Ramadan is the best time to perform ‘Umrah – Imam Ibn Baaz

Q: Does performing ‘Umrah (lesser pilgrimage) during the months of Hajj have any particular virtue different from performing it in other months?  

A: The best month to perform ‘Umrah is during Ramadan, for the Prophet (peace be upon him) said:

‘Umrah (performed) in Ramadan is equal to Hajj (in reward). [1]

(Agreed upon its authenticity by Imams Al-Bukhari and Muslim)

According to another narration by Al-Bukhari:

It is equivalent to performing Hajj with me. [2]

According to the narration by Muslim:

It is equivalent to Hajj or Hajj performed with me (in reward). [3]

This means that it is equivalent to Hajj or (indicative of uncertainty on the part of the Hadith narrator) equivalent to Hajj performed with the Prophet (peace be upon him).

Then, comes the ‘Umrah in Dhul-Qa‘dah, for all the ‘Umrahs which the Prophet (peace be upon him) performed took place in Dhul-Qa‘dah. Allah (Glorified be He) says:

Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow  [4]

May Allah grant us success!

Footnotes:

[1] Narrated by Imam Ahmad, Section on the Hadiths narrated by Banu Hashim, the beginning of the Chapter on the Hadiths narrated by `Abdullah ibn `Abbas, no. 2804; and Ibn Majah, Book on rituals, Chapter on excellence of performing `Umrah in Ramadan, no. 2994.

[2] Narrated by Al-Bukhari, Book on Hajj, Chapter on Hajj for women, no. 1863.

[3] Narrated by Muslim, Book on Hajj, Chapter on excellence of performing `Umrah in Ramadan, no. 1256.

[4] Surah Al­Ahzab, 33: 21

Source: Fatwas of Ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=48&PageNo=1&BookID=10

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Menses & Fasting – Shaykh ibn Uthaymeen

It is unlawful for a menstruating woman to perform all types of fasting: obligatory or optional.

It is, however, obligatory to make up for the missed obligatory days of fasting as explained by ‘Aisha (رضي الله عنها):

“We passed through this (period of menstruation), and we were ordered to complete (i.e., compensate) the fasts but we were not ordered to complete the prayers” (agreed upon Hadeeth) [34].

If the woman encounters menses while fasting then her fasting is negated even if her blood flow occurs a moment before sunset. If this day is one of the prescribed days of fasting then she must make up for this day once she becomes clean. If on her day of fasting she feels she is about to have her menses but no blood flow actually occurs till after sunset, then her fasting is complete and is not negated in accordance with the right opinion about this matter.

This is because there is no ruling regarding blood inside the woman’s body and because the Prophet (صلى الله عليه و سلم) when asked:

“Is it necessary for a woman to take a bath after she has a wet dream (nocturnal sexual discharge)?”

he replied: “Yes, if she notices a discharge.” [35]

So, he (صلى الله عليه و سلم) conditioned the ruling upon the actual seeing of the discharge and not upon its transfer (from inside-out). Similarly in the case of Haid, the ruling applies once there is an actual seeing of discharge.

Case: If a woman’s period continues till after dawn (Fajr), then no fasting will be acceptable from her on this day even if she becomes clean moments after dawn.

Case: If she becomes clean before Fajr and she fasted, then her fasting is correct even though she may have not taken her cleaning bath till after Fajr time. This is the same as in the case of the person who has Jannabah. If he (she) intends to fast and did not take his (her) bath until after Fajr, then his (her) fasting on this day is correct. This is in accordance with the Hadeeth of ‘Aisha (رضي الله عنها) who said that:

“The Prophet (صلى الله عليه و سلم) used to get up in a state of Jannabah (after sexual relations with his wives) and fast during the month of Ramadan.” [36]

Footnotes:

[33] Ibin Taymeeyah in Al-Fatawa (religious decrees) V. 26, P. 191.
[34] The text is from Saheeh Muslim, V.1, P. 191.
[35] Saheeh Al-Bukhari (Arabic-English) V.1, P. 171-2, Hadeeth # 280.
[36] Aisha (رضي الله عنها) said: “The dawn broke upon the Messenger of Allah (صلى الله عليه و سلم) during the Ramadan in a state of Jannabah not becuase of sexual dream

***

Question 10:

Suppose a woman becomes clean from her menses before Salat Al-Fajr but she took her bath after the commencement of the Salat time, and fasted that day. Is her fasting correct?

Answer by Shaykh Uthaymeen:

If a woman becomes clean during the month of Ramadan one minute before the commencement of the prescribed time of Salat Al-Fajr, then she must fast that day and her fasting is correct and it is not mandatory upon her to make up the fast because she fasted while she was clean even though she did not take her bath till after the rise of Fajr. This is similar to the case when a man has a wet dream or in a state of Jannabah. He can have his Suhor (meal before Fajr), fast and take his bath after Fajr.

I want to caution some women who may think that if they get their menses after breaking the fast and before Isha’ then their fasting was incorrect. This understanding is wrong. Their fasting is correct and complete even if they get their respective periods one moment after sunset (Maghrib).

***

Question 6:

A woman has reached sixty five years of age. She did not give birth to any child during the last nineteen years. For the past three years she had continuous bleeding. What should she do for fasting and what should women like her do (regarding Salat and Fasting)?

Answer by Shaykh ibn Uthaymeen:

This type of woman should refrain from fasting and Salat during the time of her regular cycle of menses. If for example she used to have her normal period of menses during the first six days of the month, then she should refrain from fasting and praying during the first six days of each month. Once that is done, she should take a bath and perform Salat and fast.

As to the how she offers her Salat, she should wash her private part real well and apply a pad to it and make ablution. She does this at the time of the obligatory prayers. She could also do the same for the optional prayers at times other than the times of the obligatory prayers.

Because of the difficulty encountered by such woman, it is allowable for her to combine (but not shorten) the Thuhr with the ‘Asr prayer (and pray either at time of Thuhr or at time of ‘Asr) and the Maghrib with the Isha’ (and pray either at time of Maghrib or at time of Isha’). This way she can do this type of preparation for her Salat three times (including one for Fajr prayer) instead of five times a day. She can perform optional prayers based upon her ablution for either of the combined prayers.

Question 5:

What should a woman do when she does not make up for the days she did not fast in Ramadan due to her menses?

Answer by Shaykh ibn Uthaymeen:

It is regrettable for something like this to happen amongst the believing women. This is either due to ignorance or laziness and both reasons are wrong! because the cure for ignorance is to ask those who know and the cure for laziness is the fear of Allah and His punishment. So a woman who may have done this should sincerely repent to Allah and seek His forgiveness. She should also try her best to find out the number of days she missed and make up for it. I ask Allah to accept the repentance of such women.

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

Experiencing Istihadah during the daytime in Ramadan – Permanent Committee

The second question of Fatwa no. 6495

Q: What is the ruling on the blood that comes out of a woman outside the menstrual or post-partum period? Should she make up later for the days in which she experiences such blood during the daytime of Ramadan? 

A: All praise be to Allah Alone, and peace and blessings be upon the Messenger of Allah, his family and Companions.

If the blood referred to above comes out of her during the daytime in Ramadan and it is not menstrual blood or postpartum blood, she is obliged to observe Sawm (Fasting) and Salah (Prayer).

She must not stop observing Sawm or Salah, and she does not need to make up later for the days in which she observed Sawm and Salah while having Istihadah (abnormal vaginal bleeding outside the menstrual or post-partum period). 

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

Permanent Committee for Scholarly Research and Ifta’
Source: Fatwas of the Permanent Committee

Posted fromhttp://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=34&PageNo=1&BookID=10

Would you like. . . . ? Great Rewards for Easy Actions

Translated By Abbas Abu Yahya

1 – Would you like to be close to Allaah?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( أقرب ما يكون العبد من ربه و هو ساجد فأكثروا الدعاء ))

‘The closest the slave of Allaah is to his Lord is when he is in Sajda (prostration), so make Dua a lot.’

[Collected by Muslim]

2 – Would you like the reward of Hajj?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

 (( العمرة فى رمضان تعدل حجة أو حجة معى ))

Umrah in Ramadan is equivalent to Hajj or Hajj with me.’

[Collected by Bukhari and Muslim]

3 – Would you like a home in Paradise?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من بنى مسجداً لله بنى الله لة فى الجنه مثلة ))

‘Whoever built a Masjid for Allaah, then Allaah builds for him in Paradise likewise. ‘

[Collected by Muslim]

4 – Would you like to achieve the pleasure of Allaah Subhanahu wa Ta’ala? 

