Monthly Archives: January 2015

The Big Bang Theory Repudiated! By Dr. Shaykh Salih Sindee

The second theory; is the big bang theory. In summary –and I will try to clearly explain it—this theory states: The origin of creation was a simple ball comprised of a single cell. And it was tiny like the head of a pin. It was floating in time and space then it exploded fifteen billion years ago. Thus the result of this explosion was the gradual evolution of the universe. Thus the origin of this entire universe was a pinhead!

So the question which remains as a whip to lash the backs of these atheists is:

Where did this pinhead come from?! They have no answer for this.

And then; why was this ball stagnant and then suddenly it decided to explode?! And what was special about this exact moment that it exploded that separate it from other moments?! How did this explosion result in astonishing order? Do explosions equate with order? How did a speck of lifelessness produce living organisms with intellects and sensibility? The atheist will respond that reactions occurred which produced cells which formed after the explosion giving magnificent order to everything.

If the atheist is asked: How did this forming of cells occur? And how did life appear from inanimate objects? The atheist will respond: This happens automatically, by coincidence!

Coincidence according to the atheist in reality is the Lord of all that exist, the fashioner of the creation! This is because according to them every phenomenon is connected to it. So coincidence brought the heavens into existence and it causes the atmosphere, and the atmospheric pressure, and the gases, it causes the clouds and the land suitable for life, it causes the rivers, the oceans and the fish; it brought about mankind with bones suitable for his needs, it caused hearing and sight, it caused a heart that beats, it caused red blood cells and white blood cells with the appropriate blood cell count and above all this it caused intellect and perception. All of this according to the atheist happened by coincidence!

Allow us to place letters in a box. Then we will shake the box with a forceful shaking, and then open it. Would anyone believe that when we opened it we will find a great passionate speech?!

Or allow us to throw bricks behind our backs, one by one, and then when we look, we will be shocked by a beautiful home?!

All of this happens by coincidence?! Is this sensible?!

Reflect with me over the previous example of throwing the bricks: If we change from bricks and threw eggs—for example—would our throwing result in a house? The answer is a resounding: No.

Thus it is a must that there is design and wisdom. Like this was the atoms of the universe; they were only joined together with wisdom. So if the atoms joined in this manner they became gold, and if the joined together in a certain manner they became water, and so on. Therefore ‘chance’ or ‘coincidence’ is not sufficient to accept what they say, rather there must be wisdom, and desire, and design.

In contrast to this philosophy we find the Quran explains this reality is a few words.

أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ بَل لَا يُوقِنُونَ

Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. (Soorah At Tur 52: 35-36)

This was understood by a Bedouin Arab, and he did not hold a degree in mathematics nor did he study the theories of Nietzsche, or Lavoisier, or Darwin or other than them. Rather it was only his upright natural disposition when he said: Dung is evidence of a camel, and footsteps are evidence of a passerby, thus the heavens with its great stars, and the oceans with its waves, are they not proof of the All-Knowing the All-Powerful (Creator)?!

But Atheism makes people from the most foolish of the creation, without exception.

From the Upcoming Publication: Atheism: Its Causes, Dangers and ways to Confront it
By Doctor Saalih ibn Abdul Aziz ibn Uthman Sindee
Translated by Rasheed ibn Estes Barbee
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Only Performing one Umrah in one Journey – Compiled and translated By Abbas Abu Yahya

Audio Excerpt: Miraath Publications – BiteSize Ramadhaan 1434 Articles – Day 12

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘The Messenger -sallAllaahu alayhi wa sallam- would not perform an extra Umrah exiting out of Makkah, after already having performed one, as many of the people do nowadays. Rather all the Umrahs that the Messenger performed were upon entering Makkah.

He -sallAllaahu alayhi wa sallam- lived in Makkah for thirteen years after the revelation had first descended, and it is not reported from the outset about him that he performed Umrah exiting from Makkah in that time period.

