah. This is an abridged book. 2- Also on Arabic grammar: Alfiyyah Ibn Maalik; this is a summary of the science of grammar. 3- On Seerah (Prophet’s biography): The best book that I have seen is Zaad al-Ma’aad by Ibn al-Qayyim (may Allaah have mercy on him). This is a very useful book in which he mentions the biography of the Prophet (peace and blessings of Allaah be upon him) from all angels, then he discusses many rulings. 4- Rawdat al-‘Uqalaa’ by Ibn Hibbaan al-Busti (may Allaah have mercy on him). This is a useful book despite its brevity. He compiled a large amount of useful material and stories of the scholars, muhadditheen and others. 5- Siyar A’laam al-Nubalaa’ by al-Dhahabi. This book is very useful and the seeker of knowledge should read and refer to it. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 92 (www.islam-qa.com) 20247: Learning from more than one shaykh Question: Should one subject be learnt from one shaykh or more than one?

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Answer: Praise be to Allaah. I advise the seeker of knowledge not to learn from every shaykh in one subject (i.e., to learn each subject from one shaykh), such as learning fiqh from more than one shaykh, because the scholars differ in the way they derive evidence from the Qur’aan and Sunnah, and they also differ in their opinions. So you should choose one scholar from whom to learn fiqh or (Arabic) grammar and so on, i.e., learn one subject from one shaykh. If the shaykh has knowledge of more than one subject, then stay with him, because if you learn fiqh, for example, from this one and that one, then there is a difference of opinion between them, what will your position be as a student? You will be confused and in doubt. But if you stick to one scholar for a particular subject, this will give you peace of mind. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 63 (www.islam-qa.com) 20092: What is the ruling on seeking Islamic knowledge? Question: What is the ruling on seeking Islamic knowledge? Answer: Praise be to Allaah. Seeking Islamic knowledge is fard kifaayah: if enough people undertake this duty, it becomes Sunnah for the rest of them. Seeking knowledge may become obligatory on each individual, i.e. fard ‘ayn, in the case of knowledge 74

of an act of worship he wants to do or interaction he wants to engage in. In this case he has to know how to worship Allaah by this act of worship, or how to engage in this interaction. But knowledge other than this is fard kifaayah, so the seeker of knowledge should have the intention of undertaking something which is fard kifaayah, so that he may attain the reward for one who is doing something obligatory whilst he is seeking knowledge. Undoubtedly seeking knowledge is one of the best of deeds; indeed it is a kind of jihaad for the sake of Allaah, especially in these modern times when bid’ahs have begun to appear in Muslim societies and are becoming widespread, and ignorance is common among those who issue fatwas without knowledge, and people have started to argue a great deal. These three issues all make it essential that young people be keen to seek knowledge. 1 – Bid’ahs whose evil is apparent 2 – People who issue fatwas without knowledge 3 – Extensive arguing about issues which may be clear to the scholars but there are people who argue about them without knowledge. For this reason we need scholars who have deep and extensive knowledge, who have an understanding of Islam, who are wise in advising the slaves of Allaah, because many people nowadays have theoretical knowledge, but they do not focus on finding the best means of reforming and educating people. They do not realize that if they issue a fatwa saying such and such, it becomes lead to greater evil, the extent of which no one knows except Allaah. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 23 (www.islam-qa.com) 75

21590: He loves knowledge - how may he attain it? Question: I am a young man aged 21. I observe the obligatory duties, praise be to Allaah, and I have memorized the Qur’aan completely. I have a very good memory and I love books very much. I want to seek knowledge, and I attend study circles and lessons in fiqh, ‘aqeedah and hadeeth, but I am certain that this is not enough and that the seeker of knowledge has to work hard. I want to memorize, read and study, but I do not know how, with what or where to start. For a long time I have been jumping from one book to another without any method. My fear is that my precious life will pass in studying matters that were not worth spending so much time on. My wish is to follow in the footsteps of Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) and earn reward like him and more, by the grace of Allaah, whether my life is long or short. This is what I want and this is what I will attain, by the will of Allaah, no matter what it takes. I will pay the price of that by giving up my youth, leisure time, happiness, sleep and laziness. These are not just words spoken at a time of zeal; this is what preoccupies my thoughts night and day. I am serious and I hope that you can pay me some attention even if it only a reply to this letter. I want to know whether I can achieve that, i.e., what I have mentioned above – or if it is too late – and how I can do that. May Allaah reward you with good. Answer: Praise be to Allaah. Praise be to Allaah Who has given you these lofty 76

ambitions, bestowed blessings upon you and guided you to the path of truth with the clearest proof. And blessings and peace be upon the Prophet of this ummah, who explained the proof and guided mankind to the path to Paradise. My dear brother, I offer you my warmest congratulations. What a great blessing Allaah has bestowed upon you and what great favour He has given you. He has helped you to memorize the Qur’aan, praise be to Allaah in the beginning and at the end. Then He has made knowledge dear to you, and this is one of the greatest blessings. “Whomever Allaah wills good for, He causes him to understand the religion.” And “whoever gains knowledge has gained great good fortune” – because Allaah says (interpretation of the meaning): “Allaah will exalt in degree those of you who believe, and those who have been granted knowledge” [al-Mujaadilah 58:11] Then He blessed you even further, and gave you a sublime ambition and an ambitious soul, and we ask Allaah to increase you in goodness. Having a sublime ambition is one of the greatest of things and an honour. So you have to be thankful to Allaah and do the right thing with regard to that which you have been given. With regard to the books which you should study, they are listed in question #20191; please refer to this question as it is very important. After you have memorized the summarized books properly, with their commentaries, and you have understood any difficult passages in them and understood 77

the important points, then move on to studying the detailed versions, always reviewing what you have learned and noting the valuable points, subtle issues, strange minor issues, solutions to problems and differences between similar rulings, in all branches of knowledge. Do not think little of anything useful that you learn or any basic principle that you understand; instead, hasten to note and memorize it. Let your concern to seek knowledge be uppermost; do not be content to learn only a little when you are able to do more. Do not be content with a little of the legacy of the Prophets (may the blessings of Allaah be upon them), and do not delay learning anything that you can, or be distracted or put off by wishful thinking. Delay is a problem, and if you learn something now you can learn something else later. Make the most of your time, when you are free and when you are busy. Make the most of your youth when your mind is fresh and you have less distractions, before you become distracted by false ambitions and the desire for worldly possessions. You should try to obtain as many of the books you need as you can, because they are the tools of learning. Do not make getting and keeping a lot of them (without benefiting from them) the only share of knowledge that you have, and collecting them the only share of understanding that you have. You also have to use and benefit from them as much as you can. We ask Allaah to grant you strength. And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 78

13637: “Seek knowledge even if you have to go as far as China” is a false hadeeth Question: I study in USA. When I go to my University I cover myself with loose clothes and wear hijab. But, still that University is coeducation. I try to avoid talking to Non Mahram but sometimes I have to talk to them. I want to complete my education here and then want to live in some Islamic country. Is it right for me to study in USA? Does this hadith “Even if u have to go to China to earn knowledge, go” applies to woman too? Answer: Praise be to Allaah. With regard to girls studying in these mixed societies and in this corrupt environment, please see the answer to Question # 5384. With regard to the hadeeth mentioned, “Seek knowledge even if you have to go as far as China, for seeking knowledge is a duty on every Muslim,” Shaykh al-Albaani said in Da’eef al-Jaami’: “(It is) fabricated.” (no. 906). The proven hadeeth is that which was narrated by Ibn Maajah from the hadeeth of Anas ibn Maalik, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Seeking knowledge is obligatory upon every Muslim.’” (220. Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah. What is meant by knowledge here is knowledge of sharee’ah (Islamic knowledge). Al-Thawri said: “It is the knowledge for which no person has any excuse for not knowing.” And Allaah knows best. 79

Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 10471: Knowledge in Islam Question: To what extent is Islam concerned with knowledge? Answer: Praise be to Allaah. Allaah created man and provided him with the tools for acqruiring knowledge, namely hearing, sigh tand wisdom. Allaah says (interpretation of the meaning): “And Allâh has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight, and hearts that you might give thanks (to Allâh) [al-Nahl 16:78] Islam is the religion of knowledge. The first aayah of the Qur’aan to be revealed enjoined reading which is the key to knowledge. Allaah says (interpretation of the meaning): “Read! In the Name of your Lord Who has created (all that exists). He has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen. He has taught man that which he knew not” [al-‘Alaq 96:1-5] 80

In Islam, knowledge comes before action; there can be no action without knowledge, as Allaah says (interpretation of the meaning): “So know (O Muhammad) that Laa ilaaha ill-Allâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women” [Muhammad 47:19] Allaah warns every Muslim against speaking without knowledge, as He says (interpretation of the meaning): “And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allâh)” [al-Israa’ 17:36] Emphasizing the status of knowledge and the scholars, Allaah calls upon the scholars to bear witness to His Oneness, as He says (interpretation of the meaning): “Allâh bears witness that Lâ ilâha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in justice. Laa ilaaha illa Huwa (none has the right to be worshipped but He), the AllMighty, the All-Wise” [Aal ‘Imraan 3:18] Knowledge and fear of Allaah may be attained by knowing His signs and creation. The knowledgeable are those who know that, hence Allaah praises them by saying (interpretation of the meaning): “It is only those who have knowledge among His slaves that fear Allâh”[Faatir 35:28] The scholars occupy a noble status in Islam, and which is 81

higher than the position of others in this world and in the Hereafter. Allaah says (interpretation of the meaning): “Allâh will exalt in degree those of you who believe, and those who have been granted knowledge”[al-Mujaadilah 58:11] Because of the importance of knowledge, Allaah commanded His Messenger to seek more of it. Allaah says (interpretation of the meaning): “and say: ‘My Lord! Increase me in knowledge’”[Ta-Ha 20:114] Allaah praises the scholars, as He says (interpretation of the meaning): “Say: ‘Are those who know equal to those who know not?’ It is only men of understanding who will remember (i.e. get a lesson from Allâh’s Signs and Verses)”[al-Zumar 39:9] Those who have knowledge are the quickest of people to understand the truth and believe in it: “And that those who have been given knowledge may know that it (this Qur’aan) is the truth from your Lord, so that they may believe therein, and their hearts may submit to it with humility” [al-Hajj 22:54 – interpretation of the meaning] Islam calls us to seek knowledge. The Messenger (peace and blessings of Allaah be upon him) made seeking knowledge an obligation upon every Muslim, and he explained that the superiority of the one who has knowledge over the one who merely worships is like the superiority of the moon over every other heavenly body. He said that the scholars are the heirs of the Prophets and that the Prophets did not leave behind dinars and dirhams 82

