Islam : The Truth

Praise be to Allaah.

Shaving the beard is haraam because of the
saheeh ahaadeeth that clearly state this, and
because of the general application of texts that
forbid resembling the kuffaar. One of these
reports is the hadeeth of Ibn ‘Umar who said that
the Messenger of Allaah (peace and blessings of
Allaah be upon him) said: “Be different from the
mushrikeen: let your beards grow and trim your
moustaches.” According to another report: “Trim
your moustaches and let your beards grow.”
There are other hadeeth which convey the same
meaning, which is to leave the beard as it is and
let it grow long, without shaving, plucking or
cutting any part of it. Ibn Hazm reported that
there was scholarly consensus that it is an
obligation (fard) to trim the moustache and let the
beard grow. He quoted a number of ahaadeeth
as evidence, including the hadeeth of Ibn ‘Umar
(may Allaah be pleased with him) quoted above,
and the hadeeth of Zayd ibn Arqam in which the
Prophet (peace and blessings of Allaah be upon
him) said: “Whoever does not remove any of his
moustache is not one of us.” (Classed as saheeh
by al-Tirmidhi). Ibn Hazm said in al-Furoo’: “This
is the way of our colleagues [i.e., the Hanbalis].”

Is it haraam (to shave it)? Shaykh al-Islam Ibn
Taymiyah (may Allaah have mercy on him) said:
“The Qur’aan, Sunnah and ijmaa’ (scholarly
consensus) all indicate that we must differ from
the kuffaar in all aspects and not imitate them,
because imitating them on the outside will make
us imitate them in their bad deeds and habits, and
even in beliefs, which will result in befriending
them in our hearts, just as loving them in our
hearts will lead to imitating them on the outside.
Al-Tirmidhi reported that the Messenger of Allaah
(peace and blessings of Allaah be upon him) said,
“He is not one of us who imitates people other
than us. Do not imitate the Jews and Christians.”
According to another version: “Whoever imitates
a people is one of them.” (Reported by Imaam
Ahmad) ‘Umar ibn al-Khattaab rejected the
testimony of the person who plucked his beard.
Imaam Ibn ‘Abd al-Barr said in al-Tamheed: “It is
forbidden to shave the beard, and no one does
this except men who are effeminate” i.e., those
who imitate women. The Prophet (peace and
blessings of Allaah be upon him) had a thick
beard (reported by Muslim from Jaabir). It is not
permitted to remove any part of the beard
because of the general meaning of the texts
which forbid doing so.

Fataawa al-Lajnah al-Daa’imah, 5/133

Question :

is it right for someone to say that since wearing
hijab is not one of the five pillars of islam
therefore it is really not that important?

Answerd by

Shaykh ‘Abd-Allaah ibn Jibreen

----------------------------

Praise be to Allaah.

This is a mistake, because hijaab is obligatory for
women. Allaah is the One Who has commanded
women to cover their adornments, including the
face, bosom and all their adornments. This has
been enjoined upon women as a protection
against abuse and temptation. That is because
women are the focus of desire, and the focus of
what those who are tempted look at. So if a
woman uncovers her beauty she will provoke
desire, and people will become attracted to her
and will follow her. This is the cause of many
immoral actions such as adultery and the things
that lead to it. So hijaab is obligatory for women
and was enjoined upon them in the aayah
(interpretation of the meaning):

“…and to draw their veils all over Juyoobihinna
(i.e. their bodies, faces, necks and bosoms)…”
[al-Noor 24:31]

The veil (khimaar) is that which comes down
from the head and covers the face, and the
jilbaab is an outer garment with which a woman
covers herself, leaving no part of her body
showing.

And Allaah says (interpretation of the meaning):

“…And when you ask (his [the Prophet’s] wives)
for anything you want, ask them from behind a
screen …”
[al-Ahzaab 33:53]

So it is a protection for women so that there will
be no room for people to treat them as
playthings.

