Aqeedah (Creed and Belief) is the Foundation of the Religion – Shaykh Saalih al-Fawzaan | Dawud Burbank

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This short clip was extracted by AbdurRahman.Org from # 01 of the Audio Series: Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Transcription of the above audio clip:

Aqeedah (creed and belief) is the foundation of the religion and it (‘aqeedah) is what is contained in the testification (shahaadah) that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. And it is the first pillar from the pillars of Islaam.[2]

So therefore, it is an obligation to give importance to it (`aqeedah) and to give care and attention to it and to acquire knowledge of it and knowledge of whatever will damage it so that the person can be upon clear insight and can be upon a correct creed and belief.

Since if the person’s religion is established upon a sound, correct foundation then it will be a straight and true religion that he is upon – one that is acceptable to Allaah and if it (his religion) is based upon a shaky or disturbed `aqeedah (creed) or if his religion is based upon an ‘aqeedah (creed) which is corrupt then his religion will not be correct and it will be without a foundation.

So, this is why the scholars rahimahumullaah used to give importance to the affair of ‘aqeedah and they were not laxed about explaining it in their lessons and whenever they had an opportunity. The later person used to transmit it from the one who came before him.

And the Companions radiyAllaahu `anhum did not have any doubts about what came in the Qur’aan and what came in the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam. So their `aqeedah (creed and belief) was based upon the Book of Allaah and the Sunnah of Allaah’s Messenger sallAllaahu`alayhi wa sallam and they were not afflicted by any doubt in that regard nor any hesitation. So, whatever Allaah said and whatever His Messenger sallAllaahu`alayhi wa sallam said, they took it as their creed and belief and they took it as their religion. And they did not need any further book to be written for them after that since this was something fully accepted by them and something that was certain with them; their creed (‘aqeedah) was the Book and the Sunnah. And then their students proceeded upon that from the Taabi`een (the next generation after the Companions) – those who took from them. So, there was no disputing in `aqeedah (creed and belief); it was an affair which was fully accepted (undisputed); and their source was the Book and the Sunnah.

But when the sects and the differences arose and appeared, and when people entered into the religion who were such that the creed and `aqeedah was not firmly grounded in his heart or those who entered into Islaam whilst still carrying some deviated ideas with them, and when there arose in Islaam people who did not refer back to the Book nor to the Sunnah in `aqeedah, rather, they referred back to principles and methodologies which had been established by people of misguidance by themselves. When all of this happened then the a’immah (the imaams) of Islaam at this time needed to clarify (make explanation and clarification of) the correct `aqeedah (belief and creed) and they needed to carefully record it and write it down and narrate it from the scholars of the Ummah. So therefore, they wrote down the books of creed and belief and they gave attention to that; and this became a reference for those who came after them from the Ummah and it will be so until the establishment of the last Hour.

And this is an example of the Protection of Allaah, the Most High for this religion and Allaah’s taking care of this religion – that He provided for it trustworthy carriers to convey it just as it came from Allaah and His Messenger and to repel the false interpretations of the negators and the false declarations of the Creator’s being like the creation. So these scholars came and passed on as inheritance this creed (`aqeedah), the later ones taking it from the earlier ones.

And from as-Salaf as-Saalih (the pious predecessors) who used to be upon the sound and firm belief and creed (i`tiqaad) taken from Allaah’s Messenger sallAllaahu`alayhi wa sallam and from his Companions and from the Taabi`een were the four imaams: Imaam Aboo Haneefah, Imaam Maalik, Imaam ash-Shaafi`ee and Imaam Ahmad and others from the imaams, those who stood and defended the correct `aqeedah (belief and creed) and who confirmed it, explained it and taught it to the students.

And the followers of the four imaams (their students who came after them) used to give attention to this creed and belief; they used to study it and caused their students to learn it. And many books were written about it upon the methodology of the Book and the Sunnah and upon what the chosen Messenger, al-Mustafaa sallAllaahu`alayhi wa sallam was upon and his companions radiyAllaahu `anhum and the Taabi`een. So, they refuted the false beliefs and the deviated beliefs, and they clearly explained how they were counterfeit and baseless. And the same was done by the imaams of hadeeth such as: Ishaaq ibn Raahawayh and al-Bukhaaree and Muslim and Imaam Ibn Khuzaymah and Imaam Ibn Qutaybah; and from the imaams of tafseer (explanation) of the Qur’aan such as Imaam at-Tabaree and Imaam Ibn Katheer and Imaam al-Baghwee and others from the imaams of tafseer.

They (all) wrote works in this regard (explaining the correct belief) and they called them Kutub As-Sunnah – books of the Sunnah; for example, Kitaab as-Sunnah of Ibn Abee `Aasim and the book as- Sunnah of `Abdullaah ibn Ahmad ibn Hanbal and the book as-Sunnah of Al-Khallaal and the book ash-Sharee`ah of Al-Aajurree and other than that.

Footnotes:

[2] As is shown by the hadeeth of Ibn `Umar radiyAllaahu anhumaa who said, “Allaah’s Messenger sallAllaahu`alayhi wa sallam said, ‘Islaam is built upon five: the shahaadah (testification) that none had the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, and correct establishment of the prayer, and giving the zakaat, and the hajj, and fasting in Ramadaan’.” The hadeeth is reported by Bukhaaree as no.8 and reported by Muslim.

Visit the below Link to read more about Aqeedah
https://abdurrahman.org/belief/aqeedah

The Purpose of the Jumu’ah Khutbah – Compiled & Translated by Abbas Abu Yahya

1 – Objective of Khutbah

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

‘On the day of Jumu’ah there is a Khutbah (sermon) the objective of which is to glorify Allaah and regard Him as Magnificent, and testify to singling out Allaah Alone as the Creator, and testify that His Messenger -sallAllaahu alayhi wa sallam- brought the message.

Also to remind the worshippers about the Messenger’s days. To warn the people from Allaah’s  torment and His punishment, and advising them with that which will bring them closer to Allaah and to His Paradise.

Likewise prohibiting them from that which will bring them close to His Anger and His Fire. Therefore, this is the purpose / intent of the Khutbah and gathering for it.’

[Taken from: ‘Zad al-Ma’ad’ by Ibn Qayyim vol. l/p. 398 point 22]

2 – Description of the Khutbah and what is Taught in it.

Shaykh al-Muhhadith Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:

‘Know that the type of Khutbah which is legislated is that which the Messenger sallAllaahu alayhi wa sallam regularly used to be upon, which was persuading (with good rewards) the people dissuading (warning) them-this in reality is the soul of the Khutbah for which it was legislated.’

He continues:

Admonition in the Khutbah of Jumma’ is what should be the context of the talk. Therefore, if the Khateeb (the one delivering the Khutbah) does this, then he has performed a legislated action, except that if he precedes it with praising and glorifying Allaah, and sending Salat upon His Messenger, or to proceed in his admontion the catastrophies mentioned in the Qur’aan then this would be better and more complete.’

‘So briefly, the soul of the Khutbah is giving a good admonition from the Qur’aan or other than it. The Messenger of Allaah sallAllaahu alayhi wa sallamused to praise Allaah –Ta’ala- in his Khutbah and send Salat upon Allaah’s Messenger sallAllaahu alayhi wa sallamor by the two testifications and reading a complete Soorah and the intent and purpose of the admonitioning with the Qur’aan, and prompt with what the Qur’aan rebukes, where ever possible, and that is not specific to mentioning a complete Soorah.’

The Prophet sallAllaahu alayhi wa sallam used to teach his Companions in the Khutbah the principles of Islaam and its Sharia’ and gave them orders and prohibitions in his Khutbah when he came across an order or prohibition. Like when he ordered the person entering into the Masjid while the Prophet was delivering the Khutbah and he ordered him to pray two Rakaat. The Prophet reminded the people with the pillars of the Sharia’ and with Paradise, Hell-fire the Day of Judgement and ordered them to have Taqwa of Allaah and warned them against the anger of Allaah. The Prophet sallAllaahu alayhi wa sallam would encourage the people in those things which obligate His Pleasure, and he would recite the Ayaat of the Qur’aan, so in the hadeeth of (Saheeh) Muslim:

‘The Messenger of Allaah sallAllaahu alayhi wa sallamused to deliver two Khutbahs and sit between them, he would also recite the Qur’aan, remind the people and warn them.’

[Taken from: ‘al-Ajwiba an-Nafiah ‘an  ‘Asseelah lajna Masjid aj-Jamia’ summarised from p.94 -99]

3 – Shortening of the Khutbah & Lengthening of the prayer

Shaykh al-Muhhadith Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:

‘From ‘Amaar bin Yassir who said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallam saying:

‘Indeed a person who lengthens the prayer and shortening the Khutbah is a sign of the Fiqh of a man.’

[Collected by Imam Muslim]

Meaning that a person’s Fiqh (understanding) is known by this. Everything that indicates to a issue is a sign for it.

Indeed the shortening of the Khutbah is a sign of understanding.  This is becase a Faqeeh (scholar) is someone who researches the reality of the meaning of the texts [of the Book & the Sunnah], and comprehensive wording, whereby he has the ability to express using eloquent beneficial statements.

This is why the complete wording of this hadeeth is :

‘Lengthen the prayer, and shorten the Khutbah, and indeed there is magic in speech.’

The meaning of a long prayer is the length where the one who prays does not come under the prohibited length of the prayer.

The Messenger sallAllaahu alayhi wa sallam used to pray the Jumma’ prayer reciting Soorah al-Jumma’ and Soorah al-Munafiqoon, and likewise as is collected by Muslim from Ibn Abbas and an-Num’aan bin Basheer -RadhiAllaahu anhumma :

‘The Messenger sallAllaahu alayhi wa sallam used to recite in the two Eid prayers and in the Jumma’prayer with Soorah al-Ala and al-Ghashiyah [1].

This was long in relation to his Khutbah, and not so long that it entered into the length which is prohibited.

From Umm Hisham bint Haritha bin an-Nu’maan who said:

‘I did not take <<Qaf, By the Glorious Qur’aan>> Soorah Qaf, except from the mouth of the Messenger of Allaah sallAllaahu alayhi wa sallam; he would recite it every Friday upon the Mimber when he would address the people.’

[Collected by Muslim]

In this narration is an evidence for the permissibiltiy for reading a Soorah or a part of it in the Khutbah. The Prophet -sallAllaahu alayhi wa sallam- chose to be continuous upon this Soorah since he-sallAllaahu alayhi wa sallam- was the best in giving admonition and in reminding.  Also, in this is an evidence of frequently giving admonition in the Khutbah.’

[Taken from Ajwibaa an-Nafi Albaani p. 57 ]

4 – Length of the Jumma’ Khutbah

‘The Prophet -sallAllaahu alayhi wa sallam- used to shorten the Khutbah and lengthen the prayer:

The Messenger of Allaah -sallAllaahu alayhi wa sallam- was given the ‘Jawama’ al-Kalim’ (comprehensive speech), and fountains of wisdom would spring from between his noble lips -sallAllaahu alayhi wa sallam.  Therefore, if he -sallAllaahu alayhi wa sallam-  addressed the people he would speak with a few words, if a person counted them then he would be able to do so, because the aim of the Khutbah is teaching, reminding, admonishing without making it burdensome or making it boring.

This is why the advice of the Messenger of Allaah -sallAllaahu alayhi wa sallam- to his Companions was to shorten speeches, and at the head of that was the Khutbah of Jumma’.

The Prophet -sallAllaahu alayhi wa sallam-  explained that the shortening of the Khutbah indicates to the good understanding [Fiqh] of a person.

From ‘Ammar bin Yassir -Radi Allaahu anhu- who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘Indeed a person who lengthens the prayer and shortens the Khutbah is a sign of the Fiqhof a man.’

