A Slap In The Face For Those Who Make Takfeer Of Aalu-Sa'ood

The following quote is taken from a book entitled, "Saudi Arabia: A Kingdom In Transition", published by The Saudi Arabian Cultural Mission to the United States of America, 1993. On page 42, under the chapter heading, "The Modern Saudi Government", it states:

"The name of Muslim religious law, sharia, derives from the Arabic word meaning ’to legislate’. ACCORDING TO SALAFI ISLAMIC DOCTRINE FOLLOWED IN SAUDI ARABIA, God is the lawgiver, and no one else can legislate. Senior religious scholars have countered proposals over the years that a modern constitution be written for Saudi Arabia with the argument that God’s sovereignty should not be diluted by secular legislatures." [emphasis mine].

In the same publication (pages 50-51), King Fahad is quoted as having said in an interview with a Kuwaiti newspaper:

"The democratic system prevailing in the West does not suit us in this region ... The system of free election is not part of Islamic ideology.

" Note that this Saudi backed publication, geared at promoting understanding of the Kingdom and Islaam for the Western/English-speaking reader, is unapologetically standing firm that the Kingdom follows the way of the Salaf in its rule. This was written ten years ago (1993) when many were disturbed by the term "Salafi". Indeed, this speaks to the integrity of the Kingdom. It also serves as a smack in the face for those haters of Aalu-Sa’ood who make Takfeer of them and seek to overthrow them. May Allaah perserve them and protect them from the plots and plans of these Takfeeri/Jihaadi bandits.

taken from: http://salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=2755

Shaykh Abdul-Azeez Aal ash-Shaykh: "Don’t Abuse the Concept of Jihaad"

RIYADH, 22 August 2003 — Saudi Arabia’s highest religious authority urged Muslims yesterday to shun extremism and avoid waging unjustified jihaad as the Kingdom cracks down on militants.

In a lengthy statement, Grand Mufti Sheikh Abdul Aziz Al-Sheikh told Saudis to listen to their religious authorities and ignore fanatical interpretations of Islaam. "One of the fallouts from extremism in understanding Islaam is that some people call for jihaad for the sake of God without justification," Sheikh Abdul Aziz said. "These people raise the banner of jihaad to draw the young into their ranks and not to fight for God," he added.

Militants like Al-Qaeda leader Osama Bin Laden have often called for jihaad against countries they consider "infidel" such as the United States, urging his followers to target Western interests in Saudi Arabia and abroad. Other militants have also used Islaam as a rallying cry, justifying attacks by saying they are doing God’s will.

"Young Muslims must try and better themselves and their country but not through violence, because Islaam is not a violent religion, it is a merciful religion," he said. "A Muslim must understand his religion. It is the duty of the young and the whole Muslim world to know that violence is not a way to achieve reform," Al-Sheikh said.

The grand mufti emphasized that the struggle against a perceived evil should not lead to a greater evil. "The Prophet (peace be upon him) told us to combat evil. But there is a general rule to look at both advantages and disadvantages. And if fighting an evil leads to a greater one, then that fight is forbidden," he said.

The grand mufti said one of the reasons some people attacked and frightened others was ignorance. "Ignorance is a killer disease because a person thinks that he is right when he is wrong," he said and stressed the importance of right guidance. "One of the reasons also is mistrust of our scholars. It is people’s duty to trust their scholars and leaders," he said. Last week, the Kingdom’s highest Islaamic authority denounced terror attacks in the Kingdom, describing them as "serious criminal acts," and pledged its full support for the government. "Acts of sabotage such as bombings, murder and destruction of property are serious criminal acts and an aggression against innocent people... which warrant severe and deterrent punishment," the Council of Senior Islaamic Scholars said in a statement.

The 17-member council, headed by the grand mufti, declared its support for the actions being taken by the state to track down terrorists in an effort to shield the country from their actions. The Islaamic body had called on the Saudi people to "stand behind the country’s leadership and their scholars," at these difficult times in the fight against "evildoers." The statement dubbed "misguided and ignorant" those who claim that terrorism was part of jihaad, or holy war. It said people who provide shelter to suspected militants were committing a "grave sin."

.......... Arab News

Source: http://www.fatwa-online.com/news/0030822.htm

Advice to Those Who Are Not Praying Any Nawaafil Prayers

QUESTION What is your advice to someone who has stopped praying the Sunnah prayers in the daytime and does not pray anything at night?

ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah

There is nothing more outstanding as advice than the hadeeth of the Messenger (sallallaahu 'alayhe wa sallam), when he said: "The very first thing a servant will be asked about on the Day of Judgement is the prayer. If it is found to be deficient, then it will be said, 'Doesn't he have any optional prayers?' If it is found that he has optional prayers, then they will fill the void, and thus his prayers will be accepted, and the rest of his deeds will also be accepted."

[1] And the Messenger (sallallaahu 'alayhe wa sallam) was asked about a dream that Ibn Umar had, so he (sallallaahu 'alayhe wa sallam) said: "What a good man 'Abdullaah ibn Umar is, so long as he prays at night."

[2] So then consistently praying the optional prayers, the most important of them being the Witr prayer and the (12) Sunnahs throughout the day and night, is from the most important of all affairs to the Muslim. This is because you, O Muslim, by way of them, compensate for the lapses found in your obligatory prayers. And the Prophet (sallallaahu 'alayhe wa sallam) clarified in a hadeeth that a man may pray but he may only be credited with half of it, another may pray but only be credited with one third of it, and another may pray but only be credited with one fourth of it...

[3] The meaning is that it often occurs that the people have shortcomings in their prayers, while it is obligatory to offer them, completing them perfectly. So have you actually offered all of your prayers completely and perfectly according to the Sharee'ah? So then you must take care to consistently offer optional prayers, you must take care to consistently offer the Witr prayer, you must take care to offer the other optional prayers consistently.

It has been related that Imaam Ahmad said about the one who does not consistently pray the Witr prayer, "He is an evil man, his witness is not to be accepted." So how could a Muslim who has no work keeping him from his worship become lazy and then abandon these (optional) prayers. No doubt, he has caused himself to lose a great amount of good, and to miss an opportunity to obtain tremendous virtues, while being free to do them and try to keep consistency in offering them. I ask Allaah to excuse us and him, and to be gracious. There is a hadeeth of the Messenger (sallallaahu 'alayhe wa sallam): "May Allaah have Mercy on the one who offers four (rak'ahs) before 'Asr prayer."

[4] When you do not pray this prayer, four rak'ahs before the 'Asr prayer, you have prevented your own self from being included in those whom the Messenger (sallallaahu 'alayhe wa sallam) supplicated for, those who pray this prayer. The Messenger (sallallaahu 'alayhe wa sallam) said: "Whoever consistanly prays twelve rak'ahs throughout the day and night, a palace will be built for him in Paradise."

[5] When you abandon the rawaatib prayers, and you do not pray these twelve rak'ahs, you have deprived your own self from this virtue. Most of the optional prayers have great virtues attached to them, described by the Messenger (sallallaahu 'alayhe wa sallam). So then, O Muslim, how can you lose out, how can you not be concerned about it? And Allaah knows best.

FOOTNOTES [1] Collected by At-Tirmithee, Aboo Daawood, An-Nasaa'ee, and others, see Saheeh Al-Jaami'is-Sagheer wa Ziyaadah #2020. [2] Saheeh Al-Bukhaaree #1122 (3/10 of Fat-hul-Baaree) [3] see Saheeh Sunan Abee Daawood #796 [4] Saheeh Sunan Abee Daawood #1270 [5] Saheeh Sunan Abee Daawood #1250

SOURCE This was translated exclusively for http://www.bakkah.net/ from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB015, dated 1423/6/25.

Which is better for the woman, to pray in her house or pray in al-Masjid al-Haraam (Makkah)?

Question put to our Noble Shaykh Muhammad Ibn Saalih al-'Uthaymeen after Salaat al-Fajr in al-Masjid al-Haraam in Makkah on Tuesday 27 Ramadhaan 1420/ 4 January 2000

Which is better for the woman, to pray in her house or pray in al-Masjid al-Haraam (Makkah)?

The Noble Shaykh (hafitha-hullaah) briefly responded by saying it is better for the woman to pray in her house for that which is mentioned in the hadeeth:
((Do not prevent your women from going to the masaajid, however, their homes are better for them)).
The word masaajid (plural of masjid) encompasses all the masaajid inclusive of al-Masjid al-Haraam in Makkah, al-Masjid an-Nabawee in Madeenah and al-Masjid al-Aqsaa in al-Quds (Jerusalem). Therefore based upon this hadeeth it is clear that it is better for a woman to pray in her home.

taken from: http://fatwa-online.com/fataawa/womensissues/worship/0000105_1.htm