(i.e., money), rather their inheritance was knowledge, so whoever acquires it has gained a great share. And he (peace and blessings of Allaah be upon him) said that seeking knowledge is a way to Paradise. He (peace and blessings of Allaah be upon him) said: “Whoever follows a path in the pursuit of knowledge, Allaah will make a path to Paradise easy for him.” (Narrated by al-Bukhaari, Kitaab al-‘Ilm, 10) Islam calls us to learn all kinds of beneficial knowledge. Branches of knowledge vary in status, the highest of which is knowledge of sharee’ah, then knowledge of medicine, then the other fields of knowledge. The best of all branches of knowledge are the sciences of sharee’ah through which man comes to know his Lord, and his [His?} Prophet and religion. This is the knowledge with which Allaah honoured His Messenger; He taught it to him so that he might teach it to mankind: “Indeed, Allâh conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves, reciting unto them His Verses (the Qur’ân), and purifying them (from sins by their following him), and instructing them (in) the Book (the Qur’aan) and AlHikmah [the wisdom and the Sunnah of the Prophet (i.e. his legal ways, statements and acts of worship)], while before that they had been in manifest error”[Aal ‘Imraan 3:164 – interpretation of the meaning] The Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wishes good for a person, He makes him understand the religion.” (Agreed upon. Narrated by al-Bukhaari, 69) Concerning the matter of paying attention to the Qur’aan and learning and teaching it, the Messenger (peace and blessings of Allaah be upon him) said: “The best of you 83

is the one who learns the Qur’aan and teaches it.” (Agreed upon. Narrated by al-Bukhaari, 4639) There is no goodness in knowledge which is not confirmed by action, or words which are not confirmed by deeds: “O you who believe! Why do you say that which you do not do? Most hateful it is with Allâh that you say that which you do not do”[al-Saff :2-3] The ummah needs knowledgeable people at all times and in all places. A nation without knowledge and scholars will live in illusions and sink in darkness. If a person knows what Allaah has prescribed ..?? {where does this go?} Whoever conceals this knowledge and deprives the ummah of it, Allaah will place on him a bridle of fire on the Day of Resurrection, and he will deserve to be cursed, except for the one who repents. Allaah says (interpretation of the meaning): “Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allâh and cursed by the cursers. Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful”[al-Baqarah 2:159-160] Knowledge brings a great reward. The one who points the way to something good is like the one who does it. When the knowledgeable person dies, his reward with Allaah does not cease when he dies, rather it continues to increase so long as people benefit from his knowledge. The Prophet (peace and blessings of Allaah be upon him) 84

said: “When a man dies, all his deeds come to an end except for three – an ongoing charity, beneficial knowledge or a righteous son who will pray for him.” (Narrated by Muslim, 1631) If the scholar spreads his knowledge among the people, he will have a reward like that of those who follow him. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever calls people to right guidance will have a reward like that of those who follow him, without it detracting from their reward in the slightest, and whoever calls people to misguidance will have a burden of sin like that of those who follow him, without it detracting from their burden in the slightest.” (Narrated by Muslim, 2674) Proper understanding of Islam is one of the best of good characteristics with which a Muslim may be honoured, as the Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wishes good for a person, He makes him understand the religion.” (Agreed upon). Reading Qur’aan, learning it and teaching it, are among the best deeds, as the Prophet (peace and blessings of Allaah be upon him) said: “There should be no envy (hasad) except between two people, a man to whom Allaah has given (knowledge of?) the Qur’aan, so he recites it night and day, and a man to whom Allaah has given wealth, so he spends it (in good deeds) night and day.” (narrated by Muslim, 815) From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri (www.islam-qa.com) 85

10356: Her husband is not interested in learning about Islam Question: My husband and I embraced Islam about four years ago. In that time I have be learning all I can about Islam. My husband on the other hand has give up on trying to learn anything about Islam. I would like to know what can I do to get him interested in Islam. He is making it very difficult for me to practice and our children will not practice at all because of him. Please advise me as to want I should do. Answer: Praise be to Allaah. Islam means that a person believes in his Lord and worships Allaah in the manner that He has prescribed. Therefore whoever enters this religion needs to make the effort to learn its rulings. The Muslim cannot know what is halaal and what is haraam, or how to do the acts of worship and what rulings apply to them, and what makes them valid or invalid, without studying. If he neglects to learn about Islam, he will fall into haraam and do things in his acts of worship that make them invalid. Among the specific means that could help your husband to learn about Islam are the following: Putting him in touch with a nearby Islamic centre - bringing home some suitable books and tapes using Islamic sites on the Internet; you could copy some material so that it will be on hand. Shaykh Muhammad al-Duwaysh (www.islam-qa.com) 86

3704: The problem of forgetting Qur’aan Question: When I was a youngster I was sent to a Boarding School and did hifz for a while. I left the hifz classes after completing four paras (juz). This was due to the fact that I could not manage school & hifz at the same time. I was 12-13 years old at the time and not baaligh yet. Is it a sin that I have now, almost 20 years later, forgotten the 4 paras (juz)? People have said it is a very great sin and that I should learn and memorize it again? I am confused. Please help! Answer: Praise be to Allaah. Undoubtedly forgetfulness is something that is natural in man, and man is only called insaan because of his forgetfulness (nasiy). Usually this varies from one person to another, according to the differences in the strength of the memory that Allaah has created in His slaves. The Qur’aan “escapes” from the heart if the Muslim does not constantly and regularly review what he has memorized of it. The reason for this may be that it is a test of people’s hearts, to show the difference between the one whose heart is attached to the Qur’aan and regularly recites it, and the one whose heart is attached to it only whilst memorizing it, then he loses interest and forgets it. The reason may also be to give the Muslim a stronger 87

motive to recite the Qur’aan more frequently so as to attain the immense reward for every letter that he recites. If it were the case that he could learn it and never forget it, he would not need to read it frequently and then he would miss out on the reward for reciting and reviewing it regularly. Fear of forgetting it will make you keen to recite it so as to gain more reward with your Lord. For every letter you recite you will have one hasanah, and the reward for one hasanah is ten like it. The Messenger SAWS (peace and blessings of Allaah be upon him) urged us to read Qur’aan regularly lest we forget it. He warned us against being negligent in this regard, as was stated in numerous ahaadeeth, including the following: 1- The hadeeth narrated by al-Bukhaari from Ibn ‘Umar (may Allaah be pleased with him), that the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “The likeness of the one who memorizes the Qur’aan is that of the owner of a hobbled camel. If he tends to it regularly, he will keep it, but if he lets it go, he will lose it.” (al-Bukhaari, 5031). It is well known that if a camel escapes and runs away, it cannot be recaptured except with a lot of stress and difficulty. Similarly, if the person who memorizes Qur’aan does not regularly review what he has memorized, he will lose it and will require a great deal of effort to get it back. * Al-Haafiz Ibn Hajar said in al-Fath (9/79), in his commentary on this hadeeth: so long as one constantly reviews it, what one has memorized will remain, as is the case with a camel, if it remains hobbled, you will keep it. The camel was singled out here because it is the most likely of domesticated animals to run away, and if it does run away, recapturing it is very difficult. 88

2 – Muslim narrated in his Saheeh (no. 790 and 791) from Abu Moosa (may Allaah be pleased with him) that the Prophet SAWS (peace and blessings of Allaah be upon him) said: “Read this Qur’aan regularly for, by the One in Whose hand is the soul of Muhammad, it is more likely to escape than a hobbled camel.” 3 – Al-Bukhaari (may Allaah have mercy on him) narrated that ‘Abd-Allaah said: the Prophet SAWS (peace and blessings of Allaah be upon him) said: “It is not right for any one of you to say, ‘I have forgotten such and such.’ On the contrary, he has been made to forget. Try to review the Qur’aan, for it is more likely to escape from men’s hearts than camels.” (Saheeh al-Bukhaari, 5032). Al-Haafiz said in al-Fath (9/81): Ibn Battaal said, This hadeeth is in accordance with the two aayahs (interpretation of the meanings): ‘Verily, We shall send down to you a weighty Word’ [al-Muzzammil 73:5] and ‘And We have indeed made the Qur’ân easy to understand and remember’ [al-Najm 54:17] So whoever strives to memorize it and recite it regularly, it will be made easy for him, and whoever turns away from it, will lose it. This is what encourages us to constantly review what we have memorized and to keep on reciting it, lest we forget it. The Prophet SAWS (peace and blessings of Alalah be upon him) gave this example because it is the best way to 89

explain what he meant. He also confirmed it with his oath ‘by the One in Whose hand is the soul of Muhammad’, to affirm the importance of constantly reciting the Qur’aan and reviewing what one has learned. 3 – With regard to the report that Anas ibn Maalik (may Allaah be pleased with him) said: the Messenger of Allaah SAWS (peace and blessings of Alalah be upon him) said: “The sins of my ummah were shown to me and there is no sin greater than that of a man who was given or was helped to memorize a soorah or an aayah of the Qur’aan and then he forgot it.” This is a weak (da’eef) hadeeth which was classed as such by al-Bukhaari and al-Tirmidhi. See Takhreej Mishkaat al-Masaabeeh by al-Albaani, no. 720. Imaam Ibn al-Munaadi (may Allaah have mercy on him) said in Mutashaabih al-Qur’aan (p. 52): The Salaf were always afraid of forgetting Qur’aan after they had memorized it, because this was a shortcoming. Al-Suyooti said in al-Itqaan (1/106): Forgetting it is a major sin, as was stated by al-Nawawi in al-Rawdah and others, because of the hadeeth “I was shown the sins of my ummah…” One of the best ways to help oneself to remember what one has memorized and to make it firmly-entrenched is to recite it in one’s salaah, especially in Qiyaam al-Layl. The Salaf used to recite it during the day and when praying Qiyaam al-Layl. If you strive heard to review the Qur’aan regularly, there will be no sin on you even if you do forget some of it. The blame is on those who neglect it and fail to review it and read it regularly. We ask Allaah to forgive us. O Allaah, make the Qur’aan the life of my heart, the light 90

of my breast, a departure for my sorrow and a release for my anxiety. O Allaah, teach us from it that which we do not know and remind us from it of that which we have forgotten, for You are the All-Hearing, All-Knowing. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 10217: When he has a question about some matter of religion, who should he ask? Question: When I have a question about some religious matter, such as prayer, fasting, Hajj, dealings with others or divorce, is it sufficient to take the opinion of one of the Muslim scholars who are known to be knowledgeable, righteous and pious, and are qualified to issue fatwas, such as one of the Council of Major Scholars, or someone who has equivalent knowledge, and follow his response to my question? Or can I submit my question to a number of scholars and choose whichever answer suits me? Answer: Praise be to Allaah. If you have a question about any matter of religion, you must ask the people of knowledge, as Allaah says (interpretation of the meaning): “So ask the people of the Reminder if you do not know” [al-Anbiyaa’ 21:7] If you are given a fatwa by someone whose knowledge 91

and taqwaa you trust, then you have to adhere to that fatwa. It is not permissible for a person to ask a number of scholars so that he can choose the easiest fatwa or whatever suits his desires or opinion. Al-Lajnah al-Daa’imah, 12/307 (www.islam-qa.com) 3175: How to learn how to read the Qur’aan Question: I cannot recite and memorize Qur’aan very well. What is the way to improve my recitation and memorization? There is no one available to teach us and we are adults. Answer: Praise be to Allaah. The best way to learn Tajweed (proper recitation of Qur’aan) is to read to a shaykh who is qualified in Qur’aan recitation. If there is no such person in your city, then according to sharee’ah it is required and encouraged that you should travel in order to find such a person. If that is not possible, then the Muslim should learn from his brothers and from tapes of readers. If Allaah knows that a person’s intention is sincere, He will open the doors of goodness to him. From Fataawaa al-Lajnah al-Daa’imah, 12/111 (www.islam-qa.com) 3151: Learning from trustworthy scholars Question: I am a seeker of knowledge; I love to learn and I strive 92