[Collected in Saheeh Muslim]

From Abdullah bin Masood who said:

‘Indeed shortening the Khutbah and lengthen the prayer is a sign of the Fiqh of a man.’

[Collected by Ibn Abee Shaybah, Saheeh. Taken From: ‘Ma Saha min ‘Athar Sahabah Fee Fiqh’ p.486 Vol.1]

This is why the Messenger -sallAllaahu alayhi wa sallam- commanded to shorten the Khutbah and said:

‘Lengthen the prayer and shorten the Khutbah.’

[Collected in Saheeh Muslim]

From ‘Ammar bin Yassir -Radi Allaahu anhu- who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam-  ordered us to shorten the Khutbah.’

[Collected by Abu Dawood – Hasan]

This was the instruction from him -sallAllaahu alayhi wa sallam- and his guidance upon which he followed and continued upon.

From Jabir bin Samarah who said: The Messenger of Allaah-sallAllaahu alayhi wa sallam- would not lengthen the admonition on Friday, rather it would be a few words.’ [Collected by Abu Dawood – Hasan lighayrihi]

Even though the Messenger -sallAllaahu alayhi wa sallam- used to sometimes lengthen the Jumma’ Khutbah, however generally it would be short.

Ibn Qayyim -Rahimullaah- said: ‘He would sometimes shortens his Khutbah, and lengthen it sometimes according to the needs of the people. His irregular Khutbah would be longer than his regular Khutbah.’

(Zaad al-Ma’ad 1/191)

[Taken from the book: ‘Min Hadi an-Nabi -sallAllaahu alayhi wa sallam- fee Khutbah ul – Jumma’ p.22]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] Collected by Muslim and Abu Dawood

Visit Abbas Abu Yahya’s blog to read more beneficial articles
https://followingthesunnah.wordpress.com/

 

The places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah
Below in the Transcription of the Audio Explanation of Dawud Burbank

And the proof is His saying, He the Most High:

And that the places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah. [72:18]9 


[9]:

Allaah is not pleased that anyone should be associated with Him, no matter who it is, and this is stated clearly in the Book and in the Sunnah, however, to one who uses the intellect and who thinks carefully, and who discards blind following and the use of false and futile excuses, and who is alert to his own benefit. And the proof that Allaah is not pleased that anyone else besides Him should be associated with Him no matter who it is, is His saying, He the Most High:

And that the places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah. [72:18] 

Al-Masaajid, (the mosques), are the houses of Allaah and they are the places which are prepared for the Salaah (prayer) and they are the most beloved of places to Allaah, and they are houses which Allaah has commanded should be raised and in which His Name should be mentioned. Then these mosques must be made a place for the worship of Allaah alone, nothing for other than Allaah must occur within them, so graves are not to be built in them, nor tombs because the Prophet sallallaahu‘alaihiwasallam cursed those who did that, and he informed that this is the practice of the Jews and the Christians and he forbade us from that at the end of his life, whilst he was in the throes of death ‘alaihissalaatuwassalaam with his saying:

“Indeed those who came before you used to take the graves as places of prayer…”  (he said this whilst he was dying), “…Indeed do not take the graves as places of prayer, for I certainly forbid you from that.”[1] 

And he sallallaahu‘alaihiwasallam said:

“Allaah’s curse is upon the Jews and the Christians, they took the graves of their Prophets as places of prayer.”[2]

So the mosques, it is obligatory that they be purified from traces of shirk and idolatory and that they not be built upon the graves, nor should the dead be buried in them after they have been built, rather they should be places for the worship of Allaah alone, the prayer should be established in them, and the Name of Allaah should be mentioned in them, and the Qur’aan should be recited in them, and beneficial lessons should be established in them, and people should remain in them for worship. This is the role of the mosques.

As for having in them idols which are worshipped besides Allaah, then these are not mosques, these are shrines of shirk, even if their people call them mosques, because Allaah says:

And that the mosques, the places of prayer, are for Allaah [72:18]

Meaning: not for anyone else besides Him. And because the mosques, they are the place where the people gather and meet, so it is obligatory that they should be pure and free of shirk and bid‘ah (innovations) and false superstitions, because the people acquire knowledge in them and worship, so if anything from shirk and false superstitions are found in the mosques, then they will be influenced by that and they will propagate it upon earth, so it is obligatory that mosques should be purified from shirk.

And the greatest of them is al-Masjid-ul-Haraam (the Sacred Mosque, in Makkaah), just as Allaah, the Majestic and Most High commanded that it should be purified, He the Most High said:

And remember when We showed the site for the House to Ibraaheem and commanded him, that you should not associate anything with Me, and purify My house, for those people who are performing Tawaaf and for those who are standing in prayer and performing the bowing and prostration. [22:26] 

Purify it from what? Purify it from shirk, and from innovations and false superstitions, just as it is also to be purified from impurities and filthy things.

So His saying, He the Most High:

Do not call upon or invoke [72:18] 

The, “laa”, is the, ‘no of prohibition’. And the, “tad‘oo”, is a present tense verb which is in the jussive form because of the prohibiting, “laa”, and the sign that it is the jussive form is the removal of the, ‘noon’. So the factor which makes it jussive is the, ‘no of prohibition’.

So do not invoke, O people, anyone along with Allaah, do not supplicate for help from anyone along with Allaah, such as saying, “O Allaah, O Muhammad”, “O Allaah, O Abd-ul-Qaadir”, or saying, “O Abd-ul-Qaadir, O Muhammad”, or the like of that, because Allaah is not pleased with that and will not accept it.

And His saying He the Most High, “ahadan”, (anyone): is in indefinite form in the context of a prohibition, so therefore it is general to everyone, no-one is excepted, neither any angel drawn close nor any prophet sent, nor any idol, nor any object of worship, nor any grave, nor any Shaikh, nor any beloved servant of Allaah, nor any living person, nor any dead person, no matter who it is.

So it is general covering everyone who is called upon besides Allaah

So do not call upon, do not invoke anyone along with Allaah. [72:18]

So this aayah shows that worship will not benefit except with tawheed, and that if shirk is mixed with it, then it becomes null and void and it will be an affliction for the person. Then He the Most High said:

And the places of prayer are for Allaah [72:18]

It is obligatory that they be built purely and sincerely, that the intention of the one building them should not be to show off or to be heard of or to be remembered as they say, or to be just Islaamic antiquities, all of this is futile.

Mosques should be built for worship and with the intention of worship, and the intention in them should be purely and sincerely for Allaah the Mighty and Majestic, and also they should be built from good and pure earnings, they should not be built from forbidden earnings because they are for Allaah the Mighty and Majestic, and:

“Allah does not accept except what is good and pure”[3]

So the mosques are to be built from lawful spending and the intention of their builders is that it is to be done purely and sincerely seeking the Face of Allaah the Mighty and Majestic, he should not intend by building it to obtain praise from the people, or to be remembered, or for show, or to be heard of, because building the mosques is worship and worship, it is obligatory that it should be done purely and sincerely for Allaah the Mighty and Majestic.

Footnotes

[1]  Reported by Muslim as hadeeth 532 from a hadeeth of Jundub ibn ‘Abdillaah al-Bajalee radiyallaahu‘anhu

[2] Reported by al-Bukhaaree as hadeeth 435 and 436 and by Muslim as hadeeth 531 from a hadeeth of ‘Aa’ishah and of Ibn ‘Abbaas radiyallaahu‘anhum

[3]  Reported by Muslim hadeeth 1015 from a hadeeth of Aboo Hurayrah radiyallaahu‘anhu with the wording that Allaah’s Messenger sallallaahu‘alaihiwasallam said, “O mankind, Allaah is Pure, He does not accept except what is good and pure.”

Visit the below link for other transcripts :
Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

The Use Of Contraceptives to Avoid the Pregnancy – Shaykh Ibn Uthaymeen

FIRST: To Completely Prevent Pregnancy.

This is not permissible because:

  • (a) it will diminish the Islamic population and this is against the objective of Sharee’aa which aims at increasing the population of Muslims.
  • (b) the woman is unable to guarantee against the death of her existing children and thus she may die without having any children.

SECOND: To Temporarily Prevent Pregnancy.

This applies if the woman had many pregnancies and this is beginning to weaken her. If she wants to regulate her pregnancy so as to have it once every two years, then given the approval of her husband, it is permissible for her to use contraceptives as long as their use does not harm her. The Sahabah used to perform Coitus Interrupts [59] and they were not prevented (i.e., by the Prophet-صلى الله عليه و سلم). This method involves regular sexual intercourse with the wife except at the time of ejaculation, the husband pulls out and ejaculates outside the private part of the woman.

Footnotes:

[59] Narrated Jabir: “we used to practice Coitus Interrupts during the life of time of Allah’s Messenger (صلى الله عليه و سلم)”. Collected by Al-Bukhari in his in Saheeh (Arabic-English) V.7, P.102

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

Also read : Birth Control & Family Limitation (of offspring) – Shaykh al-Albaani

The Sharee’ah is Based Upon two Principles: Sincerity to Allaah & Following the Messenger – Imam as-Sa’di

Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah – The Basic Rulings and Principles of Fiqh -The Beneficial, Eloquent Classifications and Differentiations

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon:
1-Sh. Ibn Sa’di’s original explanation
2-Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and
3-Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Prepared by Saleh As-Saleh rahimahullaah

Foundation five is entitled:

The sharee’ah is based upon two principles, sincerity to Allaah (subhaanallaahu wa ta’aalaa) the One who deserves to be worshipped Alone, and following the Messenger (sallallaahu ‘alayhi wa sallam).

Click the Link below to read or download the PDF

The Basic Rulings and Principles of Fiqh 05 – Shaykh as-Sa’di – Dr Saleh as Saleh

Check other  Basic Rulings and Principles of Fiqh  at the link below

Explanation of Basic Rulings & Principles of Fiqh (Usuul ul Fiqh) – Shaykh Sa’adi – Dr. Saleh as Saleh

Are the Kuffar (disbelievers) our brothers in humanity? Was Pharaoh also? – Shaykh Salih Fawzan

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Date: 1431-04-14/2010-03-29
Reference: Darulhadith.com
Translation and Video Courtesy: aFatwa.com (site no more exists)

Question: There are those who say that the Kuffâr (disbelievers) are our brothers in humanity and not in the religion. Is this true?

Shaykh al-Fawzân: It is not sufficient with the humanity. One does not speak like that in order to please them or to gain their sympathies. One does not speak like that. One says that they are our enemies and not that they are our brothers in humanity. One says that they are our enemies. What is the benefit of a human fraternity if they are our enemies in the religion? What does it benefit? Pharaoh was also a human. Right? Was he also our brother? We do not say that.

Read More: http://salaf-us-saalih.com/category/islam/dealings-with-non-muslims/

But Zakir Naik Says Non Muslims Are Our Brothers In Humanity – Nonsense Refuted , Check out @ http://safeshare.tv/w/RfrCPlKswf

Sha’ban Fatwas – alifta

Source: alifta.net

Knowing the first day of Sha‘ban

The Hadith: “Rajab is the Month of Allah and Sha‘ban is my month”

Sha‘ban, an overlooked month

Slaughtering a sacrifice in Sha‘ban

Missed fasts must be made up for before the next Ramadan

Ruling on fasting in Muharram, Sha‘ban, and the Ten Days of Dhul-Hijjah

Visits made during Sha‘ban to the grave of Prophet Hud

Fasting the first half or the entire month of Sha‘ban

Is the night of mid-Sha‘ban the one meant in Surah Al-Dukhan?

Mid-Sha‘ban night supplication

Celebrating the Mawlid and mid-Sha‘ban

Special Sadaqah on the night of mid-Sha‘ban

Ruling on fasting the middle days of Sha‘ban

Degree of reliability of the Hadiths about the merit of mid-Sha‘ban

Attending the celebration of mid-Sha‘ban although convinced of its impermissibility

Desirability to fast the White Days even in Sha‘ban

Is it true that the Qur’an was sent down on the night of mid-Sha‘ban?

