This world is more insignificant in the eye of Allah as dead lamb – Sahih Muslim

Sahih Muslim :Book 042, Number 705

Jabir b. Abdullah reported that Allah’s Apostle (Sallalaahu Alaihi wa Sallam) happened to walk through the bazar coming from the side of ‘Aliya and the people were on both his sides.

There he found a dead lamb with very short ears. He took hold of his ear and said:

Who amongst you would like to have this for a dirham?

They said: We do not like to have it even for less than that as it is of no use to us.

He said: Do you wish to have it (free of any cost)?

They said: By Allah, even if it were alive (we would not have liked to possess that), for there is detect in it as its ear is very short; now it is dead also.

Thereupon Allah’s Messenger (may peace be upon him) said: By Allah, this world is more insignificant in the eye of Allah as it (this dead lamb) is in your eye.

Source: Sahih Muslim —The Book Pertaining to Piety and Softening of Hearts (Kitab Al-Zuhd wa Al-Raqa’iq)

Do not Run Away from Qur’aan – Shaik Ibn Baaz

Source : Everyday Issues , Al-Istiqaamah Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997

Fatwa from Shaik Ibn Baaz

[Q]: What is your advice – O Shaykh – for those who go without reading the Qur’aan for a month, or even many months, and who have no excuse for such behaviors? However, you will find some of them reading those magazines that contain no benefit for them, and following them up closely!

[A]: “It is recommended for every Believing man and woman to recite the Book of Allaah often, with due contemplation and understanding. This may be done by using a copy of the Qur’aan or from one’s memory. Allaah – the Most High – said: “This is a Book which We have sent down to you, full of blessings, that you may ponder over its Verses, and that men of understanding may remember.” [Soorah Saad 38:29].And: “Indeed those who recite the Book of Allaah and offer the Prayer perfectly and spend in charity out of what We have provided for them – secretly and openly – hope for a sure trade-gain that will never perish. That He may pay them their wages in full and give them even more out of His Grace. Indeed, He is Oft-Forgiving, ready to appreciate good deeds.” [Soorah Faatir 35:29-30].

The aforementioned recitation of the Qur’aan includes both reciting and acting upon it. The recitation is to be done with contemplation and understanding of it. Sincerity to Allaah is a means of complying with and acting upon the Qur’aan, and its recitation contains a great reward – as the Prophet sallallaahu ‘alayhi wa sallam said: “Recite the Qur’aan. For on the Day of Resurrection, it shall come as an intercessor for its companion.” This was recorded by Muslim in his Saheeh (no.804). The Prophet sallallaahu ‘alayhi wa sallam also said: “The best of you is he who learns the Qur’aan and teaches it.” This was Recorded by al-Bukhaaree in his Saheeh (3/66). Another narration states: “Whosoever reads one harf (letter) of the Qur’aan shall receive a good deed and ten good deeds similar to it. I do not say that Alif Laam Meem is a harf but Alif is a harf and Laam is a harf and Meem is a harf.”12 The Prophet sallallaahu ‘alayhi wa sallam said to ‘Abdullaah ibn “Amr ibn al-‘Aas: “Complete the recitation of the Qur’aan once a month.” He said: I am able to do more than that. So he said: “Then complete its recital once in seven days.”13 The Companions used to complete the entire Qur’aan once every seven days.

So I advise all the readers of the Qur’aan to increase in their reading of it, with contemplation and understanding it, along with sincerity to Allaah in this – with the purpose of learning and benefiting from the Qur’aan. They should read the entire Qur’aan once a month. If, however, they are able to do more than this without any difficulty, then they should complete it in less than this time. However, it is best not to complete it in less than three days, since this is the least amount of time that the Prophet sallallaahu ‘alayhi wa sallam mentioned to ‘Abdullaah ibn ‘Amr ibn al-‘Aas. This is because if it is read in less than three days, the person becomes hasty and lacks thought and concentration …”14

12. Saheeh: Recorded by at-Tirmidhee (no.2912), who authenticated it, from the hadeeth of ‘Abdullaah ibn Mas’ood radiallaahu ‘anhu.
13. Recorded by al-Bukhaaree (no.5054).
14. Fataawaa al-Mar’ah (no.294)

Mahr (Dowry) should be a small amount and that people should not compete – Imaam Ibn Baaz

[Q]: I and many others have observed that many people are very excessive when it comes to the matter of the mahr (wedding dowry that is paid to the bride), and that they seek great amounts of mahr when it comes to the marriage of their daughters, and they stipulate as a condition the giving of other gifts to them, along with the mahr. This wealth that people demand in such cases, is it halaal (lawful) or haraam (unlawful)?

