Is the obligation to pay Zakah confined to Ramadan?

Fatwas by His Eminence Shaykh `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh > Is the obligation to pay Zakah confined to Ramadan? Is the obligation to pay Zakah confined to Ramadan? Q: When is Zakah (obligatory charity) due? When should it be paid and who are its deserving recipients? A: Zakah on money becomes due once a Muslim owns the Nisab (the minimum amount on which Zakah is due) and it is kept in possession for a Hawl (one lunar year calculated from the time a property reaches the minimum amount upon which Zakah is due), provided that the owner is a free person. The Nisab for gold is twenty Mithqals (1 Mithqal = 4.25 grams) which is approximately equal to 92 gm, while the Nisab for silver is 200 Dirhams, about 56 Saudi Riyals. If a person possesses the Nisab and keeps it in possession for a full lunar year, Zakah, whose rate is one quarter of one tenth, i.e., 2.5%, becomes payable. For example, the Zakah rate of 100 Riyals is 2.5 Riyals and for 1000 Riyals is 25 Riyals, and so on. The time when Zakah is due depends on the time a person possesses the Nisab; if a person owns the Nisab in the month of Muharram, for example, Zakah becomes payable by the coming of the next Muharram. It is worthy of notice here that the payability of Zakah is not confined to the month of Ramadan, but some Muslims prefer to pay their Zakah during Ramadan seeking the doubled reward in this month. However, if Zakah becomes due at any other time, it is obligatory to pay it and not to delay it until Ramadan. If one hastens to pay Zakah in advance before the passage of a complete year in order to pay it in Ramadan, there is nothing wrong with this, In sha’a-Allah (if Allah wills). The deserving recipients of Zakah are those listed in the Saying of Allah (Exalted be He): As-Sadaqât (here it means Zakât ) are only for the Fuqarâ’ (poor), and Al-Masâkin (the poor) and those employed to collect (the funds), and to attract the hearts of those who have been inclined (towards Islâm), and to free the captives, and for those in debt, and for Allâh’s Cause (i.e. for Mujahidûn – those fighting in a holy battle), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise.


Should a suitor be informed of the woman’s medical history?

Fatwas by His Eminence Shaykh `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh > Should a suitor be informed of the woman’s medical history? Should a suitor be informed of the woman’s medical history? Q: If a girl undergoes an abdominal surgery, for example, after birth or a few months later; should her family inform her suitor of this surgery which left a scar up till now? Does he have a Shar`y (Islamic legal) right to know something like this or not? A: All praise be to Allah, the Lord of the worlds, and peace and blessings be upon our Prophet Muhammad, his family, his Companions, and those who follow his guidance until the Day of Resurrection. To proceed: Muslims should be truthful in all matters, as trustfulness leads to every good and saves from all evil. If a suitor proposes to a young woman who has scars due to surgical procedures, her family should inform him, as some people may not accept or tolerate such marks. Furthermore, this may lead to serious problems between them and he may accuse her of having defects. The family of the bride should inform the suitor about her case to be clear from the beginning and not to expose themselves to blame later on.


