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Q: “Is it best for a woman to pray in her house or in a mosque near her house?”
Shaikh al-Albaani:
“It is best for her to pray in her house, unless there is a class or exhortation in the mosque from which the woman would benefit, then here the ruling switches:it becomes best for her to pray in the mosque. But if there is just prayer (in the mosque), then (her praying) in the house is better. Meaning, if there isn’t anything in the mosque except the congregational prayer, then her praying in her house is better for her than her praying in her mosque – contrary to if there was a class or exhortation in the mosque, then her praying in the mosque is better for her.”
[silsilat ul-hudaa wa nnoor 4/2 / asaheeha translations]


Umm Faatimah Zainab: Teacher of Ibn Kathir’s Mother-In-Law and His Wife,
and the One Whose Questions Ibn Taymiyyah Would Prepare For

The great explainer of the Quraan, Imaam Ibn Kathir, may Allaah have mercy on him, said, “And on the Day of ’Arafah did pass away the Shaikhah, the righteous one, the worshipper, the pious one: Umm Zainab Faatimah the daughter of ’Abbaas ibn Abil-Fath ibn Muhammad al-Baghdaadiyyah on the outskirts of Cairo, a huge number of people attended her funeral, and she was from the virtuous scholars, enjoining the good and forbidding the evil and standing against the Ahmadiyyah [a Sufi sect] and their association with women and boys, and she would refute their condition and the foundations of the people of innovations and others, and of that she would do what men were not able to.

And she used to attend the gatherings of the Shaikh [of Islaam] Taqiyuddin Ibn Taimiyyah and benefitted from him and others, and I heard Shaikh Taqiyuddin [i.e., Ibn Taymiyyah] praise her and describe her as having nobility and knowledge and he mentioned that she was able to recall [i.e., had memorised] much or most of Al-Mughni and that he [i.e., the Shaikh of Islaam Ibn Taymiyyah himself] would prepare for her due to the numerous matters [that she would discuss] and the excellent nature of her questions and the speed of her understanding, and she was the one who caused many women to finish memorising the Quraan, from them was my mother-in-law ’Aaishah bint Siddeeq the wife of the Shaikh Jamaalud-Deen al-Mizzee, and she is the one who taught her daughter, my wife, Amatur-Raheem Zainab, how to recite the Quraan, may Allaah have mercy on them all and be bountiful to them with His Mercy and His Paradise, Aameen.”

And As-Safadi said, “Faatimah the Daughter of ’Abbaas ibn Abil-Fath: the Shaikhah, the Female Scholar Capable of Giving Religious Verdicts [Muftiyyah], the Scholar of Fiqh [al-Faqeehah], the One Who Abstained from the Dunya [az-Zaahidah], the [Devoted] Worshipper [al-’Aabidah], Umm Zainab al-Baghdaadiyyah, al-Hanbaliyyah, the Admonisher.

She would mount the minbar and exhort the women, and thus would they return [to righteousness] due to her admonition and leave off evil, groups of women benefitted from her exhortations and, after having been hard, their hearts softened towards obedience … and Ibn Taymiyyah, may Allaah have mercy on him, would be amazed at her actions, and would praise her intelligence, her devoutness [khushoo] and her crying.

More than one person related to me that Shaikh Taqiyuddin Ibn Taymiyyah said, ‘I remained concerned about an issue related to her for she mounts the minbar [to exhort the women] and I wanted to prevent her, so I fell asleep one night and I saw the Prophet
صلى الله عليه وسلم in a dream and so I asked him about her, and he replied, ‘A righteous woman,’ or he said something similar …’And she, may Allaah the Most High have mercy on her, passed away on the Day of ’Arafah in the year 714 ah [1314ce].”
Al-Bidaayah wan-Nihaayah of Ibn Kathir, vol. 14, p. 82 and A’yaanul-Asr wa A’waanun-Nasr of as-Safadi, vol. 4, p. 28.



The following is a Translation of an answer by Shaykh Saalih Aal Ash-Shaykh (حفظه الله) regarding trimming the beard
Q) It has been noticed lately on some practicing youth the matter of grabbing from the beard in order to lighten it, so what is the ruling of this action and what are the limits of the beard?

As for the ruling of grabbing from the beard, then shaving the beard is prohibited by consensus. Ibn Hazm has textually showed the prohibition of shaving the beard by consensus, likewise other than him. The scholars of the four madhaahib differ in this issue in terms of shaving the beard primarily. What has been proven in the Sunnah by clear evidences and with various terms is that leaving the beard has been ordered. The Prophet (صلى الله عليه وسلم) said: oppose the Majoos (Fire-Worshippers), (hence) leave the beards and trim the moustaches. In another narration he said: elongate the beard. In a third narration he said: increase the beard and he said: honour the beard. This shows that these matters have been ordered with and that shaving the beard is prohibited. Ibn Sa’d has also narrated that a man from the Majoos came to the Prophet (صلى الله عليه وسلم), and he was one whose beard was shaven and his moustache was very abundant. So the Prophet (صلى الله عليه وسلم) turned away from him, then when he approached him, he said: Who commanded you to do this?! So the man answered him. The Prophet (صلى الله عليه وسلم) then said: But Allah has surely ordered me to grab from this-meaning his moustache-and leave this-meaning his beard.

If this has been resolved, then what is the definition of Al-I’faa (leaving off) linguistically and legislatively that accordingly Al-I’faa will occur? Is the meaning of Al-I’faa that it isn’t permissible to grab a thing from the beard? The scholars have statements in that regard:

Imam Ahmed and his companions went towards the opinion that growing the beard by leaving it upon its condition is Sunnah, and that grabbing from it is disliked if it isn’t to the extent of shaving. This is what has been published in their Madhabs and Imam Ahmed would grab from his beard as Ishaaq Ibn Haani mentioned in his Masaail.
The second opinion which is what our scholars make judgment with and that is due to the apparentness of the evidences, is that the meaning of Al-I’faa is that nothing is taken from it primarily due to his saying: Prolong-ate the beard, Honor the beard, thicken the beard. All these have been commanded with.