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

 (( إن الله ليرضى عن العبد يأكل الأكلة فيحمده عليها و يشرب الشربة فيحمده عليها ))

‘Indeed Allaah is pleased with the slave of Allaah who eats a morsel of food and praises Allaah for it and drinks a sip and praises Allaah for it.’

[Collected by Muslim]

5 – Would you like your Dua’ to be responded to?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( الدعاء بين الأذان و الإقامة لا يرد ))

‘The Dua’ made between the Adhan and the Iqama is not rejected.’

[Collected by Abu Dawood, Tirmidhi, Ibn Hibban authenticated by Albaani in ‘Saheeh al-Jamia’ no. 3408]

6 – Would you like the reward for fasting the complete year written for you?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

صوم ثلاثة أيام من كل شهر يعدل صوم الدهر كله))))

‘Fasting three days from every month is equivalent to fasting the whole year.’

[Collected by Bukhari and Muslim]

7 – Would you like to have good deeds the size of mountains?
The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من شهد الجنازة حتى صلى عليها فلة قيراط و من شهدها حتى تدفن فلة قيراطان قيل و ما القيراطان ؟ قال مثل الجبلين العظيمين ))

‘Whoever attends a funeral prayer until he prayed for the deceased then he will have a Qiraat (mountain of gold) of reward and whoever attends the funeral until the burial will have two Qiraat of reward.’

It was asked what are two Qiraat?  The Prophet said: ‘The like of two great mountains.’

[Collected by Bukhari and Muslim]

8 – Would you like to accompany the Prophet in Paradise?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( أنا و كافل اليتيم كهاتين فى الجنه و أشار بإصبعية السبابة و الوسطى ))

‘I and the guardian of an orphan are like these two in Paradise,’ and he indicated by placing his index finger and forefinger together.’

[Collected by Bukhari]

8 – Would you like that your actions continue after your death?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

إذا مات الإنسان انقطع عمله إلا ثلاث : صدقة جارية , أو علمٍ ينتفع به , أو ولد صالح يدعو له

‘If a person dies his actions are discontinued except for three: continuous charity, or knowledge which is benefited by, or a righteous son (child) who supplicates for him.’

[Collected by Bukhari]

9 – Would you like a gem from the gems of Paradise?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

 (( لا حول ولا قوه الا بالله ))

‘There is no power or might except with Allaah.’

La hawla wa la quwwata illa billaa

[Collected by Bukhari and Muslim]

10 – Would you like the reward of praying the whole night?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من صلى العشاء فى جماعة كأنما قام نصف الليل و من صلى الصبح فى جماعة كأنما صلى الليل كلة ))

Whoever prays Isha prayer in congregation then it is as if he prayed half the night, and whoever prayed the morning prayer in congregation then it is as if he prayed the whole night.’

[Collected by Muslim]

11 – Would you like to read a third of the Qur’aan in a minute?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( قل هو الله أحد تعدل ثلث القرأن ))

‘Say Allaah is only one is equivalent to a third of the Qur’aan.’

[Collected by Muslim]

12 – Would you like that your scales are heavy with good deeds?

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

(( كلمتان خفيفتان على اللسان حبيبتان الى الرحمن ثقيلتان فى الميزان)(

There are two words which are gentle on the tongue, beloved to ar-Rahmaan and heavy on the scales: –

: سُبْحَانَ اللَّهِ وَبِحَمْدِهِ ، سُبْحَانَ اللَّهِ الْعَظِيمِ.

‘Far is Allaah from imperfection and praise is for Him, Far is Allaah The Sublime from imperfection

Subhana Allaahi wa Bihamdihi, Subhana Allaahil Atheem

[Collected by Bukhari and Muslim]

 

13 – Would you like that Allaah increases your provisions?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من سرة أن يبسط فى رزقة أو ينسأ له فى أثرة فليصل رحمه ))

Whoever is pleased that his provision is increased or that his life is lengthened then he should keep good relations with his relatives.’

[Collected by Bukhari]

14 – Would you like that Allah would love to meet you?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من أحب لقاء الله أحب الله لقائة ))

‘Whoever loves to meet Allaah,  then Allah loves to meet him.’

[Collected by Bukhari]

15 – Would you like that Allaah protects you?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من صلى الصبح فهو في ذمة الله ))

Whoever prays the morning prayer then he is under the protection of Allaah.’

[Collected by Muslim]

16 – Would you like Salat sent upon you ten-fold?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

من صلّى عليّ واحدة صلى الله عليه بها عشراً

‘Whoever sends Salat upon me once, then Allaah sends Salam upon him ten-fold.’

[Collected by Muslim, Abu Dawood, Nisa’ee, Tirmidhi & Ibn Hibban. Albaani graded it Saheeh in ‘Saheeh Targheeb wa Tarheeb’ 2/288/1656]

17 – Would you like that Allaah raises your status?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( و ما تواضع أحد لله إلا رفعه الله عز و جل ))

‘No one humbled himself for Allaah except that Allaah -Azza wa Jal –raises his status.’

[Collected by Muslim]

 

18 – Would you like to be distanced between yourself and hell fire by seventy years?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من صام يوماً فى سبيل الله باعد الله بينة و بين النار سبعين خريفاً ))

Whoever fasted a day for the sake of Allaah, then Allaah distances between him and the Hell fire seventy years.’

[Collected by Bukhari and Muslim]

Treatment with Hijamah (cupping) and Doctors’ Denial of its Effectiveness – alifta

Treatment with Hijamah versus medical denial

Useful note

Treatment with Hijamah (cupping) and doctors’ denial of its effectiveness: Hijamah has great effect on health. It is stated in the Hadith of Isra’ (Night Journey): Whenever the Prophet (peace be upon him) passed by a host of angels they would instruct him to command his Ummah (the Muslim nation) to use Hijamah”. There are waste products that remain in the blood from substances circulated and secreted throughout the body. Unless such waste products are gradually cleared little by little, they would cause great harm to people risking their lives. Since the human body continuously produces substances that are surplus to its requirements, Hijamah has been introduced. Yet, doctors see it ineffective, and this is not strange, for they lack great deal of knowledge about many matters.

It is fair to give each person their right, and doctors should be given their due rights relating to their profession. Yet treatment of diseases is beyond comprehension and restriction, and doctors are not experienced in a lot of methods outside their area of specialization. Allah (Exalted be He) says: And of knowledge, you (mankind) have been given only a little. (Surah Al-Isra’, 17: 85) Doctors often deny particular matters prescribed by Shari`ah (Islamic law) due to their great ignorance of their effectiveness. This is because many of them are westernized, have studied under western teachers, or they mainly derive their knowledge from western sources of knowledge.

Their denial of many of the matters prescribed by Shari`ah is not, however, based on scientific principles, but rather a blind pursuance of those who deny prophethood and imperceptible matters such as existence of Jinn (creatures created from fire) and the effect of the envious eye. For instance, they diagnose possession by Jinn as nervous disorders.

[Issued by His Eminence Shaykh Muhammad ibn Ibrahim Al Al-Shaykh, may Allah be merciful to him]

Fatwas on Medical Issues and the Sick>Rulings related to medicines>Treatment with Hijamah versus medical denial

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Umrah in Ramadhan – If a traveller arrives in Makkah and he is fasting, should he break his fast? – Shaykh ibn Uthaymeen

Q. 405. If a traveller arrives in Makkah and he is fasting, should he break his fast in order to gain strength to perform ‘Umrah?

A. We say that the Prophet (صلى الله عليه و سلم) entered Makkah on the twentieth of Ramadan in the year of the conquest of Makkah and he was not fasting, and he led the people of Makkah in a two Rak’ah prayer and he said to them:

Oh, people of Makkah! Complete the prayer (i.e. pray four Rak’ahs), for we are travellers.” [1]

It has been confirmed in Sahih Al-Bukhari that the Prophet (Sallallaahu alaihi wa sallam) did not fast for the remainder of the month, because he was a traveller, so the journey of a person performing ‘Umrah does not end with his arrival in Makkah, and he is not obliged to fast if he arrives while not fasting.

Some people might continue to fast even while they are travelling, thinking that to fast while travelling in the present day is not difficult for people. So, they will continue fasting even while travelling, then they arrive in Makkah and feel tired, and so they say to themselves: Should I continue my fast and delay the ‘Umrah until after I have broken my fast, or should I break my fast in order to perform the ‘Umrah immediately upon arrival in Makkah. We would say to them in these circumstances: It is better for you to break your fast in order to perform ‘Umrah immediately upon arrival in Makkah, in order to perform this rite. 

Because when the Prophet (صلى الله عليه و سلم) entered Makkah and he was performing his religious rites, he would go straight to the Masjid, even making his camel kneel outside the Masjid, entering it in order to perform the rites, for he was so preoccupied with it. Therefore, for those who perform ‘Umrah, breaking your fast in order to perform ‘Umrah briskly is better than remaining in a state of fasting, then performing your ‘Umrah after you have broken your fast at night.

It is confirmed from the Prophet (صلى الله عليه و سلم) that he was fasting on his journey to the battle for the conquest of Makkah, and the people came to him and said: “Oh, Messenger of Allah! Fasting has become difficult for the people and they are waiting to see what you will do.” And this was after ‘Asr, but the Prophet (صلى الله عليه و سلم) called for water and drank it while the people were watching. [2] So, the Prophet broke his fast during his journey, indeed, he broke his fast at the end of the day, and all of this was in order to make it clear to his people that this was permissible. Fasting while travelling, as some do, in spite of difficulty, contradicts the Sunnah; of this there is no doubt. To this applies the statement of the Prophet (صلى الله عليه و سلم):

It is not righteousness to fast while on a journey. ” [3]

Footnotes:

[1] Reported by Al-Bukhari in the Book of Battles, in the Chapter: The Battle of the Conquest in Ramadan (4275).
[2] Reported by Muslim in the Book of Fasting, in the Chapter: The Permissibility of Fasting or Breaking the Fast During the Month of Ramadan for the Traveller Without Disobedience (1114)
[3] Reported by Al-Bukhari in the Book of Fasting, in the Chapter: The Statement of the Prophet to the One Who Was Shaded and Upon Whom the Heat Was Oppressive: It is not righteousness to fast whilst on a journey. (1946); and by Muslim in the Book of Fasting, in the Chapter: The Permissibility of Fasting and Breaking the Fast During the Month of Ramadan for the Traveller Without Disobedience (1115).

From the Book “Fatawa Arkanul-Islam “
Islamic Verdicts on the Pillars of Islam (Volume Two)
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen

Ramdhan & Fasting Index Page – http://salaf-us-saalih.com/ramadhan/

“I am Allaah’s Slave and His Messenger” – Compiled & Translated by Dawud Burbank

بسم الله الرحمن الرحيم 

IMAAM AN-NASAA·EE reported in his “`Amalul-Yawm wal Laylah” (no. 250):

<<Aboo Bakr ibn Naafi` related to us, saying: Bahz narrated to us, saying: Hammaad ibn Salamah narrated to us, saying: Thaabit narrated to us: from Anas:

that some people said to Allaah’s Messenger (صلى الله عليه و سلم): “O best one of us, and the son of the best of us! O our chief and the son of our chief!” So Allaah’s Messenger (صلى الله عليه و سلم) said: << O people! Say what you have to say, and do not let Satan mislead you into following desires. I do not want you to raise me above the position which Allaah -the Most High – gave to me. I am Muhammad the son of ‘Abdullaah. His Slave and His Messenger. >>

Also reported by Ahmad, Ibn Humayd in “al-Muntakhab”, Ibn Mandah in “atTawheed”, and others.

Shaikh al-Albaanee said: “Its chain of narration is “Saheeh” to the standard of Muslim.” [“Ghaayatul-Maraam” (no. 127); “as-Saheehah” (nos. 1097 & 1572).

***

Shaikh Saalih al-Fawzaan -hafizahullaah- said in “I`aanatul-mustafeed bisharh Kitaabit-Tawheed” (2/435- ):

“…Their saying: “O our chief and the son of our chief!” was something the Prophet (صلى الله عليه و سلم) rebuked; and likewise their saying: “O best one of us and the son of the best of us! “The Prophet (صلى الله عليه و سلم) also criticised this, because the Messenger (صلى الله عليه و سلم) did not desire praise. Rather he wanted to be described with that which Allaah-the Most High – described him with: with Messengership and Prophethood, and that is sufficient honour for him (صلى الله عليه و سلم).

His saying: << And do not let Satan mislead you into following desires ( laa yastahwiyannakumush-Shaytaan). >> : (yastahwiyannakum) means: that he leads you into following desires which lead away from the path of Allaah -the Mighty and Majestic; or it is from “al-Hawiyy”, which means falling into destruction; meaning: let not Satan cause you to fall into misguidance, or let him not cause you to fall into desires which lead you astray from the path of Allaah -the Mighty and Majestic; for Satan misleads people in gradual stages, until he brings about their destruction. So the Muslim should be aware of Satan, and his misleading in gradual stages, and his leading into following desires. He should not relax with regard to Satan about anything, even if it is something slight, since it will become greater and larger.

Then he (صلى الله عليه و سلم) said:

<< I am Muhammad, Allaah’s Slave and His Messenger. >>

This is the correct way to mention him (صلى الله عليه و سلم) with praise: servitude and Messengership.

<< I do not love that you raise me above the position which Allaah -the Mighty and Majestic-gave to me. >>

This is the wisdom behind his (صلى الله عليه و سلم) forbiddance: that he feared for them, in their praising of him, that they would raise him above the position which Allaah gave to him; and that is Servitude (`Uboodiyyah) and Messengership (Risaalah). So he feared that they would start to believe that he had some aspects of Lordship ( Ruboobiyyah), just as happened to the Christians with regard to `Eesaa -`alaihis-Salaatu was-Salaam.

So the saying “His Slave” (`Abduhu ) prevents excessive praise (ghuluww); and the saying “His Messenger” (Rasooluhu) prevents belittlement of him (صلى الله عليه و سلم). So you should not just say that he is only a man and a human, and think that he has no distinction over the rest of mankind, as is said by the Unbelievers:

“You are nothing but a man like us” [Sooratush-Shu`araa·. (26): 154]

SO THESE TWO HADEETH [1] GIVE US SOME TREMENDOUS POINTS OF BENEFIT:

[1] i.e. This hadeeth along with a similar hadeeth of `Abdullaah ibn ash-Shikhkheerradiyallaahu `anhu.

THE FIRST POINT OF BENEFIT:

Is a warning against going beyond the limits (al-ghuluww) with regard to him (صلى الله عليه و سلم), by way of excessive praise; and that he should only be described with those attributes given to him by Allaah: Servitude ( al-`Uboodiyyah) and Messengership (ar-Risaalah).

As for going beyond the limits regarding him, and describing him as removing troubles and forgiving sins, and that rescue and relief can be sought from him- `alaihis-Salaatu was-Salaam-after his death: as actually occurs with many of those who have deviated today, in what they call “poems of praise of the Prophet”- such as “al-Burdah” of al-Boosayree; and its like from what has been said by the deviants; then this is excessiveness ( ghuluww) which has led to shirk; such as the saying of al-Boosayree:

‘O noblest one of the creation! I have none to seek protection
and shelter with besides you, when disasters strike;
And if you do not take hold of my hand in the Hereafter,
as a favour from you, then O how I shall fall!
Since from your generosity comes the whole world and its treasures;
and from your knowledge is the knowledge of the Preserved Tablet and the Pen.’

This is going beyond the due limits (ghuluww), and Allaah’s refuge is sought, which led to Unbelief and Shirk, to such an extent the he did not leave anything for Allaah at all! He ascribed everything to the Messenger (صلى الله عليه و سلم): This world and the Hereafter ascribed to the Messenger. The Preserved Tablet and the Pen ascribed to the Messenger. That none can save from the Torment on the Day of Resurrection except the Messenger. So what then remains for Allaah- the Mighty and Majestic?

This is a poem which they circulate, memorise, and recite during the “mawlid” (Innovated birthday celebrations). Likewise other poems of Kufr and Shirk, particularly that which they recite during the innovated mawlid (birthday celebrations) from poems of Shirk. The cause of all of this is exceeding the bounds (ghuluww) with regard to the Messenger (صلى الله عليه و سلم).

As for praising him (صلى الله عليه و سلم) with that which Allaah described him with, that he is a Slave [of Allaah] (`Abd) and Messenger (Rasool), and that he is the best of the creation, then there is no harm in this ; just as occurs in the poetry of the Companions who praised him, like the poetry of Hassaan ibn Thaabit, and Ka`b ibn Zuhayr, and likewise Ka`b ibn Maalik, and `Abdullaah ibn Rawaahah.

These are pure and good poems. The Prophet (صلى الله عليه و سلم) heard them and approved of them because they did not contain any excessive praise (ghuluww); rather they contained a mention of his (صلى الله عليه و سلم) characteristics…. >>. ”

***

Shaikh Muhammad ibn Saalih al-`Uthaymeen – rahimahullaah- said in “alQawlul-Mufeed `alaa Kitaabit-Tawheed”. ( 2/519-521):

“His saying: “I am Muhammad, the Slave of Allaah and His Messenger”: Muhammad is his personal name and “`Abdullaah’ (Allaah’s Slave) and “Rasooluhu” (His Messenger) are two attributes of his; and these two characteristics are the finest and most profound of the characteristics of the Messenger (صلى الله عليه و سلم). So therefore Allaah -the Most High – described him with Servitude with regard to the greatest of positions:

in the position of His sending the Qur·aan down to him. He-the Most High – said:

“Exalted is He who sent down the Criterion to His Slave” [Sooratul-Furqaan (25):1]

and He described him with it in the situation of the Night-Journey. He-the Most High – said:

“Perfect is He who took His Slave on a journey by night” [Sooratul-Israa· (17):1]

and He described him with it in the situation of his ascent through the heavens. He -the Most High – said:

“So He revealed to His Slave whatever He revealed” [Sooratun-Najm (53): 10]

and He described him with it in the situation of defending him and challenging his opponents. He-the Most High – said:

“And if you are in doubt concerning that which We sent down to Our Slave” [Sooratul-Baqarah (2):23]

and the same was the case with the (rest of the) Prophets, such as in His Saying – He the Most High:

“O descendants of those whom We carried in the ship along with Nooh. Indeed he was a thankful slave” [Sooratul-Israa· (17): 3]

So this is a special and specific Servitude, and it is the highest of the types of servitude. Then servitude to Allaah is the greatest of the attributes of mankind, since man will either worship Allaah or Satan. He-the Most High – said:

“Did I not command you, O descendants of Aadam, that you should not worship Satan. Indeed he is a clear enemy to you. And that you should worship Me alone. That is the Straight Path” [Soorah YaaSeen: (36):60-61]

Ibnul-Qayyim said:

“They fled away from the Servitude for which they were created, and were afflicted instead with servitude to the self and to Satan… (And His Messenger): Meaning: The One sent by Him to the whole of mankind. He- the Most High – said:

“Say: O Muhammad! I am indeed the Messenger of Allaah to you all” [Sooratul-A`raaf (7):158]

And Allaah’s Messenger (صلى الله عليه و سلم) is at the pinnacle of the levels of righteousness. He the Most High – said:

“And whoever obeys Allaah and the Messenger, then they will be along with those whom Allaah has bestowed favour upon; from the Prophets, their true and sincere followers, the martyrs, and the righteous; and what a fine company they are” [Sooratun-Nisaa· (4):69]

So amongst the Prophets was the Messenger (صلى الله عليه و سلم), indeed he was the most excellent of them…

And two groups went to extreme with regard to the Messenger (صلى الله عليه و سلم)

A group who went to such an extreme that they worshipped him, and they took him for times of ease and hardship, and they worshipped him and called upon him besides Allaah;

A group denied him; and claimed that he was a liar, a sorcerer, a poet, a madman, a soothsayer, and the like;

And his saying “Allaah’s Slave and His Messenger’ is a refutation of both of the groups…”

***

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download PDF Here]

Posted fromhttps://alitisaambissunnah.wordpress.com

Related Links :

Committing Shirk in the Messengership of the Prophet ﷺ 

Writing ‘Ya Allaah & Ya Muhammad’ – Shaykh Rabee ibn Haadee

Ruling on Tabarruk by the Prophet’s ﷺ relics and supplicating to him – Shaik ibn Baaz

The Messenger ﷺ  did not stretch his hand from his grave to anyone – Ibn Baaz

Does the Prophet ﷺ have the knowledge of the unseen ? Dr. Saleh as-Saleh [Audio|En]

Was the Prophet ﷺ  created from light? – Al-Lajnah al-Daa’imah

Is the Prophet ﷺ Alive Now in his Grave ? – Dr. Saleh as Saleh [Audio|En]

Say (O Muhammad ﷺ): “I am only a man” – Explanation by Shaykh al-Fawzaan

Ruling On Qasidat al-Burda – Al´Allâmah ibn al-ʻUthaymīn [Video|Ar-En]

Q&A on The Qasidah Burdah of Busairi and the Ash’ari’s – Al-‘Allaamah Saalih al-Fawzaan [Video|Ar-En Subtitles]

Learn about our Prophet Muhammad (صلى الله عليه و سلم) – http://salaf-us-saalih.com/muhammad

Global Sighting vs. Local Sighting of the Moon – Shaykh Uthaymeen – Abu Muhammad al Maghribee [Audio|En]

Today we talk about global sighting vs. local sighting of the moon and two other opinions.

Part 03 : Listen / Download Mp3 Here (Time 01:02:32)

Posted from: Book Of Fasting – Sharh al-Mumti alaa Zaad al-Mustaqni – Shaykh Uthaymeen – Abu Muhammad al Maghribee [Audio|En]

Sourcehttp://followthesalaf.com

Obligation of paying Zakah on jewelry that is worn, intended to be worn, or borrowed – Imam Ibn Baz

Q: It is known that the scholars disagree as to whether it is obligatory to pay Zakah (obligatory charity) on jewelry that is worn, intended to be worn, or borrowed.What is Your Eminence’s opinion on this issue? Supposing that it is obligatory to pay Zakah on them, is there a Nisab (the minimum amount on which Zakah is due) for this? If there is a Nisab, it seems from the Hadith that indicate the obligation of giving Zakah on jewelry – where the Messenger of Allah (peace be upon him) warned against the punishment of Fire awaiting those who do not pay the Zakah – that there is no Nisab. How is this resolved? [1]

A: There is a famous controversy among the scholars as to whether it is obligatory to pay Zakah on gold and silver jewelry that is worn, intended to be worn, or borrowed. The preponderant opinion is that it is obligatory, according to the general evidence on the obligation of Zakah on gold and silver.

It was also authentically reported that `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them both) said: A woman came to the Messenger of Allah (peace be upon him) with her daughter, on whose hand were two heavy bangles of gold. He (peace be upon him) asked, “Do you pay Zakah on these?” She said, “No.” He (peace be upon him) said, “Would it please you if Allah were to encircle you on the Day of Resurrection with two bracelets of Fire because of them?” She threw them down and said, “They are (I have given them away) for the sake of Allah and His Messenger.” [2]

It was also authentically reported from Um Salamah (may Allah be pleased with her) that she was wearing some gold ornaments, so she asked, “O Messenger of Allah! Is this Kanz (hoarded wealth, the Zakah of which has not been paid)?” He (peace be upon him) said, “Anything that reaches the amount at which Zakah is payable and its Zakah is paid is not considered Kanz.” [3] The Prophet (peace be upon him) did not tell her that there is no Zakah on jewelry.

All these Hadith refer to jewelry that reach the Nisab, when they are combined with other evidence, as Hadith explain one another just as Qur’anic Ayahs (verses) explain one another, and also Hadith explain Ayahs and make their generality specific and their absoluteness limited, because all of them are revelation from Allah (Glorified be He). Whatever comes from Allah is not contradictory; in fact they confirm and explain one another.

Therefore, it is necessary that a Hawl (one lunar year calculated from the time a property reaches the minimum amount upon which Zakah is due) must be completed (on jewelry) as is the case with other categories of Zakah wealth, such as money, commercial commodities, and livestock. May Allah grant us success.

[1] This was published in the book entitled “Tuhfat Al-Ikhwan” by His Eminence, p. 145; and Al-Da`wah magazine, issue no. 1519, dated 8/7/1416 A.H.

[2] Al-Nasa’y, Sunan, Book on Zakah, no. 2479; Abu Dawud, Sunan, Book on Zakah, no. 1563; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 204.

[3] Narrated by Abu Dawud in Book on Zakah, Chapter on what is treasure & Zakah on jewelry, no. 1563; and Al-Nasa’y in Book on Zakah, Chapter on Zakah on jewelry, no. 2479.

Fatwas of Ibn Baz > Volume 14 > Book of Zakah > Chapter on Zakah on gold and silver > Obligation of paying Zakah on jewelry that is worn, intended to be worn, or borrowed

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=2556&PageNo=1&BookID=14

How Abdullaah ibn Salaam (رَضِىَ اللهُ عَنْهُ) became Muslim – Compiled and Translated by Dawud Burbank

[From “Saheehus-Seeratin-Nabawiyyah‘ (pp.80-81), Shaikh al-Albaanee – rahimahullaah’s– verified edition of al-Haafiz Ibn Katheer –rahimahullaah’s– “as-Seeratun-Nabawiyyah‘.]

From `Awf ibn Maalik al-Ashja`ee, who said:

“The Prophet (صلى الله عليه و سلم) went off one day, and I was with him, until we entered a synagogue of the Jews (in al-Madeenah, on a festival day of theirs, and they disliked our entering upon them), and he said (to them):

<< O assembly of Jews! Show me twelve men who will bear witness that none has the right to be worshipped except Allaah, and that Muhammad is the Messenger of Allaah, and Allaah will remove from every Jew beneath the sky the Anger which He has upon them.>> He said: So they remained silent; no one responded to him. Then he repeated it, but no one responded to him. So he said:

<< You have refused, but, by Allaah ! I am indeed ‘al-Haashir’ (the Prophet after whom the people will be gathered), and I am ‘al-`Aaqib’ (the final Prophet), and I am ‘an-Nabiyyul-Mustafaa’ (the chosen Prophet): whether you believe or reject the truth.>>

Then he departed, and I was with him, until (when) we had almost left, a man behind us said: “Stay as you are, O Muhammad!’ Then that man said: ” What sort of man do you people know me to be amongst you, O company of Jews?’ They said: “By Allaah! We do not know there to be any man amongst us who knows Allaah’s Scripture better than you; nor who has better understanding of the religion than you; nor than your father before you; nor than your grandfather before your father.’ He said: “Then I testify for him, by Allaah, that he is indeed the Prophet of Allaah, whom you find in the Tawraat [Torah].” They said: “You have lied!’ Then they rebutted his saying, and they said evil things about him, so Allaah’s Messenger (صلى الله عليه و سلم) said:

<< You people have lied. Your saying will never be accepted. Just now you were praising him with the good that you were praising him with; but when he believed you called him a liar, and said what you have said. Your saying will never be accepted. >>

He said: So we departed, and we were three: Allaah’s Messenger (صلى الله عليه و سلم), myself, and `Abdullaah ibn Salaam; and Allaah -the Most High- sent down regarding him:

قُلْ أَرَأَيْتُمْ إِن كَانَ مِنْ عِندِ اللَّهِ وَكَفَرْتُم بِهِ وَشَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ فَآمَنَ وَاسْتَكْبَرْتُمْ ۖ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

“Say: Do you see: if this Qur·aan is from Allaah, and you reject it, and a witness from the children of Israa’eel testifies to its like, and believes in it; and you haughtily reject it; then Allaah does not guide the wrongdoing Disbelievers”  [ Sooratul-Ahqaaf (46): 10] [1]

[1] Shaikh al-Albaanee said: “Reported by Ahmad (6/25), and the additions are his; and by al-Haakim (3/415-416), and he said: “Saheeh to the standard of the two Shaikhs’! And adhDhahabee agreed with him! But it is only to the standard of Muslim, since al-Bukhaaree did not report the narrations of Safwaan ibn `Amr except in his “al-Adabul-Mufrad’.”

IMAAM AL-BUKHAAREE’S -rahimahullaah- NARRATION:

Imaam al-Bukhaaree narrated (no.3329): from Anas –radiyallaahu `anhu:

“Abdullaah ibn Salaam heard of the arrival of the Prophet (صلى الله عليه و سلم) at AlMadeenah, so he came to him and said: “I am going to ask you about three things which nobody but a Prophet will know.’

He said: “What is the first of the signs of the Hour? And what will be the first food, which the people of Paradise will eat? And on account of what does a child resemble its father; and on account of what does a child resemble its maternal uncles?’

So Allaah’s Messenger (صلى الله عليه و سلم) said: «Jibreel has just informed me of them.» He said: `Abdullaah said: “He is the enemy to the Jews from amongst the Angels.’ Allaah’s Messenger (صلى الله عليه و سلم) said:

«As for the first of the signs of the Hour, then it will be a fire, which gathers the people from the east to the west. As for the first food which the people of Paradise will eat, then it will be the extra lobe of the liver of the fish. As for the resemblance of the child, then when the man has intercourse with the woman and his semen outstrips the fluid of the woman, then the child will resemble him; and if her fluid outstrips, then the resemblance will be towards her.»

He said: “I testify that you are the Messenger of Allaah.’ Then he said: “O Messenger of Allaah! The Jews are a people who are great liars: if they know about my Islaam before you ask them, then they will lie about me to you.’ So the Jews came, and `Abdullaah ibn Salaam entered the house.

So Allaah’s Messenger (صلى الله عليه و سلم) said: «What sort of a man is `Abdullaah ibn Salaam amongst you?» They said: “He is the most knowledgeable one of us, and the son of the most knowledgeable one from amongst us; and he is the best one of us, and the son of the best one of us.’ So Allaah’s Messenger (صلى الله عليه و سلم) said: «What would you think if `Abdullaah were to accept Islaam?» They said: “May Allaah preserve him from that.’ So `Abdullaah came out to them and said: “I testify that none has the right to be worshipped except Allaah, and I testify that Muhammad is the Messenger of Allaah.’ So they said: “He is the most evil one of us, and the son of the most evil one of us’, and they spoke against him’.”

A BRIEF BIOGRAPHY OF `ABDULLAAH IBN SALAAM -radiyallaahu `anhu:

`Abdullaah ibn Salaam ibn al-Haarith, al-Israa·eelee, Aboo Yoosuf. He was previously a confederate of Banoo `Awf ibn al-Khazraj. He accepted Islaam when Allaah’s Messenger (صلى الله عليه و سلم) came to al-Madeenah. He was present at the battle of the Trench (al-Khandaq), and the battles after it. He was present with `Umar at the conquest of Jerusalem, and at alJaabiyah. He died in al-Madeenah in 43 H. [[ ref. “Tahdheebut-Tahdheeb’ of al-Haafiz Ibn Hajr]] Allaah’s Messenger (صلى الله عليه و سلم) bore witness that he will be a person of Paradise, as reported by al-Bukhaaree (no. 3812) and Muslim (no. 2483) from Sa`d ibn Abee Waqqaas –radiyallaahu `anhu– who said: “I never heard Allaah’s Messenger (صلى الله عليه و سلم) say about anyone who still walked upon the earth that he was a person of Paradise, except `Abdullaah ibn Salaam. He said: And this Aayah came down concerning him:

وَشَهِدَ شَاهِدٌ مِّن بَنِي إِسْرَائِيلَ عَلَىٰ مِثْلِهِ 

And a witness from the children of Israa·eel testifies to its like [Sooratul-Ahqaaf (46): 10]

And at-Tirmidhee reported (no. 3804) from Mu`aadh ibn Jabal -radiyallaahu `anhu- who said: I heard Allaah’s Messenger (صلى الله عليه و سلم) say: << He will be the tenth of ten in Paradise.>> [ Declared “Saheeh’ by Shaikh al-Albaanee.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download the original PDF]

Posted from: https://alitisaambissunnah.wordpress.com

A Wet Dream During the Daytime in Ramadan – Shaykh bin Baaz رحمه الله

A Wet Dream During the Daytime in Ramadan – Shaykh bin Baaz رحمه الله
Source: http://www.binbaz.org.sa/node/18720
Translated by Abu Afnaan Muhammad ‘Abdullah حفظه الله
Video Courtesy : Bilal Nahim

Transcription of the Video :

Question:

What is obligatory upon the individual who has a Wet Dream [1] during the daytime in Ramadan? We would like the answer and may Allah reward you.

Shaykh ‘Abdul -‘Azeez ibn Baaz:

Nothing becomes obligatory due to a wet dream. If a man or woman has a wet dream in Ramadan and he/she is fasting, then there is nothing obligatory upon him/her as this does not occur due to one’s choice. If he dreams that he/she is having sexual intercourse and then sees that sperm has emitted, the fast is valid as Allah does not burden a person with more than they can bear.

This is an issue in which there is consensus between the scholars that there is nothing binding upon the person (in this situation) and all praise is due to Allah. Likewise, if he were to imagine and due to this, ejaculated, his fast is valid as it did not happen due to his choice.

[1] wet dream is a spontaneous orgasm during sleep that includes ejaculation for a male, or vaginal wetness or an orgasm (or both) for a female (source: wikipedia)

Recommended Sunnah actions upon the birth of a newborn? – Shaykh Muqbil

What are the recommended Sunnah actions upon the birth of a newborn? – Shaykh Muqbil رحمه الله
http://www.muqbel.net/fatwa.php?fatwa…
Translated by Abu Afnaan Muhammad ‘Abdullah حفظه الله
Video Courtesy: Bilal Nahim

Transcription of the Video :

Question :

What are the recommended Sunnah actions upon the birth of a newborn?

Shaykh Muqbil bin Hadee Al-Waadi’ee:

The recommended sunnah actions: Rather what is obligatory is the ‘Aqeeqah as the Prophet (صلى الله عليه وسلم) stated: “Every child is mortgaged with his ‘Aqeeqah. ‘And the ‘Aqeeqah is two sheep for a boy and one sheep for a girl”. That is one affair, the other affair is selecting a good name; meaning naming him with a pleasant name as Imam Muslim narrated in his Sahih from Abdillah ibn Umar that the Prophet (صلى الله عليه وسلم) said: “The most beloved names to Allah are ’Abdulah and ’Abdur Rahman”.

Beware beware! From naming your newborn with the names of the kufaar like George or the names of oppressors like Saddam, Ma’mar al Qadhafi or Hafidh Asad. So beware of naming it with these names. Also, naming the newborn Jamal is permissible. However, if what is desired from this is naming after Jamal Abdul Nasir -May Allah not have mercy upon him- then no. What is important is to choose a good name.

After that, also choosing a righteous wet nurse as the child is influenced by the woman who breastfeeds him. Also, beware beware of breastfeeding from an imbecilic woman or from a crazy woman or a woman suffering from a nervous condition as all of these affect the child, wallahul musta’aan

Backbiting and Tale Bearing in Ramadan – Shaykh bin Baaz رحمه الله

Backbiting and Tale Bearing in Ramadan – Shaykh bin Baaz رحمه الله
Source: http://www.binbaz.org.sa/node/18730
Translated by Abu Afnaan Muhammad ‘Abdullah حفظه الله
Video Courtesy: Bilal Nahim

Transcription of the Video:

Question Concerning Ramadan – honorable Sheikh – Do Backbiting and Tale Bearing in Ramadan break the fast and what are helpful things which assist in contemplation and fearing Allah in the prayer?

Shaykh ‘Abdul-‘Azeez bin Baaz:

Backbiting and Tale Bearing are two major sins. However, they do not break the fast, but the person incurs a grevious wrong doing as they are major sins, in Ramadan and in other months, yet they do not break the fast.

More to Read and Listen on this topic

http://salaf-us-saalih.com/category/islam/backbiting/

Does Using an (Asthma) Inhaler Break your Fast? – Dr Murtaza bin Baksh [Short Clip]

Does Using an Inhaler Break your Fast? – Dr Murtaza bin Bakhsh حفظه الله
Translated by Aboo Bilal Nahim ibn Abd al Majid حفظه الله

Video Courtesy: Bilal Nahim

Does Using an Inhaler Break your Fast

Using an Inhaler During for the Fasting Person

Question:

What is the ruling on a fasting person using an inhaler for breathing problems, and does it break the fast?

Answer  by Shaykh Uthaymeen:

This spray is vaporized and does not reach the stomach, so in that case, we say that there is no objection to using it when you are fasting, and it will not cause you to break your fast, because as we have said, none of its particles enter the stomach. Since it is something that is defused and vaporized, and it disappears, then none of it reaches the stomach, therefore it is permissible for you to use it when you are fasting and the fast is not invalidated by it.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, DARUSSALAM, Vol.2, p.658

Forty Benefits arising from sending Salaat upon Allaah’s Messenger (صلى الله عليه و سلم) – Imaam Ibnul-Qayyim

بسم الله الرحمن الرحيم

Sending Salaat* Upon The Prophet (صلى الله عليه و سلم)
[* i.e. saying “Allaahumma salli ‘alaa Muhammad…”)

Imaam an-Nasaa·ee –rahimahullaah- reported in his “Sunan” (no.1297):

“Ishaaq ibn Mansoor related to us, saying: Muhammad ibn Yoosuf narrated to us, saying: Yoonus ibn Abee Ishaaq narrated to us: from Burayd ibn Abee Maryam who said: Anas ibn Maalik narrated to us, saying: Allaah’s Messenger (صلى الله عليه و سلم) said:

<<Whoever sends a single salaat upon me, then Allaah will send ten salawaaat upon Him, and ten sins will be removed from him, and he will be raised by ten ranks >>.”

Shaikh al-Albaanee-rahimahullaah- declared it “Saheeh”.

Shaikh al-Albaanee said in “Sifatus-Salaat” (p.165): ‘‘The most correct saying about the meaning of salaat upon the Prophet (صلى الله عليه و سلم) is the saying of Abul-‘Aaliyah:

“Allaah’s salaat upon His Prophet is His extolling him [[to the Angels]] and exalting him; and the salaat of the Angels and others upon him is to request this from Allaah -the Most High”; and what is meant is seeking increase, not the initiation of salaat al-Haafiz [Ibn Hajr] mentioned it in “al-Fath”.”

Imaam Ibnul-Qayyim -rahimahullaah, in his book “Jalaa·ul-Afhaam fee Fadlis-Salaati was-Salaam ‘alaa khayril anaam (صلى الله عليه و سلم)”, mentions forty benefits arising from sending salaat upon Allaah’s Messenger (صلى الله عليه و سلم):

1. Compliance with the Command of Allaah-the Perfect and Most High. [i.e. in Aayah 65 of Sooratul-Ahzaab].

2. Conformity with Him- He the Perfect- in sending salaat upon him, even though the two forms of salaat are different. So our salaat upon him is a supplication and a request, whereas the salaat of Allaah-the Most High-upon him is extolling and ennobling….

3. Conformity with the Angels in it.

4. Attaining ten salawaat [[plural of salaat]] from Allaah by the person who sends salaat upon him once.

5. That he is raised by ten levels.

6. That he has ten good deeds written for him.

7. That ten sins are erased from him.

8. That it is to be hoped that his supplication will be responded to if he precedes it with that. So it causes the supplication to ascend to the Lord of creation, when prior to this it was suspended between the heavens and the earth.

9. It is a means to attain his (صلى الله عليه و سلم) Intercession, if it is accompanied by a request for alwaseelah (a singular station in Paradise) for him, or even if it is on its own…

10. It is a means for forgiveness of sins …

11. It is a cause for Allaah to suffice the servant with regard to whatever concerns him.

12. It is a means for the person to gain nearness to him (صلى الله عليه و سلم) on the Day of Resurrection…

13.( It has the position of being like an act of charity upon a needy person.)**

14. It is a cause for the fulfillment of your needs.

15. It is a cause for Allaah to send salaat upon the person, and for the salaat of His Angels upon him.

16. It is a cleansing (zakaat) and purification for the person.

17. (It is a cause for the servant to receive glad tidings of Paradise before his death…) **

18. (It is a means for salvation from the terrors of the Day of Resurrection…) **

19. It is a cause for the Prophet (صلى الله عليه و سلم) to respond to the one who sends salaat and salaam upon him.

20. (It is a cause for the servant to remember that which he has forgotten.) **

21. It is a cause of good for the gathering, and for its not becoming a source of regret for its people on the Day of Resurrection.

22. (It is a means to repel poverty…) **

23. It repels from the person the description of being a miser, if he sends salaat upon him whenever he (صلى الله عليه و سلم) is mentioned.

24. He becomes saved from being supplicated against that his nose should be cleaved in dust, for abandoning it when he (صلى الله عليه و سلم) was mentioned.

25. It puts its companion upon the path to Paradise, and it causes the one who abandons it to err with regard to it.

26. It saves from the stench of a gathering wherein Allaah and His Messenger are not mentioned, and where Allaah-the Most High- is not praised and extolled, and where salaat is not sent upon His Messenger (صلى الله عليه و سلم).

27. It is a means for the completion of the speech which was begun with praise of Allaah and salaat upon His Messenger (صلى الله عليه و سلم).

28. (It is a cause for the servant”s light to be increased upon the Bridge (as-Siraat).) **

29. It takes the servant away from coarseness.

30. It is a cause for Allaah –the Perfect- to bestow favourable praise upon the one who sends salaat upon him, praising him to the inhabitants of the Heavens and the earth. This is because the one who sends salaat upon him is asking Allaah to extol His Messenger, and to honour, and ennoble him. So recompense conforms to the type of deed, so the one who sends salaat must in turn receive some form of this.

31. It is a cause of blessing for the one who sends salaat, in his self, his deeds, and his life, and the means of his welfare. This is because the one who sends salaat is supplicating to his Lord that He should bless him and his true followers; and this supplication will be answered; and recompense conforms to the deed.

32. It is a means for his attaining the Mercy of Allaah, since mercy is either the meaning of the salaat –upon the saying of some; or it is otherwise something necessitated by it, and required from it-upon the correct saying. So the one who sends salaat upon him must certainly receive Mercy.

33. It is a means to perpetuate his love of the Messenger (صلى الله عليه و سلم),and to increase it, and to multiply it; and that is one of the essential fundamentals of Eemaan, which it will not be complete without; since the more a servant mentions the one he loves, and remembers him in his heart, and remembers his fine qualities, and those things which instill love of him, then his love of him will increase, and yearning for him will grow, and this will overcome his whole heart. But if he turns away from mentioning him and from thinking of him and of his fine qualities in his heart, then love of him will be reduced in his heart. So there is nothing more pleasing to the one who loves than seeing the one whom he loves, and nothing gives greater pleasure to his heart than mentioning him, and thinking of him and of his fine qualities. So when this becomes strong in his heart, then his tongue will praise and extol him…

34. That salaat upon him (صلى الله عليه و سلم) is a cause of his loving that person. So because it is a cause for the one who sends salaat upon him to increase in love of him, likewise it is a cause for him to love the one who sends salaat upon him (صلى الله عليه و سلم).

35. It is a means for the guidance of the person and for his heart to have life…

36. (It is a cause for the one who sends salaat upon him (صلى الله عليه و سلم) to have his name presented to him, and for his being mentioned to him…) **

37. (It is a cause for the feet to be planted firmly upon the Siraat, and for the person”s passing over it…) **

38. That sending salaat upon him fulfils the slightest part of his right…

39. That it comprises remembrance of Allaah and thankfulness to Him, and recognition of His Favour upon His servants in sending him. So the one who sends salaat upon him (صلى الله عليه و سلم) includes in his salaat upon him remembrance of Allaah and remembrance of His Messenger…

40. That salaat upon him from the person is supplication (du’aa), and the persons du’aa. to his Lord and his requests to his Lord are of two types:

(i) His requesting his own needs and concerns, and whatever he requires throughout the night and the day. So this is supplication and request, and is to give precedence to that which the servant loves and seeks;

(ii) His requesting that He should extol His chosen and beloved servant, and increase him in nobility and honour, and make mention of him, and elevate him. So there is no doubt that Allaah-the Most High-loves that, and his Messenger (صلى الله عليه و سلم) loves it. So the one who sends salaat upon him (صلى الله عليه و سلم) has turned his requests, that which he desires, and that which he seeks towards that which is loved by Allaah-the Most High- and His Messenger; and he has given preference to that over his own needs and requirements. Indeed this that he seeks has become the most beloved of things to him, and that which he most prefers. So he has given preference to that which Allaah and His Messenger love over that which he himself loves. So he has given preference to Allaah and to what He loves over everything else, and recompense conforms to the action. So whoever gives preference to Allaah over everything else, then Allaah will give preference to him over others…””

[(**) The verifier of the book (Zaa·id an-Nushayree) indicates that these points (nos.13, 17, 18, 20, 22, 28, 36, & 37) are based upon weak ahaadeeth.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download PDF Here ]

Posted fromhttps://alitisaambissunnah.wordpress.com/

All Posts related to Durood (Sending Salaat on the Messenger صلى الله عليه و سلم) :

Zakah of a Person who is in Debt – Shaykh ibn Uthaymeen

Q. 359. Is it correct for a person who is in debt to give charity? And what legal obligations are lifted from the debtor? 

A. Charity is a form of spending which is commanded by the Islamic Law, and it is a form of Ihsan towards Allah’s worshippers, if it is given where it is needed. A person will be rewarded for his charity, and every man will be in the shade of his charity on the Day of Resurrection and it is accepted whether a person is in debt or not, as long as the conditions for its acceptance are met.

These conditions are that it is given purely and sincerely for Allah, the Almighty, the All-Powerful’s sake, that it is from honest earnings, and it is given where it is needed.

If these conditions are fulfilled, then the charity is accepted, according to the legal evidences; and it is not a condition that a person be free of debt. But if the debt covers all that he has, then it is not wise, nor is it logical that he should give charity while charity is recommended, not obligatory and that he should leave the debt which is an obligation on him. He should begin first with the obligation, then give charity.

Scholars have disagreed regarding the situation if a person gives charity when he has a debt covering all of his wealth: Some of them say that it is not permissible because it harms his creditor, and it causes this obligatory debt to remain unpaid. Some of them say that it is permissible, but that it contradicts what is more worthy.

In any case, it is not fitting for a person whose debt covers all that he has, to give charity until he has settled his debt, because an obligation takes precedence over a voluntary act of worship.

As for the legal obligations that are lifted from one who is indebted until such time as he pays it, they include Hajj, because Hajj is not incumbent upon a person who is in debt until he has paid it.

As for Zakah, scholars have differed regarding whether its obligation is lifted from the debtor until such lime as he pays the debt or not.

Among the scholars are those who say that the obligation of Zakah is lifted on the amount which is equivalent to the debt, whether the wealth is evident or not.

Among them are those who say that the obligation to pay Zakah is not lifted on the amount which is equivalent to the debt; rather he must pay Zakah on the whole amount which he possesses. If there is a debt incumbent on him, the Nisab is decreased.

There are those among them who discriminate, saying that if the wealth is concealed, wealth which is not seen and is not perceptible, such as money and trading merchandise, then the obligation to pay Zakah is lifted on the amount which is equivalent to the debt, while if the wealth is in the form of perceptible things, such livestock and the produce of the earth, then the obligation to pay Zakah is not lifted.

The correct view in my opinion is that the obligation to pay it is not lifted, regardless of whether the wealth is perceptible or not, and that every person who has wealth in his hand upon which Zakah is payable must pay his Zakah, even if he is in debt.

This is because Zakah is incumbent upon wealth, according to the Words of Allah, the Most High:

“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily your invocations are a source of security for them; and Allah is All- Hearer, All-Knower” [At-Tawbah 9:103]

And the words of the Prophet to Mu’ath bin Jabal, may Allah be pleased with him, when he sent him to Yemen:

“Inform them that Allah has made incumbent upon them the payment of Zakah on their wealth; it is taken from the wealthy among them and distributed among their poor.” [2]

The Hadith is in Sahih Al-Bukhari with this wording. By this evidence from the Book (of Allah) and the Sunnah, the two things are separate, and there is no conflict between Zakah and a debt, because a debt remains an obligation and Zakah is incumbent upon wealth. So, each of them is incumbent in a place wherein the other is not incumbent, so there is no conflict between them, and no contradiction, and thus a debt remains the responsibility of its owner and Zakah remains incumbent on wealth, and he must pay it from the wealth in all circumstances.

[2] Reported by Al-Bukhari in the Book of Zakah, in the Chapter: The Obligation of Zakah ( 1 395 ); and by Muslim in the Book of Faith, in the Chapter: Calling to the Shahadatan and the Laws of Islam (19).

Posted from :
Fatawa Arkanul-Islam – Islamic Verdicts on the Pillars of Islam (Volume Two) – Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman – Published by Dar-us-Salam

Zakah is calculated according to the Hijri calendar – Permanent Commitee

Fatwa : 19665

Q : Should the Hawl (one lunar year calculated from the time a property reaches the minimum amount upon which Zakah is due) for the Zakah (obligatory charity) on money and commercial commodities be considered according to the Hijri (lunar) year or the Gregorian solar year, as there is a difference of 11 days between both? Ifthe calculation of Zakah is made according to the Hijri year, what is the solution for organizations that issue their budgets and calculate their Zakah according to the solar year. Is it permissible to delay paying the due Zakah on commercial commodities beyond the Hijri year, as several contracting organizations delay the issuance of budgets six months after the passing of the year of Zakah?

A : Zakah is due on property after the passing of 12 months according to the Hijri calendar.

Allah (Exalted be He) says:

They ask you (O Muhammad صلى الله عليه وسلم) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage. [Surah Al-Baqarah, 2: 189]

It is impermissible to delay the payment of Zakah beyond the fixed time unless a legal excuse preventing the payment is verified.

Allah (Exalted be He) says:

…pay the due thereof (its Zakât, according to Allâh’s Orders 1/10th or 1/20th) on the day of its harvest [Surah Al-An`am, 6: 141]

Allah (Exalted be He) also says:

…and perform As-Salât (Iqâmat-as-Salât), and give Zakât.[Surah Al-Baqarah, 2: 43]

This command indicates immediate response.

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

The Permanent Committee for Scholarly Research and Ifta’

Posted from: http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=13091&PageNo=1&BookID=7

48 Questions and Answers on Fasting (سؤالاً في الصيام) by Shaykh al-Uthaymeen – Abu Muhammad al-Maghribee [Audio|En]

Benefitting from the Blessed Month of Ramadhan

Readings from the treatise “48 Questions and Answers on Fasting” (سؤالاً في الصيام) by Shaykh Muhammad ibn Saalih al-Uthaymeen , rahimahullaah. Delivered by Abu Muhammad al-Maghribi at the Islamic Center of Palm Beach , FL USA

Download the arabic text of the book at :
http://www.ibnothaimeen.com/all/books/article_16898.shtml

Part 01 : Listen / Download Mp3 Here (Time 1:20:08)

Part 02 : Listen / Download Mp3 Here (Time 1:09:21)

Part 03 : Listen / Download Mp3 Here (Time 52:34)

Part 04 : Listen / Download Mp3 Here (Time 32:44)

Part 05 : Listen / Download Mp3 Here (Time 59:39)

Part 06 : Listen / Download Mp3 Here (Time 2:01:37)

Audio Courtesyhttp://followthesalaf.com/home/2015/6/10/islamic-center-palm-beach-seminar-june-2015

Choosing Friends Wisely – Shaykh Rabee | Abu Muhammad Al Maghribee [Audio|En]

This is a general lecture, taken from a talk by our noble Shaykh Rabee ibn Hadee al-Madkhalee hafidhahullah on the Effects of Taqwa, the characteristics of the Muttaqoon and the rewards prepared for them”

Listen / Download Mp3 Here (Time 57:33)

Posted from: http://followthesalaf.com/home/2015/6/4/choosing-friends-wisely

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Allaah bears witness that none has the right to be worshipped but He & likewise the Angels and the people of knowledge

So the proof for the shahaadah (testification) is:

Allah bears witness that Laa ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He is always) maintaining His creation in Justice. Laa ilaah illa Huwa (none has the right to be worshipped but He), the All-Mighty, the All-Wise. [Al-Qur’an 3:18] 33 


[33]: 

His saying, he the most high, “He testified“: meaning He judged and He decreed and He informed and He made clear and He made it binding. So bearing witness from Allaah revolves around these five meanings: judgingdecreeing , informing ,clarifying and making binding.

So the meaning of, “He testified”, is He the Perfect and Most High decreed it upon His servants and He calls them to know of it and He informed them and He made it binding upon them that none has the right to be worshipped except Him.

laa ilaaha”, (none had the right to be worshipped): this is a negating ‘laa’ which negates everything which is worshipped besides Allaah

illaahu”, (except for Him): this affirms worship for Allaah alone.

And the meaning of, “annahu laailaaha illaahu”, (none has the right to be worshipped but him): it means there is nothing that is worshipped rightfully except for Allaah the Perfect and Most High. As for those who are worshipped besides Allaah, then worship of it is false because of His saying He the Most High:

That is because Allaah, He is the true God deserving all worship and those whom they call upon besides Him are futile and false and Allaah He is the Most High the Most Great [22:62]

He the Perfect and Most High testifies to His unity and the right to all worship and He is the most truthful One Who speaks and His bearing witness He the Perfect and Most High is the truest testification there can be because it comes from One Who is All-Wise, All-Aware, All-Knowing, he knows everything so therefore it is a testification which is true.

“And the Angels”: they testify that none has the right to be worshipped except Him and they are a species of beings whom Allaah created to worship Him. They are honourable Angels, honoured servants, Allaah created them to worship Him. They declare His perfection night and day, and they never slacken. And also Allaah created them to carry out His commands in the creation, He entrusted them with implementing whatever He commanded, He the Perfect and Most High, from the affairs of the creation. So every Angel from them is entrusted with a duty. And their testification is a true testification, because they are people of knowledge, and of ‘ibaadah (worship) and of ma‘rifah (awareness) of Allaah the Mighty and Majestic. And they are from the most excellent of the creation, along with the point of disagreement which is are the righteous humans more excellent than the Angels, or are the Angels more excellent than the righteous humans there being disagreement about that point.

“And the people of knowledge”: they are of two categories: the Angels, and the second category are the Possessors of Knowledge from mankind. And the Possessors of Knowledge do not testify except with something that is true, contrary to the case with those who are ignorant people, for their testification is not counted. And every species from the creation of Allaah bears witness for Allaah of His Unity and that none has the right to be worshipped but Him. And this is a case of showing the honour and nobility of the people of knowledge since Allaah joined their testification along with His testification, He the Perfect and Most High, and with the testification of His Angels. He counted the testification of the people of knowledge from the creation, and this shows their excellence and their nobility and their status, and they are testifying to the greatest matter that can be testified to, and it is at-Tawheed.

And what is meant by the Possessors of Knowledge – are the people of knowledge of the Legislation (i.e. Islaamic knowledge), not as is said by some people that people of knowledge means the people of industry and agriculture, so those people, it is not said about them that they are People of Knowledge unrestrictedly, because their knowledge is limited in scope and is restricted, rather it is to be said, “this person is knowledgeable about arithmetic, this person is knowledgeable about engineering, this person is knowledgeable about medicine”, but it is not said about them that they are the People of Knowledge unrestrictedly. Because this term is not used unrestrictedly except for the people who have Islaamic knowledge. And also most of those people are people who have only wordly knowledge, and amongst them are atheists whose knowledge mostly only increases them in ignorance concerning Allaah the Mighty and Majestic, and in self delusion and in atheism as you can see today in the disbelieving nations, that they are advanced with regards to industries and with regards to agriculture, however they are disbelievers. So how could it be said that they are the People of Knowledge, those whom Allaah has mentioned in His saying, “and the Possessors of Knowledge”. This is not at all feasible.

And likewise His saying:

It is only those who have Knowledge amongst His slaves that fear Allaah [35:28]

What is meant is the scholars of Islaamic knowledge, those who truly know Allaah and who truly worship Him and who fear Him. As for those people, then most of them do not fear Allaah, the Mighty and Majestic. Rather they disbelieve in Allaah and deny Him, and they claim that the world has no Lord and that rather nature brought it about and controls it, as is the case with the communists – they reject the Lord, the Perfect and Most High, even though they have worldly knowledge. So how then could we say – those people, they are the People of Knowledge?

This is an error. So the term ‘Knowledge’ is not applied unrestrictedly except to its true people, and it is a noble title which cannot be applied to atheists and disbelievers, such that it is said, “they are the people of Knowledge”.

So the Angels and the possessors of Knowledge, they bear witness to Allaah’s Unity and sole right to worship. Therefore the saying of others besides them from the atheists and the people of shirk and the Sabeans, those who disbelieve in Allaah the Mighty and Majestic, is not counted. Those people, they are not counted, neither they nor their saying, because it is something contrary to the testification of Allaah and the testification of His Angels and the testification of those possessing knowledge from His Creation.

And His saying, “Qaa’imambil-Qist”, (maintaining justice): this phrase is in the accusative case indicating a state along with, ‘He bore witness’ – meaning whilst establishing justice, He the Perfect and Most High. And the word, “al-Qist”, means al-‘adl (justice) – meaning Allaah the Perfect and Most High establishes justice in everything, and al-‘adl (justice), is the opposite of al-jawr (injustice), and He the Perfect and Most High is a just judge, nothing but justice comes from Him in everything.

Laa ilaaha illahu”, (none has the right to be worshipped but Him): this emphasizes the first sentence.

Al-‘Azeez-ul-Hakeem”, (the Almighty the All-Wise): these are two Names of Allaah the Mighty and Majestic, comprising two Attributes from His Attributes, and they are al-‘Izzah (Might) and al-Hikmah (Wisdom).

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

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