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Ruling of women cutting their hair -Shaykh al-Albaani

April 10, 2018 Leave a comment

 

Question: What is the ruling of a woman cutting her hair?

 

Answer: If the woman cuts her hair in order to resemble/imitate disbelieving or sinful women then it is not permissible to have this intention. If she cuts her hair in order to beautify herself for her husband, then I do not see anything that prevents her from doing so. There comes in Sahih Muslim* that the wives of the Prophet (peace be upon him) would cut their hair until it reached just below their earlobes.

 

From this Fatwa we benefit:

1. The permissibility of cutting the hair
2. The permissibility of cutting the hair in order to please the spouse
3. The evidence for this permissibility is found in Sahih Muslim*
4. The obligation of not resembling disbelieving women**
5. The impermissibility of also imitating openly rebellious/sinful Muslim women
6. A limit to how much is taken from the hair, which in this case is up to the earlobe
7. A woman’s hairstyle should not resemble men’s hairstyle

 

*In Saheeh Muslim Abu Salamah ibn ‘Abd al-Rahmaan said:

“The wives of the Prophet (peace and blessings of Allah be upon him) used to cut their hair until it came just below their ears.”

[Baab al-Hayd, 320]

 

**This point can be understood from the hadith of Ibn ‘Umar that the Messenger of Allah (peace and blessings of Allah be upon him) said,

“He who imitates any people (in their actions) is considered to be one of them.”

[Abu Dawud 16/1471]

 

Source: al-Fataawa al-Muhimmah: Chapter of Libaas wa Zeenah, p. 758.

 

 

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Saying ‘rahimahullah’ for an innovator – Shaykh al-Albanee

July 6, 2014 Leave a comment

 

Questioner:

What do you say, O Shaykh, about those who claim that mercy should not be asked for those who contradict the belief of the salaf like Ibn Hajar and an-Nawawee, ibn Hazm and ibn al-Jawzee and those like them from the scholars of the past, as well as those modern leaders like Hasan al-Bannah and Sayyid Qutb, considering that you are familiar with what Hasan al-Bannah wrote in his book Muthakkiraat ad-Dawah wad-Daaýiyah, and Sayyid Qutb in Fee Thilaal al-Quraan.

To-say-or-not-to-say-Ibn

Shaykh al-Albaani:

We believe that rahmah (mercy); that is, a statement supplicating to Allaah to have mercy upon someone; is permissible for any Muslim and forbidden for any disbeliever. This answer refers to the belief which is held in the soul of the individual.

 

So whoever believes that those who were mentioned in the question and those similar to them are Muslims, then the answer is known from what was said previously; that is, it is permissible to make duaa (supplication) for them that Allaah has mercy on them and forgives them.

 

And whoever considers those mentioned in the question to be non-Muslims – may Allaah not let it be so – then asking for Allaah’s mercy for them would not be permissible, because mercy has been made forbidden for the disbelievers. That is the response relative to what came in the question.

[Recorded by Abu Laylaa al-Athharee on the 7th of Shabaan in the year 1413, corresponding to the 31st of January 1993]

 

Weeping out of fear of Allah- Shaykh Husayn al-Awaayishah

April 20, 2014 Leave a comment

 

Allah, the Most High, says:

Allah has sent down the best statement, a Book (this Quran), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah.

[Qur’an 39:23]

 

Allah, the Most High, says:

Verily! Those who were given knowledge before it (the Jews and the Christians like ‘Abdullah bin Salam and Salman Al-Farisi), when it is recited to them, fall down on their faces in humble prostration. And they say: “Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled. And they fall down on their faces weeping and it adds to their humility.

[Qur’an 17: 107-109]

 

Allah, the Most High, says:

Those were they unto whom Allah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nuh (Noah), and of the offspring of Ibrahim (Abraham) and Israel and from among those whom We guided and chose. When the Verses of the Most Beneficent (Allah) were recited unto them, they fell down prostrating and weeping.

[Qur’an 19:58]

 

Abu Huraira  (رضياللهعنه) reported: The Prophet, (صلىاللهعليهوسلم), said,

“There are seven persons whom Allah will shade on a Day when there is no shade[1] but His. They are a just ruler [2], a young person who grew up in the worship of Allah, a person whose heart is attached to the mosques [3], two persons who love each other who meet and depart from each other for the sake of Allah [4], a man whom a beautiful woman of high status seduces but he rejects her by saying I fear Allah [5], a person who spends in charity and conceals it such that his right hand does not know what his left hand has given, and a person who remembered Allah in private and he wept .”