However what is the limit of letting free (the beard):
Those that said that grabbing from the beard doesn’t contradict letting the beard go, have said that this order: Prolongate, Leave; the companions have opposed it by taking what has exceeded a grab. So this has proven that the limit to letting free (one’s beard) isn’t absolute, meaning the one who takes from it has surely opposed the order to let it free. For this reason groups from the scholars - among them are the Hanfiyyah and Shaykh Nasirudeen Al-Albaany has supported them with exceeding support (in regards to this issue) in this time, that the limit for the beard is a fistful and whatsoever exceeds that then it isn’t legislated. This opinion has an apparent weakness, because from the companions is he who’s beard was very thick and bulky and his beard would reach his chest as has been mentioned in regards to ‘Ali (رضي الله عنه), and the Prophet (صلى الله عليه وسلم) was (also) very thick bearded, and like that which proves that (the opinion): the limit for letting free is a fistful and it isn’t allowed to let free any more than a fistful; is a statement that is in need of clear evidences in that regard.

If it was that exceeding over a fistful isn’t permissible as Shaykh Nasirudeen Al-Albaany (حفظه الله) went towards, the companions wouldn’t have restricted grabbing of the beard from what exceeds a fistful to the Nusuk. When Ibn ‘Umar (رضي الله عنه) would perform Hajj or ‘Umrah, he would grab from his beard, hence would take anything that exceeded a fistful. If it was absolutely that he wouldn’t let free what exceeded at fistful, then it’s meaning is that it shouldn’t be restricted to the Nusuk. This is beacause his restriction to the time of Nusuk shows a different meaning and that it isn’t unconditioned.

The purpose of this is that the scholars have opinions in regards to that:

The first opinion is what I have mentioned to you from that which is ruled with by our scholars which is that letting free (the beard) is leaving it upon its condition. Obviously, except in situations of ugliness which are rare situations.

The second opinion is that shaving is prohibited however leaving it upon its condition is liked and that taking from it is disliked - meaning he has left in that regards the better (alternative).

The third opinion is that exceeding over a handful isn’t permissible, rather an innovation, and this is the opinion of Shaykh Nasirudeen Al-Albany. It is an opinion that has no share from the evidence.


Taken from Shaykh Saalih's Explanation of 'Aqeedah Adh-Dhahaawiyyah Tape No.28, Minute: 51 onwards


Translated from Shaykh Hassan Ibn Qasim Ar Raymee book 

The stance of the scholars in regards to the action of ibn umar radiallahu anhu due to him being a narrator in the hadeeth of leaving the beard


Al kurmaani (may allah have mercy upon him) : said as ibn hajr (may allah have mercy upon him) conveyed from him in fathul bari (10/350) perhaps ibn umar radiallahu anhu intended to combine between shaving and shortening during the pilgrimage so he shaved all of his head and shortened from his beard, so that he enters in to the generality of the statement of Allah:

مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ
“Having your heads shaved, and (some) having your head hair cut short “ [ Surah Al Fath 27]

And that is specified from the generality of his statement (leave the beards) so it is carried upon the situation other then the pilgrimage.

Ibn muflih May allah have mercy upon him said in al furu'a (1/13): "but he -meaning ibn umar- only did it if he performed hajj or umrah"

I say (shaykh Hassan may allah preserve him): so it is clarified from that, that the action of ibn umar is specific to hajj and umrah only and is not unrestricted; we will mention by the will of allah in the second section from this chapter the support for that with an usuul matter "carrying the unrestricted upon the restricted"

Ash shawkani may allah have mercy upon him said in nayl (1/138) his statement "so he cut off what exceeded” then some of the people of knowledge used that as evidence and the narrations on the prophet reject it”

I say: it has already preceded us the statement of the companion of tuhfatul ahwazi )sharh of sunan at tirmithi written by Imam Muhammad ibn Abdurrahman al mubaarakalfuri) regarding the narration of ibn umar until he said "and as for the statement of who says "That if it increases upon the grip then the increase should be taken, using as evidence the narrations of ibn umar and abu huraira, then it is weak, because the narrations of leaving the beard which are raised (to the prophet sallallahu alaihi wassallam) and authentic, reject these narrations.

And the shaykh ibn baz may allah have mercy upon him in his commentary upon the book “the obligation of leaving the beard” of kandahlawi (21) he said "and what is correct, the obligation of leaving the beard and the prohibition of taking anything from it even if it increases upon the grip whether that is in hajj or umrah, or other than it because the authentic narrations from prophet sallallahu alaihi wassallam are proof upon that, and there is no evidence in what has been narrated from umar and his son and abu huraira radiallahu anhum, because the sunnah is put before everything and not a statement of anyone which is in opposition to the sunnah.

I say (shaykh Hassan) and this is what shaykh muqbil is upon and other then him from the callers of the dawah of salafiyyah.....Page 133-134

Imam Muqbil mentioned: “the permissibility is by the book and the sunnah or the original permissibility and the sunnah has indicated the obligation of leaving the beard by statement and action, and the actions of people are not a proof.” Page 109 from shaykh hassans book

Ash Shaykh Muhammad Ibn Ibraheem ali shaykh rahimullah said as found in his Majmoo:

And the action of ibn umar that if he performed hajj or umrah he would grip his beard and what exceeded he would take it, then it is not to be debated with it, because he narrated the prohibition of shortening and if the opinion of the companion and his narration contradict, then that which he narrated is put before his opinion and this is the correct stance from the two opinions of the scholars in regards to the opinion of the companion and his narration contradicting.


 (حكم التقصير من اللحية
( الجزء رقم : 62، الصفحة رقم: 53)

Ash-Shaykh Muqbil about the action of Ibn Umar

Ash-Shaykh Muqbil, may Allah have mercy upon him, said:
"The action of Ibn 'Umar regarding taking from that which exceeds the hand-fist of the beard is not to be taken (as an opinion)"
And he also said:
" Whosoever takes from his beard (even) the size of a finger is a sinner however his sin is less than he who cuts it entirety".
Reference:'Fawaa'id from the Duroos of Ash-Shaykh Muqbil' page 64,print: Daarul Imaam Maalik.