Allahu akbar ....
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Praise be to Allaah.
This hadeeth is mawdoo’ (fabricated). It was
narrated by al-Haakim via ‘Abd-Allaah ibn Muslim
al-Fahri (who said), Ismaa’eel ibn Muslimah
narrated to us, ‘Abd al-Rahmaan ibn Zayd ibn
Aslam told us, from his father, from his
grandfather, from ‘Umar ibn al-Khattaab (may
Allaah be pleased with him), that he said: The
Messenger of Allaah (peace and blessings of
Allaah be upon him) said, “When Adam
committed his sin…” Then he quoted the hadeeth
as the questioner quoted it.
Al-Haakim said: The isnaad of this hadeeth is
saheeh.
This is what al-Haakim said! But a number of
scholars rebuked him and denounced him for
classing this hadeeth as saheeh. They ruled that
this hadeeth is false and fabricated, and they
pointed out that al-Haakim contradicted himself
when commenting on this hadeeth.
There follow some of their comments:
Al-Dhahabi said, criticizing the words of al-
Haakim quoted above:
Rather it is mawdoo’ (fabricated), and ‘Abd al-
Rahmaan is not reliable, and I do not know who
‘Abd-Allaah ibn Muslim al-Fahri is.
Al-Dhahabi also said in Meezaan al-I’tidaal: It is a
false report.
Al-Haafiz Ibn Hajar agreed with him in Lisaan al-
Meezaan.
Al-Bayhaqi said:
‘Abd al-Rahmaan ibn Zayd ibn Aslam is the only
one who narrated it with this isnaad, and he is
da’eef (weak). Ibn Katheer agreed with him in al-
Bidaayah wa’l-Nihayyah, 2/323.
Al-Albaani said in al-Silsilah al-Da’eefah, 25: (it is)
mawdoo’.
Al-Haakim himself (may Allaah forgive him)
accused ‘Abd al-Rahmaan ibn Zayd of being a
fabricator of hadeeth, so how could his hadeeth
be saheeh?
Shaykh al-Islam Ibn Taymiyah said in al-Qaa’idah
al-Jaleelah fi’l-Tawassul wa’l-Waseelah (p. 69):
Al-Haakim’s narration of this hadeeth is
something for which he was denounced, and he
himself said in his book al-Madkhil ila Ma’rifat al-
Saheeh ‘an al-Saqeem:
‘Abd al-Rahmaan ibn Zayd ibn Aslam narrated
fabricated ahaadeeth from his father, and it is
obvious to any competent hadeeth scholar that
he is the one to blame for fabricating ahaadeeth. I
say: ‘Abd al-Rahmaan ibn Zayd ibn Aslam is
da’eef (weak) because he made a lot of mistakes.
See Silsilat al-Ahaadeeth al-Da’eefah by al-Albaani,
1/38-47.

Usool al-Ibaadah (Basic Principles of Worship)

In the Name of Allâh, the Most Beneficent, the Most Merciful.

Al-Imam Ibn Taymiyyah



[Majmoo` 10:172-174]


Worship, obedience, uprightness, necessity of adhering to the Straight Path etc. are from the names by which one and the same is intended and which have two basic principles.
One of them is that nothing be worshipped except Allah.
The other is that He be worshipped by what He ordered and legislated, not with innovations.

Allah the Exalted says: "So whoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone." [al-Kahf (18):110]

"Yes, [on the contrary], whoever submits his face [i.e. self] in Islam to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve." [al-Baqarah (2):112] And He says: "And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend." [An-Nisaa (4):125]

Righteous deed is al-ihsaan, which is performance of good actions, and good actions are what Allah and His Messenger love, which, in turn, is what He ordered from obligatory and recommended matters. So whatever is from innovations in religion, i.e. that is not legislated, Allah and His Messenger do not love it, and it cannot be from good actions, and righteous deeds. Just as performing impermissible actions - such as acts of indecency and oppression - is not from good deeds and righteous actions.