hard in the pursuit of knowledge. I am studying with one of the scholars (i.e., a Sayyid), leaning fiqh, nahw (grammar) and tajweed. Some of the brothers told me that these people slander some of the Sahaabah, and in fact I have found that this is true in some cases, but I am still studying with them. I hope that you can tell me which is best – should I complete my studies, or look for other scholars? I also wrote to the land of Persia, and they sent me some religious books and other material, but they are Imaamiyyah, i.e., they exaggerate too much about the Ahl al-Bayt (members of the Prophet’s household). Do you advice me to complete my studies with them? I read the Qur’aan a great deal in Ramadaan, but I found that I make mistakes in my reading. I went to one of the scholars and asked him to teach me, but I discovered that he makes mistakes, and I do not know what to do. In my area there is no haafiz, and during Ramadaan I stay in my village. Is it permissible for me to buy tapes of Qur’aan? or should I look for a scholar who can teach me Qur’aan? Answer: Praise be to Allaah. You have to study with scholars who are known for their knowledge and whose ‘aqeedah is sound, and keep away from these innovators who go against the Ahl al-Sunnah. These include the Shee’ah and Imaamiyyah. Do not study with them or sit with them or correspond with them or read their books, lest they lead you astray from the path of Allaah. Study Qur’aan with someone who reads it well and whose ‘aqeedah and religious commitment are sound. There is no reason why you should not listen to tapes of Qur’aan in order to benefit from them. From Fataawaa al-Lajnah al-Daa’imah, 12/99 (www.islam-qa.com) 93

2999: Combining one’s secular specialty with Islamic knowledge Question: One of my brothers is confused, and the matter has to do with his studies. He is doing very well in mathematics and physics, but he wants to study Islamic knowledge at university next year, in sha Allaah. He told me that if he pursues his specialty – i.e., mathematics and physics – this will keep him from studying the Islamic sciences in depth. He is debating which of the two options will be best for him. What do you advise, may Allaah reward you? Answer: Praise be to Allaah. You brother could continue his studies in the specialty mentioned, and also study Islamic sciences with one of the scholars, or after completing his studies, he could join one of the institutes or colleges of sharee’ah in order to learn about his religion and gain knowledge and understanding of sharee’ah. If he fears that continuing to study mathematics will keep him from studying sharee’ah, he can give that up and occupy himself with Islamic studies, because this is more important and more beneficial, and because he was created to worship his Lord with insight. There is no way to do this except by the help of Allaah and then by studying the sciences of sharee’ah. May Allaah makes matters easy for him and bless him in his studies. From Fataawaa al-Lajnah al-Daa’imah, 12/102 (www.islam-qa.com) 94

2956: Conditions for studying abroad Question: Is it permissible to go to America to study? Answer: Praise be to Allaah. It is not permissible to take knowledge except from trustworthy and qualified people, especially knowledge of Islam and Arabic. This knowledge is available – praise be to Allaah – in the Muslim countries, so it is not permissible to go to the kaafir countries to study these subjects. But it is permissible to travel for study purposes in cases where one cannot manage to learn from Muslims in Islamic countries, in worldly subjects such as medicine, engineering, etc., and in cases where trustworthy specialists in the sciences cannot be brought to the Muslim countries to teach Muslim students and where your nation is in need of these sciences, so that after graduating, the specialists can serve whatever needs exist, and then there will be no need to bring in kaafir specialists to stay in the country. So long as you have a solid grounding in your religion and Islamic culture and there is no fear that you will succumb to temptations (fitnah) during your time of studying in the kaafir lands and the period of time which you will spend among them, then it is permissible for you to go and study in the kaafir lands; America and other countries are the same in this regard. From Fataawaa alLajnah al-Daa’imah, 12/137 (www.islam-qa.com) 4381: Acquire the knowledge of Quran and Sunnah Question: Alhamdulillah, over about the last two years I have found 95

my dreams frequently coming true. Once In my dream I was looking at the first few words of surah 3, verse 17 which I didn’t know of before and only recognized once I bought a copy of The Noble Qur’an and remembered how I had seen a few long words in one line, all spaced out. I even distinctly remember seeing the word ‘walmunfiqeen’ which at the time of my dream,I thought said ‘munaafiqeena’,subhaan Allah. At another time, I saw myself going up a kind of ramp at the beginning of which was an arrow marked ‘prophets’. It led me to an interior where I felt the bodies of prophets were kept and I felt a bit scared. What came to my mind then was that 25 prophets are mentioned in the Qur’an. And there are other dreams which I cannot all talk about now. But recently I have been seeing myself in my dreams looking at Islamic books in shops and unknown places and asking about books of Hadith. I feel that I should be doing something for Islaam and showing my gratitude to Allah. Please advise me on what I might have to do and how might be the best way of going about it. At the moment, I am in my final year at university. Your reply is eagerly awaited. Jazak-Allah Khair, Answer: Praise be to Allaah. It is obvious that your dreams illustrate a strong desire to acquire the knowledge of Quran and Sunnah. It is with no doubt, the best thing a Muslim could spend his time, money and effort pursuing. A Muslim who acquires this 96

knowledge not only benefits himself; he benefits others as well. Our Prophet salla Allah alaihi wasallam told us that “Acquiring the knowledge of Quran and Sunnah is a must on every Muslim and that the Angles are so pleased with the Muslim who pursues this knowledge, they put their wings down for him”. This indicates how important this issue is. Yet you should make sure that your intention in learning is solely for Allah, and not to show of or to attract attention. Your recall of the word Almunafiqeen, which means ‘the hypocrites’, might be a warning sign that you must correct your intention in all acts. Remember that Allah accepts only the deeds that are entirely done for Him alone. Being a good learned Muslim who learns and teaches Islam to others is one of the best ways of showing your gratitude towards Allah, and Allah knows best. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 7413: A man giving a lecture to a group of women without partition Question: Alsalmu alikum If a man (Imam, Sheikh, Student of Knowledge, etc…) is lecturing a group of women, is it permissible for them all to sit in the same room with no partition between the man and the women, or should the man teach from behind a screen? Answer: Praise be to Allaah. 97

It is allowed for the man to lecture to the women in the same room without a partition if all of the following conditions are met: 1) The women are wearing complete Hijjab (cover includes face, hands, feet, etc..) 2) The women don’t speak in a tempting voice. 3) If the instructor and the women are not being attracted to each other and feel no (fitnah) desire. It is better to have a partition between them because it is more pious solution for both the man and the women Plus, the women would be able to dress in their comfortable way without Hijjab. And Allah knows best Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 1813: Seeking knowledge from scholars’ tapes Question: There are some youths who know the way of true guidance to Allaah and are very keen to seek knowledge, but their circumstances do not allow them to do so. Is it enough for them to listen to the tapes recorded by shaykhs, and will they then be like other seekers of knowledge? Answer: Praise be to Allaah. 98

With regard to whether this is enough for them, there is no doubt that this is good enough if they cannot go and be with the scholars. It makes up for not being able to be with the people of knowledge, although being with them is preferable and makes it easier to understand and discuss matters. But if they cannot do that, then listening to tapes is enough, because this is all they can do. Can they be regarded as students or seekers of knowledge when they are limiting themselves to that? We say, yes they can, if they make a great effort, just as a person can become a scholar if he takes knowledge from books. But the difference between taking knowledge from books and tapes and receiving it directly from the scholars is that it is much better to take it directly from the scholars, because then it is easy to discuss things, unlike when listening to tapes or reading books. It requires a great deal of effort to learn all aspects of knowledge in this way. (By the same token, learning directly from scholars means that one is less likely to misunderstand things than when one learns from tapes and books). Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen, 54/103 (www.islam-qa.com)

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Chapter 3 Manners of Seeking Knowledge 10324: Etiquette of the seeker of knowledge Question: Allaah has blessed me by causing me to seek knowledge. What is the etiquette which you advise me to follow? Answer: Praise be to Allaah. There is a certain amount of etiquette for seeking knowledge which the seeker of knowledge should follow. We will give you this advice and this etiquette for seeking knowledge; may Allaah cause you to benefit thereby. 1 – Patience My dear brother, seeking knowledge is one of the highest of pursuits, and heights cannot be scaled except by working hard and stribing. Abu Tamaam said, addressing himself: “Let me scale the heights that cannot be scaled, for reaching high things is difficult whilst reaching low things is easy. You want to scale the heights without any effort, but honey cannot be gathered without beestings.” Another poet said: “You seek to attain glory, and those who seek to attain glory 100

Strive their utmost and roll up their sleeves for that purpose. They strive hard but most of them become tired. But those who have patience and perseverance attain the heights of the glory that they desired. Do not think that attaining glory is as easy as eating dates; You cannot attain glory until you swallow the bitterest medicine.” So be patient and persevere. If jihaad requires an hour of patience, then the seeker of knowledge must be patient until the end of his life. Allaah says (interpretation of the meaning) “O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allâh, so that you may be successful.” [Aal ‘Imraan 3:200] 2 – Purity of intention in action Adhere to purity of intention in what you do. Let your aim be to seek the Face of Allaah (i.e., the pleasure of Allaah) and the Home of the Hereafter. Beware of showing off and the love of making oneself appear to be superior to one’s peers. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever seeks knowledge in order to compete with the scholars or to prove himself superior to the ignorant or to make the people look up to him, Allaah will cause him to enter Hell.” (narrated by al-Nasaa’i, 2654; classed as saheeh by al-Albaani in Saheeh al-Nasaa’i). 101

To sum up, you have to be pure both outwardly and inwardly from every major and minor sin. 3 – Acting upon what you know Know that acting upon what you know is the fruit of knowledge. Whoever knows but does not act upon his knowledge is like the Jews whom Allaah likened to the ugliest things in His Book, when He said (interpretation of the meaning): “The likeness of those who were entrusted with the (obligation of the) Tawraat (Torah) (i.e. to obey its commandments and to practise its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them). How bad is the example of people who deny the Ayaat (proofs, evidences, verses, signs, revelations, etc.) of Allaah. And Allaah guides not the people who are Zaalimoon (polytheists, wrongdoers, disbelievers)” [al-Jumu’ah 62:5] And whoever acts without knowledge is like the Christians, who are the “daalleen (those who have gone astray)” mentioned in Soorat al-Faatihah. With regard to the books which you should study, they are mentioned in Question # 20191; please refer to this Question as it is important. 4 – Always being aware that Allaah is watching You must always be aware that Allaah is watching you, in secret and in the open. Your attitude towards your Lord must always be balanced between fear and hope, which for the Muslims are like the two wings of a bird. Turn to Allaah wholeheartedly and let your heart be filled with love for Him, your tongue with remembrance of Him (dhikr). Be happy and rejoice in His rulings and His wisdom. 102