[A]: What is prescribed in the Sharee’ah is that the mahr should be a small amount and that people should not compete with each other in this regard, acting in accordance with the many ahaadeeth which are related about this. They should also help facilitate marriages and be keen in preserving the modesty and decency of the young Muslim men and women. And it is not permissible for the awliyaa (guardians of the brides-to-be) to demand and stipulate gifts for themselves, since they have no right at all in this matter. Rather the right belongs to the woman, and in some particular cases to the father. He may stipulate a condition as long as it does not harm the daughter, nor lead to the delaying of the marriage. However, if the father forgoes such a right then this is better and more preferable. Allaah – the One free from all defects – says: “And marry those amongst you who are single and also marry the pious of your male and female slaves. If they be poor, Allaah will enrich them out of His Bounty.” [Soorah an-Noor 24:32].

In the hadeeth of ‘Uqbah ibn ‘Aamir radiallaahu ‘anhu, the Prophet sallallaahu ‘alayhi wa sallam said: “The best dowry is that which is easy.” This was narrated by Abu Daawood and al-Haakim who authenticated it. And once a woman offered herself to the Prophet sallallaahu ‘alayhi wa sallam for marriage. However, one of his Companions desired to marry her, so the Prophet sallallaahu ‘alayhi wa sallam said [regarding the mahr]: “Bring something, even if it be an iron ring.” So when he could not find even this, the Prophet sallallaahu ‘alayhi wa sallam married them for the dowry that the man would teach whatever of the Qur’aan he knew to her. 2

And the dowry of the Prophet sallallaahu ‘alayhi wa sallam’s wives was five-hundred dirhams, which is equivalent to one-hundred and thirty riyaals today. And his daughters were married for the mahr of four-hundred dinaars, which is equivalent to one-hundred riyaals today. Allaah – the Most High – said: “Indeed in the Messenger of Allaah you have a most beautiful example to follow.” [Soorah al-Ahzaab 33:21].

So whenever the difficulties relating to marriage are lightened, then preserving the modesty and decency of young men and women becomes easier, shameful and evil deeds decrease, and the Ummah – as a result – will increase in number. However if this matter is made difficult, and people continue competing with each other with regards to the mahr (dowry), then the number of marriages will decrease, fornication will become more widespread and more young men and women will remain unmarried – except those whom Allaah saves.

So my sincere advice to all the Muslims, wherever they may be, is to facilitate the marriage process and to cooperate in this and make it easy. They should turn away from demanding excessive mahr and avoid unnecessary hardships and difficulties in the waleemah (wedding-feast). Rather, they should content themselves with a waleemah that is according to the Sharee’ah, in which the burdens and difficulties for the husband and wife are minimal. May Allaah improve and rectify all the affairs of the Muslims and may He give them the guidance and ability to cling to the Sunnah (Prophetic guidance) in all matters. 3

2. Related by Abu Daawood in his Sunan.
3. Al-Fataawa (1/168-169).

Source : Concerning Everyday Issues published Al-Istiqaamah

Is clinging to the religion a cause of affliction? – Imam Ibn Baaz

Source : Al-Istiqaamah Issue No.7 – Rabî’ ul-Awwal 1418H / July 1997 – Everyday Issues

[Q]: There was a person in our city who was very firm in practicing the Religion, and was later afflicted with an illness. Some of the people started saying to him that the cause of him being afflicted with this illness is because of his adhering to the Religion. Being affected with this type of talk, the person then shaved off his beard and he neglected his Prayers. So is it permissible to say that the cause of his affliction was due to him clinging to the commandments of the Religion? And the one who says such a thing, is he considered a kaafir (disbeliever) because of such a saying?

[A]: ”Clinging on to the Religion is not a cause for his illness. Rather, it is a cause for every good, both in this life and in the Hereafter. And it is not permissible for any Muslim, that when some foolish and ignorant people utter words such as this, to give them any weight. Nor is it permissible to shave one’s beard or shorten it, or to neglect guarding the five obligatory Prayers in congregation. Rather, it is obligatory for such a person to remain steadfast upon the truth, and to keep away from all that Allaah has prohibited, and to beware of all that which angers Allaah and incurs His punishment – by obeying Allaah and His Messenger sallallaahu ‘alayhi wa sallam, Allaah – the One free from all defects said: “Whosoever obeys Allaah and His Messenger will be admitted into Gardens of Paradise, beneath which rivers flow, to dwell therein forever. That will be the greatest achievement. But whosoever disobeys Allaah and His Messenger and oversteps His limits, Allaah will cast him in the Fire, to abide therein; and he shall have a humiliating punishment.” [Soorah an-Nisaa 4:13-14]. And Allaah – the Mighty and Majestic – said: “Whosoever has taqwaa (piety, fear and obedience) of Allaah, He will make a way out for him. And He will provide for him from places he could never imagine.” [Soorah at-Talaaq 65:2-3]. And He – the Most Perfect – said: “Whosoever has taqwaa of Allaah, He will make his affair easy for him,” [Soorah at-Talaaq 65:4]. And the verses with this meaning are plentiful.

As for the person who says that the cause for such affliction is due to being firm and steadfast upon the Religion – then such a person is ignorant. It is obligatory to censure such a person and to know that clinging to the Religion does not bring about anything except good. As for what occurs to a Muslim by way of a calamity that he dislikes, then this is a form of expiating his evil actions and a forgiveness for his sins. As regards to the issue of takfeer (declaring a Muslim to be a kaafir, a disbeliever) upon this person, then this requires detail, and is known from the chapters concerning the judgement upon a murtad (apostate) – which can be found in the books of Islaamic jurisprudence and understanding. And with Allaah is the power and ability.”1

1. Al-Fataawaa (1/32-33).

Important principle of Permissibility & Prohibition

The Principle of Permissibility

Source : Islamic Principles #1: The Principle of Permissibility , Al-Istiqaamah Issue No.5 – Ramadân 1417H / January 1997

“The principle regarding acts of worship is one of prohibition, except if the Sharee’ah (Divinely Prescribed Law) relates a prescription for it. And the principle regarding customary behaviour is permissibility, except when the Sharee’ah relates a prohibition for it.” (Al-aslu fil-‘ibaadat al-hadhru illaa ma waradah ‘anish-shar’ee tashree’ahu. Wal-aslu fil-‘aadaat al-ibaahah illaa ma waradah ‘anish-shar’ee tahreemahu).1

The above principle is an important principle that Islaam teaches. Thus, with regards to matters of ‘aadaat (day-to-day actions), such as eating, drinking and wearing clothes, then everything is allowed in this regard, except if there is a clear and authentic evidence restricting or prohibiting its allowance. However, when it comes to ‘ibaadaat (acts of worship), then the opposite is the true. Here, nothing can be established as an act of worship, except if there is a clear and authentic text to allow it. So the basic principle for ‘aadaat is ibaahah (permissibility), whereas the basic principle for ‘ibaadaat is tahreem (prohibition).

Shaykhul-lslaam Ibn Taymiyyah (d.728H)- rahimahullaah – said:

“Peoples’ sayings and actions are of two kinds: ‘ibaadaat (acts of worship) by which their Religion is established, and ‘aadaat (customary practices) which are required for day-to-day living. From the principles of the Sharee’ah (Divinely Prescribed Islaamic Law) we know that acts of worship are those acts which have been prescribed by Allaah or approved by Him; nothing is to be affirmed here, except through the Sharee’ah. However, as far as worldly activities of people are concerned, they are necessary for everyday life. Here the principle is freedom of action; nothing may be restricted in this regard except what Allaah – the Mort Perfect – has restricted. This is the case because commanding and prohibiting are both in Allaah’s Hands. As far as worship is concerned, there has to be a command from Him concerning it. Thus, when it requires a command from Allaah to establish something, how can we say that something is restricted without His command? This is why Ahmad bin Hanbal (d.241H) and other jurists who base their judgements upon ahaadeeth (Prophetic narrations) say: In relation to acts of worship, then the principle is tawqeef (limitation); that is to lay, nothing can be legislated in this regard except what Allaah legislates. To do otherwise is to incur the risk of being included in the meaning of the Aayah (verse):

“Do they have partners with Allaah who prescribe for them in the Religion that for which Allaah has not given any permission.” [Soorah ash-Shooraa 42:21].