As for His saying: "…and (let him) not associate in the worship of his Lord anyone" and His saying, "who submits his face [i.e. self] to Allah", it is being sincere to Him in religion. `Umar ibn al Khattab used to say: "O Allah, make all of my actions righteous, and make them sincere for your Face, and do not make in them anything for anyone [else]."

Al Fudayl ibn `Iyyad said about His saying: "To test you which of you is best in action." [al-Mulk(67):2], "Most sincere and most proper (action)" They said: "O Abu Alee, what action is most sincere and most proper?" He said: "Verily, an action that is done sincerely and is not proper is not accepted, and when it is proper and not done sincerely it is (also) not accepted. Sincere (action) is one that is [done] for Allah, and proper is one that is in accordance with the Sunnah."

The Reason for the Weakness of the Muslims and the Path Towards Restoring their Honour
In the Name of Allâh, the Most Beneficent, the Most Merciful





Shaykh 'Abdul-'Azeez Ibn Baaz



When the people began to change and split up into groups and became negligent of the issue of jihaad, preferring ease and to follow their desires. Then, evil began to manifest itself in them, except in those people whom Allaah, the Most High, had safeguarded.

So as a result of this Allaah changed their position and gave their enemies power over them, an outcome which the people earned themselves and it is not an oppression from their Lord.

Allaah the Most High says,

"Indeed Allaah does not change the condition of a people until they change themselves." [Soorah ar-Ra`d (13):11]

Therefore it is necessary for all Muslims, governments and people to return to their Lord, the Most High, sincerely worshipping and repenting to Him for their shortcomings and the sins which they have committed. They should hurry to fulfil their obligations and distant themselves from that which Allaah has forbidden, and join with one another in co-operation in this.

From one of the most important of these issues is to establish the laws of the Sharee`ah and govern the people by it in everything, so that the people appeal to this Shar`ee law for legal decisions and not to the man-made laws which oppose the law of Allaah, which should be declared void.

In addition to this, the people should be made to adhere to the laws of the Sharee`ah, just as the scholars must teach the people their religion, spread Islamic education amongst them and urge each other to the truth and patience upon it as well as enjoin the good (al-ma`roof), forbid the evil (al-munkar) and encourage the rulers upon that.

Likewise it is necessary to struggle and fight against the destructive principles of socialism, the ba`thiyyah and national partisanship as well as other ideologies and schools of thought which lie in contradiction to the Sharee`ah.

If all the Muslims strive towards this, then consequently, Allaah will reform that which is corrupt and misguiding for the Muslims and restore them to their former glory and make them victorious over their enemies and powerful on earth.

As Allaah, the Most High, says, and He is the Most Truthful in speech,

"It was incumbent upon Us to help the believers." [Soorah ar-Room (30):47]

"Allaah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them authority to practice their religion, that which He has chosen (i.e. Islaam). And He will surely give them in exchange a safe security after their fear, (provided) they (the believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieved after this, they are faasiqoon (rebellious and disobedient to Allaah)." [Soorah an-Noor (24):55]

Allaah, the Most High, also says in the Qur’aan,

"Verily We will indeed make victorious our Messengers and those who believe in this world’s life and on the Day when the witnesses will stand forth. The Day when their excuses will be of no profit to the dhaalimoon (polytheists, wrongdoers and disbelievers in the oneness of Allaah). Theirs will be the curse and theirs will be the abode." [Soorah Ghaafir (40):51/52]

The Muslims were only afflicted when they did not adhere to their religion as they should and when most of them do not understand its reality. This is because the Muslims turned away from their religion, did not seek to understand it and the scholars fell short in explaining its virtues, bringing out its goodness, wisdoms and secrets, they were also deficient in their truthfulness and patience in giving da`wah and in enduring harm for its cause. As a result of this is the occurrence of the divisions, differences, ignorance of the majority with regard to the laws of Islaam and confusion of affairs witnessed in our present times.