Listening to the Tapes of the Innovators – Shaykh Muqbil bin Haadee al-Waadi’ee
Category: ~All
The prohibition of praying to graves, upon them and in the graveyard – Shaykh Muqbil
Chapter 11 – The prohibition of praying to graves, upon them and in the graveyard
1 – On the authority of Abdullaah bin Umasr on the authority of the Prophet – sallAllaahu alayhi wa sallam – where he said:
‘Pray some of your prayers in your houses, and do not take them as graves.’
Narrated by Bukhaaree (v.2 p.75) & Muslim (v.6 p.68)
2- On the authority of Abu Huraira -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘Do not make your houses into graveyards, verily Shaytaan runs away from the house in which Soorah alBaqarah is recited.’
Narrated by Muslim (v.6 p.568)
What is deduced from these two hadeeth, is that the Prophet – sallAllaahu alayhi wa sallam – ordered that some of the optional prayers should be prayed in homes, and prayer is not kept away from homes, as it is kept away from the graveyards.
3 – On the authority of Abu Murthid al-Ghanawee who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘Do not sit on graves and do not pray towards them.’
Narrated by Muslim (v.7 p.38) Abu Dawood (v.3 p. 210), Tirmidhee (v.2 p. 154) Nisaee (v.2 p.53)
4- On the authority of Abu Sa’eed al-Khudree -radiAllaah anhu – who said: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘The whole earth is a place in which to pray except for graveyards and bathing places.’
Narrated by Abu Dawood (v.1 p.184), Tirmidhee (v.2 p.263) Ibn Majah (v.1 p.246) Ahmad (v.3 p.83) by way of Muhammad bin Ishaaq on the authority of ‘Amr bin Yahya bin ‘Imarrah on the authority of his father on the authority of Abu Sa’eed.
Also by way of Hamad bin Salmah on the authority of ‘Amr bin Yahya on the authority of his father. Also as narrated from ath-Thawaree in a Mursalan form.
Also (p.96) by way of AbdulWahid bin Ziyad on the authority of the ‘Amr bin Yahya in a Mosoolun form. It was narrated by Ibn Hibban in his Saheeh, likewise in ‘Muwaarid athaaman’ (p.104) & Hakim (v.1 p.251) and he said it fulfilled the conditions of Bukhaaree & Muslim and ad-Dhahabi agreed with him.
Shaykh ul-Islaam ibn Taymeeyah said in ‘Iqtida as-Siraat al-Mustaqeem’: ‘Narrated by Ahmad and Abu Dawood, Tirmidhee, Ibn Majah and Bazzar and other than them, with good chains of narrations and whoever speaks against this hadeeth has not gathered all its chains.’
5- On the authority of Abu Huraira -radiAllaah anhu – who said: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
‘Do not make your houses into graves, do not make my grave as a place of Eid (i.e. regularly visited), and send your prayers upon me, since your prayers reach me from wherever you are.’
Narrated by Abu Dawood and Ahmad (v.8 p.155) from the ‘Tarteeb of al-Musnad’.
Shaykh ul-Islaam – may Allaah have mercy on him – said in ‘Iqtida as-Siraat ul Mustaqeem’ (p.321): ‘This chain is Hasan.’ then he mentioned what was said regarding one of the narrators, Abdullaah bin Nafa’ asSaaigh, and he mentioned its supporting narrations.
6- On the authority of Abdullaah bin ‘Amr -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – ‘Prohibited praying in a graveyard.’ Narrated by Ibn Hibban as is mentioned in ‘muwaarid athaaman’ (p. 105).
7- On the authority of Anas -radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam -‘prohibited praying to graves.’ and in another wording: ‘He prohibited praying between graves.’
Narrated by lbn Hibban as in ‘Muwaarid’ (p.105), and al Haythamee said in ‘Mua’jam al-zawaid’ (v.2 p.27): narrated by Bazaar, and its narrators are the narrators of the saheeh
8- On the authority of ‘Amroo bin Dinaar who was asked about praying between graves – who said, ‘It was mentioned to me that the Prophet – sallAllaahu alayhi wa sallam – said:
‘Banu Israeel took the graves of their Prophets as places of prayer due to that Allaah Ta’ala cursed them.’
Narrated by Abdur Razzaq (v.1 p.407) and it is a mursal hadeeth (not attributed to the Prophet – sallAllaahu alayhi wa sallam.)
9- On the authority of Abu Sa’eed the freed slave al-Mahree who said that the Messenger of Allaah said:
‘Do not take my house as a place of Eid, nor your houses as graves and send your prayers upon me wherever you are, verily your prayers reach me.’
Hadeeth mursal narrated by Sa’eed bin Mansoor, as is mentioned in ‘Iqtida Siraat ul-Mustaqeem’ (p.322)
Therefore, what is exempted from the prohibition of praying in a graveyard is the funeral prayer, due to the ahadeeth which were mentioned about it:
1- On the authority of Ibn Abbas -radiAllaah anhu – that –
the Messenger of Allaah – sallAllaahu alayhi wa sallam – passed by a grave where someone was buried just that night and he said; ‘when was this person buried?’
They said; ‘last night.’
He said: ‘Why did you not inform me?’
They said: ‘He was buried in the dark of the night, and we disliked to wake you up.’So the Messenger – sallAllaahu alayhi wa sallam — stood for the funeral prayer and we stood in a row behind him.
Ibn Abbas said: ‘and I was among them, and we prayed over him.’
Narrated by Bukhaaree (v.3 p.433), Muslim (v.6 p.24 & p.25), and Ahmad (v.7 p.226) with the tarteeb of Sa’aatee.
2- On the authority of Abu Huraira -radiAllaah anhu – that –
A black man or woman used to live in the masjid, and he died. The Prophet – sallAllaahu alayhi wa sallam -did not know about his death.
So that day the Messenger – sallAllaahu alayhi wa sallam -mentioned him and said: ‘What happened to that person?’
They said: ‘He died O Messenger of Allaah.’
He said: Why did you not inform me?
They said: Surely he was such and such, such is his story, and they belittled his matter.The Messenger – sallAllaahu alayhi wa sallam – said: Show me where his grave is.’ He came to his grave and prayed over him.
Narrated by Bukhaaree (v.3 p.448) and Muslim (v.6 p.25, 26), Ahmad (v.7 p.223, 224) from the tarteeb of Musnad
3- On the authority of Anas bin Malik -radiAllaah anhu –
A black man used to clean the masjid and he died, he was buried during the night, and when the Prophet – sallAllaahu alayhi wa sallam – came, he was informed about him. He said: ‘Go to his grave.’
So they went to his grave and he said: ‘Certainly these graves are full of darkness for the inhabitants, and indeed Allaah Azza wa Jaal illuminates them by my prayer over them.’
When he came to the grave and prayed over it, a man from the Ansaar said: ‘O Messenger of Allaah! Indeed my brother died and he was not prayed over.’
He asked: ‘Where is his grave?’
So he told him, and the Messenger of Allaah went with the Ansaar.
Narrated by Ahmad (v.7 p.225), Sa’atee mentions in his Takhreej: narrated by al-Bayhaaqi, ibn Mundah and Abu Dawood at-Tayalisee and al-Haythamee mentioned with his wording and said: a part of it is in asSaheeh, it is narrated by Ahmad and its narrators are the narrators of As-Saheeh.
4- Also on the authority of Anas that –
the Messenger of Allaah – sallAllaahu alayhi wa sallam – prayed for the woman at her grave, who had been already buried.
Narrated by Ahmad (v.7) from tarteeb of al-Musnad, as-Sa’atee mentions: narrated by al-Bazzar and alBayhaqi and narrated by Muslim also by way of Shobah with a chain of the hadeeth from that chapter; concise, with the wording that the Prophet – sallAllaahu alayhi wa sallam -prayed at a grave.
What is apparent is that the grave is of the woman who used to live in the masjid. This is what is generally understood although another meaning is possible. Allaah Subhana wa Ta’ala knows best.
5 – On the authority of Yazeed bin Thaabit -radiAllaah anhu – who said:
We went out with the Messenger of Allaah – sallAllaahu alayhi wa sallam – and when we reached al-Baqee (the graveyard). He came across a new grave. He questioned us about it, so it was said it was such and such woman, and he knew her.
He said: ‘Why didn’t you inform me about her.’
They said: ‘O Messenger of Allaah you were sleeping and fasting, we disliked to wake you up.’
He said: ‘Don’t do that. There is none amongst you who dies and I am here amongst you, except that you should inform me about that person. Verily my prayer over him is mercy for him.
Yazeed said; then he came to the grave and we made rows behind him, he prayed the funeral prayer over it with four Takbirs.
Narrated by Ahmad (v.7 p.225) from the Tarteeb of al-Musnad. Sa’atee mentions: it was narrated by anNisa’ee, al-Bayhaqee and its Sanad is good.
Imaam a-Bayhaqee – may Allaah have mercy on him – said: (v.4 p.48): We were informed by Abu Abdullaah al-Hafidh and Abu Sa’eed bin Abee ‘Amr who both said: Abul-Abbas Muhammad bin Yaqoob narrated to us that ar-Rabia’bin Sulaiman narrated to us that Bashr bin Bakr narrated to us that al-Awaz’aee narrated to me that Ibn Shihab informed me on the authority of Abee Umamah bin Sahl ibn Haneef al-Ansaari that some of the Companions of the Messenger of Allaah – sallAllaahu alayhi wa sallam – informed him that –
the Messenger of Allaah used to visit the poor, sick Muslims and those who were weak. He would follow their funerals, and no one used to pray over them except the Messenger. There was a poor woman from the people of al-Awaali (a place in Madinah) whose sickness lasted a long time. The Messenger of Allaah – sallAllaahu alayhi wa sallam -used to ask her neighbours about her, from those who used to visit her. He would order them that they should not bury her if anything happened to her, so that he could pray over her.
The woman died that night. So, they carried her and brought her with the funeral bier – or he mentioned the place of the funeral prayer – in the masjid of the Messenger of Allaah – sallAllaahu alayhi wa sallam -so that the Messenger of Allaah could pray over her as he had ordered them. However, they found that he had gone to sleep after the Isha prayer, and they disliked waking him from his sleep. They prayed over her, took her and buried her.
In the morning the Messenger of Allaah – sallAllaahu alayhi wa sallam -asked about her from her neighbours who came to visit him. They informed him about her and that they disliked to wake the Messenger of Allaah – sallAllaahu alayhi wa sallam – for her.
The Messenger of Allaah – sallAllaahu alayhi wa sallam — said to them: ‘Why didn’t you do it? Let’s go.’
So, they went with the Messenger of Allaah – sallAllaahu alayhi wa sallam – until they reached her grave. They arranged themselves in rows behind the Messenger of Allaah – sallAllaahu alayhi wa sallam – as they would arrange themselves in rows for the funeral prayer. The Messenger of Allaah – sallAllaahu alayhi wa sallam – prayed over her, and said four takbeers just like he would say the takbeer for the funeral prayer.
This hadeeth is authentic.
Now, our noble Shaykh AbdulGhaffar al-Hindi – may Allaah preserve him – mentioned during the debate, that he required me to discuss the saying of Allaah Azza Wa Jal: << Then those who won their point said: “We verily shall build a place of worship over them.” >>
Since it is from the greatest doubts of the Qubooreeyeen (grave worshippers). I responded to his request – may Allaah preserve him – after the debate had ended, and I wrote the following:
The Qubooreeyeen have a doubt, and it is regarding the saying of Allaah Ta’ala << then those who won their point said: “We verily shall build a place of worship over them.” >>
They say: building masajid on graves was permitted in the Sharia’ for those before us, and it is also permissible for us now, as long as there is no abrogation.
The reply to this doubt is from the following angles:
Firstly: this action was the action of the people of the companions of the cave. The companions of the cave said, describing this nation: <<These, our people, have taken for worship gods other than Him (Allaah) >> Therefore whoever claims that the people of the companions of the cave accepted Islaam after the people of the cave isolated themselves, then he has certainly relied upon the stories of Banu Israeel.
From the evidences showing that their people remained upon their disbelief is the saying of Allaah Ta’ala: << And thus We made their case known to the people, that they might know that the Promise of Allaah is true, and that there can be no doubt about the Hour >>
He who does not know that the promise of Allaah is true and that there is no doubting the final Hour, then he is not a Muslim.
Secondly if we accept, for the sake of argument, that they were Muslims, then where do we find in their Sharia’ that building masajid on graves was permissible for them?
Is it not possible that they arrived at an understanding and were mistaken? Thirdly if we accept for the sake of argument that it has been permitted in the Sharia’ for those before us, then now it has been abrogated with our Sharia’.
The Ahadeeth are Mutaawatir (recurring chains) from the Messenger of Allaah – sallAllaahu alayhi wa sallam -which prohibit the taking of the graves as places of worship. The curse of the Prophet – sallAllaahu alayhi wa sallam -is upon the one who does this, as is mentioned in Bukharee and Muslim from the hadeeth of ‘Aeysha -radiAllaah anha.
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.
Posted from: The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil – Translated by Abbas Abu Yahya
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Some Questions and Answers related to Jamaa’at at-Takfeer – Shaykh Muqbil
QUESTIONS AND ANSWERS:
Question:
Some of the Takfeeris make takfeer of themselves (i.e. declare themselves disbelievers). One of the brothers who was in Afghanistan informed me that he sat next to one of them one time while this Takfeeri was busy making takfeer (of people). Then all of a sudden that Takfeeri called him, so he said: What do you want?” So he (the Takfeeri) said: “I have committed kufr (disbelief)!”
Answer: Yes, they make takfeer on themselves and they make takfeer on one another. I would like for my brothers in Islaam to refer to the book: “Al-Farq bainalFiraq” and the book “Al-Milal wan-Nihal” of ash-Shahrastaanee, as well as “AlFasl” of Ibn Hazm. So perhaps four or five of them may sit in one gathering and they will not get up from that meeting except that one of them has made takfeer of another.
Question:
There can be found a group of these Takfeeris in ‘Aden in the central Mosque. They have entered the masjid recently. How should we deal with them?
Answer: It is obligatory to warn the people about them because if you present them with the opportunity, they will shed blood and make lawful that which is prohibited, as the Prophet صلى الله عليه وسلم informed us they would do.
Question:
The hadeeth of Umm Salamah (radyAllaahu ‘anhaa) reported by Muslim: “There will come upon you leaders of whom you will approve of (the good they do) but reject (the bad). So whoever rejects (their bad deeds), he is absolved from blame. And whoever hates (their bad deeds), he is (also) saved. However, whoever is pleased with them and follows them (i.e. bad deeds), (then he is destroyed).” They (the Sahaabah) said: “Shall we fight against them?” He said: “No, so long as they establish the prayer amongst you.” Isn’t this hadeeth a refutation against them?
Answer: Yes, I have not mentioned several ayaat and ahaadeeth (during this discussion), such as the hadeeth of ‘Ubaadah bin As-Saamit (radhi Allaahu anhu), who reported that the Prophet صلى الله عليه وسلم said:
“Whoever bears witness that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah; that ‘Eesaa is the slave and messenger of Allaah, His word, which He placed in Maryam, and a spirit from Him; and that Paradise is true and the Hellfire is true, Allaah will admit him into Paradise, regardless of what actions he has.”
This hadeeth and those similar to it prove that it is not permissible to fight against Muslims.
Question:
The lowest level of Islaam is not persisting upon committing sins. So if you persist upon committing a sin, then you are a disbeliever. How would you reply to this claim?
Answer: If someone persists on committing a sin, there is no proof that indicates that he is a disbeliever, unless he is persisting upon committing disbelief. As for him persisting upon continuously committing a sin, then this person is guilty of committing a major sin. And Allaah praises the righteous people, saying:
وَلَمْ یُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ یَعْلَمُونَ
“And they do not persist in what (wrong) they have done, while they know.”
[Surah Aali ‘Imraan: 135]
So this person is sinning if he persists in his evil. But as for this action taking him to the level of disbelief, then where is the evidence for this??
Question:
Is it permissible for us to make takfeer of the Jamaa’ah at-Takfeer (i.e. declare them to be disbelievers)?
Answer: No, we do not declare them to be disbelievers, for the Prophet صلى الله عليه وسلم said: “Whoever says to his brother: ‘O Kaafir’, then it falls back on one of them. If he is as he said he is (then it falls on him), and if not then it returns back to him.” So we do not say that they are disbelievers. ‘Alee bin Abee Taalib said about the Khawaarij: “Flee from kufr (disbelief).”
So we consider them to be innovators and misguided, more astray that the donkey of their people.
Question: Is it permissible to wage war against the Jamaa’at at-Takfeer?
Answer: We should not wage war agsint them unless they inititate it against us and we feel that they will present a danger to Islaam and the Muslims. So in that case, we should do what ‘Alee bin Abee Taalib did. Otherwise, the core foundation with regard to the Muslim is that his blood (i.e. life) is sacred, and it is not permissible to wage war against them, unless they initiate first by fighting against the Muslims or it is feared that they will bring harm to the Muslims.
Question:
The Jamaa’at at-Takfeer use as evidence the argument that the proof was established upon mankind with Allaah’s statement:
وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّیَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنفُسِهِمْ أَلَسْتَ بِرَبِّكُمْ
قَالُواْ بَلَى شَهِدْنَا أَن تَقُولُواْ یَوْمَ الْقِيَامَةِ إِنَّا آُنَّا عَنْ هَذَا غَافِلِينَ
“And remember when your Lord brought forth from the Children of Aadam from their loins, their seed and made them testily as to themselves, saying: ‘Am I not your Lord?’ They said: ‘Yes, we testify’ lest you should say on the Day of Resurrection: ‘Verily we were unaware of this.’” [Surah Al-A’raaf: 172]
And they deem Ibn ‘Abbaas’ interpretation (tafseer) of Allaah’s statement:
وَمَن لَّمْ یَحْكُم بِمَا أَنزَلَ اللّهُ فَأُوْلَـئِكَ هُمُ الْكَافِرُونَ
“And whoever doesn’t rule by what Allaah has revealed, then they are the disbelievers” [5] in which he said: “It is a (minor) disbelief less than (major) disbelief” to be a weak narration.
Answer: As for using this ayah as evidence, it states that Allaah has taken a covenant from the Children of Aadam, however there is no mention in it that there is not left any excuses for them. the proof for this is Allaah’s statement:
وَمَا آُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
“And We never punish until We have sent a messenger (to forewarn).” [Surah AlIsraa: 15]
Another proof is Allaah’s statement:
وَمَا آَانَ اللّهُ لِيُضِلَّ قَوْمًا بَعْدَ إِذْ هَدَاهُمْ حَتَّى یُبَيِّنَ لَهُم مَّا یَتَّقُونَ
“And Allaah will never lead a people astray after He has guided them until He (first) makes clear to them what they should avoid.” [Surah At-Tawbah: 115]
And in the Saheeh, from the narration of Hudhaifah radhi Allaahu anhu, the Prophet صلى الله عليه وسلم informed us that:
“There was a man who when death approached him asked his children: ‘What kind of a father was I to you?’ They replied: ‘The best father.’ So he said: ‘If I order you to do something, would you do it?’ They said: ‘Yes.’ He said: ‘When I die, burn my body and scatter my ashes (throughout the land and sea), for I swear by Allaah, if Allaah is able to get a hold of me, He will surely punish me with a severe torment, the likes of which no other creature in the universe will face.’ So when he died his children did what he asked. So Allaah commanded the land and the sea to gather his remains, until he brought the man forth and Allaah said to him: ‘What caused you to do what you did?’ He replied: ‘My fear of you.’ So Allaah said to him: “I have indeed forgiven you.’” This is proof that this individual was excused due to his ignorance. He doubted Allaah’s Ability. We don’t say that the word qadira here holds the meaning of: to restrain. So its meaning is not: “If Allaah restrains me.” This is since according to the context of the hadeeth, the appropriate meaning is that it refers to Allaah’s Ability.
There is also the hadeeth of Hudhaifah radhi Allaahu anhu, in which he said:
“It is imminent that a time will come upon the people in which one will not know what fasting or prayer is.” So it was said: “What then will remain with them, O Hudhaifah?” He replied: “The testification that there is no deity worthy of worship except Allaah.” It was said: “And what benefit will this testification be for them?” He said: “It will take them out from the Hellfire.”
So there are many proofs in the Qur’aan and the Sunnah that indicate that one is excused due to ignorance. One of these proofs is the hadeeth reported by Abu Hurairah radhi Allaahu anhu and Al-Aswad bin Saree’ in Musnad Ahmad concerning how the people of Fitrah (innate inclination) will be tested:
“On the Day of Judgement, three types of people will present their arguments to Allaah. One of them will say: ‘I was deaf and could not hear.’ Another will say: ‘I was simple-minded and didn’t have any intellect.’ And the third will present his argument. So Allaah will bring forth a strip from the Hellfire and say to them: ‘Enter it.’ So if they enter it, it will be cool and safe on them. And if they do not enter it, He will say to them: ‘Now you have disobeyed Me. And you would have been the most disobedient to My messengers.’”
The Jamaa’at at-Takfeer is a deviant group of people. So we advise our brothers in AlBaydaa and Ibb and other places to beware of them and to regard them as misguided individuals who are far away from the Religion. And they should consider them as a danger to Islaam and the Muslims. So they serve as an instrument for everyone that wishes to attack the Religion.
Likewise, we advise them to repent to Allaah, and to turn back to the people of knowledge. And if they remain upon their misguidance and meet Allaah holding these deviant beliefs, they will regret it, and Allaah is the One who we ask for assistance.
Question:
Who is the one who has the ability to make takfeer (declare someone a disbeliever)?
Answer: The scholars are the ones who are capable of placing rulings upon an individual – i.e. if he is either a Muslim or a disbeliever, unless of course if he is a Christian or a Jew or a Communist. Then in this case it is known to the Muslims that such people are disbelievers. There can be found a group that is called Jamaa’at atTakfeer, which is present in Egypt, Sudan and Yemen. This group declares Muslims to be disbelievers due to sins (they commit). And we have made several refutations against them. They feel restrained and pressed back by Da’wah but not by prison and terrorism. However, by calling to the Book and the Sunnah their misguidance can be exposed. The Prophet صلى الله عليه وسلم said:
“Whoever says to his brother: ‘O Kaafir’, then it falls back on one of them. If he is as he said he is (then it falls on him), and if not then it returns back to him.”
So it is not permissible for a Muslim to declare other Muslims to be disbelievers.[6]
Footnotes:
[5] Surah Al-Maaíidah: 44
[6] This last question and answer was taken from the valuable book ìTuhfat-ul-Mujeeb” (pg. 226-227), which is a compilation of questions and answers and miscellaneous treatises from Shaikh Muqbil AlWaadiíee, may Allaah have mercy on him.
Source: Posted from al-ibaanah’s eBook – Debating the Concepts of the Jamaa’at at-Takfeer – Imaam Muqbil bin Haadee Al-Waadi’ee
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Belief In the Messengers – Dr. Saleh as Saleh [Audio|En]
Download Links : Part 01 – 02– 03
Audio Source: From the audio series : The Three Fundamental Principles – Dr. Saleh as Saleh [Audio|En]
Visit the Page : Iman & Pillars
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Al-Inaabah : Turning to Allaah with Repentance and Obedience – Dr. Saleh as Saleh [Audio|En]
Audio Source: Short clip extracted from the audio series : The Three Fundamental Principles – Dr. Saleh as Saleh [Audio|En]
The following is excerpted from the Book – The Three Fundamental Principles by Shaykh Muhammad ibn Salih al-Uthaymeen, Translated by Dawud Burbank
And the evidence for turning repentantly (aI-inaabah) is the Saying of Allaah, the Most High:
“So turn, O you people, repentantly and obediently to your Lord. and submit obediently to Him”[78] [Soorah az-Zumar (39):54]
[78] Al-Inaabah is to turn to Allaah, the Most High, in obedience, and avoiding disobedience to Him, and its meaning is close to that of repentance (tawbah), except that it is more subtle in meaning, and conveys the sense of dependence upon Allaah and fleeing for retuge to Him, and it cannot be except for Allaah, the Most High.
Its evidence is the Saying of Allaah, the Most High,
“So turn, O you people, repentantly and obediently to your Lord. and submit obediently to Him“ [Soorah az-Zumar (39):54]
What is meant by the Saying of Allaah, the Most High. “…submit obediently to Him” is: Islaam as preseribed and required of us in the Sharee’ah and that is to submit to the laws and commandments of Allaah. This is because submission to Allaah, the Most High, is of two types:
Submission of all the creation, which is to submit to whatever He has decreed should exist and occur in the creation about which the creation has no choice. So this is general and covers everyone in the heavens and the earth, the Believers and the unbelievers, the righteous and the wicked. No one can possibly disdain and depart from this. The evidence for it is the Saying of Allaah, the Most High.
”And to Him everyone in the heavens and the earth submit. willingly or unwillingly. and to Him you will all be returned.” [Soorah Aal-‘lmraan (3)283]
Submission to the laws and prescriptions of Islaam, and this is to submit in obedience. This is particular to those who are obedient to Allaah, the Messengers and those who follow them upon good. The evidences for this in the Qur’aan are many: and from them is the Aayah mentioned by the author [Soorah az-Zumar (39):54]
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Refuting Misconceptions About Marriage in Islam – Dr Saleh as Saleh [Audio|En]
Mp3 – Download Part 01
Mp3 – Download Part 02
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Wife Beating in Islam – A Widespread Misconception – Dr. Saleh As Saleh [Audio|English]
“Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means. Therefore the righteous women are devoutly obedient (to Allah and to their husbands), and guard in the husband’s absence what Allah orders them to guard (e.g. their chastity, their husband’s property, etc.). As to those women on whose part you see ill-conduct, admonish them (first), (next), refuse to share their beds, (and last) beat them (lightly, if it is useful), but if they return to obedience, seek not against them means (of annoyance). Surely, Allah is Ever Most High, Most Great.” [Qur’an 4:34 – Muhsin Khan Translation]
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Working And Studying In The Lands Of Disbelief – By Shaykh ‘Abdur Rahmaan al-‘Adanee
Question 7: The ruling on working and studying in the lands of disbelief
“Is residing in the lands of disbelief for work and study from the exceptions to this?”
The Answer:
With regards to working and gathering money, the discussion about the danger of the Muslim staying in the land of disbelief has already preceded, so it is upon the Muslim to strive to save himself, and protect his deen and guard himself against the tribulations, for that, by Allaah, is better than the dunyaa and what is in it.
Also, it is upon the Muslim to strive to remain in the lands of Islaam, even if the income there is small. Rather, it is upon him to rely on Allaah, and think good of Allaah, and ask Allaah to bless that which He provides him, for indeed blessing is from Allaah. How many people, their incomes are limited, however, they are at ease, and in a state of peacefulness, and happiness and blessing, while on the contrary, how many people have gone to the lands of disbelief to gather money and to compete with the people of the dunyaa in their dunyaa, then you find them in a state of loss and need, even if they possess millions, and build buildings, and buy fancy cars. You find them in a state of misery and unhappiness. This is the norm for the one who strives to compete for dunyaa, that he (will) be in a state of grief, and sorrow, and fatigue, and misery and distress.
Ibn Maajah has transmitted the hadeeth of Zaid Ibn Thaabit on the Prophet (Sallallaahu ‘Alayhi Wa Sallam):
“Whoever has the dunyaa be his main concern, Allaah will make his affair fall apart, and He will put poverty before his eyes, and only that which has been written for him from the dunyaa will come to him, and whoever has the next life as his determination, Allaah will put together for him his affair, and He will put wealth in his heart, and the dunyaa will be forced to come to him.”
The hadeeth is saheeh, and we benefit from this hadeeth that Allaah (Subhaanahu Wa Ta’ala) punishes he who strives to obtain dunyaa and gather it even if it costs him his deen. Allaah makes his affair fall apart, and puts Him in disarray and in fear of want and poverty despite the fact that he works morning and evening, and toils night and day. Some of them neglect the rights of his wife and children, rather, he is also negligent in his forms of worship and religious obligations, and at the same time, the only provision from the dunyaa that will come to him is that which Allaah has decreed for him, not what he himself wants.
Allaah (‘Azza Wa Jall) says:
مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَّدْحُورًا
“Whoever wishes for the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, (far away from Allaah’s Mercy).” – Al-Israa (17):18
So he will only get from the dunyaa, that which Allaah wants and wills for him, not what that person wants, and decides, and desires and wishes for. So it is upon the slave to strive to obey Allaah and His Messenger, and stay away from the tribulations, and occupy himself with worship, and exert himself wholeheartedly for Allaah, for verily if he does that, then Allaah (Subhaanahu Wa Ta’ala) will bless him in his provision, and He will put satisfaction in his heart, and if not, if he does contrary to that, then let him expect the opposite of that.
Al-Haakim has transmitted with a saheeh chain on Ma’qil Ibn Yasaar on the Prophet (Sallallaahu ‘Alayhi Wa Sallam) that he said,
“Your Lord (Tabarak Wa Ta’ala) says: ‘O son of Adam, devote yourself to worshipping Me, I will fill your heart with wealth (satisfaction), and I will fill your hands with provision. O son of Adam, don’t move away from Me, (if you do so) I will fill your heart with poverty, and I will fill your hands with work.’”
So every Muslim must beware of subjecting his deen to tribulation because of some limited amount of money that he gathers. A group of the people of knowledge has mentioned that remaining in the lands of the disbelievers for the purpose of working is from those things which are forbidden.
As for going to the lands of disbelief to study, it has preceded that from the conditions for the one residing over there is that he is able to perform his deen, and openly perform it, and also that he feel safe for his deen and for himself, and this, in reality, is not being fulfilled with most of the students.
In studying with them there is great danger for the deen and character of the students, while most of the students are negligent when it comes to learning their deen, and they have weakness in differentiating between good and bad, and between that which is beneficial and that which is harmful, and between right and wrong, and between misguidance and guidance and between that which is meager and that which is stout, so over there they are prey for the enemies of Islaam because they are under the supervision of the disbelievers, and under the instruction and education of the disbelievers, so what do we expect after that?
Also, in most cases the student looks up to his teacher and respects him, and his heart leans toward him, and when that happens he copies his ideas and follows him in his character and his behavior, thus he does not return to his country except that he has abandoned his deen. It is rare that the student over there escapes sins, and disobedient acts, and the different types of abominations and sins and disobedience.
This is a very important point that the Muslims must be aware of, and those who want to go over there must beware of. Is it perceivable that there exists education in those lands far free from having acts forbidden by the Islamic legislation like intermingling (of men and women) and other things?
So due to this, it is upon the Muslim to strive to study in the land of Islaam so he can feel safe in the lands of Islaam for his deen and his character. Also, there exists in the lands of Islaam different types of studies which suffices having to go to the lands of the disbelievers, although we point out that the places of education that contain acts forbidden by the Islamic legislation, like intermingling and other things, it is not permissible to enroll in them, whether they are in the land of disbelief or in the land of Islaam.
If someone were to say, “What if the field of study is something that is needed, and it does not exist in the lands of Islaam, is it permissible to go to the lands of disbelief?”
The answer: this is not permissible, going to their lands, even if the type of knowledge is something needed and it does not exist in the lands of the Muslims because in that there is danger for the students as you have heard, and also, if we were to refrain from studying this matter that the Muslims need, is straying from the truth going to occur because of that? Or is the worst that will occur is deprivation and some extra effort, contrary to the Muslims need for knowledge of the Islamic legislation and the beneficial knowledge, for verily if they were to leave that, straying from the truth would befall them as the Prophet (Sallallaahu ‘Alayhi Wa Sallam) has informed of as is mentioned in the two Saheehs from the hadeeth of ‘Abdullaah Ibn ‘Amr:
“Verily, Allaah does not seize the knowledge by snatching it from the breasts of men, rather He seizes the knowledge by the death of the Scholars, then when He doesn’t let a Scholar remain, the people will take ignorant people as their leaders, so they will be asked, and they will give legal verdicts without knowledge, so they will go astray and they will lead others astray.”
Thus if the knowledge of the legislation does not exist, then straying and misguidance occurs in the Muslim societies. As for the knowledge of worldly affairs, the worst that could happen to them is some extra effort, although, as we have mentioned, the types of knowledge which the Muslims need exist in the lands of Islaam.
Also, look at the evil consequences that have occurred in the ranks of the Muslims because of them sending their children to go study with the disbelievers, and that could be because of a legal opinion of some of the people of knowledge, however, look at the tremendous evils. What have the Muslims benefited from their children going to the lands of disbelief? If we were to look at the evil consequences we would find them to be many and tremendous.
Source : Transcribed by AbdurRahman.Org from the PDF – Questions and answers concerning al-Hijrah – By Shaykh ‘Abdur Rahmaan al-‘Adanee
https://abdurrahman.org/hijrah/
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Mixing of Men and Women in Schools and Universities – Dr. Saleh As-Saleh [Short Clip|En]
abdurrahman.org/audio-saleh-as-saleh – Audios of Dr. Saleh as Saleh
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Fast of Shawwal After Completing Ramadan – Shaykh Uthaymeen | Dr. Saleh-As-Saleh [Audio|En]
[Mp3] Fast of Shawwal After Completing Ramadan – Saleh-As-Saleh
Explanation of Bulugh al Maraam Hadith No:553
Posted from: Kitâb as-Siyâm (Book of Fasting) | Bulugh al-Marâm | Shaykh Uthaymeen | Dr. Saleh as Saleh [Audio Series|En]
Referenced Hadith:
عن أبي أيوب رضي الله عنه أن رسول الله صلى الله عليه وسلم قال:
“من صام رمضان ثم أتبعه بست من شوال كان كصيام الدهر”
((رواه مسلم
Abu Ayyub (رضي الله عنه) reported:
The Messenger of Allah (صلى الله عليه وسلم ) said,
“He who observes As-Saum (the fasts) in the month of Ramadan, and also observes As-Saum for six days in the month of Shawwal, it is as if he has observed As-Saum for the whole year.”
[Sahih Muslim]
Source: From Riyad-us-Saliheen (Book 9, Hadith 1254 ) : Dar-us-salam English Publication
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Ramadan is Over – What is Next? – Dr Saleh as Saleh [English]
[mp3] The Month Is Over – What Is Next ?
Related Links:
- abdurrahman.org/ramadhan – Ramadhan index Page
- abdurrahman.org/audio-saleh-as-saleh – Audios of Dr. Saleh as Saleh
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The Eid Rulings and Sunan – by Dr. Saleh As-Saleh [Audio|English]
The Eid Rulings and Sunan [Mp3]
–
https://abdurrahman.org/audio-saleh-as-saleh/
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The first thing we will do on the day of Eid is to lower our gaze
It is reported on the authority of Al-Wakî’ b. Al-Jarrâh:
We went out one Eid with Sufyân Al-Thawrî and he said,
“The first thing we will do on this day of ours is to lower our gaze.”
Ibn Abî Al-Dunyâ, Kitâb Al-Wara’. article 66.
It is reported that Hassân b. Abî Sinân – Allâh have mercy on him – went out one Eid and when he returned home his wife said, “How many beautiful women have you looked at today?” After she kept asking him, he said, “Woe to you! I have looked at nothing but my toe from when I went out to when I returned to you.”
Ibn Abî Al-Dunyâ, Kitâb Al-Wara’. article 68.
Source: Extracted from the article on “Lowering the gaze, https://www.sayingsofthesalaf.net/lowering-the-gaze/, Compiled and translated by Owais al Hashimi hafidhahullaah
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Praying Two Rak`ahs Upon Returning From The `Eid Prayer – Hasan Hadith
Imaam Ibn Maajah -rahimahullaah- reported in his “Sunan: Book of the establishment of the Prayers, and the Sunnah regarding them:
Chapter (160): What occurs regarding Prayer before the `Eid Prayer and after it: (no.1293): Muhammad ibn Yahyaa narrated to us, saying: al-Haytham ibn Jameel narrated to us: from `Ubaydullaah ibn `Amr ar-Raqqee, who said: `Ubaydullaah ibn Muhammad ibn `Aqeel narrated to us: from `Ataa· ibn Yasaar: from Aboo Sa`eed al-Khudree, who said:
“Allaah‟s Messenger صلى الله عليه وسلم had not used to pray anything before the `Eid Prayer. Then when he returned to his house he would pray two rak`ahs.”
Shaikh al-Albaanee said: “Hasan.”
[Translated by Aboo Talhah Daawood ibn Ronald Burbank]
Posted from: https://alitisaambissunnah.wordpress.com/2011/08/28/praying-two-rakahs-upon-returning-from-the-eid-prayer/
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Advice for Solidarity – Shaykh Rabee bin Hadi al-Madkhali
The Imam Allaama Shaykh Rabee bin Hadi al-Madkhali -hafidhullaah- said:
‘We advise the Salafis to have harmony/solidarity and to adhere to the Book of Allaah and the Sunnah of the Messenger -sallAllaahu alayhi wa sallam.
To have brotherhood upon what is contained in the Book of Allaah and the Sunnah of the Messenger of Allaah -sallAllaahu alayhi wa sallam of Aqeedah, worship and actions.
Having brotherhood for the sake of Allaah Azza wa Jal and to have Eemaan in these principles and these foundations and to love each other for the sake of Allaah Azza wa Jal.
If a person makes a mistake whether it is a minor one or a major one, advice is given with wisdom and good admonition.
There are people who make a claim of Salafeeyah, they are hard and forceful with falsehood, with slander and oppression. They are harsh and hard when being harsh is not required and they have no wisdom whatsoever, nor mercy or any of these things!
With sadness some people accuse the established Salafis with this exaggeration! This is extreme oppression.
I swear by Allaah we wage war against this harshness, the harshness of the Khawarij, we criticize these people who are extreme and delve too deeply and also the harsh ones.
We criticize those who water-down, belittle and wage war against the principles of Islaam who originate, derive and produce false, unintelligent principles and statements to protect the people of Bida.
We criticize this extremist and we call to the straight path and to that what the Salaf as-Salih were upon of beliefs, actions and manners.
So these are extremists in watering-down, belittling and warring against the principles of Islam and the others are extremists in declaring people innovators and making Takfeer of people, so both of these types deviate from the straight path.
Allaah ordered us to have moderation and justice and to be steadfast upon the straight path.’
[Taken from ‘Nafhaat al-Huda wal-Eemaan min majalis al-Quraan p.22-23]
Translated by Abbas Abu Yahya ,
Miraath al-Anbiyya, Miraathpubs.net
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Making Up The Missed ‘Eid Prayer – Shaykh ‘AbdulQaadir al-Junayd
Is it permissible for the one who misses the ‘Eid prayer to make it up? And if so how is it to be made up?
The Permanent Committee for Scientific Research and Fatwa of the Kingdom of Saudi Arabia headed by Ibn Baaz as stated in ‘Al-Fataawa’, vol. 8, pg. 306-307, nos. 2328 and 4517:
“The individual who misses the ‘Eid prayer and wants to make it up, then it is recommended for him to do so and he is to pray it according to its normal manner without being followed by a khutbah and this is what was stated by Maalik, ash-Shaafi’ee, Ahmad, an-Nakha’ee and other scholars.
The foundation for this is the statement of the Prophet صلّى اﻟﻠﻪَُّ عليه وسلّم :
‘If you come to the prayer, then approach it with tranquility and composure. Whatever you have caught from the prayer, then pray it and what has preceded you, then complete it.’
Also, what was narrated about Anas رضي اﻟﻠﻪّ عنه that:
‘If he missed the ‘Eid prayer with the Imaam, he would gather his family and servants, then ‘Abdullah Ibn Abi ‘Utbah, his servant, would lead them in prayer of two rak’ahs which he would make the takbeer in.’
And regarding the individual who arrives at the ‘Eid prayer while the Imaam is giving the khutbah, he is to listen to the khutbah then make up the prayer after. This is so that he gets the benefit of both (listening to the khutbah and making up the prayer as opposed to making up the prayer first and missing the khutbah).”
The Permanent Committee also stated:
“Whoever reaches the prayer and catches only the tashahhud with the Imaam of the two ‘Eid prayers, then he is to pray two rak’ahs after the Imaam gives the salaam and he does exactly what the Imaam does regarding the takbeer, recitation, rukoo’ and sujood.”
Source: The Legislative Rulings For ‘Eid-ul-Fitr – Shaykh ‘AbdulQaadir al-Junayd [e-Book], Translated by Abu Afnaan Muhammad ‘Abdullah, mpubs.org publication
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
It is a Sunnah action to go to the ‘Eid prayer area walking – Shaykh ‘AbdulQaadir al-Junayd
It has been authentically narrated from Zir Ibn Hubaysh that he said:
“‘Umar Ibn al-Khattaab (radhiAllaahu anhu) left on the day of ‘Eid al-Fitr or the day of Adhaa covered in a cotton garment, walking.”
[Narrated by Ibn Abi Shaybah, no, 5590]
Also, it is authentically narrated from Ja’far Ibn Barqaan that he said:
“‘Umar Ibn ‘Abdil ‘Azeez wrote encouraging them on the two ‘Eids: ‘Whoever can come to them walking, then do so.’”
[Narrated by ‘Abdur Razzaaq, no. 5664 – and this is his wording, and Ibn Abi Shaybah, no. 5604]
It is also authentically reported from Sa’eed Ibn al-Musayyib that he said:
“The Sunnah of ‘Eid al-Fitr is three.” And he mentioned that from them was: “Walking to the prayer area.”
[Narrated by al-Faryaabi, pg. 18]
Imaam at-Tirmidhee mentioned in his ‘Sunan’, vol. 2, pg. 264:
“The majority of the People of Knowledge deem the individual walking to the ‘Eid prayer to be a recommended act.”
Source: The Legislative Rulings For ‘Eid-ul-Fitr – Shaykh ‘AbdulQaadir al-Junayd [e-Book], Translated by Abu Afnaan Muhammad ‘Abdullah, mpubs.org publication
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
The Wisdom Behind Praying the Eid Prayer In The Musallaa – Shaykh al-Albaani
Furthermore, there is great and profound wisdom behind this Sunnah – i.e. the Sunnah of praying in an open area of land (i.e. the musallaa). And it is that:
The Muslims will have two days out of the year where all the people of every city can gather together – whether men, women or children – and turn towards Allaah with their hearts in unity, praying behind one Imaam, making the takbeer and the tahleel and supplicating to Allaah sincerely together, as if they were united upon the heart of one man, happy and joyous about the blessing Allaah has bestowed on them. So the ‘Eid will truly be an occasion of celebration for them.
Allaah’s Messenger صلى الله عليه وسلم ordered the women to go out to pray ‘Eid along with the people, and he did not make an exception for any of them. This is even to the point that he made no excuses for those women who did not have a garment by which they could veil themselves when coming out, as instead he commanded them to borrow garments from other women. And this is even to the point that he صلى الله عليه وسلم commanded those women who had a reason that prevented them from praying (i.e. menses) to go out to the musallaa, so that they may “witness the good and the supplication of the Muslims.”
The Prophet صلى الله عليه وسلم, and then his Khaleefahs (successors) after him, and the delegated leaders in the cities would lead the people in prayer. Then they would give them a sermon saying that which would admonish them. And they would teach them what would be of benefit to them in this world and in the Hereafter. And they would order them to give in charity in that gathering. So the rich person would show affection towards the poor person. And the poor would find joy in what Allaah has given them from His Bounty during this blessed assembly, which Allaah’s Mercy and Contentment descends upon.
So it is only proper for the Muslims to respond to following the Sunnah of their Prophet and reviving the rites of their Religion, which is the point of their resolution and success.
“O you who believe! Respond to Allaah and to the Messenger when He calls you to that which will revive you.” [Surah Al-Anfaal: 24]
Shaikh Waliyullaah Ad-Dihlawee said in Hujjatullaah-il-Baalighah under the heading “The Two ‘Eids” (2/30-32):
“The foundation with regard to them is that every nation has a day in which they beautify themselves and go out from their city with their adornment. This is a custom, which no group amongst the Arabs and non-Arabs have stopped practicing. When the Prophet صلى الله عليه وسلم came to Madeenah, he found that the people had two days in which they would go out and enjoy themselves, so he said: ‘Allaah has replaced these two days with something that is better than them – the Day of Adhaa and the Day of Fitr.’ [20] It was said that these two (prior) days of celebration were: An-Nayrooz and Al-Mahrajaan. These two days were only replaced because there is no ‘Eid for a group of people except that the reason for its existence is to elevate the rites of a Religion or to comply with the founders of a particular way or something that resembles that. So the Prophet feared that if he were to leave them with their custom, there would remain this elevating of the rites of Jaahiliyyah (i.e. the Days of Ignorance) or the propagating of the (false) ways of the ancestors. So he صلى الله عليه وسلم replaced them with two days in which there was found an elevating of the rites of the pure and upright Religion (of Islaam). And along with adorning oneself for the occasion, he صلى الله عليه وسلم included the remembrance of Allaah as well as various acts of obedience, so that the gathering of the Muslims won’t just be for pure play and enjoyment, and so that no gathering from them will be void of raising Allaah’s Word.
The first of these two days is ‘Eid-ul-Fitr, the day when they end their fasting and give a certain type of their Zakaat. So they experience this ‘natural joy’ that is caused by their withdrawing from conditions that were difficult upon them (i.e. the fast). And the poor person experiences joy at taking his charity.
The ‘intellectual joy’ they experience is due to the delight of knowing that Allaah has blessed them with the ability to complete what He made obligatory upon them (i.e. the fast)…
The second is the day when Ibraaheem (intended to) sacrifice his son Ismaa’eel, may Allaah be pleased with both of them. But Allaah blessed them both by replacing him with the great sacrifice (i.e. a ram). This is since on this day, one can be reminded and take heed of the condition of the ancestors of this noble and upright religion, by sacrificing one’s soul and wealth in obeying Allaah, and having firm patience. In this, there is a similarity to those performing Hajj, where one tries to emulate them and longs to be in the state they are in. This is why it is legislated to make the Takbeer in it, which is found in Allaah’s saying:
‘And so that you may magnify Allaah (by making Takbeer) for having guided you and so that you may be grateful.’ [Surah Al-Baqarah: 185; Surah Al-Hajj: 37]
This means: Give thanks to Him for granting you the ability to fast. This is why performing the sacrifice and saying the takbeer out loud were legislated on the Days of Minaa. And this is why it is recommended for those who intend to offer the sacrifice to abandon shaving (the body hair). [21] And this is also why the Prayer and the Khutbah (sermon) were prescribed – so that no part of their gathering could be void of the remembrance of Allaah and the elevating of the rites of the Religion.
Another objective from the objectives of the Pure Legislation is included in this, which is that: Every nation must have some presentation, in which its people gather together during it to display their strength and to show their numbers. This is why it is recommended for everyone to go out (to the musallaa) – even the children, the women, the young girls and the menstruating women. However, they (i.e. menstruating women) must not join the musallaa (i.e. the prayer) but rather witness the supplication of the Muslims.
And it is also why the Prophet صلى الله عليه وسلم would vary in the roads he took when going and coming from the musallaa, so that the people in each of the roads would see the strength of the Muslims. And since the origin of ‘Eid was to decorate and adorn oneself, it is recommended to wear one’s best garment, to enjoy oneself (taqlees), [22] to take different routes when going and coming and to go out to the musallaa.”
[End Quote]
Footnotes:
[20] I say: Ahmad and others reported it with an authentic chain of narration. I have referenced it in as-Saheehah (no.2021).
[21] I say: He is indicating the Prophet’s statement: “When the Hilaal (crescent) for Dhul-Hijjah is sighted and one of you wants to offer a sacrifice, then he must refrain from cutting his hair and nails.” And in one narration: “…then let him not cut any part of his hair or nails until he offers the sacrifice.” [See Mukhtasar Saheeh Muslim (no. 1251) and others] I say: It is apparent from the hadeeth that anyone who is determined to perform the sacrifice is obligated not to cut his hair and nails until he offers the sacrifice. So this type of cutting mentioned above is forbidden. Imaam Ahmad and others held this view. So let those who are tested with shaving their beards take note of this, for indeed, there are three sinful matters in their shaving of their beards for the day of ‘Eid:
First: The shaving itself, for it is a feminine trait, an imitation of the disbelievers, and an alteration of Allaah’s creation, as I have explained in my book “Adaab az-Zafaaf fis-Sunnah al-Mutahharah (Sixth Edition, pg. 118).
Second: Adorning oneself for the day of ‘Eid by disobeying Allaah.
Third: What is derived from this hadeeth of the forbiddance of cutting the hair for the one who intends to offer the sacrifice. In reality, there are very few people that are saved from committing this (sin), even some of the people of knowledge (do it)! We ask Allaah to protect us.
[22] Shaikh Ad-Dihlawee said in his footnote: “Taqlees (Enjoying oneself) means beating the duff and playing when the kings arrive, in order to welcome them.” I say: He is indicating the hadeeth that has been reported by Ibn Maajah (1/391) and others with two chains of narration. In one of them is Shareek, who is Ibn ‘Abdillaah Al-Qaadee – he had bad memory. And in the other chain is found Abu Ishaaq, who is As-Subay’ee – he would mix up his narrations. At-Tahaawee weakened it in his Mushkil-ul-Athaar (2/209-210) based on two angles, so refer to it if you wish.
Source: Al-Ibaanah EBook –Praying Eid in the Musallaa is the Sunnah- Shaykh al Albanee
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Ibn Al-Qayyim on which is better: reciting Quran slowly with contemplation or faster in greater amount?
Translation and notes by Owais Al-Hāshimī
19 Ramaḍān 1437
Ibn Qayyim Al-Jawzīyah – Allāh have mercy on him – said while describing the way of the Prophet صلى الله عليه وسلم in reciting the Qurān:
People have differed as to which is best: tartīl (slower) recitation covering less (of the Qurān), or faster recitation with more covered; which of them is better? They had two opinions on this.
[Read or downlaod the Full article here]
The above google docs document embedded below
Share this, Baarakallaah Feekum: [“One who guides to something good has a reward similar to that of its doer” - Saheeh Muslim vol.3, no.4665] [This website protects the copyrights of the authors/publishers. The Content is posted on this website with implicit/explicit permission from content owners]
Rulings of Zakaat Al-Fitr – by Dr. Saleh As-Saleh [Audio|En]
[Alternative Mp3 Download Link]
Dr. Saleh as Saleh rahimahullaah audio collection:
https://abdurrahman.org/audio-saleh-as-saleh/
AbdurRahman.Org 
You must be logged in to post a comment.