A Muslimah preserving her religion in Japan

A Muslimah preserving her religion in Japan Q: Thanks to Allah, some Japanese women accepted Islam. They began to struggle with the atheist Japanese society that prefers disbelief and distorted Christianity to Islam. Indeed, there are no obligations in the distorted Christianity, so a person may drink Khamr (intoxicant), eat pork, have girl friends, and at the same time be a Christian who believes in the Father, the Son, and the Holy Spirit. On the other hanzd, a new Muslim has to stand out and become different from non-Muslims and keeps away from their society and gatherings when it comes to `Aqidah (creed); so they become subject to be ostracized and regarded as insane.Non-Muslims may even isolate new Muslim converts and deny them work. They cannot accept them as fellow Japanese while seeing them do what they deem as awful offense i.e. becoming Muslims, abandoning non-Muslim parties, Khamr, pork, and praying to Allah, the God that such non-Muslim people deny as the true Lord? The problems the girls face are even worse, as they are weaker and usually depend on work to support themselves or on their non-Muslim families to support them. Among the various problems the Muslim women face is the observation of the religious obligations e.g. wearing the Hijab (veil). Many times, a woman is prevented from wearing Hijab and offering Salah (Prayer) at her workplace. as she cannot pray on time, she makes up for the missed prayers together lest she should be fired from work; her only source to earn her living, as she lives apart from her non-Muslim family. Another problem a Muslim young woman may face is her inability to fast Ramadan when she hides her Islam from her family, especially her strict Christian mother. This mother prefers that her daughter becomes a disbeliever to becoming a Muslim. This girl studies at the university and her family supports her.She lives, eats, and drinks with them in the same house. This might lead her to committing many prohibitions. She cannot fast Ramadan, as this will be strange to her family. If they know of her conversion, they might harm and prevent her from continuing her education which will be her only way to earn her living in the future. A third problem a new Japanese Muslim may face is when his wife and children remain non-Muslims and he does not know what to do about them. We would like to ask your Eminence the following questions: 1. What should a Muslim woman do in such circumstances in Japan? 2. What should this Muslim man do with his non-Muslim wife and children? Is his disbelieving wife still lawful to him? 3. Is Salah (Prayer) offered by a woman outside her house and in public places while sitting behind a screen to cover her `Awrah (private parts of the body that must be covered in public) valid? May Allah reward you with the best! A: Firstly, anyone who reverts to Islam and conceals it lest they should be harmed need to indirectly show the merits of Islam to people they fear from without makingtheir reversion known. They should invoke Allah (Exalted be He) to guide them, perhaps Allah will guide them to accept Islam. This would ward off their evil. If they are not guided and are expected to harm the person, or the country does not allow the practicing of the Islamic rites, then this person should migrate to muslim lands, if possible. Allah (Exalted be He) says, He who emigrates (from his home) in the Cause of Allâh, will find on earth many dwelling places and plenty to live by. i.e. they should find another place away from the place they detest, a way out from deviation to guidance, from distress to relief, and from poverty to welfare. A weak person who can not migrate is excused as they are prevented from immigration or due to being a woman. Allah (Exalted be He) says, Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (angels) say (to them): “In what (condition) were you?” They reply: “We were weak and oppressed on the earth.” They (angels) say: “Was not the earth of Allâh spacious enough for you to emigrate therein?” Such men will find their abode in Hell – What an evil destination! Except the weak ones among men, women and children who cannot devise a plan, nor are they able to direct their way. These are they whom Allâh is likely to forgive them, and Allâh is Ever Oft-Pardoning, Oft-Forgiving. These Ayahs (Qur’anic verses) mean that the weak people are not able to develop plans, spend, and direct their way if they migrate. Secondly, a weak woman should be in contact with the Islamic centers in her country, as they might help her. Otherwise, she should be patient and wait for a way out. She should invoke Him (Exalted be He) to facilitate her affairs. She will be rewarded In sha’a-Allah (if Allah wills). She should abide by the teachings, rulings, and obligatory acts of Islam as much as she can for Allah (Glorified be He) says, So keep your duty to Allâh and fear Him as much as you can The Prophet (peace be upon him) said, If I order you to do something, do as much of it as you can. (Al-Bukhari and Muslim agreed upon its authenticity.) Thirdly, when a man converts to Islam but his wife remains in disbelief, it is permissible for him to keep her, if she is from the People of the Book (a Christian or a Jew),since the basic ruling is that it is permissible for a Muslim to marry chaste women of the People of the Book. Allah (Exalted be He) says, Made lawful to you this day are At-Tayyibât [all kinds of Halâl (lawful) foods, which Allâh has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables and fruits)]. The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians) before your time However, it is not permissible for him to stay with her if she is not from the people of the Book. Allah says, Likewise hold not the disbelieving women as wives. On the other hand, if a woman converts to Islam while her husband remains a disbeliever, she becomes unlawful to him for Allah says, O you who believe! When believing women come to you as emigrants, examine them; Allâh knows best as to their Faith, then if you ascertain that they are true believers send them not back to the disbelievers. They are not lawful (wives) for the disbelievers nor are the disbelievers lawful (husbands) for them. If she is forced to stay with him, she should be patient until she finds a way out and there is no harm on her as the early Muslim women did. Zaynab (may Allah be pleased with her) the daughter of the Messenger of Allah (peace be upon him) stayed with her husband Abu Al-`As ibn Al-Rabi`, after she converted to Islam, before he converted to Islam. The Prophet (peace be upon him) did not separate them. When she followed the Prophet (peace be upon him) to Madinah, their marriage was annulled. However, the Prophet (peace be upon him) gave her back to him after he became a Muslim. Fourthly, as for the children, they should follow the best religion of their parents. If one of the parents embraces Islam, all the minor children will be Muslims, as children follow the best religion of their parents. Fifthly, a woman should cover before any Ajnaby (man lawful for the woman to marry). She should stay away from anything that shows her adornment, stay at her house, and she should not leave it except out of necessity and in such a case she should dress modestly. If the time of Salah is due while she is out of her house, she has to offer it in a place away from men. The excuse mentioned in the question does not exempt her from standing while offering Salah, because standing is a pillar of Salah for anyone who is able to. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions! Permanent Committee for Scholarly Research and Ifta’ Member Member Member Member Chairman Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz Source:


This letter is sent by some Dutch women who have embraced Islam

Q 1: This letter is sent by some Dutch women who have embraced Islam, praise be to Allah, and who have many inquiries concerning the issue of inheritance, as our parents are non-Muslims, and a Muslim must not inherit a Kafir (disbeliever). Our parents asked us to tell them how to share their property after their death, which falls into many categories: First, a house, as the money will only be available when the house is sold after their parents’ death;we cannot take part of this money during their lifetime. Is it permissible for the parents to make a grant contract with their children during their lifetime, by paying an annual sum of money that can only be reclaimed after they die and the children sell the house? Is it permissible for the parents to make a grant contract with their children, so that the latter are the real owners of the house during the lifetime of the parents, and after their death each one takes their right? If a Kafir mother has two daughters, one of whom is a Muslim and the other is a Kafir, is it permissible for the mother to make a will for her Kafir daughter to grant half of her inheritance to her Muslim sister? It is said that no bequest must be made to an heir. If we are not entitled to inherit, is it permissible to make a will for us with one third of the money? Second, jewels and valuable objects. Is it permissible for the Kafir parents to distribute such items among their children during their lifetime as a grant, provided that the children use them during their fathers’ lifetime, and after their death these things are returned to the children as agreed upon in the grant? Third, trivial objects and things of low value, such as clothes, mugs and furniture. Is it permissible for us to take them and use them after their death? Is it permissible for us to give them to some Muslims or Kafirs, or simply get rid of them? If the mother dies, and the father is still alive, is it permissible for their daughter to accept her father’s offer and take her mother’s things such as clothes?

A: A Muslim does not inherit a Kafir, neither does a Kafir inherit a Muslim, according to the saying of the Prophet (peace be upon him), Neither a Muslim inherits a Kafir, nor does a Kafir inherit a Muslim. Agreed upon by Al-Bukhari and Muslim in the Hadith reported from Usamah (may Allah be pleased with him). However, it is permissible for the Muslim children to accept the grants, gifts and wills from their Kafir parents. They can also make contracts with them according to the Shar`y (Islamically lawful) regulations. However, it is impermissible for them to inherit their parents. If the Kafir parents deprive their Muslim children from their inheritance and dedicate all of it to their Kafir children, the Muslim children have no right to claim any of their parents’ property, as this claim only takes the form of inheritance, which is a compulsory right. It is known that a Muslim does not inherit a Kafir. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Chairman
Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh  Salih Al-Fawzan Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah ibn Baz



They were all Christians

Q: A family is composed of a father, a mother, four sons, and four daughters. They were all Christians. Three sons and one daughter converted to Islam. Their father died and left them a huge fortune which is around 18,000,000 Saudi Riyals. do the children who embraced Islam have the right to inherit from their non-Muslim father?
A: If the matter is as mentioned, the Muslim children whose father died as non-Muslim will not inherit. The origin of this ruling is what is related by Al-Bukhari and Muslim on the authority of Usamah ibn Zayd (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Neither a Muslim inherits from a disbeliever, nor does a disbeliever inherit from a Muslim.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’
Member Deputy Chairman
‘Abdullah ibn Qa’ud ‘Abdullah ibn Ghudayyan Abdul-Razzaq ‘Afify


Khaula’s Story with the Hijab – Inspirational Read !!

Khaula’s Story with the Hijab – Inspirational Read !! May 28, 2011 2 Votes A View through Hijab – By Sister Khaula From Japan 10/25/1993 [57] “A view through Hijaab” is an informative account of life in Hijaab. Written by Khaula Nakata, it is the experience of Hijaab as seen through the eyes of a Japanese woman who embraced Islam. My Story To Islam :

Continue reading “Khaula’s Story with the Hijab – Inspirational Read !!”


Which is Better—Devoting Oneself to Allaah or Seeking Knowledge?

Which is Better—Devoting Oneself to Allaah or Seeking Knowledge?

Question: Which of the two is preferable: Devoting oneself in calling to Allaah azza wajall or devoting oneself in seeking knowledge?


The Shaykh replied:

Seeking knowledge is better and is given priority, and it is possible for the student of knowledge that he calls to Allaah whilst seeking knowledge. And it is not possible that he calls to Allaah whilst being upon other than knowledge, Allaah says: Say (O Muhammad): “This is my way; I invite unto Allah (i.e. to the Oneness of Allaah – Islamic Monotheism) with sure knowledge.” (Surah Yoosuf: 108). Therefore how can da`wah to Allaah exist without knowledge? And no one has ever given da’wah without knowledge, and whosever gives da’wah without knowledge is not successful. Taken from the Fataawa of the Shaykh, Kitaab ul-‘Ilm, Page 145 Shaykh Ibn `Uthaymeen rahimahullaah


SincereAdvice from The Sheikhah Al-Waadi’eeyah


SincereAdvice from The Sheikhah Al-Waadi’eeyah


This is the response to what the Sheikhah UmmAbdillah Al-Waad’eeyah, may Allah preserve her, had when a flyer was shown and translated to her, for asisters beauty and spa gathering in the west. The request was made to the sister Umm Abdillah Al-Britaaniyah, may Allah preserve her, to ask the Sheikhah about this issue. 