The Ruling of cutting the portion of the hair which exceeds the grip
of the hand of the beard (the trimming of the beard more than ones hand fist):

Ash-Shaykh Bin Baaz, may Allaah have mercy upon him, said:


"...Some of them (of the people) hold on to what was narrated from IbnUmar, may Allaah be pleased with him, during Hajj and Umrah that he use to trim his beard,from what he understood from the statement of
Allaah:

(...ثُمَّ لْيَقْضُوا تَفَثَهُمْ)

'Then let them complete the rites prescribed for them...'

He use to see Qadaa at-tafath (completing the rites) was trimming the beard,this (understanding) is also incorrect because it is not permissible for a Muslim if he comes to know of a Sunnah of the Prophet, alaihi as-salaatu was salaam and that which he, alaihi as-salaatu was salaam was upon to oppose it for anyone else opinion. So Ibn Umar, may Allaah be pleased with him, was mistaken in this (action), he does not have with him a proof from the Sunnah indicating (the permissibility) of that. So it is not permissible to follow him while being in opposition to the Sunnah, but at the same time Ibn Umar, may Allaah be pleased with him, use to trim his beard in Hajj and Umrah only. As for them (those claiming to follow Ibn Umar) they shave it or trim it wherever and whenever not only in Hajj and Umrah, so they are in opposition to the Hadeeth( that which is indicating that the beard should be left) and also they are in opposition to Ibn Umar.
Reference: The Tape: “The Affect of Taqwaa on the life of The Muslim”, Side B.

Has this act been authenticated from another than Ibn Umar, may Allaah be pleased with him?

A: It has been narrated from Ibn Abbaas, may Allaah be pleased with him, that he use to see that it is okay to trim the beard, as been reported by Ibn Jareer in his Tafseer (17/526) and also Ibn Abee Shaybah in his Musanaf (85/4). But however it is considered to be weak due to the narrator on Ibn Abbaas has never heard from him.

Also it has been narrated on Abee Hurairah as it has been reported by Ibn Sa'ad in his at-Tabaqaat (56/3) with a weak chain due to the narrator Abu Hilaal ar-Raasibee , he has been declared to be da'eef .Also it has been reported by al-Imaam al-Kalaal in his book at-Tarajul , page(115) with a weak chain due to one of narrators are unknown to the scholars of Hadeeth.

Also it has been narrated on A'lee bin Taalib as been reported by Ibn Abee Shaybah in his Musanaf (372/8) with a weak chain due to it containing of an unknown narrator and a weak narrator.

Also it has been narrated on Jaabir as been reported by Ibn Abee Shaybah in his Musanaf (375/8) and Ibn Sa'ad in his at-Tabaqaat with a weak chain due to it containing the narrator Abu Hilaal ar-Raasibee who has been declared to be da'eef and also the narrator narrating on Jaabir has never heard from Jaabir. This narration has another chain reported by Abu Daawud (4201) also it is weak due to the narrator narrating on Jaabir is from the narrators whose narrations are not accepted except if they say "I heard from him" due to them being known to drop narrators between them and those they are misleading that they heard from.

As for what has been said that this act has been performed by Umar bin al-khattaab then this incorrect because some of the Scholars have mentioned there is no saheeh chain or weak chain to Umar bin al-khattaab with such an narration.

The Conclusion of this research is that it is not appropriate for a Muslim to leave the proofs and evidences that indicate that the beard should be left (neither cutting it totality off nor trimming it) for the Ijtihaad (own judgement) of one the Sahaabas, may Allaah be pleased with them.


 The Salaf and the Way They Valued Time
Source: 'Wisdom of the Wise' by 'Abdul-'Aziz ibn Nasir al-Jalil & Baha Addin ibn Fatah Aqeel

Al-Hasan al-Basri said: "Oh son of Adam, you are but few days, whenever a day is gone, part of you is gone too." [1]

Al-Hasan al-Basri said: "I met some people who were more stingy with their time than their money." [2]

Al-Hasan al-Basri advised his companions saying: 'Do not be occupied with ephemeral worldly pleasure and forget the Hereafter, your life is short, so hurry up and do not postpone today's work till tomorrow, because you do not know when you will die and meet Allah." [3]

Al-Qasim ibn Asa'kir was informed that Sulaim ibn Ayyub used to give much importance to his time. He never wasted any time without some useful acts. He either wrote books, gave lectures, or read." [4]

Abu al-Wafa' Ali ibn Aqeel said: 'I am not allowed to waste an hour of my life. Even when I am not giving lectures or reading, my mind will still be occupied with some issues while I am lying down; and I will not get up until I find something useful to write. And I still find myself striving for knowledge in my eighties more than when I was in my twenties.' [5]


FOOTNOTES
[1] Adh-Dhahabi, "Siyar A'laam an-Nubalaa" (4/585).
[2] Al-Baghawi, "Sharh as-Sunnah" (14/225).
[3] Hilyat al-Awliya' (2/140).
[4] Adh-Dhahabi, "Siyar A'laam an-Nubalaa" (17/646).
[5] Ibn al-Jawzi, "Al-Muntadham" (9/214).
__________________

To read this article in spanish click  here





Where is your Gheera (Honorable

Jealousy), Oh Salafees?!
by Shaikh ‘Aid Ash-Shamree (hafidhahulalah Ta’aala)







Published on 14 Oct 2012 by SalafiCentreUK

“Should we be scared while the Qur`an and Sunnah are with us? Shame on us!? We are Salafees! And we are scared to defend the truth while the people of falsehood encourage themselves in their defense of falsehood? There is no blessing from Allaah in this life for a fearful and chicken-hearted person – no blessing in this life!

This life isn’t just about a desire for drink and food! By the Lord of the Ka’bah!

Either I live as a Salafee with my head held high, defending the da’wah of Prophet Muhammad, salallaahu ‘alayhi wa sallam, defending the narrations of the Salaf and defending the scholars of our time, the scholars of the Sunnah such as Al-Albaanee, Ibn Baaz, Ibnul-’Uthaimeen, Shaikh Al-Fawzaan, Shaikh al-Ghudayaan, Shaikh al-Luhaydaan, Shaikh Rabee’ and others amongst the scholars of Salafiyyah who have propogated this Da’wah, otherwise, no! There is no good in us!