Always call upon Allaah (du’aa’) in every sujood, asking Him to bless you and grant you beneficial knowledge, for if you are sincere towards Allaah, He will support you and help you, and will cause you to attain the level of the righteous scholars. 5 – Make the best use of time Make the most of your youth and your whole life by learning. Do not be deceived by procrastination and wishful thinking about the future. Every hour of your life that passes cannot be replaced. Do away with whatever you can of distractions and obstacles which prevent you from striving your utmost to attain knowledge. Hence the salaf encouraged keeping away from one’s family and keeping a distance from one’s homeland, because when a person is distracted he will not be able to understand facts of knowledge and subtle issues. Allaah has not given man two hearts in his chest, and similarly it is said that knowledge will not give you a part of it until you give it your all. 6 – Be cautious Beware of being preoccupied in the beginning with the disputes among the scholars, or among people in general, because this confuses the mind. Also beware of musannafaat , because they will waste your time and make you confused. Instead, give your all to the book which you are reading or the topic which you are studying until you become competent in it. Beware of moving from one book to another (before completing the former), for that is a sign of boredom and failure. You must pay attention to each branch of knowledge, in order of importance. 7 – Precision and focus Strive to verify that which you want to memorize so that you are certain of it, either from a shaykh or from someone 103

else who can help you. Then memorize it properly and continually repeat it and review at specific times each day, lest you forget what you have memorized. 8 – Studying books After you have memorized the summarized books properly, with their commentaries, and you have understood any difficult passages in them and understood the important points, then move on to studying the detailed versions, always reviewing what you have learned and noting the valuable points, subtle issues, strange minor issues, solutions to problems and differences between similar rulings, in all branches of knowledge. Do not think little of anything useful that you learn or any basic principle that you understand; instead, hasten to note and memorize it. Let your concern to seek knowledge be uppermost; do not be content to learn only a little when you are able to do more. Do not be content with a little of the legacy of the Prophets (may the blessings of Allaah be upon them), and do not delay learning anything that you can, or be distracted or put off by wishful thinking. Delay is a problem, and if you learn something now you can learn something else later. Make the most of your time, when you are free and when you are busy. Make the most of your youth when your mind is fresh and you have less distractions, before you become distracted by false ambitions and the desire for worldly possessions. You should try to obtain as many of the books you need as you can, because they are the tools of learning. Do not make getting and keeping a lot of them (without benefiting from them) the only share of knowledge that you have, and collecting them the only share of understanding that 104

you have. You also have to use and benefit from them as much as you can. 9 – Choosing companions Strive to choose righteous friends who are preoccupied with seeking knowledge and are of a good nature, who can help you in achieving your aim, add to the benefits you have already gained, encourage you to seek more knowledge and stop you from feeling bored and tired; friends who are religiously-committed, trustworthy and of good character, who are sincere towards Allaah and who are not merely messing about. (See Tadhkirat alSaami’ by Ibn Jamaa’aah). Beware of the bad companion, for he may influence you and people are like birds, they will resemble one another [i.e., “birds of a feather flock together”]. So beware of mixing with people like that, for that is a sickness, and prevention is better than cure. 10 – Finally, good manners towards the shaykh Knowledge cannot be gained only from books; you must also have a shaykh whom you trust to open the door to knowledge and keep you from making mistakes. So you must have good manners towards him, for this is the way to success, learning and strength. So you must honour, respect and be polite to the shaykh. Observe the utmost standards of etiquette when you sit with your shaykh and speak with him. Ask questions in a proper manner and listen attentively. Be polite when studying the book with him and do not try to argue with him or compete with him. Do not initiate conversation with him or walk ahead of him or speak too much in his presence, or interrupt him or interrupt him when he is teaching. Do not pressurize him to give you an answer, and avoid asking him too many questions, especially in front of other 105

people, for this will make you appear to be showing off and make him bored with you. Do not call him directly by his name or nickname; rather say “O my shaykh” or “O our shaykh” (Yaa shaykhi or Yaa shaykhunaa) If you think that the shaykh has made a mistake, do not let that make him lose respect in your eyes, because that will deprive you of his knowledge. Who is there who is entirely free from error? See Hilyat Taalib al-‘Ilm by Shaykh Bakr Abu Zayd We ask Allaah to make you and us strong and steadfast, and to let us see the day when you will become one of the scholars of the Muslims and an authority in the religion of Allaah and one of the imaams of the pious. Ameen, ameen.. We hope to meet soon, and peace be upon you. Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 21420: Is it obligatory to follow a particular madhhab? Question: Is it mandatory for a muslim to follow a specific madhab (maliki, hanafi, hanbali,etc)? If it is so, what madhab is the best? Is it true that Abou Hanifa’s madhab is the most followed in the muslim world?. Answer: Praise be to Allaah. It is not obligatory for a Muslim to follow any particular madhhab among these four. People vary in their level of understanding and ability to derive rulings from the 106

evidence. There are some for whom it is permissible to follow (taqleed), and indeed it may be obligatory in their case. There are others who can only follow the shar’i evidence. In Fataawa al-Lajnah al-Daa’imah this question was answered in a detailed manner, which is worth quoting here in full. Question: What is the ruling on following one of the four madhhabs in all cases and situations? The Committee replied: Praise be to Allaah, and blessings and peace be upon His Messenger and his family and companions. Firstly: the four madhhabs are named after the four imams – Imam Abu Haneefah, Imam Maalik, Imam al-Shaafa’i and Imam Ahmad. Secondly: These imams learned fiqh (jurisprudence) from the Qur’aan and Sunnah, and they are mujtahideen in this regard. The mujtahid either gets it right, in which case he will have two rewards, the reward for his ijtihaad and the reward for getting it right, or he will get it wrong, in which case he will be rewarded for his ijtihaad and will be forgiven for his mistake. Thirdly: the one who is able to derive rulings from the Qur’aan and Sunnah should take from them like those who came before him; it is not right for him to follow blindly (taqleed) when he is believes that the truth lies elsewhere. Rather he should follow that which he believes is the truth. It is permissible for him to follow in matters in which he is unable to come to a conclusion based on the Qur’aan and Sunnah and he needs guidelines concerning a particular issue. Fourthly: Whoever does not have the ability to derive 107

rulings himself is permitted to follow one whom he feels comfortable following. If he is not comfortable following him then he should ask until he finds someone with whom he is comfortable. Fifthly: From the above it is clear that we should not follow their opinions in all situations and at all times, because they may make mistakes, but we may follow their views that are sound and are based on the evidence. Fataawa al-Lajnah, 5/28 It says in Fataawa al-Lajnah, no. 3323: Whoever is qualified to derive rulings from the Qur’aan and Sunnah, and has strong knowledge in that regard, even if that is with the help of the legacy of fiqh that we have inherited from earlier scholars of Islam, has the right to do that, so he can act upon it himself and explain it in disputes and issue fatwas to those who consult him. Whoever is not qualified to do that has to ask trustworthy people who so that he may learn the rulings from their books and act upon that, without limiting his asking or his reading to one of the scholars of the four madhhabs. Rather people refer to the four imams because they are so well known and their books are well written and widely available. Whoever says that it is obligatory for the learned people to follow the scholars blindly in all cases is making a mistake and being inflexible, and is thinking that these learned people are inadequate, and he is restricting something that is broad in scope. Whoever says that we should limit following to the four madhhabs is also mistaken, because he is restricting something that is broad in scope with no evidence for doing so. With regard to the common (i.e., uneducated) man there is no difference between the four imams and 108

others such as al-Layth ibn Sa’d, al-Awzaa’i and other fuqaha’. Fataawa al-Lajnah, 5/41 It says in Fatwa no. 1591: None of them called people to follow his madhhab, or was partisan in following it, or obliged anyone else to act in accordance with it or with a specific madhhab. Rather they used to call people to follow the Qur’aan and Sunnah, and they would comment on the texts of Islam, and explain its basic principles and discuss minor issues according to general guidelines, and issue fatwas concerning what people asked about, without obliging any of their students or anyone else to follow their views. Rather they criticized those who did that and said that their opinions should be cast aside if they went against a saheeh hadeeth. One of them said: “If the hadeeth is saheeh then that is my madhhab.” May Allaah have mercy on them all. It is not obligatory for anyone to follow a particular madhhab, rather we should strive to learn the truth if possible, or to seek the help of Allaah in doing so, then to rely on the legacy that the earlier Muslim scholars left behind for those who came after them, thus making it easier for them to understand and apply the texts. Whoever cannot derive rulings from the texts etc for some reason that prevents him from doing so should ask trustworthy scholars for whatever rulings of sharee’ah he needs, because Allaah says (interpretation of the meaning): “So ask the people of the Reminder [Scriptures — the Tawraat (Torah), the Injeel (Gospel)] if you do not know” [al-Anbiya’ 21:7] So he has to strive to ask one whom he trusts among those who are well known for their knowledge, virtue, piety and righteousness. Fataawa al-Lajnah al-Daa’imah, 5/ 56 109

The madhhab of Abu Haneefah (may Allaah have mercy on him) is the most widespread madhhab among the Muslims, and perhaps one of the reasons for that is that the Ottoman caliphs followed this madhhab and they ruled the Muslim lands for more than six centuries. That does not mean that the madhhab of Abu Haneefah is the most sound madhhab or that every ijtihaad in it is correct, rather like other madhhabs it contains some things that are correct and some that are incorrect. What the believer must do is to follow the truth and what is correct, regardless of who says it. And Allaah knows best. Islam Q&A (www.islam-qa.com) 32670: Mixing of male and female students for a project required for graduation Question: I am in the college of engineering and there is a project we must do in order to graduate next year, in sha Allaah. As the number of girls is so little, especially girls who work hard, and I am the top student in my year, praise be to Allaah, is it permissible for me to work with boys, or should I take the risk of working with girls whose level is lower than mine and having to do all the work myself? May Allaah reward you with good. Answer: Praise be to Allaah. Mixed education brings a lot of bad consequences and many dangers. Hence a number of scholars have issued 110

fatwas stating that it is haraam. We have stated that previously in the answers to questions no. 23407, 31210, 23393. Undoubtedly working with men on the graduation project will involve more than just being with them in the classroom, because it will require a lot of mixing, meeting, contact and consultation. Hence the ruling on that is more strict. What you have mentioned is not an excuse to allow this work. The interest of protecting religious commitment takes precedence over all other interests. So fear Allaah and seek His help and the means of steadfastness. Beware of mixing with men, and trust that Allaah is with the pious, the believers and those who do good, as He has told us. For the rest of your studies, observe hijab, avoid men, persist in lowering your gaze and avoid adornment. We ask Allaah to make you strong and to guide you to that which He loves and which pleases Him. And Allaah knows best. Islam Q&A (www.islam-qa.com) 26298: Women meeting for halaqahs and study circles Question: I am asking weather it right for women to have halaqas or study circles excusively for sisters in the mosque or at a home.I heard it is not right for sisters to have their own gatherings but rather to learn from the ulama whenever there is an opportunity. Would you please clarify this and give me a detailed 111