Reconciliation of two Hadiths on fasting after Sha‘ban is halfway over

Fasting on Mondays and Thursdays after the 15th of Sha‘ban

Permissibility to delay making up for Ramadan until Sha‘ban, without an excuse

Fasting on the last day of Sha‘ban

Sawm on the 30th of Sha‘ban if it coincides with a day that is habitually fasted on

Impermissibility of Sawm on the Day of Doubt, even if the sky is overcast

Fasting the Day of Doubt; Does it suffice instead of the first day of Ramadan?

Completion of Jumada II and Rajab does not mark the incompletion of Sha‘ban

Not observing Sawm and finding out later that it is the first of Ramadan

Using observation instruments to sight the new moon

The fundamental principle concerning worship is prohibition & that of transactions, traditions is permissibility – Imam as-Sa’di

Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah – The Basic Rulings and Principles of Fiqh
The Beneficial, Eloquent Classifications and Differentiations
By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon:
1-Sh. Ibn Sa’di’s original explanation
2-Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and
3-Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Prepared by Saleh As-Saleh rahimahullaah

Foundation six is entitled:

The initial condition (al-Asl) concerning worship is prohibition; nothing is permitted except that which Allaah (subhaanallaahu wa ta’aalaa) and His Messenger (sallallaahu ‘alayhi wa sallam) legislated.

The initial condition concerning transactions and traditions is permissibility, except that which Allaah (subhaanallaahu wa ta’aalaa) and His Messenger (sallallaahu ‘alayhi wa sallam) made forbidden.

Click the Link below to read or download the PDF

The Basic Rulings and Principles of Fiqh 06 – Shaykh as-Sa’di – Dr Saleh as Saleh

Check other  Basic Rulings and Principles of Fiqh  at the link below

Explanation of Basic Rulings & Principles of Fiqh (Usuul ul Fiqh) – Shaykh Sa’adi – Dr. Saleh as Saleh

The People are Of Four Types, and The Deeds are Six – ‘As-Saheehah’ of Shaikh al-Albaanee

(From ‘As-Saheehah’ (no. 2604) of Shaikh al-Albaanee -rahimahullaah):

From Khuraym ibn Faatik al-Asadee -radiyallaahu `anhu- that the Prophet صلى الله عليه و سلم said:

<<The people are four, and the deeds are six.

So the people are:

[i] one granted plenty in this world and in the Hereafter, and
[ii] one granted plenty in this world, poor in the Hereafter and,
[iii] one poor in this world, granted plenty in the Hereafter and,
[iv] one wretched in this world and in the Hereafter;

and the deeds are:

[i & ii] The two which are binding, and
[iii & iv] like for like, and
[v] ten times more, and
[vi] seven hundred times more:

[i & ii] So the two which are binding are:

Whoever dies as a Muslim, a Believer, not associating anything with Allaah – then Paradise is binding for him; and whoever dies as a Disbeliever – then the Fire is binding for him; and

[iii & iv] Whoever intends an evil deed but does not do it, and Allaah knows that his heart felt it and he desired it, then it is written as a good deed for him; and whoever intended an evil deed then it is not written against him; and whoever did it then it is written as one, and it is not multiplied for him, and

[v] whoever did a good deed – then ten times its like is written for him, and [vi] whoever spends something in Allaah’s cause, then it is multiplied for him seven hundred times over. >>

Reported by Ahmad (4/345), Ibn Hibbaan (no.31), and Ibn Abee Shaybah in his ‘Musnad’ (2/38/2).

Shaikh al-Albaanee declared its chain of narration to be ‘Saheeh’.
[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

Posted from PDF at : www.alitisaambissunnah.wordpress.com

The Use of Haid-Inhibitors (Period delaying Pills) and Stimulants (Period advancing Pills) – Shaykh ibn Uthaymeen

The Use of Haid (Menses) Inhibitors is permissible under two conditions:

FIRST: There is no associated harm on the woman. Because Allah (subhana wa ta’aala) said:

( { ولا تُلقُوا بأيديكُم إلى التَّهلُكَة } (البقرة، 195
“And do not throw yourselves in destruction” (Qur’an 2: 195).

( { ولا تَقتُلوا أنفُسَكُم إنَّ الله آانَ بكم رحيماً } (النِّساء، 29
“And do not kill yourselves surely Allah is Most Merciful to you” (Qur’an 4: 29)

SECOND: If its use affects the husband in one way or another, then his permission should be first sought. For example, if a woman is going through her Idda and the husband is obligated to spend upon her, then she is not allowed to prolong her Idda (by using Haid inhibitors) in order that she can receive more of his spending. She should request his permission. Similarly it is not permissible to use such inhibitors without the husband’s approval if it is known that the inhibitors will prevent her becoming pregnant. It is better not to use these inhibitors except under the above conditions and when there is a real need for that, because leaving the matter as natural as possible is better for the balance of health and safety of the woman.

The Use of Haid (Menses) Stimulants is permissible under two conditions:

FIRST: There must be no abuse of its use. For example, to excuse herself from certain mandatory acts of worship like using stimulants right before the month of Ramadan so as to be excused from fasting or from prayers.

SECOND: The use of stimulants must be permitted by the husband because the presence of Haid prevents him from having full enjoyment with his wife. Also, if she was divorced, then this will quickly drop off the husband’s right of returning her because it will hasten the end of her Idda. This applies to the case when the declared divorce is of the type known as Revocable Divorce in which the husband has the right to return his wife before the end of her Idda.

Questions & Answers
Haid Inhibitors

Q1: What is the ruling regarding on the use of Haid-inhibitory pills during the month of Ramadan?

As long as there is no harm in their use and as long as the husband permits this, then it is permissible to use these pills.

However, it came to my knowledge that these measures can harm the woman, especially when it is known that the release of blood by menses is a natural process. To prevent this natural way may cause certain harm to the woman.

Also the use of these pills can effect the regulation of the periodical cycle itself and that leaves her in doubt and confusion regarding the offering of her prayer and whether she is able to have sexual intercourse with her husband or not.

Because of this and other associated reasons, I cannot say that the use of these pills is unlawful but I do not like it and do not encourage it. I say that the woman should accept what Allah had ordained for her and should consider the answer of the Prophet (صلى الله عليه و سلم) to his wife ‘Aisha when she had her menses after she made Ihram for Umra. The Prophet (صلى الله عليه و سلم) asked ‘Aisha: “May be that you got your menses?”. ‘Aisha replied, “Yes”. He (صلى الله عليه و سلم) then said,”This is the thing which Allah has ordained for all the daughters of Adam” [62]. The woman should then be patient and seek the reward from Allah. If she is unable to perform Salat and fasting because of her menses, the door is still opened for her to celebrate the praises of Allah, give charity and do good to people and such acts are great acts of worship.

[62] Saheeh Al-Bukhari (Arabic-English) V.1, P. 182, Hadeeth # 302.

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

Prophet Muhammad ﷺ : The Night Journey and the Ascent through the Heavens – Shaykh Fawzan | Dawud Burbank [Audio|En]

Bismillaah

Sharh-ul-Usool ath-Thalaathah : Lesson 42 (Part B)
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]

[Souncloud Audio Link


The Night Journey and the Ascent through the Heavens

Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:

وبعد العشر عرج به إلى السماء ، وفرضت عليه الصلوات الخمس ، وصلى في مكة ثلاث سنين

After the ten years, he was taken up through the heavens and the five daily prayers were made obligatory upon him and he prayed in Makkah for three years. [61]


[61] : Shaykh Saalih al-Fawzan’s Explanation :

His saying «After the ten years, he was taken up through the heavens» He sallallaahu`alaihiwasallam remained for ten years upon this – forbidding shirk and calling to tawheed, laying down this foundation. Then, in the eleventh year, he was taken by night from Masjid al-Haraam (the Sacred Mosque) to Masjid al-Aqsaa (the farthest mosque, i.e. the mosque in Jerusalem).

He, the Most High, said:

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى

«Perfect and Exalted is He who took His slave on a journey by night from the Sacred Mosque to the farthest mosque.» [17:1]

Whilst he sallallaahu`alaihi wa sallam was sleeping in the house of Umm Haani, Jibreel `alaihissalaatu wassalaam came to him and had with him an animal called al-Buraaq, which was smaller than a mule and larger than a donkey. Its steps were as far apart as the distance which it could see. So, he `alaihissalaatu wassalaam was caused to ride upon it and he was taken to Jerusalem at night.

(أسرى) is from (السرى) which means: ‘to travel by night.’ This was something special to him sallallaahu`alaihi wa sallam and from the miracles given to him `alaihissalaatu wassalaam. So there, he met the prophets in Jerusalem, then he sallallaahu`alaihi wa sallam was taken up through the Heavens. Meaning: he was raised up from Jerusalem to the heavens in the company of Jibreel – and the meaning of (العروج) is ‘to ascend.’

So, he was taken on a night journey from Makkah to Jerusalem and he was taken up from Jerusalem to the heavens – meaning: Jibreel `alaihissalaam took him up and he passed by the inhabitants of the heavens. At each level, Jibreel requested that it should be opened for him until he came to the seventh heaven.

Then, he ascended over the heavens to the farthest lote tree and there Allaah spoke to him with whatever He wished from His revelation and He made obligatory upon him the five daily prayers. So, He obligated for each day and night fifty prayers. However, Moosaa `alaihissalaam advised our Prophet Muhammad sallallaahu`alaihi wa sallam to ask his Lord for a reduction, for his nation would not be able to bear fifty prayers in each day and night. So, Allaah’s Messenger sallallaahu`alaihi wa sallam kept going back to his Lord asking for a reduction until they came to be five.

Then, Allaah, the Mighty and Majestic, said, as occurs in the hadeeth of the Israa. and the Mi`raaj:

»أمضيت فريضتي ، وخففت عن عبادي ، وأجزي الحسنة عشرا«

«I have established My obligatory duty and I have made it easy upon My servants, and I will reward a good deed ten times over[1]

In the narration of Anas from Aboo Dharr, He said:

»هي خمس وهي خمسون«

«They are five and they are fifty[2]

Meaning: They are five with regards to the action and fifty in the balance (of good deeds).

Five prayers in each day and night are equal to fifty prayers upon the balance, because a good deed is rewarded with ten times its like. So a single prayer takes the place of ten prayers.

The Night Journey is mentioned at the beginning of Soorah Subhaan (the 17th soorah) [also known as] Soorah Banee Israa.eel; and the Mi`raaj is mentioned at the beginning of Sooratu-Najm:

وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ – عِندَ سِدْرَةِ الْمُنتَهَىٰ – عِندَهَا جَنَّةُ الْمَأْوَىٰ – إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ – مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ – لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ

«And he saw Jibreel on another occasion. By the farthest lote tree. Near it is the Garden of Refuge. When the lote tree was covered by that which covered it! His (sallallaahu`alaihiwasallam) sight did not deviate to the right or left nor did it go beyond that with which he was commanded. He certainly saw tremendous signs of his Lord.» [53:13-18]

This was with regard to the Mi`raaj.

He descended from the heaven to Jerusalem, then he returned to Makkah in the same night. So, in the morning he informed the people about that. The believers increased in eemaan, but as for the disbelievers, then their evil increased and they became happy at this and went about broadcasting it: “How can your companion claim that he went to Jerusalem and came back in a single night when we have to exert ourselves upon camels to reach it, taking a whole month to go there and a month to come back?!”

So, they made analogy between the ability of the Creator and the ability of the creation, for the Israa. and the Mi`raaj were a test from Allaah, the Mighty and Majestic, for the people. The people of shirk increased in mockery and their evil and their belittlement of the Messenger sallallaahu`alaihi wa sallam whereas the believers increased in eemaan.