However, as far as living habits are concerned, the principle here is freedom, because nothing can be restricted in this regard except what Allaah has prohibited. To do otherwise is to be included in the meaning of His saying:

“Say: Do you see what Allaah has sent down to you for sustenance? Yet you have made some part of it halaal (lawful) and some part haraam (prohibited).” [Soorah Yoonus 10:59].

This is a great and beneficial principle, on the basis of which we can say that buying, selling, leasing, giving gifts, and other such matters are necessary activities for people, as are eating, drinking and the wearing of clothes. Thus, if the Sharee’ah (Divinely Prescribed Islaamic Law) says something about these day-to-day matters, it is in order to teach good behaviour. Accordingly, it has prohibited whatever leads to corruption, has made obligatory that which is essential, has disapproved of that which is superfluous, and has approved of that which is beneficial. All this has been done with due consideration of the magnitude and properties of the various types of activities involved. Since this is the position of the Sharee’ah, people are free to buy, sell and to lease just as they wish, just as they are free to eat and drink what they like – as long as it is not haraam (unlawful). Even though some of these things may be disapproved, they are still free in this regard, since the Sharee’ah does not go to the extent of prohibiting them – and thus the original principle (of permissibility) remains.”2

1. Minhaajul-Qaasideen Mukhtasar fee Usoolil-Fiqh (p.27) of Shaykh ‘Abdur-Rahmaan as-Sa’dee.
2. Al-Qawaa’idun-Nooraaniyyah al-Fiqhiyyah (p.112-113)

1. Minhaajul-Qaasideen Mukhtasar fee Usoolil-Fiqh (p.27) of Shaykh ‘Abdur-Rahmaan as-Sa’dee.
2. Al-Qawaa’idun-Nooraaniyyah al-Fiqhiyyah (p.112-113)

Congratulating on new Gregorian year, the new Hijri (lunar) year, and the Mawlid (the Prophet’s birthday) – alifta

Fatwas > Al-Muharram Fatwas > Congratulations on the new year or the occasion of Mawlid

The first question of Fatwa no. 20795

Q 1: Is it permissible to congratulate non-Muslims on the occasion of the new Gregorian year, the new Hijri (lunar) year, and the Mawlid (the Prophet’s birthday)?

A: It is not permissible to offer congratulations on such occasions; for it is not Mashru‘ (Islamically permissible) to celebrate them.

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’
http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=151&PageNo=1&BookID=10

Sacrificing an animal on the 10th of Muharram – Permanent Committee

The first question of Fatwa no. 7465

Q 1: What is the ruling on sacrificing an animal at a specific date and time every year? Many people believe that slaughtering on the 27th of Rajab, 6th of Safar, 15th of Shawwal and 10th of Muharram draw them close to Allah and is an act of ‘Ibadah (worship). Are these acts valid? Are they acts of Sunnah or Bid‘ah (innovation in religion) that contradicts Islam and its doer will not be rewarded for them?

A: All acts of ‘Ibadah that draw a Muslim close to Allah are Tawqifiy (bound by a religious text and not amenable to personal opinion).

There is no textual proof from the Qur’an or the authentic Sunnah that dictate a particular sacrifice on the mentioned days of these months. The Sahabah (Companions of the Prophet – may Allah be pleased with them) did not do so either and therefore, this is Bid‘ah. It is authentically reported that the Prophet (peace be upon him) said: Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. (Related by Al-Bukhari and Muslim)

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

source : http://alifta.com

Would the Servants be Accountable for What They Conceal in Their Hearts ? – Tafsir Ibn Kathir

(2.284. To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things.)

Allah states that His is the kingship of the heavens and earth and of what and whoever is on or between them, that He has perfect watch over them. No apparent matter or secret that the heart conceals is ever a secret to Him, however minor it is. Allah also states that He will hold His servants accountable for what they do and what they conceal in their hearts. In similar statements, Allah said,

(Say (O Muhammad ): “Whether you hide what is in your breasts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is able to do all things) ﴿3:29﴾, and,

(He knows the secret and that which is yet more hidden.)

There are many other Ayat on this subject. In this Ayah (2:284), Allah states that He has knowledge of what the hearts conceal, and consequently, He will hold the creation accountable for whatever is in their hearts. This is why when this Ayah was revealed, it was hard on the Companions, since out of their strong faith and conviction, they were afraid that such reckoning would diminish their good deeds.

Imam Ahmad recorded that Abu Hurayrah said, “When

(To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things)

was revealed to the Messenger of Allah , it was very hard for the Companions of the Messenger . The Companions came to the Messenger and fell to their knees saying, `O Messenger of Allah! We were asked to perform what we can bear of deeds: the prayer, the fast, Jihad and charity. However, this Ayah was revealed to you, and we cannot bear it.’ The Messenger of Allah said,

(Do you want to repeat what the People of the Two Scriptures before you said, that is, `We hear and we disobey’ Rather, say, `We hear and we obey, and we seek Your forgiveness, O our Lord, and the Return is to You.)

When the people accepted this statement and their tongues recited it, Allah sent down afterwards,

(The Messenger believes in what has been sent down to him from his Lord, and (so do)the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) “We make no distinction between one another of His Messengers and they say, “We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).”)

When they did that, Allah abrogated the Ayah (2:284) and sent down the Ayah,

(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error.”) until the end.”

Muslim recorded it with the wording; “When they did that, Allah abrogated it (2:284) and sent down,

(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. “Our Lord! Punish us not if we forget or fall into error”.)

Allah said, `I shall (accept your supplication),’

(“Our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians)”)

Allah said, `I shall (accept your supplication),’

(“Our Lord! Put not on us a burden greater than we have strength to bear. ”)

Allah said, `I shall (accept your supplication),’

(“Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Supporter and Protector) and give us victory over the disbelieving people.”)

Allah said, `I shall.”’

Imam Ahmad recorded that Mujahid said, “I saw Ibn `Abbas and said to him, `O Abu Abbas! I was with Ibn `Umar, and he read this Ayah and cried.’ He asked, `Which Ayah’ I said,

`(And whether you disclose what is in yourselves or conceal it.)’

Ibn `Abbas said, `When this Ayah was revealed, it was very hard on the Companions of the Messenger of Allah and worried them tremendously. They said: O Messenger of Allah! We know that we would be punished according to our statements and our actions, but as for what occurs in our hearts, we do not control what is in them.’ The Messenger of Allah said,

(Say, `We hear and we obey.’) They said, `We hear and we obey.’ Thereafter, this Ayah abrogated the previous Ayah,

(The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah), until,

(Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned.)

Therefore, they were pardoned what happens in their hearts, and were held accountable only for their actions.”’

The Group recorded that Abu Hurayrah said that the Messenger of Allah said,

(Allah has pardoned my Ummah for what they say to themselves, as long as they do not utter it or act on it.)

The Two Sahihs recorded that Abu Hurayrah said that the Messenger of Allah said,

(Allah said (to His angels), “If My servant intends to commit an evil deed, do not record it as such for him, and if he commits it, write it for him as one evil deed. If he intends to perform a good deed, but did not perform it, then write it for him as one good deed, and if he performs it, write it for him as ten good deeds.”)

Source : Tafsir Ibn Kathir : Surah No.2 (Surah Al Baqarah), Dar-us-Salam English Publication

Three Categories of People on the Day of Resurrection – Tafseer Ibn Kathir

Tafseer Ibn Kathir : 56. Al-Waqi’ah

(7. And you (all) will be in three groups. )
(8. So those on the right — how (fortunate) will be those on the right!)
(9. And those on the left — how (unfortunate) will be those on the left!)
(10. And those foremost will be foremost.)

Allah’s statement,

(And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection.

Some will on the right of Allah’s Throne, and they are those who were brought forth from `Adam’s right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise.

Another category is those who will be placed to the left of Allah’s Throne, and they are those who were brought forth from `Adam’s left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions.

A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side;

so Allah said,

(So those on the right — how will be those on the right! And those on the left — how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well,

(Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah’s leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that,

(And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them,

(And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and,

(Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said:

(These will be the nearest (to Allah). In the Gardens of Delight.)

Source : Quran : Tafsir Ibn Kathir :  Surah No.56 : Three Categories of People on the Day of Resurrection

Al-Muharram Fatwas – alifta

Check Here : http://alifta.com/Fatawa/FatawaChapters.aspx?languagename=en&View=Tree&NodeID=157&PageNo=1&BookID=10

Congratulations on the new year or the occasion of Mawlid
Yemeni calendar known as “Bayt Al-Faqih”
Combing hair during the first ten days of Muharram
Hadith: Anyone who bathes on the Day of ‘Ashura’ will not be sick during that whole year
Sawm on the Day of ‘Ashura’
Men and women swimming then shaking hands on the 9th and 10th of Muharram
Ruling on moon sighting for the night of ‘Ashura’
Ruling on relying on the calendar for Sawm on the Day of ‘Ashura’
Which is better: Sawm on the 10th with the 9th or the 10th with the 11th of Muharram?
Sacrificing an animal on the 10th of Muharram
Bid‘ahs committed during funerals
Act of Jahiliyyah in Muharram
A vow of sacrificing an animal at a specific time and distributing it to the poor
Hunting during Ramadan and the Sacred Months
Ruling on fasting Muharram, Sha‘ban and the ten days of Dhul-Hijjah

The Devil’s Inspiration – Tafseer Ibn Katheer

Allah said,

(And certainly, the Shayatin do inspire their friends to dispute with you,) Ibn Abi Hatim recorded that Abu Ishaq said that a man said to Ibn `Umar that Al-Mukhtar claimed that he received revelation. So Ibn `Umar said, “He has said the truth,” and recited this Ayah, (And certainly, the Shayatin do inspire their friends…)

Abu Zamil said, “I was sitting next to Ibn `Abbas at a time when Al-Mukhtar bin Abi `Ubayd was performing Hajj. So a man came to Ibn `Abbas and said, `O Ibn `Abbas! Abu Ishaq (Al-Mukhtar) claimed that he received revelation this night.’ Ibn `Abbas said, He has said the truth.’ I was upset and said, `Ibn `Abbas says that Al-Mukhtar has said the truth’ Ibn `Abbas replied, `There are two types of revelation, one from Allah and one from the devil. Allah’s revelation came to Muhammad , while the Shaytan’s revelation comes to his friends.’ He then recited, (And certainly, the Shayatin do inspire their friends…)

We also mentioned `Ikrimah’s commentary on the Ayah,

(Inspiring one another with adorned speech as a delusion.) Allah said next,

(to dispute with you,) Ibn Jarir recorded that Ibn `Abbas commented;

(Eat not of that on which Allah’s Name has not been mentioned…) until,

(…to dispute with you,) “The devils inspire their loyal supporters, `Do you eat from what you kill but not from what Allah causes to die”’ As-Suddi said; “Some idolators said to the Muslims, `You claim that you seek Allah’s pleasure. Yet, you do not eat what Allah causes to die, but you eat what you slaughter’ Allah said,

(and if you obey them…), and eat dead animals,

(then you would indeed be polytheists. ) Similar was said by Mujahid, Ad-Dahhak and several others among scholars of the Salaf.

Source : Quran : Tafsir Ibn Kathir :  Surah No.6

Which is better: Sawm on the 10th with the 9th or the 10th with the 11th of Muharram?

Alifta.net Fatwas > Al-Muharram Fatwas > Which is better: Sawm on the 10th with the 9th or the 10th with the 11th of Muharram?

Observing Sawm on the ninth and tenth of Muharram is better than on the tenth and eleventh

Question:

What is the ruling on observing Sawm (Fast) on the Day of ‘Ashura’ (10th of Muharram)? Is it better to observe Sawm on the day that precedes it, the day that succeeds it, all the three days, or on the Day of ‘Ashura’ only? Please clarify the matter. May Allah reward you with the best!

Answer:

It is a Sunnah (supererogatory act of worship following the example of the Prophet) to observe Sawm on the Day of ‘Ashura’ for the authentic Hadiths in which the Prophet (peace be upon him) stated so. The Prophet (peace be upon him) mentioned that the Jews used to observe Sawm on that Day because it was the day on which Allah (may He be Exalted) rescued Prophet Musa (Moses, peace be upon him) and his people and destroyed Pharaoh and his people. Our Prophet Muhammad thus, observed Sawm on the Day of ‘Ashura’ to express his gratitude to Allah, advised Muslims to do so, and directed us as well to observe Sawm on the day preceding or succeeding it. However, observing Sawm on the ninth and tenth of Muharram is better than doing so on the tenth and eleventh. The latter form is also sufficient for it contradicts the practice of the Jews as well. One may also observe Sawm on all three days, i.e. the ninth, the tenth, and the eleventh of Muharram as is reported in some narrations: Fast a day before (the Day of ‘Ashura’) and a day after it. But, it is Makruh (reprehensible) to observe Sawm on the Day of ‘Ashura’ only, i.e. without accompanying it by the preceding or the succeeding day. May Allah grant us success!