The response from the Sheikhah:

All praises are due to Allah. And may the prayer and peace be upon the Messenger of Allah (may the peace and blessings of Allah be upon him). I bear witness that there is no deity worthy of worship except Allah alone without any partners, and I bear witness that Muhammad (may the peace and blessings of Allah be upon him) is his slave and messenger. To proceed:

Firstly, it is upon every Muslim woman to know that Allah has made it obligatory upon her to remain at home. As He has said:

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَتَبَرُّجَ الْجَاهِلِيَّةِ ٣٣:٣٣

“And stay in your homes (Oh you women) and do not display your adornments or beauty like the days of Ignorance”

So this is the foundation, however if it becomes necessary for her to leave her home then there is no objection. Provided that she leaves for a reason permitted by the legislation of Al-Islaam. This is because of the speech of the Prophet:

قد أنِنَ الله لكُنَّ أنْ تُخْرُجْنَلِحَوائِجِكُنَّ

“Indeed it has been permitted for you (women) to leave your homes”

Collected in the Saheeh of Imaam Muhammad bin Ismaa’eel Al-Bukhaari #5237

Furthermore, if she leaves her home then it is likewise obligatory upon her to wear Al-Hijaab in a well-mannered fashion with modesty. As for a woman leaving her home to such events mentioned in the question, then it includes wasting time. Also, it is from resembling the disbelieving women, which is forbidden. The Prophet (may the peace and blessings of Allah be upon him) said: 

من تشبَّهَ بِقومٍ فهو منهم

“Whoever resembles a people then he is from them”

Narrated from Abdullah bin ‘Umar Collected in the Musnad of Imaam Ahmad Vol. 2page 50 and Graded Hasan by Imaam Al-Albaani

It also includes polishing the nails with nail polish. This act as a barrieragainst water when performing ablution. And whatever does this is prohibited.Except in the case of the menstruating woman. It also includes the women takinga bath or relaxing in water for hours. This legislatively is called “الحمامات“(Spas) and is prohibited (for women) because of the Hadeeth narrated by’Aaisha. She reported that the Prophet(may the peace and blessings of Allah beupon him) said:

أيُّما امرَأةٍ وَضَعَتْ ثِيابَها في غَيرِ بيتِزَوْجِها, هَتَكَتْ ما بينَها و بينَ اللهِ

“Which ever woman takes off her clothing in other than her husband’s housethen she has indeed ripped the protection between her and Allah.”

This Hadeeth is Saheeh collected in the Musnad of Imaam Ahmad

So to summarize, it is not permissible to attend such events because of thecontradictions to the legislation of Al-Islaam it presents. Such as wastingtime and spending a lot of money without a justified reason. Also, I add tothis subject that perhaps the women maybe caused to expose her Awrah this isbecause the beautician may seek to treat her whole body or most of it. 

The Prophet (may the peace andblessings of Allah be upon him) said:

لا يَنظُرُ الرَّجل أِلى عَوْرَةِ الرَّجل, و لا المَرْأَةُ أِلى عَوْرَةِ المَرْأةِ

“No man should look at another man’s ‘awrah, nor should a woman look atanother woman’s ‘awrah” 

Collected in the Saheeh of Imaam Muslim bin Al-Hajjaaj # 766. Narrated on theauthority of Abi Sa’eed Al-Khudri 

And perhaps it maybe a male beautician in which the prohibition and sin is fargreater.

So stay far away from this oh Muslimaat. May Allah grant you all success withthat. Accustom yourselves to staying in your homes and beware of resembling thedisbelieving women because verily this leads to having amity (friendship, love,etc.) for the disbelieving women and love of resembling them inwardly. That isin relation to their belief. 

Likewise, I advise you all to leave those lands that oppress its people and tohave adherence upon this Haneef religion. And Allah is the one who grantssuccess.

Al praises are due to the Lord of all existence.

Sheikhah Umm Abdillah Al-Waadi’eeyah
Darul Hadeeth Dammaaj

Translated by: Umm Abdillah Al-Britaaniyah
Darul Hadeeth Dammaaj


Anger Management

Anger Management


Reference: Al Afnaan an Nadiyyah 7/328


Topic: Manners

A Warning from Anger- no matter the Reason.

This is because anger lures its victim into practicing acts that necessitate punishment such as murder, speaking negatively of others, destroying property, abstaining from being good to others and similar issues that anger entices a person to fall into and drives them to accomplish, regressing into sin due to having no patience and forbearance. Anger is the key to the doors of evil, a man approached the Prophet – صلى الله عليه وسلم – seeking advice that would benefit him in his religion, rather in all his affairs, he advised him saying:

“Do not get angry.”

The man repeated the question and the Prophet – صلى الله عليه وسلم – repeated the response saying; “Do not get angry.”

This was reported by al Bukhaaree in the Hadeeth of Abu Hurayrah – may Allaah be pleased with him – that a man approached the Prophet – صلى الله عليه وسلم – saying;

“Advise me.”

The Messenger responded: “Do not get angry.”

The man continued to repeat the question and the Messenger kept repeating:

“Do not become angry.”


There are methods for anger management in the noble legislated texts:

    1. What was authentically reported in the two Saheehs on the authority of Salmaan ibn Sard – may Allaah be pleased with him – who said:

      “Two men starting insulting each other in the presence of the Prophet – صلى الله عليه وسلم – while we were seated; one of them was insulting the other angrily while his face was red, so the Prophet – صلى الله عليه وسلم – said:

      “I seek refuge from the accursed Shaytaan.”

      Others said to him: “Do you not hear what the Prophet – صلى الله عليه وسلم – is saying?”

      He responded: “I am not a madman!”

    2. Al Imaam Ahmad and at Tirmidhee reported a Hadeeth on the authority of Abu Sa’eed that the Prophet – صلى الله عليه وسلم – said in his Khutbah:

      “Indeed anger is a scorching coal seated in the hearts of the children of Adam, do you not see the redness of his eyes and the swelling of his cheeks? So whoever senses any of these symptoms should attach himself to the earth.”

The wording is for at Tirmidhee.

  1. Al Imaam Ahmad and Abu Dawood reported the Hadeeth of Abu Waa-il who said:

    “We were sitting with ‘Urwah ibn Muhammad when a man entered and said things to him that angered him. When he became angry he stood up and left, he returned having performed ablution and said:

    ‘My father narrated to me that my grandfather (who was a Companion) narrated to him that the Messenger of Allaah – صلى الله عليه وسلم – said:

    “Indeed anger is from the Shaytaan, and indeed Shaytaan was created from fire, and indeed fire is put out with water. So if any of you were to become angry, perform ablution.”

Likewise, there are texts praising the person who is able to control himself, represses his anger and forgive whoever angered him. Allah the Elevated said:

{and when they are angry, they forgive}

The Prophet – صلى الله عليه وسلم – said:

“The strong one is not the one who can wrestle others, rather it is the one who can control himself when angry.”

‘Umar ibn ‘Abdul ‘Azeez stated:

“Successful indeed is one who safeguards himself from desires, anger and greed.”

Al Hasan stated:

“If there are four things present in a person, he would be protected from Shaytaan and the fire would be prohibited from touching him; A person who controls himself during;

  1. Raghbah (longing),
  2. Rahbah (fear),
  3. Shahwah (lust/desire),
  4. Ghadab (anger)”

To have Raghbah for something is to want it and believe that it is beneficial for you. So whoever has a need for something, this need may drive him to attain it through any means possible, a lot of which could be impermissible, and the object that is longed for itself may be prohibited.

Rahbah is to fear something. If a person fears something he would try to repel it by any means necessary, a lot of which may be impermissible.

Shahwah is to desire something which you take pleasure in. A person may desire a lot of things that are prohibited such as fornication, theft, alcohol, disbelief, magic, hypocrisy and innovations.

Ghadab – Anger: It is the boiling of the hearts blood to repel a harm fearing would take place, or to take revenge from someone who has previously caused harm. A lot of impermissible things take place as a consequence of anger, such as fighting, hitting as well as other types of oppression and transgression. A lot of impermissible forms of speech also take place, such as defamation, verbal abuse, and evil words. This may even reach the level of disbelief.”

It is incumbent upon the believer that his desires are limited to what Allaah has permitted for him. It may be that a person may engage in something [permissible] with a good intention and be rewarded for it, or that his anger is due to harm being caused to his or someone else’s deen, such as taking revenge from someone who disobeys Allah and His Messenger, as Allah said:

{Fight against them so that Allah will punish them by your hands and disgrace them and give you victory over them and heal the breasts of a believing people, and remove the anger of their (believers’) hearts} [At Tawbah 14-15]

And this was the state of the Prophet – صلى الله عليه وسلم -, indeed he never took revenge for himself, but if any of the prohibitions of Allah were contravened, nothing was able to stand up to his anger.”