Therefore when the people of shirk said to Aboo Bakr asSiddeeq radiyallaahu`anhu: “Look at your companion – what he is saying!” He said: “What is he saying?” They said: “He is claiming that he went to Jerusalem (and that he was taken up through the heavens) and that he came back in a single night!” Aboo Bakr asSiddeeq said: “If he said it, then it is just as he said. He has spoken the truth.” They said: “How can that be?” He said: “I attest to the truth of what he says with regard to something greater than that. I attest to the truth with regard to the news coming down from the heavens upon him. So, how should I not attest to the truth of what he says with regard to his being taken at night to Jerusalem?”[3]

This [night journey and ascension] came about through the ability of Allaah, the Mighty and Majestic, not through the ability of the Messenger sallallaahu`alaihi wa sallam. It was only through the ability of Allaah, the Mighty and Majestic. This was one of the miracles given to the Messenger sallallaahu`alaihi wa sallam and is a case of Allaah showing his honorable status with his Lord, the Mighty and Majestic.

It must be held as a person’s creed and belief that he sallallaahu`alaihi wa sallam was taken on the Night Journey and taken up through the Heavens with his soul and his body together whilst awake and not as a dream;, because some people say: “He was taken on the Night Journey with his soul, and as for his body, then it did not go outside Makkah. And he was only taken on the Night Journey and taken up through the heavens with his soul.” This is false and futile speech. Rather he was taken on the Night Journey with his soul and his body `alaihissalaatu wassalaam and he was carried upon al-Buraaq. And this was in a state of being awake, not asleep, since if it had happened with his soul only or if it had been a dream, then what would have been the difference between it and (other) dreams?.

Whereas Allaah, the Majestic and Most High, says:

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ

«Perfect and Exalted is He who took His `abd on a journey by night.» [17:1]

The `abd is used to apply to the soul and the body together. It is not used for just the soul alone that it be described as `abd, nor is it applied to the body alone that is an `abd. It is not used except to apply to the soul and the body combined, for He did not say: “Perfect and Exalted is He who took the soul of His `abd.” Rather He said: «…took His `abd on a journey by night.» The `abd is the combination of the soul and the body. And Allaah, the Majestic and Most High, is not rendered incapable by anything and He is the One who has full power over everything.

He (rahimahullaah) said: «And the five daily prayers were made obligatory upon him and he prayed in Makkah for three years» He used to pray them as two rak`ahs. When the Prophet sallallaahu`alaihiwasallam migrated, the four rak`ah prayers were completed and became four rak`ahs – except for Fajr prayer, for in that he lengthened the recitation so it remained as two rak`ahs just as it was, and except for the maghrib prayer, for indeed it is three from the first period when it was made obligatory, because it is the witr (prayer with the odd number of rak`ahs) of the daytime. As for the Dhuhr, `Asr and the `Ishaa prayers, then in Makkah they were two rak`ahs each but when the Prophet sallallaahu`alaihiwasallam made Hijrah, they were made complete as four rak`ahs.

As occurs in the hadeeth:

»أول ما فرضت الصلاة ركعتين فلما هاجر النبي صلى الله عليه وسلم   أتمت صلاة الحضر وبقيت صلاة السفر«

«The prayer was first made obligatory as two rak`ahs, then when the Prophet sallallaahu`alaihi wa sallam made Hijrah, the prayer for the resident was completed and the prayer of the traveler remained as it was[4]

This is by consensus of the people of knowledge, that the prayer was obligatory in Makkah and that the Prophet sallallaahu`alaihi wa sallam prayed it in Makkah. However, they differ about whether it was made obligatory three years before the Hijrah.

This is what is more correct, just as the Shaykh mentioned here. Or it is otherwise said that it was made obligatory five years before the Hijrah, or it is said one year before the Hijrah, or it is said a year and a half. However the most correct saying is what the Shaykh mentioned is that it was three years before the Hijrah.

And was anything else from the pillars of Islaam made obligatory along with the prayer? This is an area of disagreement amongst the scholars; some of them held that the Zakaat was also made obligatory in Makkah, and that only its applicable limits, its amounts and those eligible to receive it were made clear in al-Madeenah. But as for the origin of its being made obligatory, then that was in Makkah.

And the proof is His saying, He the Most High:

وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ

«And give the right due from the crops on the day when it is harvested.» [6:141]

The meaning of the «due» here is the Zakaat. And the whole soorah came down in Makkah.

And likewise in His statement:

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ – لِّلسَّائِلِ وَالْمَحْرُومِ

«And those whose wealth has a known portion for the beggar who asks and for the deprived.» [70:24-25]

This soorah also came down in Makkah. And what is meant by the «known portion» is the Zakaat. So, it was in origin made obligatory in Makkah, however, its details were made clear in al-Madeenah. This is one saying.

The second saying: what is apparent from the speech of the Shaykh here, is that the Zakaat was only made obligatory in al-Madeenah and nothing was made obligatory in Makkah, except for the first pillar which is tawheed and the second pillar which is the prayer. This is what is apparent from the speech of the Shaykh.

Footnotes:

[1] Reported by al-Bukhaaree no. 3208 and no. 3887 as a hadeeth of Maalik ibn Sa`sa`ah and it is a long hadeeth containing the story of the Mi`raaj (the Ascent through the Heavens).

[2] Reported by al-Bukhaaree no. 349 as a hadeeth of Anas from Aboo Dharr, radiyallaahu `anhumaa.

[3] [Reported by al-Haakim in al-Mustadrak 3/65 no. 4407 as a hadeeth of `Aa.ishah radiyallaahu`anhaa. [Declared saheeh by Shaykh al-Albaanee in asSaheehah no. 306].

[4] Reported by al-Bukhaaree no. 350 and Muslim no. 685 as a hadeeth of `Aa.ishah radiyallaahu `anhaa.

Sharh-ul-Usool-ith-Thalaathah. Explanation of the Three Fundamental Principles of Imaam Muhammad ibn ‘Abdil-Wahhaab by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah. Translated by  Daawood  Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series:
Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank

Book Study Resources – Three Fundamental Principles

Related Links:

https://abdurrahman.org/muhammad

https://abdurrahman.org/category/islam/israa-wa-miraaj

Description of the Night Journey (Israa wa Mi’raaj) : Sahih Bukhari

Volume 5, Book 58, Number 227:

Narrated Abbas bin Malik:

Malik bin Sasaa said that Allah’s Apostle described to them his Night Journey saying, “While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here.” I asked Al-Jarud who was by my side, “What does he mean?” He said, “It means from his throat to his pubic area,” or said, “From the top of the chest.” The Prophet further said, “He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me.” (On this Al-Jarud asked, “Was it the Buraq, O Abu Hamza?” I (i.e. Anas) replied in the affirmative). The Prophet said, “The animal’s step (was so wide that it) reached the farthest point within the reach of the animal’s sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.

When he asked for the gate to be opened, it was asked, ‘Who is it?’ Gabriel answered, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has Muhammad been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). ‘This is your father, Adam; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious son and pious Prophet.’ Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, ‘Who is it?’ Gabriel answered, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel answered in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’ The gate was opened.

When I went over the second heaven, there I saw Yahya (i.e. John) and ‘Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), ‘These are John and Jesus; pay them your greetings.’ So I greeted them and both of them returned my greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed, what an excellent visit his is!’ The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), ‘This is Joseph; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed, what an excel lent visit his is!’

The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), ‘This is Idris; pay him your greetings.’ So I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked. ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.’ I greeted him and he returned the greeting to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked, ‘Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. It was said, ‘He is welcomed. What an excellent visit his is!’

When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),’ This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious brother and pious Prophet.’ When I left him (i.e. Moses) he wept. Someone asked him, ‘What makes you weep?’ Moses said, ‘I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.’ Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, ‘Who is it?’ Gabriel replied, ‘Gabriel.’ It was asked,’ Who is accompanying you?’ Gabriel replied, ‘Muhammad.’ It was asked, ‘Has he been called?’ Gabriel replied in the affirmative. Then it was said, ‘He is welcomed. What an excellent visit his is!’

So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), ‘This is your father; pay your greetings to him.’ So I greeted him and he returned the greetings to me and said, ‘You are welcomed, O pious son and pious Prophet.’ Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, ‘This is the Lote Tree of the utmost boundary) . Behold ! There ran four rivers, two were hidden and two were visible, I asked, ‘What are these two kinds of rivers, O Gabriel?’ He replied,’ As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.’

Then Al-Bait-ul-Ma’mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, ‘This is the Islamic religion which you and your followers are following.’ Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), ‘What have you been ordered to do?’ I replied, ‘I have been ordered to offer fifty prayers a day.’ Moses said, ‘Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers’ burden.’ So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.

When I came back to Moses, he said, ‘What have you been ordered?’ I replied, ‘I have been ordered to observe five prayers a day.’ He said, ‘Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower’s burden.’ I said, ‘I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah’s Order.’ When I left, I heard a voice saying, ‘I have passed My Order and have lessened the burden of My Worshipers.”

Translated by Muhsin Khan

Israa wa Mi’raaj – Aqeedah Tahaawiyyah – Shaykh Al-Fawzaan | Dawud Burbank

Lesson 20 – Explained by Dawud Burbank rahimahullaah

[78] And the Mi`raaj (the ascent through the Heavens) is true; and the Prophet sallAllaahu `alayhi wa `alaa aalihi wa sallam, was taken on a Night-Journey

[79] And he was taken bodily, whilst awake, up to the Heavens.

[80] Then, to whatever higher places Allaah wished. And Allaah bestowed honour upon him with whatever He wished.

[81] And He revealed to him what He revealed to him, {And the heart did not lie about what it saw.} (Sooratun-Najm (53) aayah 11)

[82] So may Allaah extol him and grant him peace and security in the Hereafter and in this life.

Listen or download the Audio

Israa wa Mi’raaj – Aqeedat-ut-Tahaawiyyah – 20 – Abu Talhah Dawood Burbank [Mp3]

Click the Link below to read or Download PDF

Israa wa Miraaj – Aqeedah Tahaawiyyah – Shaykh Al-Fawzaan -Dawud Burbank [PDF]

Points discussed in this excerpt include:

  1. Definition and description of the Israa and the Mi`raaj
  2. The Israa and the Mi`raaj are true and whoever denies it is a kaafir
  3. The Messenger sallAllaahu `alayhi wa sallam was taken bodily, whilst awake, to the heavens
  4. He, sallAllaahu `alayhi wa sallam did not see Allaah with his eyes when Allaah spoke to him
  5. When the Prophet sallAllaahu `alayhi wa sallam is mentioned, it is his right that we send salaah and salaam upon him
  6. Hadeeth of the Israa— and the Mi`raaj
  7. Some clarifications from Shaykh Al-Albaanee rahimahullaah, regarding difference in some narrations concerning the Israa and the Mi`raaj and that which is correct

Listen to the Full Audio Series of Aqeedah Tahaawiyyah & Transcripts:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Allah سبحانه و تعالى said : “This day, I have completed your religion for you” – Explained by Shaykh Salih Fawzan | Dawud Burbank

Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Explained by Dawud Burbank rahimahullaah
Below are the Excerpts from Transcribed Audio

Allaah completed the religion through him and the proof is His saying, He the Most High: «This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3][68]


[68] He sallallaahu`alaihiwasallam did not pass away until after Allaah had completed the religion and the favour through him and had sent down to him His saying, He the Most High:

«This day, I have completed your religion for you, perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3] 

This aayah came down to the Prophet sallallaahu`alaihiwasallam whilst he was performing the standing in `Arafah during the Farewell Hajj on the Day of Jumu`ah. And he sallallaahu`alaihiwasallam lived after it for a short time and then moved on to the highest company (of angels).