There is no good in us! By the Lord of the Ka’bah!

I am amazed!

Why such relentlessness against the Da’wah Salafiyyah?!

Why such relentlessness against the Salafees?!

Why so much praise for the people of bid’ah?!

Why is all this happening?!

Where is your Gheera (Honorable Jealousy), oh you who affirm that Allaah is above His Throne?!

Where is your Gheera (Honorable Jealousy), oh you who affirm that Allaah is above?!

Where is your Gheera (Honorable Jealousy), oh you who affirm that there is neither benefit nor harm except from Allaah?!

Oh you who do not invoke for aid nor in distress except Allaah (alone)!

(Oh you) who considers the prohibition of amulets and that we must swear by Allaah alone, where is your Gheera (Honorable Jealousy)?!

When you are seeing your Imams – those who call to the same Da’wah as yours – being blamed and criticized, while those who praise the deniers of the Istiwaa` – and claim that Allaah is ‘everywhere’ - have become Imams?

Where is your Gheera (Honorable Jealousy), oh my brother?!

Is that where we are?! Have we dropped to this point?!

The one who clings to this Religion becomes stronger, while the one who abandons it (becomes) weak! This Religion is a Paradise; the one who follows its path will succeed, but the one who abandons it will be lost.

He is The Lord, The Noble, free from any imperfection and Exalted is He! The one who sticks to His commands, his strength will be tenfold and he will become powerful by the power of Allaah and His favour.

Otherwise, he has no good in this life.

Nowadays, our scholars get accused of many things, our mashayikh get accused of many crimes, and it is the modern-day Khawaarij, the modern-day Mu’tazila, and the modern-day Ash’aria who have become the Imams?!

Have they become heroic combatants and brave men?! [No!]

But they just want to kill you, oh Salafiyyoon. They want you to quit your Salafiyyah!

But remain steadfast upon it! You have the Adila (proofs) with you; don’t be deceived by their words!

Imam al-Awaza’ee said:

‘Adhere to the narrations (aathar) of the Salaf (the Prophet and Sahaaba), even if the people were to abandon you. And beware of the opinions of people, no matter how much they beautify it with speech.’”

Source: salaf-us-saalih.com

To read this article in Spanish click here



Is it permissible for a man to trim, cut, or line his beard from the top or bottom, for any specific reason?


Is it permissible for a man to trim, cut, or line his beard from the top or bottom, for any specific reason?
Answer: It is not permissible. The Prophet (sallallaahu alayhi wa sallam) said, “Grow the beards and trim the moustaches.” The Prophet (sallallaahu alayhi wa sallam) left his beard, and he did not take anything from it, from any direction. It is befitting that an individual follow the guidance of the Prophet (sallallahu alayhi wa sallam), rather it is compulsory. As Allah says in the Qur’aan, “Say: If you love Allah, then follow me. Allah will love you and forgive you of your sins.” Therefore, we understand that the guidance of the Prophet(sallallaahu alayhi wa sallam) and following it, is the path which leads to the pleasure of Allah. Thus, it is not permissible to take from the beard.
Questions and Answers with Shaykh Abdullaah bin Abdul Rahman Al-Ghudayaan
Presented and Translated by Mustafa George DeBerry
January 10, 2010


What is your advice for the individual who says “I live far from the Masjid, and therefore it isn’t obligatory upon me to attend the congregation…


What is your advice for the individual who says “I live far from the Masjid, and therefore it isn’t obligatory upon me to attend the congregation. Rather, I will pray in my home.”
Answer: Prayer in congregation is obligatory. And prayer in congregation has 27 more merits than the prayer alone. Therefore, it is incumbent upon an individual to be diligent in going to the Masjid. And he should pray with the congregation of Muslims. An individual can do so by walking, or by way of car in order to save time. However, an individual should not pray in his home.
Q&A with Shaykh Abdullaah bin Abdul Rahman Al-Ghudayaan (rahimaauAllah)
Presented and Translated by Mustafa George DeBerry
January 10, 2010


What are the etiquettes of attending the Salaatul Jumuah, and is it permissible for an individual to look at his mobile phone and the likes during the Jumuah Prayer?

What are the etiquettes of attending the Salaatul Jumuah, and is it permissible for an individual to look at his mobile phone and the likes during the Jumuah Prayer?

Answer: Firstly with regards to the Jumuah prayer, it should pertain to the current affairs of the people. Meaning, you direct them toward that which Allah has ordered them, and you admonish them from performing that which Allah has forbidden them. (This is what relates to warning from sins and encouraging them to do good). For the one who is attending the Jumuah prayer, it is compulsory for him to be quiet and listen to the sermon. It is not permissible for the individual to busy his sight, hearing or limbs, with other than listening to the sermon. Because of that, the Prophet (sallallaahu alayhi wa sallam) said, “Whoever plays with the pebbles, then he has distracted himself, and whoever has distracted himself, then there is no Jumua’h for him.” Likewise, the Prophet (sallallaahu alayhi wa sallam) said, “If you say to your companion (the one who is sitting next to you) be quiet, during the sermon of the Imaam, then verily you have spoken.” So even in admonishing someone, it isn’t permissible to do so until the Imaam sits between the two khutbahs, and then he can do this (enjoin the good and forbid the evil).

Questions and Answers with Shaykh Abdullaah bin Abdul Rahman Al-Ghudayaan

Presented and Translated by Mustafa George DeBerry

January 10, 2010

A Summarization of the Ways of Praying Qiyaamul-Layl and Witr


A Summarization of the Ways of Praying

Qiyaamul-Layl and Witr




Summarized from the book “Salaatut-Taraaweeh

of Shaykh Muhammad Naasiruddeen al-Albaanee (rahimahullaah)


Rendered into English, summarized and arranged by

Aboo Sufyaan ‘Uthmaan Beecher

_____________


Bismillaah, walhamdulillaah, was-Salaatu was-Salaamu ‘alaa Rasoolillaah, wa ‘alaa Aalihi wa Sahbihi wa man walaahum. Amma ba’du:
What follows is a summary and simplification of the various ways the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray Qiyaam and Witr in Ramadaan, adapted from the beneficial book of the Imaam, the Muhaddith of this time, Shaykh Muhammad Naasiruddeen al-Albaanee – rahimahullaahu Ta’aala. We ask Allaah – ‘Azza wa Jal – to make it beneficial grant us the ability to pray them in the manner in which His Messenger (Sallallaahu ‘alayhi wasallam) prayed them and make that means for gaining closeness to Him and His forgiveness. Aameen.