answer, as, if it is wrong I would not like to participate in them. And how would I explain to sisters who think it is better for them to spend the time learning rather than waisting time or going to the malls. Answer: Praise be to Allaah. There is no reason why women should not have study circles that are exclusively for them, whether that is in the mosque or in one of their houses. Rather this is something that is prescribed in Islam. The women asked the Messenger (peace and blessings of Allaah be upon him) to give them a special session separate from the men, and he responded to their request. Al-Bukhaari (7310) and Muslim (2634) narrated from Abu Sa’eed that a woman came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “O Messenger of Allaah, the men have taken all your time; give us a day when we can come to you and you can teach us what Allaah has taught you.” He said, “Gather together on such and such a day in such and such a place (according to a report narrated by Ahmad (7310), your appointment is in the house of So and so).” So they gathered and the Messenger of Allaah (peace and blessings of Allaah be upon him) came to them and taught them what Allaah had taught him. Then he said, “There is no woman among you whose three children die (before her) but they will be a shield for her from the Fire.” A woman asked, “O Messenger of Allaah, what about two?” and she repeated it twice. He said, “And two, and two, and two.” Undoubtedly if a woman spends her time seeking knowledge that is better for her than wasting her time in going to the mall etc, but her intention should not be to 112

fill her time so that she will not go to the mall; rather her intention should be to worship Allaah and draw closer to Him by seeking knowledge; to dispel her ignorance so that she can worship Allaah with proper understanding; and to teach other sisters in faith; and to raise a generation that is educated in the basic issues of Islam and its great teachings. May Allaah bless us with beneficial knowledge and righteous deeds. Islam Q&A (www.islam-qa.com) 22652: Our attitude towards differences among the scholars Question: If there is some issue and there is more than one shar’i fatwa concerning it, and a fatwa that says it is halaal (permissible) and a fatwa that says it is haraam (forbidden), and a fatwa that is in between, then which should the Muslim choose, especially with regard to modern issues in which qiyaas (analogy) and ijtihaad (studying an issue within the framework of the Qur’aan and Sunnah) may play a part, and concerning which there is no shar’i text, such as bank interest, or what we call investments or returns on investment, or any other new names that are given to it? What do you say about people who say that this is the fatwa of a scholar, and that he is responsible for it, and that it is hung around his neck? What is your view on one who follows the dispensations granted by the scholars or the easier options that they grant? They say that these are the people of knowledge 113

and these are their fatwas, and they know better than we do about that? But their fatwa may go against the fatwas of other shaykhs and scholars in the same country or in other countries, so which of them should we follow? How can we know what is right and what is not? Please note that most people do not have sufficient knowledge to decide whether the fatwa issued by a scholar or mufti differs from those issued by other scholars. Answer: Praise be to Allaah. Before answering this important question, we must first describe the conditions that must be met by the mufti so that he may be regarded as one of the people of knowledge whose words count and if he expresses a different view we may then say that there is indeed a difference of opinion among the scholars. There are many such conditions, which ultimately boil down to two: 1 – Knowledge, because the mufti will be telling people about the rulings of Allaah, and he cannot speak of the rulings of Allaah if he is ignorant of them. 2 – Soundness of character, i.e., he is righteous in all his affairs, he fears Allaah and he keeps away from anything that may undermine his credibility. The scholars are agreed that a fatwa cannot be accepted from one who is immoral, even if he is knowledgeable. This was clearly stated by al-Khateeb al-Baghdaadi. Whoever meets these two conditions is a scholar whose words may be accepted, but whoever does not meet these conditions is not one of the people of knowledge whose words may be accepted. The words of one who is known to be ignorant or who is known not to be of good character cannot be accepted.

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Al-Khilaaf bayna al-‘Ulama’ Asbaabuhu wa Mawqifuna minhu, by Shaykh Ibn ‘Uthaymeen, p. 23 What is the Muslim’s attitude towards the differences of the scholars described above? If the Muslim has enough knowledge to enable him to compare the views of the scholars based on the evidence and to decide which is more likely to be correct, and he can tell what is more correct and more likely to be correct, then he must do that, because Allaah has commanded us to refer disputed matters to the Qur’aan and Sunnah, as He says (interpretation of the meaning): “(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination” [al-Nisa’ 4:59] So he should refer the disputed matter to the Qur’aan and Sunnah, and whatever appears to him to be more correct, based on the evidence, is what he should follow, because what is obligatory is to follow the evidence, and he may refer to the words of the scholars to help him understand the evidence. But if the Muslim does not have sufficient knowledge to enable him to decide which of the scholarly opinions is more likely to be correct, then he should ask the people of knowledge whose knowledge and religious commitment he trusts and then follow the advice or fatwas they give. Allaah says (interpretation of the meaning): “So ask the people of the Reminder if you do not know” [al-Anbiya’ 21:43]

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The scholars have stated that the madhhab of the common man is the madhhab of his mufti. If their opinions differ, then he should follow the one who is most trustworthy and most knowledgeable. This is like when a person falls sick – may Allaah give us all good health – and he looks for the most trustworthy and knowledgeable doctor so that he can go to him, because he is most likely to give him the right treatment than anyone else. It is more important to be on the safe side in religious matters than in worldly ones. It is not permissible for the Muslim to follow whatever scholarly opinion suits his desires if it goes against the evidence, or to seek fatwas from those who he thinks are going to be lenient in their fatwas. Rather he has to be on the safe side when it comes to his religion, and ask the scholars who have the most knowledge and are most fearing of Allaah. Al-Khilaaf bayna al-‘Ulama’ by Shaykh Ibn ‘Uthaymeen, 26; Liqa’ Munawwa’ ma’a Shaykh Saalih al-Fawzaan, p. 25, 26 Is it befitting for a wise man to take precautions for his physical health and go to the most skilled doctors no matter how far away they are, and spend a great deal of money on that, then take the matter of his religion lightly and not to care about it unless it coincides with his whims and desires, and to take the easiest fatwa even if it is contrary to the truth? Indeed, there are even people who – Allaah forbid – ask a scholar a question, and if his fatwa does not suit their whims and desires, they will ask another, and another, until they find a person who will give them the fatwa they want! There is no scholar who does not have some issues in which he strove to make a decision on the basis of ijtihaad 116

but failed to reach the right answer, but he is excused for that and he will have a reward for his ijtihaad, as the Prophet (peace and blessings of Allaah be upon him): “If a judge passes a ruling to the best of his ability and knowledge and gets it right, he will have two rewards. If he passes a ruling to the best of his ability and knowledge but gets it wrong, he will have one reward.” (al-Bukhaari, 7352; Muslim, 1716). It is not permissible for the Muslim to follow the errors and mistakes of the scholars, for that combines all kinds of evil. Hence the scholars said: whoever follows that concerning which the scholars differed, and takes the easiest of their fatwas, becomes a heretic, or close enough. Ighaathat al-Lahfaan, 1/228. Heresy means hypocrisy. We ask Allaah to give us understanding and to help us to acquire beneficial knowledge and to do righteous deeds. With regard to what you mention about bank profits, this has already been answered. Please see Questions no. 181 and 12823. And Allaah knows best. May Allaah bless our Prophet Muhammad and grant him peace. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 22242: He is asking about the length of Nuh’s ship Question: What was the length of the ship of Nuh (peace be upon him), and how many levels were there in it, and what was the material of which it was made? 117

Answer: Praise be to Allaah. Shaykh al-Shanqeeti said in his commentary on the name of the dog belonging to the people of the Cave: With regard to what the mufassireen said about the opinions on the name of their dog – some saying that his name was Qitmeer, others saying that his name was Hamraan, etc – we will not discuss this matter at length because there is no benefit in it. In the Qur’aan there are many things which neither Allaah nor His Messenger have explained to us, and there is proven report to clarify them and nothing to be gained thereby. Many of the mufassireen discussed in details the opinions on these matters, without knowledge and with no purpose. We always turn away from such discussions – such as the colour or the name of the dog belonging to the people of the Cave, which part of the cow the slain man from among the Children of Israel was struck with, the name of the boy whom al-Khidr killed and Moosa objected to his killing him, what kind of tree the wood from which the ship of Nuh was made came from, how long and wide the ship was, how many levels there were in it, and other issues in which there is nothing to be gained by discussing them and there is no evidence to be studied. Adwaa’ al-Bayaan, 4/84. (www.islam-qa.com) 22119: The problem of the one who memorizes Qur’aan and comments on it Question: Which books of Tafseer do you advise me to read? And 118

with regard to memorizing Qur’aan – if a person memorizes Qur’aan then forgets it, is there any warning of punishment in this case? How should one retain what one has memorized? Answer: Praise be to Allaah. Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked this question and he replied as follows: The sciences of the Qur’aan vary. Every mufassir who comments on the Qur’aan focuses on one aspect of these sciences. It is impossible for one tafseer to encompass all aspects of the Qur’aan. Among the scholars are those who focus on the theoretical aspects of tafseer, like al-Zammakhshaari and others. But I think that he should think of the meaning of the aayah himself first – i.e., he should think of the meaning of the aayah – then he should check what the scholars said concerning it, because this will help him to be strong in Tafseer and not dependent on others. From the time when the Messenger (peace and blessings of Allaah be upon him) was sent until the present, the word of Allaah has always been “In the plain Arabic language” (cf. alShu’araa 26:195 – interpretation of the meaning). It is necessary to refer to the tafseer of the Sahaabah, because they had the greatest understanding of its meanings; then to the books of the mufassireen among the Taabi’een. But despite that no one can ever encompass all the meanings of the words of Allaah. What I think is the best way is for a person to think of what an aayah means, then to refer to the words of the 119

scholars. If he finds that his view is the same, that will help him to become good in tafseer and make it easy for him. If he finds that his view is different, then he should follow that which is correct. With regard to memorizing the Qur’aan, the way in which it is memorized varies from one person to another. Some people memorize Qur’aan aayah by aayah, i.e., they memorize one aayah, reading it two or three times, then they work at it until they have memorized it, then they memorize the following aayah, and so on until they have completed one-eighth or one-quarter of the juz’ and so on. Other people read the whole one-eighth of a juz’ and repeat it until they have memorized it. In such matters we cannot lay down a general rule, so we tell people, use whatever method suits you to memorize Qur’aan. But it is important that you should know what you have memorized when you want to go back to it. The best way that I have seen is that if a person memorizes something on one day, he should read it again early the following morning. This is a great help in remembering what he memorized on the previous day. This is something that I have done myself and it was a great help in memorizing properly. With regard to the warning against one who forgets, Imaam Ahmad said, “How severe the warning is,” i.e., against one who memorizes an aayah then forgets it. What is meant here is the one who neglects it until he forgets it. But if a person forgets it because of some natural reason or because of duties which he got involved in, which kept him away from revising what he mad memorized, in this case he is not guilty of sin. “Allaah burdens not a person beyond his scope” [al-Baqarah 2:286 – interpretation of the meaning]. It was reported that the Prophet (peace and blessings of 120