And he left his nation upon al-mahajjah al-baydaa (the clear white path) whose night is the same as its day; no one deviates from it except that he is destroyed.

This aayah contains a testimony from Allaah, the Perfect and Most High, that this religion is complete and that it covers everything of benefit to the servants and that it contains a solution for all of their issues and problems until the Establishment of the Hour. And that is suitable for every time and place; they do not need any other legislation after it or any other book to come down or any other messenger to be sent after the Messenger sallallaahu`alaihiwasallam.           

So, there is no matter to be found and there is no event that will occur until the Day of Resurrection except that in the Legislation revealed to Muhammad sallallaahu`alaihiwasallam there is a solution for it and the ruling concerning it. However, the matter relates back to who is competent to extract evidence and to derive proof, rulings and issues. If there are to be found ahlul-`ilm (people of knowledge) and people qualified to make ijtihaad (personal deductions in rulings) who fulfill the conditions of ijtihaad, then indeed, this legislation is complete and contains a solution for all problems. Deficiency only comes about from us from the aspect of deficiency in (our) knowledge and inability to fully understand what Allaah, the Perfect and Most High, has sent down – or from the aspect of desires, that there occurs a case of following of desires which diverts a person away from the Truth. Otherwise this religion is fully suitable and comprehensive and complete. Allaah has sufficed the Islaamic nation with it until the establishment of the hour if it acts upon it (the religion) correctly and refers back to it in its affairs.

He, the Most High, said:

«So if you disagree about anything then refer it back to Allaah and the Messenger [4:59]

Referring back to Allaah is to refer back to the Book of Allaah, and referring back to the Messenger after his passing away is to refer back to his Sunnah.

He, the Most High, said:

« And whatever you disagree about then its judgment is to be referred to Allaah [42:10]

This aayah (from Soorah al-Maa.idah) contains a refutation of those who make accusations against the Islaamic Legislation of its having shortcomings or of its being deficient, (these accusations coming) from the atheists and the evil heretics, or from the “semi students” whose understanding falls short in being able to understand the hidden wisdoms of the Islaamic Legislation. Therefore, these (foolish people) ascribe deficiency to the Islaamic Legislation and they do not know that the deficiency is with themselves alone.

So it (this aayah) contains a refutation against those who accuse the Islaamic Legislation of deficiency and that it does not cover all needs of the servants and all matters of welfare of the servants until the Establishment of the Hour.

Or those who say: “It was specific to a certain olden times,” – because there are many ignorant people who, when it is said to them, “This is the Islaamic ruling,” they say, “That was in the time of the Messenger and the initial time. As for now, conditions have changed and the matters have altered; and the legislated rulings were for people who have now passed away and for problems that have come to an end.”

They say this, and this is disbelief in Allaah, the Mighty and Majestic, and it is a denial of His Saying, He the Most High:

«This day, I have completed your religion for you [5:3]

Allaah completed the religion for this nation until the Hour is established for every time and place and for every generation of mankind.

It also contains a refutation of the innovators, those who introduce worship from themselves and ascribe it to the religion, when it has no proof from the Book of Allaah and the Sunnah of His Messenger sallallaahu`alaihi wa sallam. Rather they just introduce it in accordance with what they deem to be good or based upon blindly following others whom they have good thoughts about from the people of false ideas and people with their own goals and desires. So therefore, they introduce worship into the religion, which Allaah has sent down no proof for. He sallallaahu`alaihiwasallam said:

«Whoever introduces into this affair of ours that which is not from it, then it is rejected[1]

And he `alaihissalaatuwasallaam said:

«And beware of newly introduced matters, for every newly introduced matter is an innovation, and every innovation is misguidance[2]

Whoever introduces acts of worship which have no proof from the Book of Allaah nor from the Sunnah of the Messenger of Allaah, then he is accusing this religion of not being complete and he wishes to complete the religion himself. He is not actually acknowledging the fact that Allaah has completed it.

Whatever was not religion in the time of the Prophet sallallaahu`alaihiwasallam will never be religion after him. So this contains a refutation of these groups: The group who say that Islaam is not suitable for every time, or those who innovate newly invented innovations which have no proof from the Book of Allaah nor the Sunnah of His Messenger, and who ascribe them to the religion.

This aayah (from Soorah al-Maa.idah) contains a refutation of them because the religion was completed by Allaah, the Perfect and Most High. So there is no scope for addition in it nor for reduction from it. And there is no scope for raising doubts nor seeking to obscure the issue by saying that it is not suitable for the people in these later times.

«This day, I have completed your religion for you [5:3]

This is the Speech of Allaah, the Perfect and Most High. He is the Most Truthful One of those who speak.

And He, the Most High, said:

«And I perfected My blessings upon you, and am pleased with Islaam as your Religion [5:3]

This was the last of that which came down to the Prophet sallallaahu`alaihiwasallam and it is a testimony from the Lord of the whole of the Creation for this religion that it is complete, comprehensive, and fully suitable for every time and place.

So His saying (in this aayah) is an address to this nation, from the first of it to the last of it, and it is not just an address to the first generation alone. Rather it is an address to the whole of the nation until the Hour is established.

As for ijmaa` (consensus), the whole nation are agreed in consensus that he sallallaahu`alaihiwasallam passed away. No one disagrees about this except the people of false beliefs, those say that the Messenger did not die. They negate death from the Messenger sallallaahu`alaihiwasallam. This is baseless speech and speech which is clearly rejected. It is refuted by what has been experienced and what is clearly the case, for the Messenger sallallaahu`alaihiwasallam indeed passed away amongst his Companions. He was bathed, shrouded, had the funeral prayer prayed over him and he was buried. Can these actions be carried out on a person who is still alive?  He sallallaahu`alaihiwasallam was treated as one who had died. He was washed and shrouded and prayed over and then he sallallaahu`alaihiwasallam was buried in his grave.

This is the way of Allaah, the Mighty and Majestic, with regards to His Creation. And then where are the Messengers who came before him? What occurred to him occurred to the Messengers before him. They died. And he is one of them, so he died. This is by consensus of the Ahlus-Sunnah wal-Jamaa`ah. No one disagrees about this except the people of false beliefs, those who seek to attach themselves to the Messenger sallallaahu`alaihiwasallam and seek deliverance through him besides Allaah, and say: “He is still alive.”

[1] Reported by al-Bukhaaree no. 2697 and Muslim no. 1718 from a hadeeth of `Aa.ishah, radiyallaahu `anhaa.

[2] Reported by Aboo Daawood, Ahmad, at-Tirmithee, and Ibn Maajah from the famous hadeeth of `Irbaad ibn Saariyyah, radiyallaahu `anhu. [al-Albaanee declared it saheeh].

Visit the below link for other transcripts :
Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan

A Look at Anasheeds – Dr. Saleh as Saleh

[Download PDF Here]

In the Name of Allah, the Most Beneficent, the Most Merciful, I begin to write:

In pre-Islamic and early Islamic history, anasheeds involved wholesome poems (about battle victories, wisdoms, courage, etc) chanted in an un-orchestrated fashion without the accompaniment of musical instruments, except for the duff (similar to tambourine but without bells or cymbals) which was legally permitted for women on special occasions.

During the 2nd century after Hijrah, chanting of du’aa, remembrances, crept into the ummah by the innovations of the mystic Sufis who, in turn, took it from the Christians. It was then called at-Taghbeer. All of these forms were denounced by the early scholars of Islam, including Imaam ash-Shaafi’ee, Ibn Taymmeyah, Ibnul Qayyim, Ibn Katheer, Ibn Rajab, and many others.[1]

The Sufis centered most of their methodology of worship on congregational Taraaneem (singing by way of trilling, or quavering and prolonging the voice with a musical sound), resembling the Christians in their churches. Then the Sufis began to introduce physical movements during remembrances and du’aa close to those practiced by the Jews. Rarely do you witness a Sufi “Hadrah [2]” without these innovated practices.

Nowadays, the matter is not limited to the Sufi adepts. Many Muslim parties (groups) have innovated special bands for the emotional arousing of their followers and for the “ummah” at large! Much of what is being practiced with these anasheed does not escape, at least, one of the following observations:

1. Involving more and more people, especially children, keeping them busy with what could be, least to say, of a lesser benefit.

2. Anasheed are accompanied with musical toning and chanting (Eastern and Western beats) in the name of “culture” and “tradition.” This is becoming more and more apparent, with bands competing in their selection of words and beats.

3. Remembrances of Allah are introduced in these anasheed in ways clearly resembling the intoning and chanting of the Christians in their churches.

4. The congregational chanting and singing that takes place resembles to a great extent that which goes on in the circles of the mystic Sufis in their singing circles. Former “stars” are being more involved with the mystic Sufi ways through so-called “Islamic anasheed.” Some bands sing the infamous Shirk poem known as “Burdah,” which involves shirk levels of exaggeration in the status of the Prophet Muhammad (sall Allaahu alayhi wa sallam).

5. Luring the children to sing, especially the young girls, imitating the base of the infamous Muslim and Non-Muslim singers.

6. Replacing the Qur‘aan with the so-called anasheed in the Da’wah to the young, claiming that they don’t respond to the Qur‘anic texts, therefore, legitimizing their use. The same is done with the Sunnah, eventually turning people away from what constitutes the true life for the believers.

7. In many of these singing circles, musical instruments and intoning are gradually taking hold, something known to be forbidden in Islam, except for the duff for women.

8. The emergence of so-called professional singing groups performing at weddings, parties, schools and the like.

9. Development of so called more advanced ways of video singing as a modern way of contemplating and reflecting on the creation of Allah.

10. Allowing taking pictures of young girls during different presentations of songs in itself is a fitnah (affliction and trial) and an opposition to the Sahree’ah. Some make movies and records of these young girls singing on special occasions.

11. Many things that are untrue are presented in these songs through acting, or through exaggeration in praise.

12. If you examine many of these songs, you will find a lot of them focusing on the Tawheed of Lordship only, something even the Mushriks confess to (i.e. matters pertaining to the signs of Allah in the creation, His running of the affairs, Him being in full authority and the like).

13. Transgression against the Sharee’ah in the form of acting roles. You see a child taking the role of Salah, saying, “I am the Salah, and these are my merits!” Another takes the role of Fasting and so on. Worst of all those who claim to represent the Qur’aan. Yet we know that the Qur‘aan is the uncreated Speech of Allah.

14. Assuming in some cases the movements and walks of some of the losers from the known male and female singers. Imagine when this is done while chanting the remembrances of Allah!

15. Calling these anasheed Islamic itself is a transgression, especially when they call it an “art” and a means of education and nourishment for the Da’wah! “This is an innovation in Deen, and this from the deen of the innovators of the Sufis.” [3] The companions chanted poetry of wisdom, courage, generosity and of maroo’ah (describing good character), and not in congregations. They chanted poetry sometimes while working or during night travel. None of them claimed this “Islamic.” Rather, everything takes its own particular ruling, whether it is innovated, allowable, recommended, obligated, disliked or forbidden. Therefore, that which may be allowable of it we don’t call “Islamic” because if it is called so, people would think it to be from the Deen. And to label any matter as Islamic, requires textual proofs.4 In fact, Sh. Al-Albani (rahimahullaah) referred to them as “Sufi singing“, and a similar conclusion was reached by Sh. ‘Abdul ‘Aziz Aal Ash-Shaikh, the Grand Mufti of Saudi Arabia, as well as by Sh. Bakr Abu Zayeed and Sh. ‘Abdul ‘Aziz Ar-Raajhi and other scholars (may Allah preserve them all). [5]

The following question was raised to our Skaykh Muhammed Ibn Saaleh al-‘Uthaimeen (Rahimuhullaah):

“What is the ruling concerning the anasheeds? Is it permissible for the Caller to Allah to listen to “Islamic anasheed”?”