So, the Umrah that the Messenger of Allaah -sallAllaahu alayhi wa sallam- performed and legislated, is the Umrah of entering into Makkah, there is no Umrah for the person who is in Makkah and he goes outside the boundary of Makkah whereby he can enter again and perform Umrah. This was not ever done by anyone at the time of the Prophet, except by ‘Aeysha alone out of all those who were with her. This was because she had made the intention and entered into Ihram but had begun her menstrual cycle. So the Prophet ordered her to connect up her Umrah with the Hajj, and informed her that her Tawaf of the House and going between Safa and Marwa, would indeed be sufficient for her Hajj and Umrah together (instead of performing a separate Umrah).

So she found that her female companions were returning with a Hajj and a separate Umrah, since they had intended to perform Hajj at-Tamattu (with an Umrah and a Hajj), and they had not begun their menstrual cycle and did not have to combine their Umrah in with the Hajj. However, she would have only returned with an Umrah within her Hajj, so he -sallAllaahu alayhi wa sallam- ordered her brother to take her to perform an Umrah from at-Tan’eem, to soothe her heart, and her brother did not perform an Umrah from Tan’eem in that Hajj nor did anyone else from those who were with him.’

[Taken from: ‘Zad al-Ma’ad’ 1/94]

Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:

‘Is it permissible for me to perform Umrah twice in one journey, since I am from Jordan. The first one from Abyaar Ali (the local name for the Meeqat Dhul Hulayfah just outside Madina), and the second from at-Tan’eem (outskirts of Makkah), just like ‘Aeysha -Radhi Allaahu anha. If this is not permissible, then can I perform it for my deceased father or mother? May Allah reward you with goodness.

The Shaykh answered:

‘The person who wants to repeat an Umrah then it is necessary for him to return to the Meeqat from whence he entered into Ihraam, whether that is for his own self or for his parents.
As for entering into Ihraam from at-Tan’eem, from whence the Noble lady ‘Aeysha entered into Ihraam, then this ruling is specific for ‘Aeysha and those who are in a similar condition to her.

I term this Umrah from at-Tan’eem as the Umrah of the menstruating woman. The reason for this is because when ‘Aeysha -Radhi Allaahu anha- went out with the Prophet -sallAllaahu alayhi wa sallam- to perform the farewell Hajj, and she had entered into Ihraam to perform Umrah, but when she reached a place close to Makkah, known as ‘Sarif’ the Messenger -sallAllaahu alayhi wa sallam- entered upon her and found her crying. So he said to her:

مالك أنفست

‘Why are you crying? Have you started your menstrual cycle?’

She replied: ‘Yes, O Messenger of Allaah.’

He –sallAllaahu alayhi wa sallam- said:

هذا أمر قد كتبه الله على بنات آدم، فاصنعي ما يصنع الحاج غير ألَّا تطوفي ولا تصلي

‘This is a matter which Allaah has written for the daughters of Adam, so do that which the person performing Hajj does, except do not perform the Tawaf and do not perform the Salat.’

So she did not perform the Tawaf or the Salat until she had become clean in Araafat, then she continued with the rites of Hajj and accomplished Hajj completely. When the Messenger -sallAllaahu alayhi wa sallam- had decided to travel and return to Madina, he entered upon ‘Aeysha in her tent and again he found her crying.

He asked her: ‘What is wrong with you?’

She said: ‘What is wrong with me? The people are returning with Hajj and Umrah, and I am returning with Hajj without Umrah.’

The reason was because her menstruation had caused her Umrah to be changed to a Hajj, a Hajj Mufrad (Hajj without Umrah), so here she is saying, she is crying out of grief of what she missed out from performing an Umrah before performing the Hajj, whereas her co-wives like Umm Salamah and other than her, returned with Umrah and Hajj, and that is why was crying.

She said: ‘Why should I not cry? The people are returning with a Hajj and Umrah and I am returning with a Hajj.’ So the Messenger -sallAllaahu alayhi wa sallam- had compassion on her and ordered her brother AbdurRahmaan bin Abi Bakr as-Siddiq to accompany her, with him on his camel and go out with her to at-Tan’eem. So he did that and she returned, and performed an Umrah and soothed her soul.