[ Sahih Bukhari 629, Sahih Muslim 1031]

Weeping out of fear of Allah

 

It was narrated that Abu Hurayrah (رضياللهعنه) said: The Messenger of Allah  (صلىاللهعليهوسلم) said:

“A man who weeps for fear of Allah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allah and the smoke of Hell will never coexist.”

[Narrated by al-Tirmidhi and al-Nasaa’i, declared authentic by Shaykh al-Albani in al-Mishkaat(3828)]

 

 

Ibn ‘Abbas  (رضياللهعنه) said,

“I heard the Messenger of Allah (صلىاللهعليهوسلم), say,

‘There are two eyes which the Fire will not touch: an eye which weeps out of fear of Allah and an eye that keeps watch in the way of Allah.”

[at-Tirmidhi, declared Saheeh by al-Albani in al-Mishkat]

 

 

On the authority of Abu Hurairah (رضياللهعنه) that the Messenger of Allaah (صلىاللهعليهوسلم) said:

“Two eyes have been forbidden from being overcome by the Fire. An eye which has wept out of fear of Allaah and an eye which stays vigil throughout the night guarding Islam and one’s family from Kufr (disbelief)”

[Reported by al-Hakim in al-Mustadrak, Shaikh Al-Albani graded it Sahih in Sahih at-Targheeb wat-Tarheeb]

 

 

The Prophet (صلىاللهعليهوسلم) said:

“There is nothing more beloved to Allah than two drops and two marks: A tear shed due to fear of Allah, and a drop of blood spilled in the path of Allah. And as for the two marks, then a mark caused in the path of Allah (Jihad), and a mark caused by fulfilling one of the duties made obligatory by Allah.”

[at-Tirmidhi and al-Mishkat (3837), Hasan by shaykh al Albani]

 

 

The Prophet (صلىاللهعليهوسلم) said:

 “Toobah (a tree in Paradise whose course runs the distance of a 100yrs. The clothing of the people of Paradise is extracted from within it. Reported Ahmad and others) is for anyone who controls his tongue, whose house is sufficient for him (ie he is content with it) and who weeps over his errors”

(On the authority of Uthman (radiAllahu anhu), reported at-Tabrâni in al-Awsat as-Saghir, hasan)

 

 

On the authority of ‘Uqbah ibn ‘Amir  (رضياللهعنه) who asked

“I said, O Messenger of Allâh (صلىاللهعليهوسلم)! What is salvation?” He replied:

“To have control over your tongue, to be content with your house and to weep over your errors”.

(Reported by Ibn al Mubarâk in az-Zuhd, Ahmad, at-Tirmidhî, and others, sahîh]

 

Footnotes:

[1] Our Shaykh al-Albaanee says in at-Targheeb wat Tarheeb (1/1440): The attribution of shade to Allah is an attribution of ownership. Every shade is His shade, His property, His creation and authority [i.e., Allah owns this shade. The point being stressed here is that it is not an attribution of a characteristic to Allah. Rather this type of attribution is similar to “slave of Allah” or ‘house of Allah” etc. So the shade is not an attribute of Allah but it has been annexed to Him for purpose of distinction and nobility which therefore sets it apart from all other shades]. What is meant is the shade of the Throne as it has been clearly mentioned in another hadeeth. The day that is referred to is the day of Resurrection, when the people stand in the front of Lord of the Worlds, and the sun draws close to them, and they feel the intense heat and begin to perspire. There will not be any shade (on that day) except the shade of Throne.

 

[2]  Our Shaykh al-Albaanee says in at-Targheeb wat Tarheeb (1/1440): That is anyone from among the people in authority, who is concerned with the welfare and good of Muslims. Indeed, the hadeeth begins with mentioning the Just Ruler (before anybody else) because of his abundant benefit to more people (than any of the other people mentioned). It is necessary for the one who rules to adhere to the Qur’an and Sunnah because without that he cannot be Just, so be aware of this.

 

[3] Our Shaykh al-Albaanee says in at-Targheeb wat Tarheeb (1/1440): Meaning he has a strong love for the Mosques and he perseveres in attending the congregational prayers in them.

 

[4] Our Shaykh al-Albaanee says in at-Targheeb wat Tarheeb (1/1440): The meaning of “meeting for the sake of Allah and parting for the sake of Allah” is that the reason for their meeting is due to their love of Allah and they both remain upon that love until they part from their meeting, each of them believing that their love is for the sake of Allah. And this their condition upon meeting and parting.