The Shaykh responded,

“In the past, I listened in the past to these Islamic anasheed and there was nothing therein which shuns away. After listening to them recently, I found them to be rhythmic with delectation and entertaining, like the songs accompanied with musical instruments. Accordingly, I don’t see that it is permissible for people to listen to them. However, if they come natural without musical accompaniment and without delectation or entertainment, then there is no harm in listening to them. Still, however, it is conditional that:

(i) the person does not make this a habit listening to them all the time, and
(ii) make not that which benefits and admonishes the heart restricted to them.

Because if he makes of this a habit, he will abandon that which is more important. Moreover, in doing so he will relinquish the greatest admonition and it is that which came in the Book of Allah and in the Sunnah of Allah’s Messenger. But if he listens to them sometimes, or if takes them as a means of help on his journey while driving his care in the wilderness, then there is no harm in that.” [6]

Then he was asked, “Is it permissible for the man to chant the Islamic anasheed and is it permissible that the duff, which is the tambourine without any of these bells attached to it, is it permissible to use the duff with the chanting and is the chanting or the anasheed permissible in other than the Eed and other than the festivals?”

The answer:

“Bismillaahir Rahmaanir Raheem, In the Name of Allah The Most Beneficent, The Most Merciful”, then he returned the greeting to the person who asked the Question, and said:

“The Islamic anasheed is an innovated chanting innovated by the Sufis. Therefore, one should turn away from it and resort to the admonitions from the Qur‘aan and Sunnah, unless it is used in the battlefields to help as a motivation for Jihaad in the cause of Allah, the Most High, then this is good, however, if it accompanied with the duff, then it would be far away from the truth.” [7]

Moreover, on several occasions, he (rahimahullaah) directed the people to give the best of attention to the Qur’aan and Sunnah, since they are the greatest admonitions.

A special warning concerning the infamous Burdah poem of Al-Busiri:

It is plain shirk because it exaggerates the Prophet (sall Allaahu alayhi wa sallam) giving him attributes of divinity, as if he knows the unseen and what is written in the preserved tablet. So much of this, unfortunately, is spread throughout the Muslim world and particularly in Southeast Asia, particularly in Indonesia. Think about it. Moreover, they have musical groups in these countries only specialized to sing these poems, especially the “Burdah”. In some recent forms, it is “recited by Khalid Belrhouzi featuring Yusuf Islam (yes!) This is an ad on the net carrying the title: Burdah (audio tape) Khalid Belrhouzi and Yusuf Islam (Arabic + English) [8]

It is stated in this poem, among other things, that ‘And of your knowledge is the knowledge of the pen and the preserved tablet’! The “pen” refers to the pen which Allah ? commanded it saying: “Write! It said, ‘What should I write, my Rabb (Lord)? Allah said: Write the record of all preordained matter until the commencement of the Hour.” [9] According to this poet, the Prophet (sall Allaahu alayhi wa sallam) knows what the pen already wrote and what is written in the preserved tablet. We seek refuge in Allah from these fabrications.

I ask Allah (Subhanahu wa ta’aala) to guide us all to the truth and to make us accept and yield to it.

The slave of Allah,
Saleh As-Saleh.
Concluded on the 14th of Thul Hijjah 1425,
Corresponding to January 24, 2005.

Acknowledgment: May Allah reward sis Umm Maahir al-Amreekiyyah for voluntarily transcribing this material which was originally a response to a question about anasheed in the room “Understanding Islam.”

Footnotes:

[1] See Al-Qawlul Mufeed fee Hukmil-anasheed (including the fatwa of the reliable contemporary scholars of Islam). Authored by ‘Isaam Ibn ‘Abdul Mun’im al-Mir-ree (1423/2002), Maktabatu al-Furqaan, Ujmaan, UAE.
[2] Hadrah: Presence. Used by the Sufis in its general meaning, “Being in the presence of Allah.” In the school of mystic Ibn ‘Arabi, however, there are “Five Divine Presences,” a metaphysical doctrine of the degrees of reality of which there are different versions. This concept is influenced by the Neo-Platonist chain of “Stages or Orders of Being.” [See Mu’jam Al-Mustalahaat As-Sufiyyah by Al-Hafnee, p. 237 and Shorter Encyclopedia of Islam, p. 125, edited by H.A.R. Gibb and J.H. Kramers, 4th impression, 1995. Published by E.J. Brill, Leiden, The Netherlands.] The Mureed is informed that the Hadrah is the start, then the Mukaashafah (Mystic spiritual revelation regarding the Truth [Allah] and the Ghayb (unseen). Through this stage, things will be manifested as if he sees them by his eyes). The next state is the Mushaahadah (Witnessing of the Truth). Sufi singing, clapping, and swaying accompanied by drum beats is part of the “ritual”! Some of the mystics also claim the actual attendance of the Prophet (?) in their circles!
[3] See Fatwa of Sh. Saalih Al-Fawzaan, may Allah Preserve him, in al-Khutab al-Manbariyyah 3: 184-185.
[4] See Sh. Al-Fawzaan, Ibid, p. 56.
[5] Ibid. pages, 32, 49, 62-68.
[6] See As-Sahwah Al-Islamiyyah Dhawaabit wa Tawjeehaat, a collection of fatwa and statements by our Sh. Ibn ‘Uthaimeen compiled by Abu Anas, ‘Ali Ibn Hasan Abu Lawz (1414/1993), p. 123, no. 40.
[7] Fatwa al-‘Aqeedah, no. 369m p. 651, Maktabatu As-Sunnah,
[8] Source: onlineislamicstore.com/a3683.html. This is for verification only, and not an endorsement of the site. Rather, I caution not to posses this poem, due to the warnings cited above. May Allah guide them both to the truth and save all Muslims from all forms of mysticism and innovations. Aameen.
[9] Saheeh Al-Bukhari, V.4, P.9, Hadeeth 13.

Rulings on Istihadah (Bleeding other than Menstruation) – Shaykh Ibn Uthaymeen

Chapter Five – ISTIHADAH

ISTIHADAH is the vaginal bleeding of a woman such that it may not stop or it may stop but for a short period of time (a day or two in each month).

1) Bleeding that does not stop: ‘Aisha (radyAllaahu ‘anha) related that: “Fatimah bint Abi Hubaish said to the Prophet (صلى الله عليه و سلم): “I do not become clean (i.e., bleeding is not ending) and in one narration “I got persistent bleeding (in between the periods) and I do not become clean” [49].

2) Bleeding that stops for a short period of time: Humnah bint Jahsh came to the Prophet (صلى الله عليه و سلم) and said: “My menstruation was great in quantity and severe“[50].

Several States of Istihadah

ONE: The woman has a known period of normal cycles of menses prior to Istihadah. The woman in this case refers to her previously known period of menses and during this period she applies all the rules regarding Salat, Fasting etc. Bleeding in days other than this reference period is considered as Istihadah with all associated rules being applicable.

Example: A woman used to get normal bleeding for six days at the beginning of each month. She then started to have prolonged bleeding. For this woman her Haid (Menses) period should be the “first six days of every month”.

The following extra vaginal bleeding is her Istihadah. This is in accordance with the Hadeeth of ‘Aisha (radyAllaahu ‘anha) who narrated that: “Fatimah bint Abi Hubaish asked the Prophet (صلى الله عليه و سلم): “I got persistent bleeding (in between the periods) and do not become clean. Shall I give up prayers? He (صلى الله عليه و سلم) replied: No, this is from a blood vessel. Give up the prayers only for the days on which you usually get the menses and then take a bath and offer your prayers“[51].

And in Saheeh Muslim, the Prophet (صلى الله عليه و سلم) told Umm Habeebah bint Jahsh who had a prolonged flow of blood to “refrain (from prayer) during your menstrual period, then wash and pray” [52]. Having done this she should pray and pay attention to any flowing blood.

TWO: The woman does not have a known period of normal cycles of menses prior to Istihadah. To be able to distinguish between her blood from normal menses and her Istihadah blood, she should watch for some characteristics of these two types of blood. Haid blood may be characterized by thickness, darkness or certain distinct odor.

Example: a woman sees a continuous blood flow but she sees it dark for the first ten days and red for the rest of the month. Or it looks thick for the first ten days and soft for the rest of the month, or for the first ten days it has the characteristic odor of Haid blood and it becomes odorless for the rest of the month. So her Haid period is the dark blood flow for the first example, the thick blood for the second and the one with the distinct odor for the third. The bleeding that follows is considered Istihadah. It is related that the Prophet (صلى الله عليه و سلم) told Fatimah bint Abi Jahsh: “When the blood of menses comes, it is black and can be recognized; so when that comes, refrain from prayer, but when a different type of blood comes, perform ablution and pray, for it is (due only to) a vein.” [53]

THREE: The woman does not have a known period of Haid and lacks the distinctive characteristics mentioned above!. Blood flow is continuous carrying the same quality or flowing with abnormal qualities that make it hard to distinguish the Haid bleeding from that of the Istihadah bleeding. In this case, women encountering this prolonged and undetermined type of flow should consider their Haid period to be the period encountered by most women: 6-7 days of Haid flow per month, starting from the time she sees the flowing blood. Other than this period, the blood flowing should be considered as Istihadah.

Example: A woman sees her blood for the first time on the fifth day of the month and it continues to flow while she is unable to distinguish any difference in color, odor or thickness of blood. Her Haid period should be six or seven days starting on the fifth day of each month. This is in lieu of the Hadeeth of Hamnah bint Jahsh (radyAllaahu ‘anha). She said: “O Messenger of Allah I am a woman who menstruates in great quantity and it is severe, so what do you think about it? It has prevented me from praying and fasting”. He (صلى الله عليه و سلم) said: “I recommend that you should use cotton, put it on your private part, for it absorbs the blood. She replied: “It is too copious for that…” In this Hadeeth, the Prophet (صلى الله عليه و سلم) said: “This is a stroke of the devil, so observe your menses for six or seven days, Allah alone knows which it should be; then wash and when you see that you are purified, and quite clean, pray during twenty three or twenty four days and nights and fast, for that will be enough for you.” [54]

The saying of the Prophet (صلى الله عليه و سلم) “for six or seven days” is not meant to give Hamnah bint Jahsh the choice but just for her to examine and find out who (amongst other women) is closer to her in age, body structure, number of children, etc. the woman that mostly resembles her condition has a Haid period of six days, then she should consider this period as her reference. The same is true if the Haid period was seven days.

The One Who Resembles The Mustahadah

It is possible that something (e.g. surgery) may cause the flow of blood through the vagina. There are two types of this case:

(1) It is not possible for her to have menses following surgery e.g. removal of the uterus or its blockage. Under this case, the ruling of Istihadah cannot be applicable. If the woman sees blood, then the laws governing the yellowish discharge (see above) apply. Hence she should not refrain from performing prayers or fasting. It is not prohibited for her husband to have sexual intercourse with her and it is not obligatory upon her to have a bath. She must, however, wash, clean, and make ablution at the commencing time of the obligatory prayers and when she intends to offer the optional prayers.

(2) It is not certain that her menses will stop following surgery. It is possible that she may have menses. In this case the rulings applicable on a Mustahadah (woman going through Istihadah) are also applicable on this condition in lieu of the Hadeeth of the Prophet (صلى الله عليه و سلم) to Fatimah bint Abi Hubaish: “It is from a blood vessel, so when the real menses begins give up your prayers and when it (the period) has finished wash the blood off your body (have a full shower) and offer your prayers.”[55] The saying of the Prophet (صلى الله عليه و سلم): “when the real menses begins” indicates that the rules for the Mustahadah woman are applicable upon the woman who, potentially, may have menses (with a beginning and an end). The woman, however, without a potentially occurring menses, her blood is a vessel blood.