There are different ways in which Allaah’s Messenger (Sallallaahu ‘alayhi wasallam) prayed Qiyaam and Witr, the summarization of which follows [1]:



(1) - 13 Rak’ah (2+2+2+2+2+2+1)


How:

2 light rak’ahs (as the sunan of ‘Ishaa’ as Shaykh al-Albaanee explains), and 11 rak’ah (2x2x2 long, followed by 2 that were shorter than those before them, then 2 rak’ah shorter than those before them, then Witr).


Evidence:

*Hadeeth of Zayd bin Khaalid al-Juhanee, collected by Muslim and others.

*Hadeeth of Ibn ‘Abbaas, collected by Aboo Daawood (1/215) and its asl is in the Saheehayn.

*Hadeeth of ‘Aa’ishah, collected by at-Tahaawee (1/165), Muslim, an-Nasaa’ee (1/250) and Ahmad (6/168)




(2) - 13 Rak’ah (2+2+2+2+5) 

How:

8 rak’aat, making tasleem between each 2 rak’ah, then make Witr with 5 rak’aat, not sitting and not making tasleem except in the 5th.
Evidence:

*Hadeeth of ‘Aa’ishah, collected by Ahmad (6/123, 230) and its sanad (chain) is saheeh according to the conditions of the Shaykhayn, al-Bukhaaree and Muslim. And it was collected by Muslim (2/166), Aboo Daawood (1/210), at-Tirmidhee (2/321) and he declared it saheeh, and ad-Daarimee (1/371) and others. Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.


Note:

Shaykh al-Albaanee (rahimahullaah) mentions that the first two rak’ahs were as those mentioned in the previous type/category, so this does not conflict with the narration of ‘Aa’ishah, “The Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to not increase in Ramadaan nor in other than it beyond 11 rak’ah”, collected by al-Bukhaaree and Muslim, Aboo Daawood (1/210), at-Tirmidhee (2/302, 303 in the print of Ahmad Shaakir), an-Nasaa’ee (1/248), Maalik (1/134) and from him al-Bayhaqee (2/495-496), and Ahmad (6/36, 73, 104).





(3) - 11 Rak’ah (2+2+2+2+2+1) 

How:

11 rak’ah, making tasleem between each 2 rak’ah, then make Witr as 1 rak’ah.



Evidence:

*Hadeeth of ‘Aa’ishah, collected by Muslim (2/155), Aboo ‘Awaanah (2/326), Aboo Daawood (1/209), at-Tahaawee (1/167) and Ahmad (6/215, 248). Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.

*Hadeeth of Ibn ‘Umar, collected by Maalik (1/144), al-Bukhaaree (2/382-385), Muslim (2/172), Aboo ‘Awaanah (2/330-331).




(4) - 11 Rak’ah (4+4+3) 

How:

11 rak’ah, making 4 rak’aat with one tasleem, then 4 rak’aat again with one tasleem, then make Witr as 3 rak’aat.
Evidence: 

*Hadeeth of ‘Aa’ishah, collected by al-Bukhaaree and Muslim.


Note:

Shaykh al-Albaanee (rahimahullaah) mentions that what is apparent from this hadeeth is that he (Sallallaahu ‘alayhi wasallam) would sit in every second rak’ah but would not make tasleem as explained by an-Nawawee and others. But there will come what nullifies this apparent meaning.



(5) - 11 Rak’ah (9+2) 

How:

9 rak’aat, sitting in the 8th rak’ah, making mention of Allaah and praising Him and sending Salaat upon His Prophet (i.e. the first Tashahhud), then make the tasleem in the 9th rak’ah (Witr), then he prayed 2 rak’ah while sitting.



Evidence:

*Hadeeth of ‘Aa’ishah, collected by Muslim (2/169-170), Aboo ‘Awaanah (2/321-325), Aboo Daawood (1/210-211), an-Nasaa’ee (1/244-250), Ibn Nasr (49), al-Bayhaqee (3/30) and Ahmad (6/53-54, 168).


Note:

Shaykh al-Albaanee (rahimahullaah) mentions two beneficial points in his footnotes.

(1)- that we see from this that the Prophet (Sallallaahu ‘alayhi wasallam) used to send Salaat upon himself and used to make this in the first tashahhud and in the last tashahhud, which refutes the one who says it is his madhhab holds it is disliked to send Salaah upon the Prophet in the first tashahhud with the dislike that is prohibited.

(2) – these last two rak’aat after the Witr (after the 9 rak’aat), in what is apparent, contradict the saying of the Prophet (Sallallaahu ‘alayhi wasallam): “Make the last of your prayer in the night an odd number (Witr).” [collected by the Shaykhayn and other than them] And the ‘Ulamaa’ differed in the agreement of these two narrations in angles that Shaykh al-Albaanee does not find any correct answer from them. So the Shaykh said: “And what is the safest approach is to stop at this saying (i.e. “Make the last of your prayer…”) because it is a general sharee’ah, and he did it (Sallallaahu ‘alayhi wasallam) as two rak’aat (rak’atayn) which indicate khusoosiyyah (that this was specific and particular to only the Prophet), and Allaah knows best.” [pg. 106, note #2]


[TN Note]: So this narration shows that he (Sallallaahu ‘alayhi wasallam) would not sit in every two rak’aat without tasleem. This is what the Shaykh referred to in regards to the explanation of an-Nawawee (rahimahullaah) in the previous category. And Allaah knows best.



(6) - 9 Rak’ah (7+2) 

How: 

9 rak’ah, making 6 and not sitting except in the 6th for the tashahhud (without tasleem), standing and making 1 rak’ah for Witr (with tasleem). Then he prayed 2 rak’aat and he was sitting (as in the previous hadeeth of ‘Aa’ishah).



Evidence: 

*Hadeeth of ‘Aa’ishah mentioned previously.



Shaykh al-Albaanee (rahimahullaah) says after mentioning these different ways [ppg.107-108]:

“These are the ways that the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray the Night prayer and Witr in. And it is possible to add to them other types (or ways), and that is because it is lessened from every type from the ways mentioned what he wishes from the rak’aat and is even allowed for him to suffice with one rak’ah only, due to his saying (Sallallaahu ‘alayhi wasallam): “…so whoever wishes then let him make Witr by 5 and whoever wishes let him make Witr by 3, and whoever wishes let him make Witr by 1 (rak’ah).” So this hadeeth is a text to support the permissibility of making Witr (al-Eetaar) in these three ways mentioned in it even if it is not authentically reported from the Messenger of Allaah (Sallallaahu ‘alayhi wasallam). Rather it is authentic from the hadeeth of ‘Aa’ishah that he (Sallallaahu ‘alayhi wasallam) did not make Witr by less than seven as has preceded there.

So these five and three, if he wishes he prays them with one sitting and one tasleem as comes in the second way. And if he wishes he prays them with sitting between every two rak’ah without giving the salaam as comes in the fourth way. And if he wishes he makes the salaam between every two rak’ah and, it is the best, as comes in the third type and other than it.”


Then the Shaykh mentions what was mentioned by al-Haafidh Muhammad bin Nasr al-Marwazee –rahimahullaah- in “Qiyaamul-Layl” that what is preferred is to make the tasleem after every two rak’ah even if one wishes to pray three rak’aat, he prays two rak’ah, makes the tashahhud and tasleem and then prays one rak’ah. But all of those ways mentioned are permissible.

Shaykh al-Albaanee (rahimahullaah) concludes by saying [pg.112]:

“And it can be summarized from all that has preceded that al-Eetaar (making Witr) in any of these ways that have preceded is permissible, good, and that making Witr by three with two tashahhuds like Salaatul-Maghrib has no authentic, clear hadeeth regarding it. Rather it is not free from dislike, and due to that we choose that one does not sit between the even (rak’ah) and Witr and if he (does) sit, he makes tasleem. And this is what is better due to what has preceded. And Allaah is the Granter of Success, no Rabb besides Him.”


And Allaah knows best.

_______________________________________________
[1] One should refer back to the Shaykh’s book to review this matter in detail, Chapter 7, ppg. 99-112.

Praying at Night


Praying at Night

One of Imaam Ahmad's students, 'Abd-us-Samad bin Sulaymaan, said, "I stayed with Ahmad bin Hanbal. He left for me a container of water. In the morning he found that I had not used it. He said, 'A companion of the narrations, and he has no activity in the night?!' I told him, 'I am a traveler.' He replied, 'Even as a traveler!'"

This is an outstanding lesson from Imaam Ahmad! The student of knowledge must keep himself upon some rites of worship, he must have an eagerness to get close to Allah, the Mighty and Majestic. How will he memorize the Sunnah? How will he gain knowledge? How will he learn? How will he gain understanding? How will he comprehend the meanings of the Quran? How will he understand its explanation? How will he memorize the Quran when he does not keep himself firm upon acts of worship and obedience?


He must dedicate himself specifically to praying at night, with whatever is easy for him. Allah says: "Stand the night except for a little" [Quran Surah Al-Muzzammil #73 Verse #2] Then, Allah the Exalted says in the last part of the same chapter: "Then recite from the Quran what is easy " [Quran Surah Al-Muzzammil #73 Verse #20] 

This means that you stand for a time that is easy on you, even if it is only three rak'ahs. Stand for whatever is easy for you. It can not be that the norm for the student of knowledge is that he does not pray tahajjud at night, that he does not dedicate himself to some worship. The righteous man, the one who seeks to correct himself, must have a special concern for this great act of worship, standing in the night.

Praying at night is one thing. These days we need to talk about something even more serious. We have to talk about offering the Fajr prayer in congregation! If the people of the past were advised to take care of their prayers at night, then where are we?! in these times when many of the people who ascribe to righteousness can not even master praying the Fajr prayer in congregation!

Then how will our affair be, and what should we be talking about? No doubt the affair is not easy, so let every one of us inspect our own selves. Let us repent sincerely, without delay, from every sin. If we have been negligent of our duties, then repentance is obligatory. If we have been negligent of recommended things, then a person renews his commitment to seek Allah's great Bounties.

Allah the Exalted has described the people of taqwaa in Surah Ath-Thaariyaat : " Verily the pious will be in gardens and springs, Receiving what Allah has given them, Verily they used to do good works before that, They used to sleep little at night, And they used to seek forgiveness in the morning " [Quran Surah Ath-Thaariyaat #51 Verses #14-18]

Al-Hasan Al-Basri (may Allah have Mercy on him) spoke about these two verses "They used to sleep little at night, And they used to seek forgiveness in the morning ", with some very remarkable comments. He said, "They stood the night praying, and when the early morning came they sought forgiveness, fearing that their prayers would not be accepted from them."

From the life and works of Imaam Ahmad Bin Hanbal.
By Shaikh Saalih bin AbdulAziz Ala Shaikh



The Definition of "Tabarruj"


Allaah azza wa jal mentions in his Noble Book:

"And stay in your houses, and do not display yourselves immorally (tabarruj) like that of the Days of Ignorance. And establish the prayer and give the Zakaat and obey Allaah and His Messenger" (Surah Al-Ahzaab:33)

Ibn Katheer (rahimahmullaah) said: Mujahid said: "A woman would go out and walk amongst men (i.e intermingling). This was the Tabarruj of the Day of ignorance. 
 
Qatadah said: "The women would walk out, swaggering and flirting (with men) so Allaah forbade them from doing that"

Muqatil bin Hayyan said: "Tabarruj is when a woman puts a Khimar on her head but not fastening it properly so her necklaces, earrings and neck, and all of that can be seen. As a result of this, these are all exposed from her. This is Tabarruj"

(Mukhtasar Tafseer Ibn katheer, volume 3, page 94)

Imam Al-Qurtubee (rahimahullaah) said: "From the ways of Tabarruj is that a woman wears two transparent garments that describe her body"

(Tafseer Al-Qurtubee, volume 12, page 310)

Imam Abdur-Rahmaan Ibn Naasir As-Saiadee (rahimahullaah) said: This (ayah) means: Do not go out whilst you are beautified or perfumed, as the women of the Days of Ignorance used to do since they did not have any knowledge or religious characteristics.

(Tafseer Ibn Sa'adee, volume 6, no.107)

Imam Al-Albanee (rahimahullaah) said: "Tabarruj is when a woman exposes her adornment, body features and all that she is obligated to cover which invites the desires of men"

(Mar'at-il-Muslimah, page 54)

The Messenger of Allaah (may the peace and blessings of Allaah be upon him) said: "And the worst of your women are the ones who commit Tabarruj, who strut around in arrogance. They are the hypocrites. None from among them (i.e. these women) will enter Paradise except (those who are) like the rare crow." 

(Reported by al-Bayhaqi in his Sunan 7/82) and authenticated by al-Albanee in his as-Saheehah (4/1849)

Commenting on this hadeeth, Imaam al-Albaanee (rahimahu Allah) said: "What is meant by the rare crow is that which has a red beak and red legs, as occurs in a hadeeth that states the small amount of women that will enter Paradise. (The hadeeth Imaam al'Albaanee is referring to is the one by 'Amr bin al-Aas who said: "One day we were with the Messenger of Allaah on this mountain path when he said: "Look! Do you see anything? We said: We see a crow that is very strange. Its beak and its legs are red." So Allaah´s Messenger said: " No one among will enter Paradise except for those who have the similitude of this crow in strangeness." (Reported by Ahmad 4/197 and Abu Ya'laa 1/349, and authenticated by al'Albaanee in as-Saheehah (4/1850).) 

This is since there are very few crows that match this type of description." Silsilaat ul Ahadeeth as'Saheehah vol.4, no.1849.

From the Book: Four Essays of the Obligation of Veiling pages 90-91.




Ask Away In Sujood!


قال شيخ الإسلام ابن تيمية :

فأمَّا قوله صلى الله عليه وسلم ” أما الركوع فعظِّموا فيه الربَّ ، وأمَّا السجود فاجتهدوا في الدعاء فَقَمِنٌ ( أي : حقيق وجدير ) أنْ يستجاب لكم ” – رواه مسلم  . ففيه الأمر في الركوع بالتعظيم ، وأمره بالدعاء في السجود بيانٌ منه أنَّ الدعاء في السجود أحق بالإجابة من الركوع

، ولهذا قال : ” فقمِنٌ أنْ يُستجاب لكم “ كما قال : ” أقرب ما يكون العبد من ربِّه وهو ساجدٌ “ – رواه مسلم    – فهو أمرٌ بأنْ يكون الدعاء في السجود .

” مجموع الفتاوى “ 

Regarding the words of the Prophet (peace and blessings of Allah be upon him),

“As for rukoo’, glorify your Lord there, and as for sujood (prostration) strive in du’aa’ therein, because then it is more likely that you will be answered” (narrated by Muslim) – this has the command to glorify Allah in rukoo’, and the command to make du’aa’ when prostrating indicates that du’aa’ in sujood is more likely to be answered than in rukoo’.

Hence he said, “because then it is more likely that you will be answered”. Likewise he also said, “The closest that the slave is to his Lord is when he is prostrating.” (Narrated by Muslim). This is a command that du’aa’ should be made in sujood.

Ibn Taymiyyah ~ Majmu’ al-Fatawa, 22/378

To read this article in spanish click here




He Will Attain By Du’aa What He
Cannot Attain Without Du’aa



وقال شيخ الإسلام ابن تيمية – كما في “مجموع الفتاوى”
ومن قال : أنا لا أدعو ولا أسأل اتكالاً على القدر ، كان مخطئًا أيضًا ؛ لأن الله جعل الدعاء
والسؤال من الأسباب التي ينال بها مغفرته ورحمته وهداه ونصره ورزقه ، وإذا قدر للعبد خيرًا يناله بالدعاء لم يحصل بدون الدعاء ، وما قدره الله وعلمه من أحوال العباد وعواقبهم فإنما قدره الله بأسباب ، يسوق المقادير إلى المواقيت ، فليس في الدنيا والآخرة شيء إلا بسبب ، والله خالق الأسباب والمسببات .
فمحو الأسباب أن تكون أسبابا نقص في العقل


If a person says that he does not make supplication because he relies on the divine decree, he is also erring, because Allah has made du’aa and asking means of attaining His forgiveness, mercy, guidance, support and provision.

If good is decreed for a person he will attain by du’aa what he cannot attain without du’aa. What Allah has decreed and knows with regard to His slaves’ circumstances and destinies is only decreed on the basis of means and decrees will be fulfilled at the appointed times.

There is nothing that happens in this world or in the Hereafter except on the basis of cause and effect; Allah is the Creator of both cause and effect. Disregarding the principle of cause and effect is contrary to reason.


Shaykh al-Islam Ibn Taymiyah ~ Majmu al-Fatawa (8/69)

To read this article in Spanish language click here


Regarding reading or writing fictional stories


Question: What is the ruling regarding reading or writing fictional stories and those which arouse the imagination? And if some of them [aid in] rectify[ing] social problems, then is this permissible?

Response: Fictional stories are from lies which occupy the time of the writer and the reader without benefit, so abandoning busying oneself with them is preferable. And if writing and reading [fictional stories] occupies oneself from that which is obligatory then this [fictional stories] is prohibited. And if it occupies oneself from that which is recommended then this [fictional stories] is disliked. In any case, the time of the Muslim is valuable, so it is not permissible to spend it in that which there is no benefit.

Shaykh Saalih al-Fowzaan

ad-Durar an-Naadhirah fil-Fataaawa al-Mu'aasirah - Pages 644-645
al-Fowzaan - ad-Da'wah 1516, Jumaada al-Oolaa 1416AH

Ibn al-Qayyim on the Fact that Wasting Time is More Severe than Death


Ibn al-Qayyim, may Allaah have mercy on him, said, “Wasting time is more severe than death, for wasting time cuts you off from Allaah and the Abode of the Hereafter, whereas death cuts you off from the dunyaa and its people.”
Fawaaidul-Fawaaid, p. 458.



‘Cannot We Be Brothers?’

Yunus as-Sadafi’ said:

I have never seen a wiser man than ash-Shafi`ee, I was arguing with him one day about an issue and I left him.

One day, he met me, held my hand and said:

‘Cannot we be brothers, even if we disagree about something?’ “


 [Siyar a'laam an-Nubalaa' 10/16]

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The Last of The Companions to Die


Shaikh Uthaimeen, may Allaah have mercy on him said, “The last of all of the Companions to die was ’Aamir ibn Waathilah al-Laithi in the year 110 AH.  The last of them to die in Medinah was Mahmood ibn ar-Rabi’ in 99 AH.  In Damascus, Syria, the last of them to die was Waathilah ibn al-Asqa’ in 86 AH.  The last of them to pass away in Basrah was Anas ibn Maalik in 93 AH.  In Homs it was ’Abdullaah ibn Busr al-Maazini in 98 AH; in Kufah, ’Abdullaah ibn Abi Awfaa al-Aslami in 87 AH and the last of them to pass away in Egypt was ’Abdullaah ibn al-Haarith in 89 AH.” [May Allaah be pleased with them all]
Mustalah al-Hadith, p. 55.

The First people to Celebrate the birthday of the Prophet.


The First people to Celebrate the birthday of the Prophet.
 
The first people to innovate this celebration of the birthday of the Prophet sws were the tribe of Banee ‘Ubaid al-Qaddaah (1), those who called themselves the Faatimids, and they claimed ascription to the children of the Prophet’s cousin, ‘Alee bin Abee Taalib and his wife Faatimah, the daughter of Allaah’s Messenger sws.
 
They appeared during the Abbaside Caliphate and ruled Egypt from 360AH onwards for two centuries, and were a sect of the Sh’iites known as the Isma’eelees, due to their connection to Isma’eel Muhammad bin Ja’far – and it is for this reason they are called Isma’eelees. They had many oppositions to the Islamic belief and to Islamic monotheism (Tawheed), and they committed clear unbelief, to the point that their leaders claimed divinity for themselves and were worshipped by their followers. And from them was their Ruler, al-‘Ubaidee. The Muslim historians mention that their real origins far from Faatimah and ‘Alee- rather their origins lie with Magian fire-worshippers of Persia and to the tribe of ‘Ubaid al-Qaddaah. So it is more appropriate that they be called ‘Ubaydees and Isma’eelees, and they remain till this day. They used to believe that Allah is in-dwelling in His creation, in the concept that the Revelation has hidden esoteric meanings that are only known to their own scholars and “saints”, leading them to be considered as unbelievers by the great Scholars of ahlus-Sunnah on that time.
 
Before them, there was no celebration of the Mawlid of Allah’s Messenger (2). Imaam Ahmad bin ‘Ali, Taqiyy ad-Deen al-Miqreezee (died 845AH) known as the Shaikh of the historians of Egypt has a work famously entitled Kitaab Khitat al-Miqreeziyyah. He lists in this work (3) those Days which the Isma’eelee Shi’ah would take as days of celebration, and the condition of the people during these periods and what they would do. So throughout the year they would single out days for festivities, rituals and celebrations.
 
NOTES
 
1: ‘Ubaid bin Maymoon al-Qaaddah was the founder of the state of the ‘Ubaidiyyah in Tunis, North Africa at the end of the 3rd century Hijrah. Imaam al-Dhahabee said in as-Siyar (15/141): “Ubaidullah Abu Muhammad, the first of the Caliphs of the Kharijite ‘Ubaidee Baatinees who overtuned Islaam, proclaimed [the religion of] ar-Rafd (the Shi’ah rejection and hatred of the Companions) whilst concealing the doctrine of Isma’eeliyyah. They sent out callers to misguide the ignorant and the mountain dwellers. This leader claimed he was a Faatimee, from the offspring of Ja’far as-Saadiq.” This ‘Ubaid was the son of Maymoon, a Persian Jew of Magian influence. He ruled the ‘Ubaidee state until 322AH. It was then ruled over by his son, Abul-Qaasim al-Qaa’im bi-Amrillaah until 334AH, then his son al-Mansoor Isma’eel until his death in 341AH, and then his son Abu Tameem al-Mu’izz li-Deenillah who expanded the Isma’eelee Baatinee state into Egypt in the year 358AH. Many wars took place between the Sunni rulers and these Isma’eelee Baatinees. Al-Mu’izz himself was an astrologer believing in the influence of the stars, and he also established tombs and taught the people to seek tabarruk (blessings) from them, leading to the introduction of shirk (directing acts of worship to other than Allaah) into Egypt. Al-Haakim bi-Amrillah, the ruler who came after al-Mu’izz claimed divinity for himself. It was the likes of these who innovated the celebration of the Prophet’s birthday and making it a day of ‘Eid, thus including it amongst the other celebrations of the Shi’ah such as the day of Ghadeer, and the birthdays of Alee, Fatimah, Hasan and Husayn and also the celebration of Christmas as is established from them by al-Maqreezee in al-Khitat. The Ubaidee state was set up to spread disbelief and to fight against Sunni Muslims, their rulers and their states, using the veil of Shi’ism as a cover. (Refer to bidah.com)
 
2: See Kashf ash-Shubuhaat, explanation of Shaykh Saalih al-Fawzaan and the explanation of Shaykh Saalih bin ‘Abdul-Azeez Aalush-Shaykh. See also al-Khitat al-Miqreeziyyah 1/490.
 
3: See al-Khitat al-Miqreeziyyah 1/490.
 
From the book:  The Origins of the Prophet Celebration of the Prophet’s Birthday by Abu Khadeejah Abdul-Wahid Alam pages 11-14.
 

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