Allaah be upon him) led his companions in prayer, and he forgot an aayah. One of his companions reminded him of it after the prayer. He said, “Why did you not remind me of it sooner?” But the one who is negligent concerning that or who turns away from it is undoubtedly a loser and deserves to be guilty of sin But the one who forgets it because he became involved in duties which Allaah has enjoined upon him, or who forgot it for some natural reason, is not guilty of anything. From Fataawa al-Shaykh Muhammad ibn ‘Uthaymeen, Kitaab al-‘Ilm, p. 136 (www.islam-qa.com) 10195: Does feeling pleased with one’s grades contradict sincerity of intention in seeking knowledge? Question: I am a student and I like to get good grades and excellent reports. But at the same time my intention is good. What is your view on feeling pleased with good grades and feeling upset with poor grades – does this undermine sincerity of intention? Answer: Praise be to Allaah. It appears, in sha’ Allaah, that this does not undermine sincerity of intention, because it is natural for a person to feel happy about something good and be upset by something bad. Allaah has explained that things which do not agree with man are called bad things (sayi’ah), so that should upset him, and that the good things (hasanah) should make him feel happy. 121

This does not affect your sincerity of intention if, as you say, your intention is good. But if your concern is only your grades or certificate, then this is another matter. Look at ‘Abd-Allaah ibn ‘Umar ibn al-Khattaab (may Allaah be pleased with him), when the Prophet (peace and blessings of Allaah be upon him) posed a question to his companions and said, “Among the trees there is one which resembles the believer.” The Sahaabah (may Allaah be pleased with them) started guessing the names of all kind of trees, guessing the names of desert trees. Ibn ‘Umar said: “I thought that it was the date-palm, but I was young and I did not want to speak.” (narrated by al-Bukhaari, Kitaab al-‘Ilm). ‘Umar (may Allaah be pleased with him) said to his son, “I wish that you had said it.” This indicates that there is nothing wrong with a person feeling happy when he does well and the like. From Fataawa al- Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 133 (www.islam-qa.com) 20163: Dealing with the lack of interest in seeking knowledge Question: One may note that there is a lack of interest and apathy towards seeking knowledge. What are the ways and means of stirring up interest in seeking knowledge? Answer: Praise be to Allaah. Lack of interest in seeking Islamic knowledge is a major 122

calamity. There are a number of things which we must do, including the following: 1 – sincerity of intention towards Allaah in seeking knowledge. If a person is sincere towards Allaah in his pursuit of knowledge, and knows that he will be rewarded for his efforts and that he will be in the third level of the ummah, then his interest will be increased. “And whoso obey Allaah and the Messenger (Muhammad), then they will be in the company of those on whom Allaah has bestowed His Grace, of the Prophets, the Siddiqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr AsSiddeeq), the martyrs, and the righteous. And how excellent these companions are!” [al-Nisaa’ 4:69 – interpretation of the meaning] 2 – keeping company with friends who will encourage you to seek knowledge and will help you to discuss and research, and you will not got bored of their company so long as they help you to gain knowledge. 3 – Being patient with yourself, by disciplining yourself when you want to turn away. Allaah said to His Prophet (peace and blessings of Allaah be upon him): “And keep yourself (O Muhammad) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, and other righteous deeds) morning and afternoon, seeking His Face; and let not your eyes overlook them, desiring the pomp and glitter of the life of the world” [al-Kahf 18:28 – interpretation of the meaning] So be patient, for if you are patient and get used to seeking 123

knowledge, that will become a characteristic of yours. Then a day when you have no opportunity for seeking knowledge becomes a long (i.e., boring) day. But if you give yourself free rein in following your whims and desires, this is wring, because the soul is inclined towards evil, and the Shaytaan encourages people to be lazy and not to learn. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, P. 105 (www.islam-qa.com) 21643: Attending Graduation Ceremonies Question: Is participating in graduation ceremonies haraam? Answer: Praise be to Allaah. If the graduation ceremony included disobedience, it becomes haram to attend or witness. Some of the common disobedience that takes place in these ceremonies: Music and the marching of the graduates to it; Uncovered women and mixing with men; the graduation dress which is in imitation of disbelievers (such as church dress). And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 124

10296: Those who follow madhhabs and refuse to learn Question: What should we say to those people who continuously follow Mazhab and who say that :”we are too weak to follow Daleels, only scholars can follow Daleels as they know them very well”... What should be our response to these people who are learning the DEEN but through Mazhab glasses... Answer: Praise be to Allaah. The regular Muslim who cannot access the proofs (daleels) or understand them in the way that scholars do is obliged to consult and follow the scholars. Allaah says (interpretation of the meaning): “So ask of those who know the Scripture, if you do not know” [al-Nahl 16:43] But in the case of those who can arrive at the correct view on a matter by examining the evidence, it is not permissible for them to follow, unless they do not have the time to research the matter. In that case, they come under the same ruling as a regular Muslim who does not have enough knowledge. - Shaykh ‘Abd al-Kareem al-Khudayr There is nothing wrong with learning fiqh according to one of the four madhhabs, on condition that one follows the daleel (evidence) if it becomes apparent that the madhhab says something contrary to the daleel on a given matter, because obedience to Allaah and His Messenger 125

comes before obedience to anyone else. It is also essential to have good manners towards other schools of thought and not to develop sectarian attitudes in opposing them. He should make the truth his aim and respect the opinions and efforts (ijtihaad) of the scholars. He should make discussing matters with them in a polite manner his method of reaching the truth, and he should advise people in a polite way if he thinks that they are mistaken. It is wrong for a person who is able to learn to refuse to do so on the grounds that only the scholars are able to understand the daleel. We do not say to one who is unable to engage in ijtihaad that he has to strive to derive rulings from the texts when he does not have the ability to do that and does not understand the principles; otherwise chaos would reign. But we do say that if you have some knowledge and understanding, you should at least know what the proof and daleel of your imaam (whom you are following) is, so that you can see the connection with the Qur’aan and Sunnah, and you can follow with some measure of insight and not be merely a bind follower. And Allaah is the Source of strength and the Guide to the Straight Path. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 10215: Is it bid’ah for daa’iyahs and seekers of knowledge to get together on Friday nights to get to know one another and to study together? Question: The daa’iyahs in this area have agreed to get together one 126

night every week, to listen to lectures, get to know one another, hold seminars, study and do da’wah. They chose Friday nights for these gatherings, so that everyone, near and far, can come together and each one can bring enough food for himself for this evening. Is this bid’ah as in singling out Friday nights for an act of worship as this scholar said, or not? All they are intending is that Friday night should be a time for gathering together only, not for worship. For my own part, I am taking a defensive stance on behalf of these daa’iyahs. I think that this gathering and their getting to know one another is something which is important and is a means of creating harmony among them and promoting the da’wah. What is the correct view concerning this matter? Answer: Praise be to Allaah. There is nothing wrong with the daa’iyahs gathering on Friday nights each week to listen to lectures, get to know one another and study. This does not mean that they are singling out Friday nights for worship. From Fataawaa al-Lajnah al-Daa’imah, 13/258 (www.islam-qa.com) 10202: Memorizing Qur’aan and Sunnah Question: I am memorizing some of the Qur’aan, and I hope to memorize all of it, then move on, by the help of Allaah, to memorizing the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which are recorded in al-Saheehayn. Is this method good, or should I work 127

on memorizing both at the same time, memorizing some of the Qur’aan and some of the ahaadeeth? Answer: Praise be to Allaah. Both methods are sound, so choose the one which is easier for you and which best meets your needs and the needs of the people around you. We ask Allaah to give us and you strength and right guidance. From Fataawaa al-Lajnah al-Daa’imah, 12/110 (www.islam-qa.com) 8971: Moving to another mosque after Fajr for a halaqah Question: We pray Fajr in a mosque that is close to us, then we young men get up and go to another mosque in which there is a study-circle (halaqah) for memorizing Qur’aan. This mosque is not far away, it takes only five minutes on foot. Does this moving (to the second mosque) mean that we will lose the reward for a complete Hajj or ‘Umrah with the Messenger of Allaah (peace and blessings of Allaah be upon him)? Because in the hadeeth he said: “Whoever prays Fajr then sits remembering Allaah until the sun rises will have…”). Does this mean its rising or does it mean when it has risen to the height of a spear [above the horizon]? I.e., should we pray the two rak’ahs when the sun rises, or do we have to wait until it has risen to the height of a spear [above the horizon]? Answer: Praise be to Allaah. 128

There is nothing wrong with moving from one mosque to another after the prayer in order to attend a class or study circle. This is better than sitting in the first mosque until the sun rises, because it is for the purpose of seeking knowledge. With regard to the two-rak’ah prayer, this should be done after the sun has risen to the height of a spear [above the horizon]. From Fataawaa al-Lajnah al-Daa’imah, 12/115 (www.islam-qa.com) 5384: He wants to marry a girl but she wants to go to university and they live in a corrupt society Question: I am a 19 year old muslim brother. I want to marry a girl. I’ve asked her and she’s agreed. The problem is that once were married she wants to go to university. But I go to uni myself and its an extremely un-islaamic environment where boys and girls mix freely, people walk around half naked, people drinking alcohol, swearing, and where there is very little morality. She wants to go to uni because she doesen’t want to let her mother down because her mother has told her cousins that her dauhgter will get a degree but if she doesn’t go to uni her cousins will say to her mother that I stopped her from getting a degree. What should she do. Should she go to uni where its a corrupt envornment just to keep her mother happy or not go to uni? Also after I get my degree and a couple of years working experience I want to leave this corrupt country and go to an islaamic country. I had afghanistan at the topp of my list. Is this a good idea? If not where else can I go? Thank you for any help you can give me 129

Answer: Praise be to Allaah. If the situation in the university is as you describe, then it is not permissible for her to study in that place or to go there. One of the well-known basic principles of sharee’ah is that there is no obedience to any created being if it involves disobedience to the Creator. She should not obey her mother in this instance. She should try to convince her mother that it is haraam, by explaining to her gently and politely, as Allaah says (interpretation of the meaning): “But if they [parents] strive with you to make you join in worship with Me others of which you have no knowledge, then obey them not, but behave with them in the world kindly…” [Luqmaan 31:15]. If the mother does not accept this, it is still not permissible for the daughter to obey her and there will be no sin on her for that, in sha Allaah. But there is another important point we must make here: It is not permissible for you to talk to this girl or to sit with her before marriage. The Prophet said: “Beware of entering upon women” and “No man is alone with a woman, but the Shaytaan is the third one present.” So beware of doing that. As for your travelling to settle in a Muslim country: look for a land where you can openly practise the rituals of Islam and where you will feel safe to practise your religion and not feel in any danger, where the environment will help you to worship your Lord properly and where there is less fitnah (temptation). Allaah is the source of help and He is the Guide, there is no god besides Him. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 130

1946: Ruling on making bets in matters of shar’i knowledge Question: Some students of shar’i knowledge make a kind of bet whereby the one who is wrong (on a given issue) has to buy a book, for example, for the one who gets it right. Is this halaal? Answer: Praise be to Allaah . This is a competition, and Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) thought that there was nothing wrong with competitions on issue of sharee’ah. He explained this by pointing out that jihaad may be either with knowledge or with weapons. He also used as evidence the reports about Abu Bakr (may Allaah be pleased with him) when the aayah (interpretation of the meaning) “Alif-Laam-Meem. The Romans have been defeated in the nearer land (Syria, Iraq, Jordan and Palestine), and they, after their defeat, will be victorious, within three to nine years…” [al-Room 30:1-4] was revealed. The Persians were the ones who had defeated the Romans; the Romans were Christians, People of the Book, whilst the Persians were Magians (Zoroastrians), who had no revealed Book. Allaah said (interpretation of the meaning): “… And on that day, the believers (i.e., Muslims) will rejoice (at the victory given by Allaah to the Romans against the Persians).” [al-Room 30:4], because the believers wanted the Christians to defeat the Persians as the Christians were People of the Book and therefore closer to Islam than the Magians. Quraysh, on the other hand, wanted the Magians to defeat the Romans, and said, “The Romans cannot defeat the Persians, because the Persians are stronger than they are, and they 131

do not believe in the Qur’aan.” So Abu Bakr bet them a number of camels that (the Romans) would prevail within seven years. The seven years passed and nothing had happened. Abu Bakr (may Allaah be pleased with him) went to the Messenger of Allaah (peace and blessings of Allaah be upon him), who told him, “Add two years, and increase the bet” (reported by Ibn Jareer in his Tafseer, 10/165, 166, no. 27876) – because the word bid’ used in the aayah refers to any number between three and nine. So the Prophet (peace and blessings of Allaah be upon him) told him to play it safe by increasing the time period and increasing the prize. Abu Bakr did this, and before the two years had passed, travellers brought news that the Romans had defeated the Persians. From this report Shaykh al-Islam deduced that it is permissible to bet in matters of shar’i knowledge. Liqa’ al-Baab al-Maftooh by Ibn ‘Uthaymeen, 225. (www.islam-qa.com)

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Chapter 4 Various branches of knowledge 41869: A communist atheist is claiming that fasting is harmful Question: I live in Russia where I am studying. Most of our professors are communists who do not believe in the existence of the Creator. One of them said to us: “How can this God of yours command you not to eat and drink during the day when this is damaging to the health?” How do you advise us to respond to this communist, may Allaah humiliate him?. Answer: Praise be to Allaah. Fasting – as well as being basically an act of worship that is prescribed in Islam and an obligation enjoined by Allaah, is also one of the most beneficial of remedies and most effective means of strengthening one’s body. This is according to the testimony of non-Muslim doctors, let alone Muslim ones. Fasting plays an effective role in treating psychological problems and strengthening the will-power of the fasting person, softening his feelings, and making him love to do good and keep away from argumentative and hostile tendencies; it also increases his spiritual feelings. So it strengthens his personality and makes him more able to bear problems and burdens. Undoubtedly this is reflected positively in a person’s health. 133

This is one aspect. From another angle, fasting also plays a role in treating many physical disorders, such as diseases of the digestive system like gastritis, irritable bowel syndrome, liver diseases and indigestion, as well as treating obesity, hardening of the arteries, high blood pressure, angina, asthma, etc. The Swiss doctor Barcellus wrote: The benefit of hunger as a remedy is many times better than using medicines. Doctor Helb used to forbid his patients to eat for several days, then he would offer them light meals. In general, fasting plays a role in destroying the worn-out tissues at the time of hunger, then rebuilds them when food is ingested. This is the reason why some scientists, including Pashutin, regard fasting as a means of restoring youth. Tom Burns of the Columbia School of Journalism says: I regard fasting as an experience which is deeply spiritual more than physical. Despite the fact that I started to fast with the aim of losing excess weight, I realized that fasting is very beneficial for the mind. It helps me to see with greater clarity and to develop new thoughts and to focus my feelings. Within only a few days of starting my fast in the spa I began to feel that I was passing through a very spiritual experience. Of course fasting may be harmful and extremely difficult for some people in certain situations; Allaah has exempted them from fasting – such as those who are sick and those who are traveling. Moreover the benefits of fasting come when one adheres to the etiquette of fasting, such as delaying suhoor, hastening to break the fast, not being extravagant in the manner or amount of food eaten, and avoiding being extravagant in serving a large variety of foods. 134

The Encyclopaedia Britannica says: Most religions enjoin fasting and it it is something that people used to do even at times other than religious occasions; some individuals fast in response to human nature. In the twentieth century a number of books appeared in America and Europe which spoke of the medical benefits of fasting. There was Treating sickness by fasting by Shelton; Medical Fasting: The Ideal Nutritional System by Alan Coutt; Fasting, the Elixir of Life by Enrique Tanner; Return to a Healthy Life through Medical Fasting by Watzener. Fasting is of great benefit in treating some diseases of the heart, because 10% of the blood that the heart pumps to the body goes to the digestive system during the digestive process; this amount is reduced during fasting, when the digestive process does not occur during the day. This means that the heart works less and can rest more. Fasting is also used to treat skin diseases, because if the amount of water in the blood is reduced, the amount of water in the skin is also reduced. It increases the skin’s impermeability and resistance to bacterial disease. It reduces the extent of skin diseases that can spread over a large area of the body such as psoriasis. It reduces allergies and other skin problems. Fasting reduces toxic secretions in the intestines and reduces the fermentation that can lead to ulcers. These are some of the health benefits of fasting, from which you may understand that what that communist atheist says has no sound basis.

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Moreover we fast in obedience to the command of Allaah Who has enjoined us to fast, as He says (interpretation of the meaning): “O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious” [al-Baqarah 2:183] If Allaah commanded us to kill ourselves we would do it in order to please our Lord, but we believe with certainty of faith that He would never command us to do anything but that which is in our best interests in this world and in the Hereafter. And Allaah knows best. Islam Q&A (www.islam-qa.com) 26855: The book Durrat al-Naasiheen Question: There is a book called Durrat al-Naasiheen, which is about preaching and teaching, by one of the scholars of the ninth Hijri century whose name is ‘Uthmaan ibn Hasan ibn Ahmad al-Khawbari. I read the following in this book: “It was narrated from Ja’far ibn Muhammad from his father from his grandfather that he said: ‘Allaah looked at a jewel and it turned red; then He looked at it a second time and it melted and trembled out of fear of its Lord; then He looked at it a third time and it turned to water; then He looked at it a fourth time and half of it became solid; from half of it the Throne was created and from the other half water. Then He left it as it was and from that time it has continued to tremble and will continue to do so until the Day of Resurrection.” 136

And it was narrated from ‘Ali (may Allaah be pleased with him) that those who carry the Throne are four angels whose feet touch the rock that is beneath the seventh earth the distance of five hundred years’ travel. Please explain to us. Answer: Praise be to Allaah. This book is not reliable. It includes fabricated (mawdoo’) and weak (da’eef) ahaadeeth that cannot be relied on – including these two hadeeths. There is no basis for these hadeeth, rather they are fabricated ahaadeeth that are falsely attributed to the Prophet (peace and blessings of Allaah be upon him). So we should not rely on this book or similar books which include both good and bad, and contain fabricated and weak ahaadeeth. The scholars have worked hard to protect the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) and they have explained which are sound and which are not. So the believer should rely on the good and useful books such as al-Saheehayn, the four books of al-Sunan, Muntaqa’l-Akhbaar by Ibn Taymiyah, Riyadh alSaaliheen by al-Nawawi, Buloogh al-Maraam by alHaafiz ibn Hajar, ‘Umdat al-Hadeeth by al-Haafiz ‘Abd al-Ghaniy ibn ‘Abd al-Waahid al-Maqdisi, and other similar useful books that are regarded as reliable by the scholars. Fataawa wa Maqaalaat Mutanawwi’ah li’lShaykh Ibn Baaz, 6/406 (www.islam-qa.com) 22051: Ruling on studying western theories that go against sharee’ah Question: I am a university student. All of my studies are western theories that go against Islam. What is your opinion, 137

knowing that I intend to refute these theories and benefit the Muslim ummah during my studies and after I graduate? Answer: Praise be to Allaah. Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allaah have mercy on him) was asked this question, and replied as follows: I say that this is undoubtedly jihad for the sake of Allaah, for a person to study these theories that go against Islam in order to refute them from a standpoint of knowledge. Hence the Prophet (peace and blessings of Allaah be upon him) said to Mu’aadh, when he sent him to Yemen, “I am sending you to some people from among the People of the Book.” (Narrated by al-Bukhaari, Kitaab al-Zakaah, 1395; Muslim, Kitaab al-Eemaan, 29). He told him about them so that he would be prepared to deal with them. Similarly, the scholars who studied these matters, such as Shaykh al-Islam Ibn Taymiyah, who studied various branches of knowledge and philosophical issues and the like so that he could refute their proponents. If you are studying these matters in order to refute them, and you are confident that you are able to refute them without being affected by them, because you worship Allaah much and fear Him, then I hope in sha Allaah that this will be good for you and of benefit to the Muslims. But if you cannot refute them in a rational manner or with proof, do not follow this route. Similarly if you are not completely certain and deeply convinced, then I advise you to leave these matters alone, for they are dangerous. No one should expose himself to problems when there is the fear that he is not able to tackle them properly. 138

From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 132 (www.islam-qa.com) 22044: Learning English for the purpose of da’wah Question: What is your view on a seeker of knowledge learning English, especially if he wants to use it for da’wah and calling others to Allaah? Answer: Praise be to Allaah. Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked this question. He replied as follows. Our view on learning English is that it is a means and it is a bad menans if the aim is bad. But the one thing that we must avoid is using it instead of Arabic. That is not permitted. We have heard some foolish people speaking English instead of Arabic, and some of the foolish people who are dazzled by the west, whom I regard as lackeys (of the west), teaching their children to use the greetings of the non-Muslims, and teaching them to say “bye-bye” when departing, and so on. Because using this language instead of Arabic, which is the language of the Qur’aan and the noblest of languages, is haraam. It was narrated that the salaf forbade speaking in the tongues of the non-Arabs. With regard to using it as a means of da’wah, there is no doubt that this is obligatory sometimes. I did not learn it and I wish that I had learned it. On some occasions I have 139

found forced to use an interpreter who could not fully express what I wanted to say. I will tell you a story of something that happened to me in the mosque of Jeddah airport, with some men from the Islamic Awareness organization. After Fajr prayer, we were speaking about the Tijaani sect and how it is a false sect that that apostatized from Islam. I started to say what I knew about them, then a man came and asked me for permission to interpret my words into Hausa. I gave him permission, and he started to interpret. Then a man came rushing in and said, “This man who is interpreting for you is praising the Tijaaniyyah.” I was astonished and I said, “Inna Lillaahi wa inna ilayhi raaji’oon (Truly, to Allaah we belong and truly, to Him we shall return).” If I had known this language I would not have needed these cheaters. The point is that knowing the language of the people whom you are addressing is undoubtedly important so that you can convey the information to them. Allaah says (interpretation of the meaning): “And We sent not a Messenger except with the language of his people, in order that he might make (the Message) clear for them” [Ibraaheem 14:4] From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymen, Kitaab al-‘Ilm, p. 143) (www.islam-qa.com) 10489: Ruling on learning worldly sciences and the manufacture of military hardware Question: What is the ruling on learning worldly sciences and the manufacture of military hardware? Is this obligatory on the Muslims? Will the Muslim who learns them be rewarded? 140

Answer: Praise be to Allaah. With regard to science (apart from the sciences of sharee’ah), i.e., extracting metals and minerals, agricultural science and all beneficial sciences, it may be obligatory to learn of them that which the Muslims need, and it is fard kifaayah. The ruler should enjoin that which the Muslims need, and help the specialists in that field to achieve that, i.e., by helping them to do that which will benefit the Muslims and strengthen them against their enemies. A person’s deeds will be rewarded according to his intentions. It will be counted as an act of worship to Allaah if his intention is correct and sincere. If he does it without any intention it will be counted among permissible deed, I mean permissible kinds of manufacturing, extracting minerals, agriculture, etc… All of these are essential matters, but if they are done with the proper intention they may also be acts of worship. If there is no such intention then they may be permissible things. They may be fard kifaayah in some cases, if necessity calls for that. The ruler has to demand that of whoever is qualified to do it, because they are essential matters and there is a need for that. They differ according to intention and according to need. From al-‘Ilm wa Akhlaaq Ahlihi, p. 15, by Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) (www.islam-qa.com) 20110: What is the ruling on Arabs learning English? Question: What is the ruling on learning English nowadays?

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Answer: Praise be to Allaah. Learning it is a means. If there is a need for it as a means of calling people to Allaah, then learning it may be obligatory. If there is no need to learn it, then do not occupy your time with that or let it distract you from things which are more important and more beneficial. People vary with regard to how much they need to learn English. The Prophet (peace and blessings of Allaah be upon him) commanded Ibn Thaabit to learn the language of the Jews. Zayd ibn Thaabit said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded me to learn the language and writing of the Jews for him. He said, ‘By Allaah, I do not trust a Jew to write my letters for me.’ So I learned it, and no more than half a month passed by before I had mastered it. I used to write it for him if he wanted a letter written, and I would read it for him if a letter was sent to him.” (Narrated by Abu Dawood, Kitaab al-‘Ilm, Baab Riwaayat Ahl al-Kitaab; Imaam Ahmad, part 5, p. 186; al-Haakim, al-Mustadrak, part 1, p. 75 – he said it is a saheeh hadeeth, and al-Dhahabi agreed with him). Learning English is one of the means which, if you need it you may learn it, and if you do not need it then do not waste your time with it. From Fataawa al-Shaykh Muhammad ibn Saalih al‘Uthaymeen, Kitaab al-‘Ilm, p. 120 (www.islam-qa.com) 1887: Islamic view of space exploration Question: As-salam-alaikum 142

With all this talk of space exploration and “whether there is life” outside our beautiful planet, what does the Quran have to say about alien beings? Furthermore, should we discover life on another planet, how should we react to this new discovery? This may sound as a strange question, but the thought is in my belief an interesting one, which brings into question science that does not always work side by side with any religion. Salams. Answer: Praise be to Allaah. Islam does not prevent man from attempting to explore space and the wonders it contains, or from looking at the dominion of Allaah and what He has created in heaven and earth, as He has commanded us to do in His Book. But we should pay attention to two things: We should weigh the time, effort and money spent on this purpose against the benefits which we expect to gain from it. Man should first learn how to walk and behave on earth before he tries to go into space. May Allaah bless our Prophet Muhammad. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 1513: Doctor’s Knowledge of the Fetus Question: Is the doctors’ knowledge of the fetus in the uterus complete? 143

Answer: Praise be to Allaah. Imaam Abu ‘Abdullaah Muhammad ibn Ismaa‘eel alBukhaari reported, in al-Jaami‘ al-Saheeh, which is the soundest book after the Qur’aan: ”Ibraaheem ibn al-Mundhir told me that Ma‘n told us that Maalik told me, from ‘Abdullaah ibn Deenaar from Ibn ‘Umar (may Allaah be pleased with him), that the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘The keys of the Unknown are five, which no-one knows except Allaah: no-one knows what will happen tomorrow except Allaah; no-one knows what is in the wombs except Allaah; no-one knows when it will rain except Allaah; no-one knows in which land he will die; and no-one knows when the Hour will begin except Allaah.” (Saheeh al-Bukhaari, Kitaab Tafseer al-Qur’aan, hadeeth no. 4328). He also reported it with the wording: “The keys of the Unseen are five: ‘Verily, Allah! With Him (Alone) is the knowledge of the Hour, He send down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily Allaah is All-Knower, All-Aware (of things)’ [Luqmaan 31:34].” (Saheeh al-Bukhaari, Kitaab Tafseer al-Qur’aan, Baab (wa ‘indahu mafaatih al-ghaybi laa ya‘lamu illaa huwa), hadeeth no. 4261). Allaah is the only One Who has knowledge of the Unseen, as He says (Interpretation of the meaning) : ”Say: ‘None in the heavens and the earth knows the Unseen except Allaah . . .” [al-Naml 27:65] The Unseen referred to in this aayah is the same as that described in Soorat Luqmaan (see quote in preceding paragraph). There is no doubt whatsoever that this hadeeth is saheeh. 144

What has confused the questioner is the fact that doctors are able to know the gender of the foetus via x-rays and ultrasound scans, but we should note that this knowledge is vague and incomplete. They may make mistakes, as has happened on numerous occasions. Moreover, they can only perform these scans etc. after a certain number of weeks of pregnancy have passed, and not before. Even if they know whether the foetus is male or female, they do not know whether it will be miscarried or carried to term, whether it will be born alive or dead. They do not know the precise length of time that it will stay in its mother’s womb. They have nothing but conjecture and uncertainties. They do not know how long this person will live, how he will behave or what his provision will be, or whether he will be of the people of Paradise or the people of Hell. Knowledge of what is in the wombs is not merely a matter of knowing whether the foetus is male or female; it is broader than that, and no-one can know it all except Allaah, as He says (Interpretation of the meaning): ”Allaah knows what every female bears, and by how much the wombs fall short or exceed. Everything with Him is in (due) proportion.” [al-Ra‘d 13:8] In his Tafseer of this aayah, Ibn Katheer, may Allaah have mercy on him, said: “Allaah is telling us here of His complete knowledge: nothing is hidden from Him and He knows fully what the females of every species carry in their wombs. He says (Interpretation of the meaning): ‘(He) knows that which is in the wombs,’ i.e., He knows whether it is male or female, good or bad, destined for Paradise or doomed to Hell, whether its life will be long or short. Similarly He says (Interpretation of the meaning): ‘He knows you well when He created you from the earth, and when you were foetuses in your mothers’ wombs’ [alNajm 53:32] In the two Saheehs there is a report from Ibn Mas‘ood, who said: ‘The Messenger of Allah (Peace 145

& Blessings of Allaah be upon Him) said: “The way that each of you is created is that he is gathered in your mother’s womb for forty days and then for a similar length of time as a blood-clot and then for a similar length of time as a lump of flesh. Then an angel is sent and he breathes the spirit into him and is charged with four commands: to write down his provision, his life-span, his actions, and whether he will be wretched or happy.”’ According to another hadeeth, the angel says: ‘O Lord, male or female? Wretched or happy? How much provision? How long a life span? and he writes that.’” Al-‘Awfi said, from Ibn ‘Abbaas: “‘and by how much the wombs fall short” refers to miscarriage, and ‘or exceed’ means how how far beyond the normal time the pregnancy will last before a child is born, because some women carry a child for ten months and some for nine months; the length of pregnancy varies from woman to woman. This is what is referred to here. Al-Dahhaak said, from Ibn ‘Abbaas, that this phrase referred to pregnancies longer or shorter than nine months.” Every Muslim must believe in what the Prophet (Peace & Blessings of Allaah be upon Him) has told us, and not doubt a single word of it, because what the Prophet says is wahy (revelation) revealed to him by Allaah: ”By the star when it goes down, your companion (i.e., Muhammad) has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only an Inspiration [wahy] that is inspired.” [al-Najm 53:1-4] Whoever doubts what the Prophet (Peace & Blessings of Allaah be upon Him) said or doubts that it is wahy is a kaafir who has left Islam. The Muslim must believe that what the Prophet (Peace & Blessings of Allaah be upon Him) said is absolutely true. This is shown in the hadeeth of ‘Abdullaah ibn 146

‘Amar, who said: “I used to write down everything that I heard from the Messenger of Allaah (Peace & Blessings of Allaah be upon Him), because I wanted to memorize it. Quraysh told me not to do that and said: ‘Are you writing everything down that you hear? The Messenger of Allaah is only a man who may speak when he is angry or happy.’ So I stopped writing things down, and I mentioned this to the Messenger of Allaah (Peace & Blessings of Allaah be upon Him). He pointed to his mouth and said: ‘Write; by the One in Whose hand is my soul, nothing comes out of it (my mouth) but the truth.’” (Reported by Abu Dawud, may Allaah have mercy on him, in al-Sunan, Kitaab al-‘Ilm, hadeeth no. 3161, see also Saheeh al-Jaami‘, no. 1196). We ask Allah to protect us from the whispers of Shaytaan and to give us strength of faith. May Allaah bless our Prophet Muhammad. Islam Q&A. Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com) 820: Benefits of the Internet in spreading knowledge Question: Assalammualaikum I would like to know, from your point of view, does the Internet bring any benefits to the Islamic society in terms of spreading information to the user??? Thank You. Answer: All Praises Are Due to Allah. 147

The answer to your question is in what you see and not in what you hear. I don’t think the issue needs to be addressed; however, your question must be regarding the negative and unlawful things found on the Internet, and not the positive aspects as they are clearly evident. There are in fact many down sides in the Internet, which contain great evil and this is what pushes one to think of the necessary ways to fix the ills on the Internet. It is the obligation of the experts from amongst the Muslims to work on this issue. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com) 487: Scientific achievements of Islam Question: What were the Scientific Achievements of Islam? Please tell me the answer as soon as possible! Answer: The greatest achievement of Islam is that it has freed man from the worship of other beings and delivered him to the worship of the creator of all beings. As a religious text, the Qur’aan is not a record of inventions or discoveries in this life, but rather a revealed book that helps in the replenishment, enlightenment and solace of humanity. Through it, man can help in the development and civilization of this earth, and through it man can ponder the signs of Allaah’s creation. Accordingly, Muslims have concentrated on the study of 148

this universe and made great strides in the fields of medicine, astronomy, mathematics, physics, etc. However, the specifics of these contributions are not the area of concentration for Muslim scholars, and there are perhaps better sources than this forum to explain the role of Muslim scientists, such as books written for this specific purpose. One can always refer to books written by fairminded non-Muslims about the achievements of alKhawarizmi in mathematics, Ibn Haytham in physics, alIdrisi in geography,and Ibn Nafees in the circulatory system.etc. Islam Q&A Sheikh Muhammed Salih Al-Munajjid (www.islamqa.com)

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