This is why we say, if a woman is afflicted with that which had afflicted ‘Aeysha from amongst the women, whereby her menstrual cycle started, while she wanted to perform Umrah, and she could not complete the Umrah, so that her Umrah was changed into a Hajj. So here a woman can perform Umrah in place of what she missed out on, in the same way that Allaah legislated upon the tongue of His Messenger for ‘Aeysha, so the woman who was menstruating goes out again to at-Tan’eem and comes and performs an Umrah.

As for men then, Alhamdulillah they do not menstruate so they do not take the ruling of the menstruating woman. The proof is, as some of the scholars of Seerah and history of the Companions, say: a hundred thousand Companions performed Hajj with the Messenger, not one of them did an Umrah the like of the Umrah of ‘Aeysha -Radhi Allaahu anha, so if that was something good then they would have proceeded us in that action. Therefore, the person who wants to perform an Umrah returns to the Meeqat and enters into Ihraam from there, whether for himself or for his mother and father.

This is sufficient and praise be to Allaah Lord of all the worlds.’

[Taken from: ‘Silsilah Huda wa Noor’ no.2]

Proper Defense of Prophet Muhammad صلى الله عليه و سلم in Light of Recent Events [FREE 40-page PDF]


Clarification on the ‘Awrah and the Covering of Women in the Presence of Other Women and Mahrams – Shaykh ibn Uthaymeen

By Our Sh. Muhammad bin Salih Al-‘Uthaimeen (rahimahullaah)
Prepared by Saleh As-Saleh (rahimahullaah)
Transcribed by Br. Abu Abdullaah al-Amreeki, Jazaahullaahu Khairan, from live duroos in Paltalk’s “Understanding Islam 1″ room. Text edited by sis Umm Ahmad al-Kanadiyyah, Jazaahaallaahu Khairan.

All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

Our Shaykh, Muhammad ibn Saalih al-‘Uthaimeen (rahimahullaah), was asked:

“There is a phenomenon with some women, wearing short and tight dresses which expose their features and dresses without sleeves exposing the chest and back, appearing almost naked. When we advise them, they say that they do not wear such clothes except in the presence of other women and that the ‘awrah [1] of the woman in front of other women is from the navel to the knee. What is the ruling regarding this, and what is the ruling regarding wearing these types of clothes in front of mahrams [2]? May Allaah (subhannahu wa ta’ala) reward you abundantly on behalf of the Muslims and Muslimat and magnify your reward.”

He (rahimahullaah) answered:

The answer for this is to say that it is authentically narrated [by Abu Huraira, radiallaahu ‘anhu] that the Prophet (صلى الله عليه و سلم) said: “Two are the types amongst the denizens of Hell whom I have never seen, the one possessing whips like the tail of an ox, and they flog people with them. (The second one) women kasiyatun ‘aariyaat: who would be naked in spite of their being dressed, who are seduced (to wrong paths) and seduce others with their hair high like humps. These women would not get into Paradise, and they would not perceive its odor, although its fragrance can be perceived from such and such distance (from a great distance).” [Reported by Muslim, hadith no. 6840; see also hadith no. 5310]

The people of knowledge interpreted the phrase kasiyatun ‘aariyaat (dressed but naked)” as those women who put on tight, short, or light clothes that do not shield what is underneath.

In addition, Shaykh al-Islam ibn Taymiyyah mentioned that the clothes of women in their homes at the time of the Prophet (صلى الله عليه و سلم) covered what is between the ankle and the palm; when they would leave for the market, it is known that the women of the companions used to wear overflowing dresses that were so long that the lower end of the dress would drag on the earth. The Prophet (صلى الله عليه و سلم) made it permissible for them to lower the end of their garment to extend to an arm’s span, without exceeding that. However, what became unclear to some women of the saying of the Prophet (صلى الله عليه و سلم), “No man should look at the ‘awrah of another man, and no woman should look at the ‘awrah of another woman.” [Reported by Muslim, hadith no. 338] and of ‘awrah of the woman with respect to other women being from her navel to her knee led them to the [false] conclusion that this indicates that it is permissible to wear short clothes. However, the Prophet (صلى الله عليه و سلم) did not say, “The dress of a woman is between the navel and the knee, ” such that it would be taken as an an evidence. On the contrary, he said, “no woman should look at the ‘awrah of another woman.” Therefore, he forbade the one who looks because the one who wears overflowing clothes may accidentally uncover her private parts because of a need or for some other reason.