I say [Shaykh Zayd]: After you have come to know, O Muslim, of what anger, for other than Allah, entices, then it is binding upon you to avoid what causes anger. If one of its causes comes upon you, then it is upon you to cure it with what the Prophet – صلى الله عليه وسلم -directed; to:


  1. Seek refuge with Allah from the accursed Shaytaan,
  2. Perform ablution,
  3. Have tranquility
  4. Thinking about the consequences of what will happen if you follow your anger such as regret, or rather a close punishment as well as postponed one.

“One who directs others to good, is as the one who initiated it [in reward]” – at Tirmidhee.



علاج الغضب


المرجع: الأفنان الندية ج 7 ص 328


المؤلف :شيخ زيد المدخلى


الباب: الاداب


التحذير من الغضب مهما كان السبب


وما ذاك إلا لأن الغضب يجر صاحبه إلى موجبات العذاب كسفك الدم المحرم أو انتهاك العرض أو إتلاف المال أو قطع الإحسان ونحو ذلك من الأمور التي يجر إلى تعاطيها الغضب ، ويبعث على تحقيقها والتردي في مأثمها عدم الصبر والحلم ، ولأهمية ضرر الغضب وأنه مفتاح أبواب الشرور فقد جاء رجل إلى النبي صلى الله عليه وسلم يطلب منه وصية تنفعه في أمر دينه بل وفي شأنه كله فقال له :” لا تغضب ” . وكرر السؤال فكرر النبي صلى الله عليه وسلم الجواب بقوله :” لا تغضب “


جاء ذلك فيما رواه البخاري من حديث أبي هريرة رضي الله عنه


أن رجلا قال للنبي صلى الله عليه وسلم أوصني


قال : ” لا تغضب . فردد مرارا ، قال : لا تغضب “


وجاءت نصوص كريمة في علاج الغضب منها :


ما ثبت في الصحيحين من حديث سلمان بن صرد رضي الله عنه قال


استب رجلان عند النبي صلى الله عليه وسلم ونحن عنده جلوس ، وأحدهما يسب صاحبه مغضبا قد احمر وجهه فقال النبي صلى الله عليه وسلم


إني لأعلم كلمة لو قالها لذهب عنه ما يجد ، لو قال : أعوذ بالله من الشيطان الرجيم


فقالوا للرجل : ألا تسمع ما يقول النبي صلى الله عليه وسلم ؟


قال : إني لست بمجنون “


وخرّج الإمام أحمد والترمذي عن أبي سعيد أن النبي صلى الله عليه وسلم قال في خطبته


ألا إن الغضب جمرة في قلب ابن آدم أفما رأيتم إلى حمرة عينيه ، وانتفاخ أوداجه ، فمن أحس من ذلك بشيء فليلصق بالأرض ” .


وهذا لفظ الترمذي


وخرّج الإمام أحمد وأبو داود من حديث أبي وائل قال


كنا جلوسا عند عروة بن محمد إذ دخل عليه رجل فكلمه بكلام أغضبه فلما أن غضب قام ثم عاد إلينا وقد توضأ فقال : حدثني أبي عن جدي عطية ـ وكان له صحبة ـ قال : قال رسول الله صلى الله عليه وسلم


إن الغضب من الشيطان ، وإن الشيطان خلق من النار ، وإنما تطفأ النار بالماء فإذا غضب أحدكم فليتوضأ


كما جاءت نصوص في الثناء على من إذا غضب ملك نفسه وكظم غيظه، وعفا عمن أغضبه ، قال الله في وصف أهل الإيمان


وإذا ما غضبوا هم يغفرون – سورة الشورى37.


وقال النبي صلى الله عليه وسلم


ليس الشديد بالصرعة ، إنما الشديد الذي يملك نفسه عند الغضب


وقال عمر بن عبد العزيز


قد أفلح من عُصم من الهوى والغضب والطمع


وقال الحسن


أربع من كن فيه عصمه الله من الشيطان وحرمه على النار : من ملك نفسه عند










قال الإمام ابن رجب


فهذه الأربع التي ذكرها الحسن هي مبدأ الشر كله


فإن الرغبة في الشيء : هي ميل النفس إليه لاعتقاد نفعه فمن حصل له رغبة في شيء حملته تلك الرغبة على طلب ذلك الشيء من كل وجه يظنه موصلا إليه وقد يكون كثير منها محرما ، وقد يكون ذلك الشيء المرغوب فيه محرما .


والرهبة : هي الخوف من الشيء ، وإذا خاف الإنسان من شيء تسبب في دفعه عنه بكل طريق يظنه دافعا له ، وقد يكون كثير منها محرما


والشهوة : هي ميل النفس إلى ما يلائمها وتلتذ به ، وقد تميل كثيرا إلى ماهو محرم كالزنا والسرقة وشرب الخمر وإلى الكفر والسحر والنفاق والبدع


والغضب : هو غليان دم القلب طلبا لدفع المؤذى عنه خشية وقوعه أو طلبا للإنتقام ممن حصل له منه الأذى بعد وقوعه ، وينشأ من ذلك كثير من الأفعال المحرمة كالقتل والضرب وأنواع الظلم والعدوان ، وكثير من الأقوال المحرمة كالقذف والسب والفحش ، وربما ارتقى إلى درجة الكفر


إلى أن قال ـ رحمه الله ـ :” والواجب على المؤمن أن تكون شهوته مقصورة على طلب ما أباحه الله له ، وربما تناولها بنية صالحة فأثيب عليها وأن يكون غضبه دفعا للأذى في الدين له أو لغيره انتقاما ممن عصى الله ورسوله كما قال تعالى


قاتلوهم يعذبهم الله بأيديكم ويخزهم وينصركم عليهم ويشف صدور قوم مؤمنين ويذهب غيظ قلوبهم – سورة التوبة : 14 ـ 15


وهذه كانت حال النبي صلى الله عليه وسلم فإنه كان لا ينتقم لنفسه ، ولكن إذا انتهكت محارم الله لم يقم لغضبه شيء قلت : وبعد أن عرفت أيها المسلم ما يجر إليه الغضب لغير الله فإنه يتعين عليك أن تجتنب أسبابه أولا ، ثم إذا جاء سبب من أسبابه فعلا عليك وجب عليك علاجه بما أرشد إليه النبي صلى الله عليه وسلم وهو الإستعاذة بالله من الشيطان الرجيم والوضوء ، والهدوء والتفكر لما سيترتب على التمادي مع تيار الغضب من الندم بل والعقوبة العاجلة والآجلة



The Statement:Allah Is Everywhere

The Statement: Allah is Everywhere

Fatwaa feel-‘Aqeedah:
The Statement: Verily Allaah is Everywhere
Al-Imaam Ibn Baaz (May Allaah have mercy o­n him)

Question: A story was mentioned o­n o­ne of the radio broadcasts which stated that a son asked his father about Allaah, so the father responded saying that Allaah is present everywhere…

The Question: What is the Islamic ruling regarding the likes of this answer?

This answer is false, and it is from the speech of the people of innovations, from the Jahmiyyah and the Mu’tazilah, and whoever follows their footsteps. And that which is correct is what Ahlus-Sunnahwal-Jamaa’ah is upon, that Allaah, Glory be unto Him, is above the heavens, over the Throne (Al-‘Arsh), above all of His creation, and His Knowledge is everywhere. This is just as is proven by the Qur’anic verses, and the Prophetic Hadeeths, and the consensus of the Salaf (predecessors) of the Ummah (Muslim nation). This is as Allaah, the Mighty and Majestic, said, “Verily your Lord is Allaah, the o­ne Who created the heavens and the earth in six days, then He ascended over the Throne.” (Surah Al-A’raaf:24) And He, glory be unto Him, repeated that in six other verses from His Magnificent Book.

And the meaning of Al-Istiwaa’ with Ahlus-Sunnah is Al-‘Uloo (Loftiness) and Al-Irtifaa’(Elevation) above the Throne, in a manner which befits the Majesty of Allaah, glory be unto Him. No o­ne knows how it is other than Him. This is as Maalik (may Allaah have mercy upon him) said when he was askedabout that, “Al-Istiwaa (Allaah’sascension) is known, and the how of it is unknown, and to believe in itis obligatory, and asking about it is an innovation (Bid’ah).“And he (may Allaah have mercy upon him) meant asking about how it is.And this meaning came from his Shaikh, Rabee’ah bin Abee’Abdir-Rahmaan, and it has been related from Umm Salamah (may Allaah bepleased with her), and it is the statement of all of Ahlus-Sunnah fromthe Sahaaabah (the Prophet’s companions – may Allaah be pleased withthem) and those who came after them from the Imaams of Islaam. Andindeed Allaah, glory be unto Him, informed that He is above the heavensin other verses as well, and that He is in loftiness. He said, “So the judgement is for Allaah, the Most High, the Most Great.” (Al-Ghaafir:12) And He, the Mighty and Majestic, said, “Unto Him ascends the good speech, and the righteous action raises it.” (Faatir:10) And He said, “And He feels no fatigue in their (the heavens and earth) preservation, and He is the Most High, the Most Magnificent.” (Al-Baqarah:255) And He, the Mighty and Majestic, said, “Ordo you all feel safe against He who is above the heavens that He mightmake the earth swallow you up, then behold it shakes. Or do you allfeel safe that He who is above the heavens might send upon you all aviolent whirlwind? Then you shall know how (terrible) was My warning.” (Al-Mulk:16-17)