 

[5] Our Shaykh al-Albaanee says in at-Targheeb wat Tarheeb (1/1440): This may be the saying of tongue or with the heart, in order to restrain his soul and hold back from this women of high status and beauty. The women of high status and beauty was mentioned  especially because she is more desired, and more difficult to get. It appears that he said it with his tongue and his heart.

 

 

 

 

Quantity of followers was never the tool to know/test the truth- Shaikh Al-Albani [rahimahullah]

November 6, 2013 Leave a comment

 

The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said,

“No Prophet from amongst the Prophets will have as many followers as me.

Indeed, there will be from amongst the Prophets he who had no one believing in him, except one man.” [1]

 
Imaam Muhammad Naasirud-Deen al-Albaanee (d.1420H) commented upon this hadeeth, saying,

“In this hadeeth is a clear proof that the abundance of followers, or lack thereof is not the measuring standard that indicates whether the caller is upon truth or falsehood. So even though the da’wah of these Prophets – ’alayhimus-salaatu was-salaam – was one and their Religion was one, their varied with regards to the numbers of their followers. Some of them had many and some of them had a few, to the extent that some had no one to believe in them except one man. Rather, there was from amongst them he who had not a single follower!

 
So in this is a profound lesson for the callers and those who are being called in this age of ours. So it is obligatory upon the caller to remember this reality. He must remain for a long time in the path of calling to Allaah the Exalted, and he must not pay any attention to the scarcity of those who answer him, because there is nothing upon him, except to convey the message clearly. And he has the best example in the previous Prophets who did not have anyone with them other than one or two men!

 
So the one being called upon must not despair due to the scarcity of those who answer the caller, and he must not take that as a reason for doubting in the da’wah of truth and thus abandon eemaan (faith) in it, let alone that he would take that as an indication of the falsity of the da’wah with the argument that no one is following this caller, or that only a few are following him. And if his da’wah were truthful, the majority of the people would not follow him! Allaah the Mighty and Majestic said,
“And most of mankind will not believe, even if you desire it eagerly.” [Soorah Yoosuf 12:103].” [2]

 
Footnotes:
[1]: Related by Muslim (1/130).
[2]: Refer to Silsilatul-Ahaadeethis-Saheehah (no. 397) of al-Albaanee.

 

 

Related Links:

® The Majority is not a Proof– by Shaykh Saalih Al-Fawzan (hafidhahullaah)

® Criteria for the Truth is Neither Having a Large Following Nor Being an Eloquent Speaker By Shaykh ’Abdul’Azeez bin Rayyis ar-Rayyis

 

[Must read] Hunting For Mistakes And The Vulture Culture – Destroying Correct Cultivation

September 8, 2013 Leave a comment

In the name of Allah, the Most Merciful, the Most Compassionate

Words from Shaykh Muhammad Nasir ud-Din al-Albani:

“Listen my brother. I sincerely advise you and other youths like you, who stand upon a type of deviation – as it seems to us, and Allah knows best – that do not waste your time in refuting each other, saying that such and such has this in him, and such and such has that in him. This is because; firstly: there is no knowledge at all in this, and secondly: this mannerism only breeds enmity and hatred in the hearts, and causes contempt and rancour to develop in the hearts. So it is upon you to seek knowledge. It is knowledge that will make clear to you the reality of the speech which is in praise of a particular person having many mistakes, and whether he is deserving of being labelled as an innovator. Yet why do we wish to delve into such issues. Indeed I advise you not to delve into such issues. The reality is that we complain about this splitting which has occurred between those who ascribe themselves to the da’wah to the Book and the sunnah – or as we say, ad-da’watus-salafiyyah, the greatest cause of this splitting, and Allah knows best, is the following of whims and desires and the evil dictates of one’s soul. It is not due to the presence of differences in thoughts and ideas. So this is my sincere advice.”

Silsilatul-Huda wan-Nur (784/1), dated the 1st of Rabi’ al Awwal 1414H (9 December 1993)

 

 

Words from Shaykh ‘Abdul-’Aziz ibn ‘Abdullah ibn Baz:

“What has become common in this age, is that many of those who ascribe themselves to knowledge and calling to good, fall into belittling many of their brothers who are well-known preachers, and speaking against the honour of the students of knowledge and the preachers. This is done sometimes secretly in their circles, sometimes on cassettes which are then circulated amongst the people, or sometimes publicly mentioned in their gatherings in the mosques. And this matter opposes the command of Allah and His Messenger from a number of angles … So I sincerely advise those brothers who have fallen into slandering and maligning the preachers, that they should repent to Allah, the Most High, for what they have written with their own hands, and what they have said with their own tongues; which may have been a cause for corrupting the hearts of some of the youths; filling their hearts with hatred and malice, and pre-occupying them away from acquiring beneficial knowledge and calling to Allah, because of being pre-occupied with qil and qal (gossiping and rumour mongering); and with speech about this person and that person; and with hunting for the mistakes of people, and burdening them with this. Likewise, I sincerely advise them that they should redress whatever they have done, and declare themselves free from the likes of these actions, through writing: or methods other than this. They should remove whatever may have entered the minds and thoughts of those who listened to them, and they should take to doing those fruitful actions that will draw them closer to Allah, and which will be of benefit to the worshippers. They should beware of being hasty in pronouncing takfir, tafsiq or tabdi upon people, without the truth being explained, and without the proofs being established. The Prophet, sallallahu ‘alayhi wa sallam, said, ‘Whosoever says to his brother: ‘O unbeliever’ then it will return to one of them.’The authenticity of this hadith has been agreed upon.”

Majmu’ Fatawa wa Maqalat Mutanawwi’ah (7/311-314), abridged.

 

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Words from Shaykh Muhammad Salih ibn al-’Uthaymin:

“It is essential for a student of knowledge to safeguard his time from being wasted. And time wasting occurs in a number of ways: Firstly, that one leaves committing to memory and revising what one has read. Secondly, that one sits with his friends and indulges in vain and idle talk which contains no benefit. Thirdly, and this is the most harmful of them upon a student of knowledge – that he has no concern except pursuing people’s statements with he said this and he said that (ma qila wa ma qala) and with what occurred and what is taking place regarding an issue that is of no concern to him. And there is no doubt that this is from a weakness of [his] Islam, since the Prophet, sallallahu ‘alayhi wa sallam, said, “Part of a person’s good Islam is to leave alone that which does not concern him.” And busying oneself with qila wa qala and excessive questioning are time-wasters. And it is, in reality, a disease which, when it comes into man – we ask Allah for well-being – it becomes his greatest concern. Due to this, he may even sometimes show enmity (‘ada) to one who does not deserve enmity, or show allegiance (wala) to one who does not deserve allegiance, because of concerning himself with these issues which pre-occupy him away from knowledge, under the pretext of ‘championing the truth’, whilst this is not the case! Rather, this is part of pre-occupying oneself with an issue that does not concern him. If, however, a report comes to you without you having pursued or sought it, then all people receive news, but they do not busy themselves with it, nor does it become their greatest concern. This is because this pre-occupies the student of knowledge, corrupts his affair and opens up for the ‘ummah the door of bigoted partisanship (hizbiyyah), which then splits the ‘ummah.”

Kitabul-’Ilm (204-205)

 

 

Words from Shaykh ‘Abdullah al-Ghunayman:

Amongst the consequences of the actions of these individuals is that they have confused the thoughts of many of the youth. Thus, as a result, some youths have strayed from the path of guidance and have begun to follow what those – who criticize others, and who have stood in the path of da’wah and blocked the path of Allah – have drawn up for them. Some of the youth, as a result of those individuals who criticize others, now sense a great gap between them and the Scholars, and now harbour great misgivings, causing them to stay away from the Scholars. Some have begun to categorize people according to what he hears from these people, saying: so and so is from the ikhwan, because he talks, visits or sits with a person from the ikhwan; or that such and such is sururi; or such and such is from the profiterors [i.e. those who wish to please everybody, even at the expense of the truth], etc. The amazing thing is that these people imagine that by doing so, they are applying the methodology of al-jarh wat-ta’dil. However, they have adopted in this action, ignorant leaders who are misguided and who misguide others. Thus, it is upon the Muslim to fear Allah regarding himself and those poor souls who are not even a quarter, or a tenth of the learned.

 

There occurs in the authentic hadith, “That Allah guides through you even a single person, is better than the choicest of camels.” [Related by al-Bukhari (2942), from Sahl ibn Sa’d, radiallahu ‘anhu]

 

Meaning that it is better for you in this world. Likewise, whosoever misguides even a single person, will bear a great burden; as Allah, the Most High, said, after mentioning the story of one of the Adam’s children killing his brother:

 

“Because of that, We ordained for the Children of Isra’îl that whosoever kills a person, not because of a life for a life; or killed a person in order to spread corruption upon the earth, it is as if he has killed the whole of mankind.” [Al-Qur’an 5:32]

 

Thus, to send someone astray in his religion is far far greater than killing him. So statements regarding matters of religion must be stated along with their proofs from either Allah’s Book, or the sunnah of His Messenger, sallallahu ‘alayhi wa sallam, and that when making such statements one should seek by that the Face of Allah Alone; and also one should ascertain if the harm resulting from such speech is not greater than the benefit, or that one’s intention is not due to envy of a particular individual, or due to the following of one’s desires.

Al-Hawa wa Atharuhu fil Khilaf (33-34)

 

Related read:

Imam al-Albãni (rahimahullãh) on the false Principle: “Whoever is not with us is against us”.

Partisanship (Hizbiyyah) To a Scholar or a Da’ee by Saalih ibn Fowzaan al-Fowzaan

The Prevalence of Jealousy Amongst Students of Knowledge By Shaykh Abdul Aziz As Sadhan

Signs of Jealousy Prevalent Amongst the Students of Knowledge [Must read] – By Shaykh Abdul Aziz As Sadhan

• Advice to the Students of Knowledge by Shaykh Salih bin Sa’d as-Suhaymi

• The Phenomenon of Common People and Junior Students of Knowledge Issuing ‘Bayāns’ by Shaykh Ibrāheem bin ’Āmir ar-Ruhaylī

Advice to the Youth of Ahl-us-Sunnah by Shaykh Sultan Eeid

Correcting the Statements of a Scholar of the Sunnah and Not Seeking to Totally Drop Him by Shaykh Saalih bin ’Abdul’Azeez Aali Shaykh

 

Imam al-Albãni (rahimahullãh) on the false Principle: “Whoever is not with us is against us”.

June 22, 2013 Leave a comment

 

Question:

What’s your view on the principle “whoever does not make takfeer of a kafir is himself a kafir”, and “whoever does not make tabdi’ of a Mubtadi’ is himself a Mubtadi’; and the principle “whoever is not with us is therefore against us”?”

 

Answer:

Where did these (false principles) come from?! Who laid out them out?! This reminds me of an anecdote that is told in our country of origin, Albania, which was mentioned in some gatherings with my father (rahimahulldh), a story which goes: a man who was a scholar visited his friend at his house and then when the scholar left his friend’s house he made takfeer of his friend. It was said to the scholar: “Why did you do that?” We have a custom in our land which I think is widespread throughout the entire world which respects, honours and holds in high esteem the ’Ulama in the form of some customs and traditions which differ in  different countries. Such as:

A scholar for example will enter a room and stay there the night and when he leaves the room the host has to turn the scholar’s shoes around the other way to prepare his feet in the shoes for departure from the place of rest and the scholar does not take on the responsibility for this. But this scholar, when he visited his friend and left, he found that his shoes had not been prepared for him and found them as they were when he arrived. Meaning: the friend disrespected the Shaykh by leaving the shoes as they were.

 

The scholar said:

“this man has disbelieved!” Why though? Because he did not respect the scholar, and whoever does not respect the scholar does not respect knowledge, and whoever does not respect knowledge does not respect the one who comes with knowledge, and the one who came with knowledge is Muhammad (sallalldhu ’alayhi wassallam) and likewise the sequence to Jibreel and to the Lord of the worlds – therefore the man is a kãfir. This question, or this principle, reminds me of this absolute application.

 

It is not at all a condition that whoever makes takfeer of a person and has the proof established on him that all the people with him are included in the takfeer. Because the person could be one who has made an errant interpretation and another scholar could view that takfeer is not applicable, likewise for tafseeq and tabdi’. This reality is of the tribulations of the current era and is from the hastiness of some youth who claim knowledge whether they intend this sequence (of takfeer) or these kinds of absolute obligations. This is a broad arena, because a scholar could view that something is obligatory while another scholar can view that this is not the case, as the ’Ulama differed before and later.

 

As some ijtihad does not necessitate that others have to accept and take on that view. The one who necessitates acceptance of the view of another is the Muqallid who has no knowledge who has to follow someone else uncritically. As for a person who is a scholar like the one who makes takfeer, tafseeq or tabdi’ and a scholar does not share this view then it is not upon him whatsoever to accept the view of that scholar.

It is apparent that this is a calamity which, by Allãh’s Will, has later spread from your land to other lands.

 

[From Imãm al-Albãni (rahimahulläh)Silsilah Hudä wa Nir, no.778, fourth question.]

Taken from: Salafimanhaj.com

 

Leave this fitnah of Photography O Salafis

April 16, 2013 Leave a comment

♣Bismillah Ar Rahmaan Ar Raheem♣

All praise belongs to Allah alone, the Lord of all that exists. We praise Him, we seek His aid, we ask His forgiveness. We seek refuge in Allah from the evil of ourselves and from the evil of our deeds. To whomsoever Allah guides, none can misguide him and to whomsoever Allah misguides, none can guide him. I bear witness that Allah alone is worthy of worship without any partner and I bear witness that Muhammed (sallallahu alaihi wasallam) is the slave and Messenger of Allah.

 

To proceed,

This article mainly aims the follower of truth i.e. Salafis, about an important issue which they are well aware of but have taken very lightly from past few years. The Issue is “Use of photography in Da’wah.”

Remember we are not talking about “videos” but about “photography”.

 

Allah says in the Qur’an- And remind, for Indeed reminder help the Believers.[51:55]

And Prophet [sallallahu alaihi wasallam] said:  “Ad-Deen is sincerity” (الدِّينُ النَّصِيحَةُ)“[Naseehah] (Recorded by Muslim)

So, I request my brothers and sisters to take this article as a advice and reminder. May Allah reward you all.

 

 

Know that we Salafis are distinguished from others only because we follow truth and not desires even if we have to go against ourselves and our loved ones. We follow what is clear and leave all whatever is doubtful.

 

 

In the age of modern technology, many things have been invented which helped the Da’wah in many ways like through Satellite Islamic channels, Internet, videos etc. When people started video recording of lectures delivered by Scholars, many questions were asked to prominent scholars about the permissibility of it. Some said if the benefit is more then there is no harm in this while others forbade it. However, regarding photography, Scholars prohibited it unanimously except in Dire needs like a photograph for passport, ID card, Criminal records.

 

What we are witnessing from last few years is that our Salafi brothers take unnecessary photos of themselves, Scholars, audiences, speakers etc. during conferences without any need and without any benefit. We see so many photos that they form Albums. We see photos like:

  • Scholars sitting on Dais (stage)
  • Scholar delivering the lecture
  • The photo of scholar in the poster for lectures he will be delivering
  • Scholars having chat among themselves in the guestroom
  • Scholars having their meal and dinner
  • Brothers shaking hands with scholars
  • Audience listening to lecture
  • Volunteers

And so many to mention here.

Hope you understood the point which I wanted to make.

 

And I don’t blame scholars for this because many a times they are not even aware of such things.

Like our Sheikh Ibn Baaz (rahimahullah) said:

“It is not permissible to picture people whether with their consent or without their consent; and if it is with their consent then the sin is greater. And pictures with souls in them are prohibited, because the Messenger of Allah (Sal Allahu aliyhi wa sallam) cursed the picture makers”

Refer: “Fataawa Noor ala Darb” (Aqeedah) No.318

 

 

And I remember the Saying of Muhaddith of this era, Imam Naasiruddin al Albani (rahimahullah). He (rahimahullah) said:

“I fear that Salafiyoon one day will say- Photography isn’t picture making. You just press a button.”

[Silsilat ul Huda wan Nur 393]

SubhanAllah, Allah had given Imam al Albani great insight in matters of deen.

 

Are we not witnessing the same thing? Unfortunately yes. Today we see some of our brothers even try to defend the permissibility of photography even without any dire need.

 

The matter of photography has become so common among our salafi brothers that they no longer feel it to be from major Sin.  And therefore we see our brothers proudly posting these photos of living beings  on social networking sites and elsewhere and feel very comfortable with it.. And the reason is very simple- they have taken this matter very lightly and they try to defend “by giving the excuse of Da’wah” even though there is no benefit of these things in Da’wah.

 

I ask such brothers,

What benefit you and people get by clicking and posting such pictures?

How the Photo of Scholar helps the Da’wah? Isn’t his speech which is important?

Are you not the one who debates with Sufis and others for introducing new thing in Islam?

Are you not the one who gives up his desires just to be saved from major sins and to remain in saved sect?

Are you not the one who is always ready to accept the verdicts of Scholars without trying to find and search fatwas which suits your desires?

Are you not the one who takes every matter of Islam sincerely and seriously?

Yes, I know you are the one. But then why such leniency and carelessness in this matter which comes under major sins?

 

My dear brothers and sisters, please avoid this emerging fitnah of taking photographs when deep within your heart you know that it’s haram except in dire needs. Be a follower of Salaf as Saalih by actions and not merely by words.

May Allah guide us all.

-Dr Iftakhar Ahmed

 

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