Similarly, when the Prophet (صلى الله عليه و سلم) said, “No man should look at the ‘awrah of another man,” did the companions then wear izar (waist garments) from the navel to the knee or pants from the navel to the knee? Is it now sound for a woman to go out and meet other women having on nothing except that which shields the area from the navel to the knee? No one says this; this is not the case, except with the women of the kufar. So those women who understood otherwise from this hadith are incorrect. The hadith’s meaning is obvious and apparent. The Prophet (صلى الله عليه و سلم) did not say, ““The dress of a woman is between the navel and the knee.” So women should fear Allaah (subhannahu wa ta’ala) and assume shyness and bashfulness, which is from the characteristics of the woman; this is from iman (faith) as the Prophet (صلى الله عليه و سلم) said, “Modesty is a branch of faith” [Reported by Muslim, hadith no. 56] Likewise, we know the parable: “More bashful than a woman kept in her private quarter.”

Not even the women of the pre-Islamic era [Jahilliyah] used to shield only that which was between the navel and the knee; this was not even the case with men in that time. Do these women want the Muslim woman to be in a worse situation than the women of Jahilliyah?

In summary, the dress is something and looking at the ‘awrah is something else. The legal dress of the woman in front of other women should cover that which is between the ankle and the palm. However, if the woman needs to tuck up her dress for work or something else, then she may tuck it all the way to the knee. Similarly, if she needs to roll up her sleeves all the way to the shoulder, then she may do so as needed only. However, to make this her normal dress then it is not allowed, and the hadith does not indicate this under any circumstances. That is why the address was to the one looking, not the one being looked at, and the Prophet (صلى الله عليه و سلم) mentioned absolutely nothing about the dress. He did not say, ““The dress of a woman is between the navel and the knee,” such that this would constitute a pretext for the misunderstanding by those women.

With respect to looking by mahrams, then the ruling is the same as looking of a woman at a woman, meaning it is permissible for the woman to uncover in front of her mahrams that which she uncovers in front of other women, namely the head, neck, feet, hands, arms, shins, and so forth. But she must not make her dress short.

[1] ‘Awrah: The private parts that must be covered.
[2] Mahaarim pl. of mahram a husband and a woman’s male siblings who are not lawful for her to marry.

This is the answer of our Shaykh (rahimahullaah) concerning this question, which is often raised by many sisters. I ask Allaah (subhannahu wa ta’ala) to make it a benefit for all of us. All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.

Saleh As-Saleh
27-7-1427 AH.
21st August 2006.

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Treatment for Psychological Depressions and Disorders – Permanent Committee

Fatwa no. 3828

Q: I am a Muslim woman in my twenties. I was married about a year and a half ago and thanks to Allah, I had a baby six months ago delivered naturally. A week after delivery, I began to suffer from severe depression, which had never happened to me before. I lost interest in everything, even taking care of the baby. I went to a psychiatrist and took medication until recently, but it was of no use and I became tired of long treatment.

I ask Allah that you find an Islamically approved treatment for my distress and psychological depression, or the best remedy, so that I can return to my normal state and take care of my husband and baby, and be able to manage the affairs of my home. I heard sometime ago the Hadith, which states: The water of Zamzam is for whatever it is drunk for. I hope from Allah, then you, to clarify the meaning of this Hadith. Does it apply to my psychological case, or is it only for physical diseases? If Zamzam water is useful, by the Will of Allah, in treating my case, how can I get it?

A: Put your trust in Allah and expect good from Him. Entrust your affairs to Him and do not despair of His Mercy and Benevolence.

There is no disease for which Allah has not also sent down the cure. You should make use of means and continue to consult specialized doctors.

Recite Surahs Al-Ikhlas, Al-Falaq and Al-Nas three times, blowing into your hands after each recitation and wiping your face and whatever parts of your body you can. Repeat this procedure day and night and before going to sleep.Recite Surah Al-Fatihah anytime of day or night, and Ayat-ul-Kursy (the Qur’anic Verse of the Throne, Surah Al-Baqarah, 2:255) before going to sleep. This is the best Ruqyah (Qur’an and supplications recited over the sick seeking healing) to protect oneself from evil.

You should also appeal to Allah with the Du‘a’ (Supplication) to be said at times of distress:

لَا إلَهَ إِلَّا اللهُ الْعَظيمُ الْحَلِيمْ، لَا إِلَهَ إِلَّا اللهُ رَبُّ العَرْشِ العَظِيمِ، لَا إِلَهَ إِلَّا الله رَبُّ السَّمَوّاتِ ورّبُّ الأَرْضِ ورَبُّ العَرْشِ الكَريم

La ilaha illa Allah al-`azim al-halim, la ilaha illa Allah rabbul-`arshi al-`azim, la ilaha illa Allah, rabbul-samawaati wa rabbul-ardi wa rabbul-`arshi al-karim [1]

( There is no deity worthy of worship except Allah, the Most Great and the All-Forbearing. There is no deity worthy of worship except Allah, the Lord of the Great Throne. There is no deity worthy of worship except Allah, the Lord of the heavens and the earth and the Lord of the Noble Throne).

You may also heal and protect yourself through the Ruqyah of the Messenger of Allah (peace be upon him):

“Remove the affliction, O Lord of mankind, and bring about healing as You are the Healer. There is no healing but Your Healing; a healing that leaves behind no ailment” [2]

There are also many other Adhkar (invocations and remembrances said at certain times on a regular basis), Ruqyahs, and supplications stated in the Books of Hadith and Al-Nawawy mentioned them in his book Riyad Al-Salihin and Al-Adhkar.

As for what you mentioned about Zamzam water and the statement of the Prophet (peace be upon him): Zamzam water is for whatever it is drunk for. [3] This Hadith was related by Imam Ahmadand Ibn Majah on the authority of Jabir ibn `Abdullah from the Prophet (peace be upon him). It is a Hadith Hasan (a Hadith whose chain of narration contains a narrator with an exactitude weaker than that of authentic hadiths, but it is still free from eccentricity or blemish) and general in application. What is more authentic than it is the statement of the Prophet (peace be upon him) about Zamzam water: It is blessed; it is a food that nourishes and a cure for sickness. [4] (Related by Muslim and Abu Dawud; this is the wording of Abu Dawud) If you would like some Zamzam water, you can ask anyone performing Hajj from your country to bring you some.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

[1] Imam Ahmad, vol. 1, pp. 228, 259, 280, 284, 339, and 356, from the Hadith narrated by Ibn `Abbas (may Allah be pleased with him); related by Al-Bukhari, Fat-h-ul-Bary, nos. 6345, 6346, 7421, and 7431; Muslim, Sahih [Sharh Al-Nawawy], vol. 17, p. 47.

[2] Al-Bukhari, Sahih, Book on medicine, no. 5742; Al-Tirmidhy, Sunan, Book on funerals, no. 973; Abu Dawud, Sunan, Book on medicine, no. 3890; and Ahmad, Musnad, vol. 3, p. 151

[3] Related by Ahmad, vol. 3, p. 357; Ibn Majah no. 3062; Al-Bayhaqy, Sunan, vol. 5, p. 148, from a Hadith narrated by Jabir ibn `Abdullah (may Allah be pleased with him), and Al-Bayhaqy related from another narrator in Shu`ab Al-Iman, Talkhis Al-Habeir, vol. 2, p. 268, Al-Fawa*id by Ibn Al-Muqry, Fat-h-ul-Bary, vol. 10, p. 116; and Ibn Al-Qayyim ranked it as Hasan in Zad Al-Mi`ad, vol. 3, p. 406 – Al-Fiqi ed

[4] Related by Al-Tayalisy, Musnad, as in Al-Talkhis Al-Habeir, vol. 2, p. 269; with the wording: “Zamzam is blessed, as it is…,” Muslim, Sahih [Sharh Al-Nawawy], vol. 16, p. 30; Ahmad, Musnad, vol. 5, p. 175, with the wording: “It is blessed, it is food that nourishes,” from the Hadith narrated by Abu Dharr (may Allah be pleased with him); and Al-Tabarany, Al-Saghir, no. 295.

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