Source: Fatwas of Ibn Baz

Istirja (Inna Lillahi wa Inna Ilahi Raaji’oon) – Tafseer Ibn Katheer

Tafseer Ibn Katheer – Suratul Baqarah [Surah No.2]

(155. And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient).)
(156. Who, when afflicted with calamity, say: “Truly, to Allah we belong and truly, to Him we shall return.”)
(157. They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy, and it is they who are the guided ones.)

Allah informs us that He tests and tries His servants, just as He said in another Ayah:

(And surely, We shall try you till We test those who strive hard (for the cause of Allah) and As-Sabirin (the patient), and We shall test your facts (i.e., the one who is a liar, and the one who is truthful).) (47:31)

Hence, He tests them with the bounty sometimes and sometimes with the afflictions of fear and hunger. Allah said in another Ayah:

(So Allah made it taste extreme of hunger (famine) and fear.) (16:112)

The frightened and the hungry persons show the effects of the affliction outwardly and this is why Allah has used here the word `Libas’ (cover or clothes) of fear and hunger. In the Ayat above, Allah used the words:

(with something of fear, hunger,) meaning, a little of each. Then (Allah said),

(loss of wealth,) meaning, some of the wealth will be destroyed,

(lives) meaning, losing friends, relatives and loved ones to death,

(and fruits,) meaning, the gardens and the farms will not produce the usual or expected amounts. This is why Allah said next:

(but give glad tidings to As-Sabirin (the patient).)

He then explained whom He meant by `the patient’ whom He praised:

(Who, when afflicted with calamity, say: “Truly, to Allah we belong and truly, to Him we shall return.”) meaning, those who recite this statement to comfort themselves in the face of their loss, know that they belong to Allah and that He does what He wills with His servants. They also know that nothing and no deed, even if it was the weight of an atom, will be lost with Allah on the Day of Resurrection. These facts thus compel them to admit that they are Allah’s servants and that their return will be to Him in the Hereafter.

This is why Allah said:

(They are those on whom are the Salawat (i. e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy,) meaning, Allah’s praise and mercy will be with them. Sa`id bin Jubayr added, “Meaning, safety from the torment.”

(and it is they who are the guided ones.) `Umar bin Al-Khattab commented: “What righteous things, and what a great heights.

(They are those on whom are the Salawat from their Lord, and (they are those who) receive His mercy) are the two righteous things.

(and it is they who are the guided ones) are the heights.”

The heights means more rewards, and these people will be awarded their rewards and more.

There are several Ahadith that mention the rewards of admitting that the return is to Allah by saying:(“Truly, to Allah we belong and truly, to Him we shall return.”) when afflictions strike.

For instance, Imam Ahmad reported that Umm Salamah narrated:

Once, Abu Salamah came back after he was with Allah’s Messenger and said: I heard Allah’s Messenger recite a statement that made me delighted. He said:(No Muslim is struck with an affliction and then says Istirja` when the affliction strikes, and then says: `O Allah! Reward me for my loss and give me what is better than it,’ but Allah will do just that.) Umm Salamah said: So I memorized these words. When Abu Salamah died I said Istirja` and said: “O Allah! Compensate me for my loss and give me what is better than it.” I then thought about it and said, “Who is better than Abu Salamah” When my `Iddah (the period of time before the widow or divorced woman can remarry) finished, Allah’s Messenger asked for permission to see me while I was dyeing a skin that I had. I washed my hands, gave him permission to enter and handed him a pillow, and he sat on it.

He then asked me for marriage and when he finished his speech, I said, “O Messenger of Allah! It is not because I do not want you, but I am very jealous and I fear that you might experience some wrong mannerism from me for which Allah would punish me. I am old and have children.” He said: (As for the jealousy that you mentioned, Allah the Exalted will remove it from you. As for your being old as you mentioned, I have suffered what you have suffered. And for your having children, they are my children too.) She said, “I have surrendered to Allah’s Messenger.” Allah’s Messenger married her and Umm Salamah said later, “Allah compensated me with who is better than Abu Salamah: Allah’s Messenger .’ [ Muslim reported a shorter version of this Hadith]

Source : Quran : Tafsir Ibn Kathir : Surah No.2

The Ruling on Listening to Unknown Speakers? Shaykh Falaah Ismaa’eel al-Mandakar

What is the Ruling on Listing to Unknown Speakers and Taking Knowledge from them?

ما حكم سماع أشرطة المجاهيل وأخذ العلم عنهم؟

Bismillah al-hamdulillaah wa salaatu wa salaam ‘alaa rasoolillaah wa ‘alaa aalihi wa sahbihi wa man tabi’a hudaahu wa bad.

The trials of today are very many. Innovations and mixing up innovators with the people of the sunnah and their outward call to the sunnah and salafiyyah is wide spread, for this reason one should be cautious. ‘Abdullaah ibn ‘Abbaas used to say, if a man said ‘I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) or the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, we (used to) rush to him and went out to seek him, listening to him, but when the fitnah occurred they began asking about the men (who were narrating the knowledge) like how Ibn Seereen mentioned “we said: name to us your men” meaning they were known by whom they narrated from. So from there they would know if they would listen and accept or refuse and not listen. If that was the case in that time, then our time has more priority. It is a must that one determines and limits those whom he listens to, and from whom he reads from, and who he takes from, and (the works he) issues, and also who he sits with, this is very important. As for being a haatib layl (one who gathers wood at nigh i.e. blindly, heedlessly), listing to everyone and those who are unknown. No, it is feared that a trial will befall this one. Surely from the signs of success from Allaah and wanting good for his slave, it is uprightness and guidance that he helps him to sit, mix with and take from the people of the Sunnah. It is obligatory to have seriousness and diligence towards seeking out that which brings about success and guidance from Allaah, and Allah is the one who grants success.

بسم الله والحمدلله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد ، الفتن اليوم كثيرة جدا, والبدع كثيرة جدا, وتلبس المبتدعة بأهل السنة وإعلانهم للسنة والسلفية كثير جدا؛ لذلك ينبغي الحذر. وإذا كان عبدالله بن عباس يذكر أنهم كانوا إذا قال رجل : سمعت رسول الله صلى الله عليه وسلم, أو قال رسول الله صلى الله عليه وسلم , ابتدرناه ،يبادرونه, يشرئبون إليه, يسمعون منه ، لكن لما وقعت الفتنة صاروا يسألون عن الرجال كما ذكر ابن سيرين: (قلنا : سموا لنا رجالكم). أي يعرفون عمن ينقلون, ومن ثم من خلال النقلة يعرفون هل يسمعون ويقبلون,أم يرفضون ولا يسمعون. فهذا إذا كان في ذلك الزمان, ففي زماننا أولى,لابد أن يحدد الإنسان لمن يسمع, ولمن يقرأ, وعمن يأخذ ويصدر, وعند من يجلس, هذا مهم جدا, أما أن يكون حاطب ليل يسمع للجميع وللمجاهيل ,لا,هذا تخشى عليه الفتنة ، وإن من علامات وصور توفيق الله وإرادته بعبده الخير والصلاح والهداية أن يوفقه إلى مجالسة ومخالطة والأخذ عن أهل السنة ، فالواجب الجد والاجتهاد والتحري استجلابا لتوفيق الله وهدايته ، والله الموفق

Shaykh Falaah Ismaa’eel al-Mandakar

mandakar.com/FatawaDetails.asp?ID=314

Translated by Muhammad Elmi

Weapons of Mass Distinction – Sayings of the Salaf

Abû Ishâq [Al-Fazârî] states:

The enemy was never able to stand up to the Companions of Allâh’s Messenger – Allâh’s praise and peace be upon him, so when the news of the defeat of the Romans came to Heraclius at Antioch he asked [his people], “Woe to you, tell me about these people who fight you, are they not humans like you?” They replied, “Indeed, they are.” He asked, “So are you more in number or them?” They replied, “We outnumber them greatly in all places.” He said, “So how is it that you are defeated whenever you meet them [in battle].” A senior and esteemed elder amongst them replied, “Because they stand in prayer at night, fast during the day, fulfill their agreements and promises, enjoin what is right and forbid what is evil, they are fair and just amongst themselves; and because we drink wine, fornicate, commit sin, break our agreements, steal, oppress and do injustice, enjoin the committing of what angers Allâh and forbid what pleases Allâh the Mighty and Majestic, and we cause evil and corruption in the land.” Heraclius said, “You are the one who has told me the truth.”

Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm 4:91.

Posted from http://www.sayingsofthesalaf.net/weapons-of-mass-distinction/