Rulings About The Mustahadah

Earlier it was explained when the blood is considered a menses (Haid) blood or Istihadah blood. The rulings applicable for menses and Istihadah depend upon the type of the flowing blood. Rulings about menses were discussed earlier. The rulings about Istihadah are the same as those applicable to a clean woman except for the following:

1) It is obligatory upon the Mustahadah to perform Ablution for each prayer, because of the order of the Prophet (صلى الله عليه و سلم) to Fatimah bint Abi Hubaish: “Then make Ablution for every Salat” [56], meaning that she should make ablution only when the prescribed time of Salat begins and not before it.

2) Prior to ablution she should wash the traces of blood and covers her private part with a pad of cotton to absorb the blood. The Prophet (صلى الله عليه و سلم) told Humnah bint Jahsh:

“I recommend that you should use cotton, for it absorbs blood.” She said: “it is too copious for that”. He (صلى الله عليه و سلم) said; “then take a cloth.” She replied, “it is too copious for that.” He said: “then Talaj’jami” i.e., to prepare a holding around the waist that will maintain the cotton pad tightly attached to her private part. Nothing that comes out should then harm her because the Prophet (صلى الله عليه و سلم) told Fatimah bint Hubaish: “Refrain from Salat during the days of your normal menses then wash and make ablution for every Salat and then pray “even if blood drops onto the mat!” (Related by Imam Ahmad and Ibn Majah).

(3) Sexual Intercourse: Scholars disagreed about its permissibility. The correct opinion is that it is permissible because many women (ten or more) had their Istihadah at the time of the Prophet (صلى الله عليه و سلم). Allah and His Messenger did not prevent spouses from engaging in sexual intercourse. In fact, the saying of Allah (subhana wa ta’ala) :

( { فاعتَزِلُوا النِّساء في المَحيض } الأية (البقرة، 222
“Keep away from women during menses”
(Qur’an 2: 222),

is an evidence that it is only obligatory to keep away from sexual intercourse with women only during menses. And since offering prayers is allowed while in Istihadah, then there should be no difficulty in having sexual intercourse. To prevent sexual intercourse based upon Qiyass (analogy) with the state of Haid is incorrect, because the two situations are not the same. Deduction of rulings by Qiyass is invalid whenever there are existing variations.

Footnotes:

[50] Related by Ahmad, Abu-Dawoud, and At-Tirmidhi who said it is Saheeh (correct Hadeeth). It is also related that Imam Ahmad considered the Hadeeth to be Saheeh and that Imam Al-Bukhari is reported to have said it is good Hadeeth.
[51] Saheeh Al-Bukhari (Arabic-English) V.1, P.194, Hadeeth # 322.
[52] Saheeh Muslim (English), V. 1, P.189, Hadeeth # 654.
[53] Related by Abu Dawoud and An-Nassaa’ee, Ibin Habban and Al-Hakim said it is Saheeh. This author said: “although there are critical views regarding the chain of narrators and the interpretation of this Hadeeth, it had been a practical reference for some Muslim scholars and it is a better reference than referring to the average period encountered by most women (six or seven days).”
[54] ibid # 51
[55] Saheeh Al-Bukhari (Arabic-English), V.1, P.183, Hadeeth # 303
[56] Saheeh Al-Bukhari (Arabic-English) V.1, P. 149, Hadeeth # 228

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh

Glad Tidings of Ramadan – Mustafa George [Audio|En]

Advice and talk by our brother Aboo Ismaa’eel Mustafa George for sisters in regards to Ramadān – Glad Tidings of Ramadān (1st Ramadān 1435 – Saturday 28th June, 2014)

Lecture hosted by Sisters United Upon Knowledge, online study group

Listen / Download Mp3 Here (Time 25:59)

Visit the Mustafa George’s (hafidhahullaah) Blog 

https://knowledgeofislamblog.wordpress.com

Deceptively selling a product without informing the known defects of that product to the Buyer – Shaykh Salih Fawzan

And also from the business transactions that are forbidden is:

The Deceptive Sale, which is when you deceive your Muslim brother by selling him a product that has defects and you know about these defects yet you do not inform him about them.

So this kind of sale is not permissible and it is from deception, swindling and fraud. It is obligatory on the seller to make these defects clear to the seller and to let him know about them. But if he fails to inform him about them, then this is from deception and swindling, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade in his saying:

The two persons conducting a business transaction are in a state of goodness for as long as they do not separate from one another. So if they are both honest and open with one another, they are blessed in their transaction. But if they lie and conceal (the truth) from one another, the blessing of their transaction is wiped out.

So it is obligatory upon us, O servants of Allaah, to be sincere.

Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “The Religion is sincerity, the religion is sincerity, the religion is sincerity.” They (the Companions) said: “To who O Messenger of Allaah?” He said: “To Allaah, to His Book, to His Messenger, to the Muslim leaders and the Muslim general masses.”

So the Muslim must be sincere. What is meant when one is sincere towards something is that he is free or absolved from certain things. So being sincere means being free from cheating (for example).

One time the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) passed by a person selling some food in the marketplace who had his food in a pile. So the Prophet (sallAllaahu ‘alayhi wa sallam) put his noble hand inside the pile of food and found some wet portions in the bottom of the pile. So he said: “What is this O owner of the food?” He said: “The sky has affected it” – meaning the rain has damaged some of it. So Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Then won’t you make it visible so that the people can see it? Whoever cheats us (i.e. swindles Muslims) is not from us.”

This hadeeth is considered one of the fundamental principles in conducting business transactions between the Muslims. So it is not permissible for a Muslim to conceal the defects. If his merchandise has a defect then he must make it visible so that the buyer sees it and is aware of it, and so that he could acquire the item for a price that is appropriate for this defect. He must not acquire the item for the price it would be if it were flawless, for then the seller would be deceiving, cheating, fooling and swindling, based on the saying of Allaah’s Messenger: “Then won’t you make it visible so that the people can see it? Whoever cheats us is not from us.”

So O servants of Allaah! How much of swindling do you see in these days? How many times do you see people placing the defective items in the bottom of the containers and cases while placing the good items on the top – whether vegetables or food items? They purposely put the defective item in the bottom while putting the flawless item on the top. This is trickery, which is done intentionally. We ask Allaah to pardon and forgive us and you, and that He make our rizq (sustenance) Halaal and that He make our earnings Halaal. And we ask Him to provide us from His vast Bounty.

O Allaah suffice us with what You have made Halaal over that which You made Haraam, and (suffice us) with Your Bounty over that of others besides You. And forgive us, have mercy on us and accept our repentance. Verily, You are the One who accepts Repentance, the Bestower of Mercy. And may the peace and blessings of Allaah be on Allaah’s Messenger.

This is Posted from eBook
Forbidden Business Transactions :  Shaikh Saalih Al-Fawzaan
http://salaf-us-saalih.com/2014/01/27/forbiddenbusiness

Alliance and Dissociation (Al-Walaa wal-Baraa) – Shaykh Salih Fawzan

 Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah

الثَّالِثَةُ: أَنَّ مَنْ أَطَاعَ الرَّسُوْلَ وَوَحَّدَ اللهَ لاَ يَجُوزُ لَهُ مُوَالاَةُ مَنْ حَادَّ اللهَ وَرَسُولَهُ وَلَوْ كَانَ أَقْرَبَ قَرِيبٍ

The third: that whoever obeys the Messenger and singles out Allaah, then it is not permissible for him to love and ally himself with those who oppose Allaah and His Messenger, even if they be those most closely related to him.10

[10]:

It is not permissible for those who do that to have love and alliance to those who oppose Allaah and his Messenger, even if they be those most closely related to him. This is the matter of Al-Walaa’ wal-Baraa’ (Alliance and Dissociation), and it follows on from tawheed, from the rights of tawheed is to have love and alliance for the beloved servants of Allaah and to have dissociation from the enemies of Allaah. And the words, “Al-Muwaalaat”, and, “Al-Walaa’”, have one and the same meaning, and, “Al-Walaa’”, means having love in the heart, and it means aiding and assisting, and it means, in the matter of inheriting and payment of blood-monies.

So the Muslim he loves and has alliance for the beloved servants of Allaah, meaning that he restricts his love to those who are beloved and obedient servants of Allaah, and he aids them, so the Muslim is with the Muslims, they are allies to each other. Just as He the Most High said:

And blood-relations are more entitled to inheritance from each other as decreed by Allaah. [8:75]

So payment of blood-monies for accidental killing occurs between the Muslims, and it is what is called mutual responsibility. All of this enters into alliance, so there is no alliance between a Muslim and an unbeliever, and love and aiding and inheriting and payment of blood-money and guardianship in marriage and guardianship in legal matters and so on, this does not occur between a Muslim and a disbeliver, rather this is between the Muslims, because of his saying, He the Most High:

And Allaah will never give a way to the unbelievers over the believers. [4:141]

So it is obligatory that the believers are distinguished from the disbelievers, so it is not permissible for one who singles out Allaah and obeys the Messenger sallallaahu‘alaihiwasallam to have love and alliance with those who oppose Allaah.

And, “Al-Muhaaddah”, (opposing), means that the person is upon one side, and Allaah and His Messenger and the believers are on the other side, and those who oppose are upon the side of the unbelievers in this opposition.

His saying, “Even if that person is the most closely related to him”: meaning in lineage. So if your close relative is one who opposes Allaah and His Messenger, then it is obligatory upon you to oppose him and to cut off from him, and whoever is an obedient servant of Allaah and an ally to His Messenger, then it is obligatory upon you that you should love him and have alliance with him, even if he be far removed from you in lineage, even if he be a non-arab, or a black person, or a white person, or a red person, it is obligatory upon you to have love and alliance for him and that you love him, whether he is from your land, or whether he is from the farthest place in the East, or the farthest place in the West. He the Most High said:

And the believing men and the believing women are friends and allies to each other. [9:71]

Meaning: between them there is love and mutual help and mutual aid, and between them there is to be affection, this is between the believers.

And the proof is His saying, He the Most High:

You will not find a people who truly believe in Allaah and the Last Day loving those who oppose Allaah and His Messenger even if they are their fathers or their sons or their brothers or their kinsfolk. Rather Allaah has ordained true faith for their hearts and has strengthened them with strength from Him and He will enter them into gardens which have rivers flowing beneath their trees they shall remain forever therein. Allaah is pleased with them and they are pleased with Him. They are the party of Allaah. Indeed the party of Allaah are the ones who will be successful. [58:22]11

[11]:

His saying, He the Most High, “You will not find”: this is an address to the Prophet sallallaahu‘alaihiwasallam meaning: this will not happen and will never exist, that one who is a true believer in Allaah and His Messenger will love the disbelievers, so if a person does love them, then he is not a true believer, even if he claims to be.

Ibn-ul-Qayyim rahimahullaah said in Al-Kaafiyat-ush-Shaafiyah:

Do you love the enemies of the beloved One and still claim,
 That you love Him? That is not possible
And likewise you strive hard to oppose those He loves,
Where is the love O brother of Satan? 

So this is not possible ever, that he loves the disbelievers, whilst he says, “I love Allaah and His Messenger”, because of His saying, He the Most High:

O you who believe do not take My enemies and your enemies as friends and allies, for whom you have affection [60:1]

Up until His saying:

There is for you a fine example in Ibraaheem and those with him, when they said to their people, “We are free of you and whatever you worship besides Allaah, we have rejected you, and there has appeared between us and you enmity and hatred forever until you truly believe in Allaah and single Him out with all worship. [60:4]

And His saying:

And Ibraaheem’s seeking forgiveness for his father was only because of a promise which he had made to him. So when it became clear to him that he was an enemy to Allaah, then he dissociated himself from him. Indeed Ibraaheem is one who frequently supplicated to His Lord and who was forbearing. [9:114] 

This is the religious way of Ibraaheem. He dissociated himself from his father, the closest of the people to him, when it became clear to him that he was an enemy to Allaah.