Thus,in numerous verses from the Noble Book of Allaah, He makes it clearthat He is above the heavens, and that He is in loftiness. And thatagrees with what is proven by the verses of Al-Istiwaa’ (Allaah’sascension). And with that it is known that the statement of the peopleof innovations, that Allaah is present everywhere, is from the mostfalse of falsehood, and it is the way of the Hulooliyyah (those whobelieve Allaah dwells within his creatures), who are innovators andastray. Rather, it is disbelief and misguidance, and it is denial ofAllaah, glory be unto Him, and denying His Messenger (may peace andblessings be upon him), in what is authentic from him regarding hisLord being above the heavens. For example, like his saying, “Do you all not trust me, while I am the o­ne trusted by He Who is above the heavens?”(Al-Bukhaaree and Muslim) And similar to this has come in the hadeethsregarding Al-Israa’ (the Prophet’s night journey to Jerusalem), andAl-Mi’raaj (the Prophet’s ascension into the heavens), and otherreports besides these.

Answered by Al-Imaam ‘Abdul-‘Azeez bin Baaz (may Allaah have mercy upon him)
Source: Ad-Da’wah Magazine, Issue number 1288
Translated by Aqeel Walker, 8/6/07


مقولة : إن الله في كل مكان
السؤال: ذكرت قصة في إحدى الإذاعات تقول: إن ولدا سأل أباه
عن الله فأجاب الأب بأن الله موجود في كل مكان.. السؤال: ما
الحكم الشرعي في مثل هذا الجواب؟
الجواب: هذا الجواب باطل ، و هو من كلام أهل البدع من الجهمية
و المعتزلة و من سار في ركابهما ، و الصواب الذي عليه أهل السنة و الجماعة أن
الله سبحانه في السماء فوق العرش فوق جميع خلقه و علمه في كل مكان
كما دلت عليه الآيات القرآنية و الأحاديث النبوية و إجماع سلف الأمة ، كما
قال عز و جل: “إن ربكم الله الذي خلق السموات و الأرض في ستة
أيام ثم استوى على العرش” (سورة الأعراف ، من الآية : 24) ، و كرر ذلك
سبحانه في ست آيات أخرى من كتابه العظيم
و معنى الاستواء عند أهل السنة هو العلو و الارتفاع فوق العرش على
الوجه الذي يليق بجلال الله سبحانه لا يعلم كيفيته سواه كما قال مالك
رحمه الله لما سئل عن ذلك: “الاستواء معلوم ، و الكيف مجهول ، و الإيمان
به واجب و السؤال عنه بدعة” و مراده رحمه الله السؤال عن كيفيته. و هذا
المعنى جاء عن شيخه ربيعة بن أبي عبد الرحمن ، و هو مروي عن أم سلمة
رضي الله عنها ، و هو قول جميع أهل السنة من الصحابة رضي الله عنهم
و من بعدهم من أئمة الاسلام. و قد أخبر الله سبحانه في آيات أخر أنه في
السماء ، و أنه في العلو قال سبحانه : “فالحكم لله العلي الكبير” (سورة
الغافر ، الآية 12) و قال عز و جل : “إليه يصعد الكلم الطيب
و العمل الصالح يرفعه” (سورة فاطر ، الآية 255) ، و قال
عز و جل : “ءأمنتم من في السماء أن يخسف بكم الأرض فإذا هي
تمور * أم أمنتم من في السماء أن يرسل عليكم حاصبا فستعلمون كيف نذير” (سورة
الملك ، ال آيتان 16-17).  ففي آيات
كثيرة من كتاب الله الكريم صرح سبحانه أنه في السماء ، و أنه
في العلو ، و ذلك موافق لما دلت عليه  آيات الاستواء . و بذلك يعلم أن قول
أهل البدع بأن الله سبحانه موجود في كل مكان من أبطل الباطل ، و هو
مذهب الحلولية المبتدعة الضالة ، بل هو كفر و ضلال و تكذيب لله سبحانه
و تكذيب لرسوله صلى الله عليه و سلم فيما صح عنه من كون ربه في
السماء مثل قوله صلى الله عليه و سلم: “ألا تأمنوني و أنا أمين من في السماء ” و
كما جاء في أحاديث الإسراء و المعراج و غيرها
مجلة الدعوة ، عدد 1288 ، الشيخ ابن باز