And the aayah shows that having love for an unbeliever negates true faith in Allaah and in the Last Day, either in its very origin, or with regards to its completion. However, if love of them has with it supporting what they are upon and their unbelief, then this is to exit from the fold of Islaam, but if it is just having love without aiding them, then this is counted as something which casues a person’s eemaan (belief) to be deficient and is fisq (open sin) and something which weakens eemaan.

It is said that this aayah came down with regard to Aboo ‘Ubaidah ibn al-Jarraah radiyallaahu‘anhu, when he killed his father on the day of Badr, because his father was upon unbelief, and he wanted to kill his son Aboo ‘Ubaidah, but Aboo ‘Ubaidah radiyallaahu‘anhu killed him, because he was an enemy to Allaah and he was not prevented by that fact that it was his father, that did not prevent him from killing him out of anger for the sake of Allaah the Perfect and Most High.

His saying, “Those ones”: meaning those who keep away from loving and having affection for those oppose Allaah and His Messenger.

His saying, He the Most High:

He (Allaah) ordained eemaan for their hearts [58:22]

Meaning Allaah confirmed and firmly planted eemaan in their hearts.

His saying, He the Most High:

And He strengthened them with a Rooh from Him, and He willl enter them into gardens beneath which rivers flow.[58:22]

At-Ta’yeed means strengthening, He strengthened them with a Rooh from Him. And the word Ar-Rooh has a number of different usages in the Qur’aan, from them is Ar-Rooh which is the spirit through which there is life, and from them is revelation as occurs in His saying, He the Most High:

And likewise We sent down by revelation to you a Rooh (revelation) by Our command. [42:52]

And from them is Jibreel ‘alaihissalaam, that he is Rooh-ul-Qudus (the Pure Spirit), and Ar-Rooh-ul-’Ameen (the Trustworthy Spirit).

He the Most High said:

Say: the Pure Spirit (Jibreel ‘alaihissalaam) brought it (the Qur’aan) down from your Lord in truth, to make those who believe firm and as guidance and as good news for the Muslims (those who submit to Allaah’s commands) [16:102] 

And He the Most High said:

The Trustworthy Spirit (Jibreel ‘alaihissalaam) descended with it (the Qur’aan). [26:193]

And from them is what occurs in this aayah and it is strength.

So, “Ayyadahum bi roohimminh”, meaning with strength from Him, He the Perfect and Most High, strength of true faith in the world, and in the hereafter:

And He will enter them into gardens [58:22]

The plural of jannaah, and the jannah in the language, it means a garden. It is called a jannaah because it is mujtannun bil-ashjaar (hidden or concealed by trees), meaning hidden and covered by intertwined trees, because paradise contains shade and trees and rivers and palaces, and its highest part and its ceiling is the Throne of the Most Merciful, the Perfect and Most High.

His saying, He the Most High:

With rivers flowing beneath it they will remain therein forever [58:22] 

Meaning, they will remain in it and will not move away from it. He the Most High said:

They will not want to move away from it [18:108]

They will not fear death and they will not have to fear anyone forcing them out or evicting them, as occurs in this world. A person in this world may live in palaces, however he is not secure from death so that he has to depart from them, nor is he secure from enemies overcoming him and expelling him. A person in this world is always fearful.

And His saying, He the Most High:

Allaah is pleased with them and they are pleased with Him [58:22]

Since they angered their close relatives who were unbelievers and had enmity towards them, so they will receive in replacement the pleasure of Allaah the Perfect and Most  High, Allaah will be pleased with them and they are pleased with him.

His saying, He the Most High:

They are the party of Allaah [58:22]

Meaning: the group of people for Allaah, and as for the disbelievers, then they are the party of Satan, just as Allaah the Most High said about them:

They are the party of Satan [58:19]

Meaning the group of people for Satan and the helpers of Satan. As for those people (i.e. the believers) then they are the supporters of the Lord.

So this matter relates to having enmity towards the disbelievers and not having love and alliance for them. And it does not necessitate that we cut off from the disbelievers in social matters and matters of wordly benefit. Rather a number of affairs are an exception to that:

The first one is: that along with our hatred of them and our enmity to them, then it is obligatory that we call them to Allaah the Perfect and Most High. It is obligatory that we call them to Allaah and we do not leave them and just say, “They are enemies of Allaah and our enemies.” It is obligatory upon us that we call them to Allaah so perhaps Allaah may guide them. And if they do not respond, then we fight them along with the ability.[1] So either then they will enter into Islaam, or they will pay the jizyah (an amount of money that is given over to the Muslims), if they are from the Jews and Christians or the Magians, whilst they are humbled and submitting to the rule of Islaam, and they are then left upon what they are upon. However, with the condition that they jizyah is handed over and that they submit to the rule of Islaam. However, if they are not people of the Two Books and they are not Magians, then there is disagreement between the scholars about taking jizyah from them.

Secondly: there is nothing to prevent having a truce with the unbelievers when there is a need, if the Muslims have need of it, because of the fact that the Muslims are not able to fight against them, and there is fear for the Muslims from their evil, then there is no harm in having a truce until the Muslms become strong enough to fight them, or if they request a truce:

And if they incline towards peace, then you incline to it [8:61]

Then a truce is made with them. However it will not be a perpetual truce, rather a temporary peace with a time-limit in accordance with the view of the ruler of the Muslims regarding what is beneficial.

Thirdly: there is nothing to prevent returning their fine treatment, if they treat the Muslims well, there is nothing to prevent returning their fine treatment. Allaah the Most High said:

Allaah does not forbid you from those who do not fight against you with regard to the religion and who do not expel you from your homes from treating them well and treating them with justice. Allaah loves those who treat the people justly. [60:8] 

Fourthly: the father who is a disbeliever, it is obligatory upon his son who is Muslim to treat him well. However he should not obey him with regard to unbelief, because of His saying, He the Most High:

And We commanded man to treat his parents well, his mother bore him upon a state of weakness and hardship upon weakness and hardship, and his weaning was in two years. We enjoin him to give thanks to Me and to your parents, to Me is your return. And if they strive to make you associate something along with Me, that which you have no knowledge of, then do not obey them, but live along with them in this world in a good manner and follow the path of those who turn to Me. [31:14-15] 

The parent has a right, even if he is an unbeliever. However, you should not love him with love of the heart, rather you recompense him for having brought you up and for the fact that he is a father and he has a right,so you recompense him for that.

Fifthly: having mutual business dealings with them, and buying needs from them, and importing goods and weapons from them by paying their price, there is no harm in that. And the Prophet sallallaahu‘alaihiwasallam used to have dealings with the disbelievers. Likewise he sallallaahu‘alaihiwasallam dealt with the people of Khaibar and they were Jews upon the basis that they would farm the land in exchange for a part of its produce. This is not from alliance and love, rather it is affairs of mutual benefit. It is obligatory that we are aware of these matters, and that they do not enter into love and alliance and are not something prohibited.

And likewise taking a loan from them, the Prophet sallallaahu‘alaihiwasallam took some food from a Jew as a debt and he left his coat of armour as a surety with him and he sallallaahu‘alaihiwasallam died and his coat of armour was left as a surety with the Jew, for some food which he bought for his family. There is nothing to prevent this because these are wordly matters and matters of welfare and it does not indicate love and affection in the hearts. So we must differentiate between this and this, because there are some people, who when he hears the texts of enmity towards the unbelievers and not loving them, then he may understand that he cannot have any dealings with them and cannot have any connection with them whatsoever, and that there is to be a total cut-off from them. No, this is something limited by rulings and limits and conditions which are well known with the people of knowledge, which are taken from the Book of Allaah and the Sunnah of His Messenger sallallaahu‘alaihiwasallam.

Sixthly: Allaah has permitted marriage to the women of the people of the Book with the condition that they are chaste with regard to their honour and dignity. And Allaah has made permissible for us to eat the meat slaughtered by them.

Seventhly: that there is no harm in responding to their invitations and eating their food which is permissible, just as the Prophet sallallaahu‘alaihiwasallam did.

Eighthly: is treating neighbours who are disbelievers well, because they have the right of being neighbours.

Ninthly: it is not permissible to wrong or oppress them. He the Most High said:

And let not hatred of a people prevent you from treating them justly. Do justice, it is closer to taqwaa (dutifulness to Allaah). [5:8]

[1] [Meaning the Muslims united under a Muslim ruler, i.e. the army of Muslims, with the ability to do so.]

Menses and Dhikr of Allaah & Recitation of the Qur’an – Shaykh Ibn Uthaymeen

Case: During Menses, it is not unlawful to celebrate Allah’s Praises (Saying Takbeer, Tasbeeh, and Tahmeed),[29] saying Bismillah before acting upon something (eating, drinking, etc..), reading Hadeeth, Islamic discussions, invocation upon Allah (Dua’), and listening to the recitation of Qur’an.

It has been confirmed by ‘Aisha (radhi Allaahu anha) that the Prophet (صلى الله عليه و سلم) used to: “lean on my lap and recite Qur’an while I was in menses” (Al-Bukhari and Muslim).[30]

Also Umm ‘Atiyya reported that she heard the Prophet (صلى الله عليه و سلم) saying: “The Unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stayscreened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the faithful believers but the menstruating women should keep away from the Musalla (praying place).” [31]

Case: The reciting of the Qur’an by a menstruating woman either via direct looking or silently (in her heart) without the actual uttering by the tongue is permissible.

The majority of the scholars are with the opinion that it is not prohibited for her to utter the Qur’anic recitation. Imam Bukhari, Ibn Jareer At- Tabaree and Ibn Al-Munthir, Imam Malik, and Imam Ash-Shaafi’ee (in one of his earlier sayings) are with the opinion that it is permissible for her to recite the Ayah (verse in the Qur’an).

Shayekul Islam Ibn Taymeeyah said: “Basically, there is no Sunnah to prevent her from reciting Qur’an. The “hadeeth” that: “A menstruating woman and the one who is in state of Jannabah [32] should not recite anything of the Qur’an”, is a weak hadeeth as agreed upon by the knowledgeable scholars of Hadeeth.

In fact women at the time of the Prophet (صلى الله عليه و سلم) used to have their monthly cycles of menses.Had the recitation of Qur’an been prohibited for them (as it is the case with Salat) then the Prophet (صلى الله عليه و سلم) would have made it clear to his Ummah (Islamic community) and his wives would have known about it and they would have dissipated this knowledge to the people. Because no one had related a prohibition by the Prophet (صلى الله عليه و سلم) about this issue, then it cannot be made unlawful especially when it is known that he (صلى الله عليه و سلم) did not prohibit it at the time when menses was very much present.

Accordingly, recitation by the tongue is not Haram (legally unlawful).[33] This author said: “having known the dispute between the scholars about this matter, then it is more proper for the menstruating woman not to recite Qur’an by the tongue except when it is necessary e.g. if she is a teacher or if she is preparing for an exam.”

Footnotes:

[29] Takbeer: saying Allahu Akbar (Allah is The Greatest); Tasbeeh: saying Subhana Allah (Most Glorified is Allah); Tahmeed: saying Al Hamdulil’lah: All Praise is due to Allah.
[30] Saheeh Al-Bukhari (Arabic-English) V.1, P.179, Hadeeth # 296.
[31] Agreed upon Hadeeth. In Saheeh Al-Bukhari (Arabic- English), V. 1, P. 192, Hadeeth # 321.
[32] Jannabah: Is the state in which a man (or a woman) has sexual discharge during sexual intercourse or in a dream, etc. In this state a Muslim is not allowed to pray or do other kinds of worships unless and until he (she) performs Ghusl (have a full shower) or do Tayammum if he/she cannot use water for any reason.
[33] Ibin Taymeeyah in Al-Fatawa (religious decrees) V. 26, P. 191.

Source : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh