The Aqeedah and Manhaj of AhlusSunnah wal Jamah

AbdurRahman.Org

Islamic Knowledge – Islam, Sunnah, Salafiyyah

Category: ~All

Agreement & Unity Of the Hearts are From The Most Distinguished Qualities Of The Saved Group – Shaykh Uthaymeen

AbdurRahman.org's avatar by

[You may want to read Most Distinguished Qualities of the Saved Group – Shaykh Ibn Uthaymeen before reading the below]

Question 55: Is there something you want to add concerning the qualities of the saved sect?

The Answer: The truth of the matter is that there isn’t anything to add, since the four fundamental matters that we have mentioned are clear and sufficient. However, it might need some details with respect to the matter of manners. So, the most important aspect of manners is unity and agreement on the truth, the thing that Allaah (Azza wa Jal) has enjoined on us:

Your Rabb (Allaah) prescribed for Noah, and that which We revealed to you –[O Muhammad (صلى الله عليه و سلم)], and that which He prescribed for Ibraaheem, Moosaa, ‘Eesaa–that you should establish the Religion, acting upon what is prescribed, and not split into sects regarding it. [Qur’aan, soorat ash-Shooraa (42): 13].

And He (Allaah Azza wa Jal) informed us that those who split their Religion into sects, Muhammad (صلى الله عليه و سلم) is clear of them:

Verily, those who divided their religion and break up into sects, you Muhammad (صلى الله عليه و سلم) have no concern of them in the least. [Qur’aan, soorat al-An’aam (6): 159].

So agreement and unity of the hearts are from the most distinguished qualities of the saved group, ahlus-Sunnah wal Jamaa’ah. In case disagreement amongst them occurs due to Ijtihaad,[74] in matters where Ijtihaad is applicable, then they do not hold enmity, hatred or hostility against each other. Rather, they believe that they are brothers even if this kind of disagreement takes place amongst them. This is true to the extent that each of them would pray behind the Imaam believing that the latter is not in a state of Wudoo´ whilst the Imaam believes he does have his Wudoo’. An example for this is that each of them would pray behind someone who ate camel meat believing that it nullifies the prayer whilst this Imaam believes that it does not. Thus each of them consider that the prayer behind this Imaam is correct, even though if he would have prayed the same prayer [after eating camel meat] by himself, he would have consider it incorrect. All of this is because they consider that the difference in opinion arising from Ijtihaad, in cases where Ijtihaad is permissible, is, in reality, not a disagreement. Since each one of the disputants follows what is incumbent upon both for them to follow from the evidence that is impermissible for either one to relinquish. They see that if their brother disagrees with them regarding a certain action and does this in compliance with the evidence, then in reality he is in agreement with them. This is because they themselves call for the following of the proof wherever it may be. So if he disagrees with them based upon his conformance with what he regards as valid proof, then in reality he is in agreement with them, since he is in conformity with that which they call for and aim to, from judging by the Book of Allaah and the Sunnah of His Messenger (صلى الله عليه و سلم).

And it is well known to many scholars what took place between the companions with regard to similar matters of disagreement, even during the time of their Prophet (صلى الله عليه و سلم). He (صلى الله عليه و سلم) did not harshly denounce anyone of them. When he (صلى الله عليه و سلم) returned from the battle of al-Ahzaab, Jibreel came to him and directed him to set out for Banee Quraydhah who broke the covenant with the Muslims. The Prophet (صلى الله عليه و سلم) then ordered his companions and said: “None of you should pray ‘Asr except at Banee Quraydhah.” [75] So, they left Madeenah for Banee Qurayadhah, and when the time for ‘Asr prayer arrived some of them delayed their prayer until they reached Banee Qurayadhah and therefore prayed it outside of its time. They did not pray until after sun set, since the Prophet (صلى الله عليه و سلم) said: “None of you should pray ‘Asr except at Banee Quraydhah.” Others prayed on time and said that the Prophet (صلى الله عليه و سلم) intention was for them to make haste in setting off. [76]

Those were the ones who were correct in their understanding. In spite of this, the Prophet (صلى الله عليه و سلم) did not blame anyone of them, and none of them held any enmity or hatred against each other because of their disagreement in understanding this text. That is why I believe that it is a binding duty upon the Muslims who belong to the Sunnah that they should be one nation, and that factionalism should not occur amongst them–a person belongs to this group and another belongs to another group, and the third belongs to a third group and so on. In such a manner, they fight amongst each other with the spears of their tongues. They hate each other and take enemies out of each other because of a disagreement whose ruling is permissible to deduce by way of Ijtihaad. There is no need for me to specifically mention each group. But the sensible person would understand and the matter would be clear to him. So, I believe that it is incumbent upon ahlus-Sunnah wal Jamaa’ah to unite even though they may dispute in that wherein they have been differing as a result of their understanding of what is necessitated by the texts. All praise is due to Allaah, for this is a matter in which there is ample scope for accommodation.

What is important is agreement and unity of the hearts. And there is no doubt that the enemies of Islaam love that the Muslims are divided, regardless whether they are enemies who openly express their hostility, or enemies who pretend to be friends of Muslims or Islaam, while in reality they are not. So, the obligatory thing is that we should be distinguished with this distinctive mark and that is we are from the saved sect that agrees to unity.

References

[74] Ijtihaad: Deduction of reasoned decisions to suit particular circumstances based upon fundamental guidelines from the Qur’aan and/or authentic Sunnah.
[75] Saheeh al-Bukhaaree, vol.2, p.34, and Saheeh Muslim, vol.3, no.4376. In the report by Muslim, it is Thuhr prayer instead of ‘Asr.
[76] So that when the time for ‘Asr prayer arrived, they would already be at Banee Quraydhah.

Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 145

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

AbdurRahman.org's avatar by

[48] Question: What is the ruling concerning putting limitations to the amount of offspring one has?

Answer: The person that limits his offspring without having a legitimate reason for doing so, I hold him to be foolish if not a disbeliever in the Qadaa and the Qadar (Divine Execution and Preordainment) of Allaah. This is since the individual that limits his progeny to only three children, for example, and he has reached the age of fifty (!), the thought of death does not even cross his mind, or that some violent storm should come and take the lives of his three children, thus leaving him till the end of his life as if he were barren and without offspring. Therefore, those that put limits to the amount of children they have, they do not reflect upon the things that every Muslim reflects on. And it is Al-Qadar (Preordainment), which befalls the people in the way that He wants, not in the way that they want. So this practice that is done in current times, is a severe negligence and a clear deprivation.

[Al-Asaalah, Issue #2]

[49] Question: Does the ruling on birth control differ from that of family limitation (of offspring)?

Answer: Birth control has some detail to it. Therefore, I say that this thing, which has come to be known as “birth control” is from that which the Muslims of today are being tested by in the lands of Islaam. However, there are cases from it, which must be referred back to the motive behind it. An example of this is when the motive for this birth control is based on a prescription from Muslim doctors who are advising the couple towards this so-called “birth control” to safeguard the health of the woman who has departed from her natural state due to her having delivered many children! So if a skilled Muslim doctor issues these instructions as a form of advice, then that becomes a legitimate excuse for (the allowance of) this birth control.

This is an example in which birth control is permissible. As for an example that is contrary to this one, then it is such as when the motive behind it is due to poverty (!) or because of bills, which is always on the minds of the disbelievers!! So you can see one of them say: “My wife and I are two. And I have two children!! And the fifth member of them is their dog!! So this monthly pay that we receive is just enough for us (to pay our bills), and that’s all [five]!” This is not permissible in Islaam because this motive emanates from the logic of the Days of Ignorance, which we were warned to avoid and stay away from. Such is found in Allaah’s saying: “And do not kill your children for fear of poverty. We will provide you with sustenance as well as them.” [Surah Al-Ana’aam: 151]

This is especially the case since the Muslims believe that the child comes with his sustenance (already) with him. This is because, before it comes out into this world, its sustenance is ordained for it while it is in the womb of its mother, as has been clarified to us in the Noble Sunnah. So this example of birth control, with this motive, is not permissible at all. As for the baseless and false reasons that some people have used to justify and allow it, then they have no place in the Religion.

[Al-Asaalah, Issue #2]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

Menstruation – Commentary from BulughAl Maraam – Umm Abdillah al-Waadi’iyyah

AbdurRahman.org's avatar by

Click the below link to read or download PDF

Notes from Bulughul Maraam – Umm ‘Abdillaah Al-Waadi’iyyah – BM-118 128 Menstruation [PDF]

 

What is the best way for women to give da’wah? – Shaykh al-Albaani

AbdurRahman.org's avatar by

[40] Question: What is the best way for women to give da’wah?

Answer: I say to the women: “Remain in your homes.” [Surah Ahzaab: 33]

And you should not concern yourselves with da’wah. I reject the use of the word “da’wah” amongst the male youth by them making it seem like they are from the people of da’wah – as if the word da’wah has become the fashion of modern times. So every individual that knows something about the Religion becomes a Da’ee (caller to Islaam)! And this matter did not stop with the male youth until it was carried over to the female youth and housewives. And in many instances, they have begun to turn away from fulfilling the obligations of their households and their husbands and their children, turning away from these obligations towards something that is not obligatory upon them, such as establishing the da’wah.

The general rule concerning the woman is that she is to stay in her home. And it has not been legislated for her to leave it unless she has a dire need. This is based on the statement of the Prophet,sallAllaahu ‘alayhi wa sallam: “And (praying in) their homes is better for them”, i.e. than the (congregational) prayer in the masjid.”

Today we see a prevalent phenomenon amongst the women in that they go out often to the masjids in order to pray the congregational prayer, not to mention the Jumu’ah prayer. In spite of this, their homes are better for them – unless there is a masjid in which the Imaam is a scholar who teaches those attending some aspects from the sciences of the Religion. So in this case, the woman could go out to pray in the masjid in order to listen to the knowledge. There is nothing preventing her from that. As for the woman preoccupying herself with the da’wah (!), then let her sit in her home and read from the books that her husband or brother or other male relatives provide for her.

Furthermore, there is nothing preventing her from setting a day in which she calls the women to come to her house or she goes out to attend the house of one of them. That is better than a group of women going out (to her). One woman going out to a group of women is better for them than all of them going out to her. As for her moving about and traveling, perhaps traveling without a mahram, and she justifies that by claiming that she went out for the purpose of da’wah, then these are from the presentday innovations. And I do not specify the women only with that, rather, even some of the male youth speak excessively about the da’wah and yet they have very little knowledge.

[Al-Asaalah, Issue #19]

Fataawaa of Shaikh Al-Albaanee (rahimahullaah)
From Al-Asaalah Magazine Issues 1-21, Translated and Arranged by: Isma’eel Alarcon

Shaykh Al-Albani on the Fashion of Dawah

The Fashion of Dawah – Shaykh Al-Albānī رحمه الله
https://owaisalhashimi.info/al-albani…
Translated by Owais Al-Hashimi حفظه الله
Video Courtesy: Brother Bilal Nahim

The Hijab .. Why ? – Muhammad Bin Ahmad Bin Ismail AL-Mokadam / Saleh Al-Saleh

AbdurRahman.org's avatar by

This book list the virtues of a critical aspect of this protection: the HIJAB.

The characteristics of the Hijab are discussed, bringing the glad tidings promised (by Allah) to those women adhering to it. It also points out the danger of dazzling displays of ornaments and beauty as well as the terrible repercussions in this life and in the hereafter for those who practice Tabar’roj.

Translated by Dr. Saleh as Saleh rahimahullaah

Click the below link to read or download PDF

The Hijab .. Why – Dr Saleh As-Saleh [PDF]

Click the Link below to Listen to the audio covering the above book:

The Hijab – Dr Saleh as Saleh [Audio Series|En]
https://abdurrahman.org/2014/12/08/the-hijab-dr-saleh-as-saleh/

The following articles are extracted from these Series:

The Glorious Qur’aan – Dr. Saleh as Saleh [Audio|En]

AbdurRahman.org's avatar by

Based on the Lecture of Shaykh Ibn Baaz rahimahullaah

The Preservation of the Qur’an – by Dr. Saleh As-Saleh [Audio|En]

The Glorious Qur’aan – It Is Blessed In Its Influence, Its Results, Its Rewards – Dr. Saleh As-Saleh [Audio|En]

The Glorious Qur’aan – It Is a Proof For You or Against You – Dr. Saleh As-Saleh [Audio|En]

Saying “Sadaqa Allaahul Adheem” after reading the Qur’an – Shaykh Ibn Baz

AbdurRahman.org's avatar by

Saying Sadaqa Allahu Al-`Azhim upon finishing recitation of the Qur’an

Q: I often hear that saying Sadaqa Allahu Al-`Adhim upon finishing recitation of the Glorious Qur’an is an act of Bid`ah (innovation in religion). Other people told me that there was nothing wrong with it. Supporting their view, they quote the Ayah (Qur’anic verse) which reads: Say (O Muhammad صلى الله عليه وسلم): “Allâh has spoken the truth; follow the religion of Ibrâhîm (Abraham) Hanîfa (Islâmic Monotheism, i.e. he used to worship Allâh Alone) ” Some educated people also told me that whenever the Prophet (peace be upon him) wanted a Qur’an reciter to end his recitation, he would just say “That is enough”. Never did he use to ask him to say Sadaqa Allahu Al-`Adhim. Therefore, would you kindly give a detailed explanation of the relevant ruling.

A: Habitual saying of Sadaqa Allahu Al-Azhim upon concluding recitation of the Glorious Qur’an is not supported by any proof in the Shari`ah (Islamic Law) and should, therefore, not be used as a common practice. It belongs to the category of Bid`ah particularly when someone believes it to be an act of Sunnah. Such a practice must be given up.

As for the Ayah which reads: ” Say (O Muhammad صلى الله عليه وسلم): “Allâh has spoken the truth ” it has nothing to do with saying this expression. The Ayah simply means that the Prophet (peace be upon him) is commanded by Allah (Exalted be He) to make it clear to people that the revelations contained in the Tawrah (Torah), the Injil (Gospel) and all other heavenly revealed Scriptures are true.

By the same token, clear revelations contained in the Glorious Qur’an are true. However, this does not establish a proof for the desirability to conclude reading of some Ayahs or a certain Surah of the Qur’an by saying: Sadaqa Allahu Al-`Adhim. Neither the Prophet (peace be upon him) nor any of his Sahabah (Companions, may Allah be pleased with them) were authentically reported to have done such a practice. The Prophet once listened to Ibn Mas`ud reading Surah Al-Nisa’. Upon reaching the Ayah which reads: How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad صلى الله عليه وسلم) as a witness against these people? ” The Prophet (peace be upon him) said to him:”That is enough”. Ibn Mas`ud said: “When I turned to him, I saw his eyes shedding tears.” The Prophet (peace be upon him) was moved to tears because the Ayah reminded him of the great horror of the Day of Resurrection. The Ayah reads: How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad صلى الله عليه وسلم) ” …as a witness against these people ” i.e. The Muslim people.

In short, there exists no evidence in the Shari`ah that makes it desirable to conclude recitation of the Qur’an by saying: Sadaqa Allahu Al-`Adhim. This expression has to be left unsaid so that one would be following the example of the Prophet (peace be upon him) and his Sahabah (may Allah be pleased with them). However, there is nothing wrong if someone happens to say this expression unintentionally. Since Allah (Glorified and Exalted be He) always speaks the truth, this expression of Sadaqa Allahu Al-Azhim has to be thought of as an absolute expression which should not be limited to a given time, place, or situation. Therefore, habitual recitation of this expression whenever one finishes reading the Qur’an has no evidence in its support as has been early mentioned.

Posted from: http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1293&PageNo=1&BookID=14

The Qur’an is the Speech of Allah – by Abu Muhammad al Maghribee [Audio|En]

AbdurRahman.org's avatar by

Listen / Download Mp3 Here (Time 1:06:14)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-quran-is-the-speech-of-allah-abu-muhammad-al-maghribi.mp3]

The Preservation of the Qur’an – by Dr. Saleh As-Saleh [Audio|En]

AbdurRahman.org's avatar by
Bismillaah

Listen / Download Mp3 Here (Time 14:39)

The Glorious Qur’aan – It Is a Proof For You or Against You – Dr. Saleh As-Saleh [Audio|En]

AbdurRahman.org's avatar by

The Glorious Qur’aan – It Is a Proof For You or Against You
Dr. Saleh As-Saleh (rahimahullah)
https://www.youtube.com/watch?v=Hv-DmU8U3wM [19 min)

Listen / Download Mp3 (Time 19:10)

Based upon lecture of Shaykh Ibn Baaz  rahimahullaah

This sermon discusses the significance of the Qur’an as a decisive proof for or against an individual on the Day of Judgment. The speaker elaborates on the concept of giving “advice” (Nasiha) to the Book of Allah, which includes defending it, believing in it, pondering its meanings, obeying its commands, and avoiding its prohibitions. A major portion is dedicated to the five types of “abandonment” (Hajr) of the Qur’an, as detailed by Imam ibn al-Qayyim. These range from abandoning its recitation and contemplation to neglecting its rulings and seeking cures elsewhere. The sermon reinforces these points with verses from the Qur’an and sayings from the early generations of Muslims (Salaf), such as Ibn Mas’ud and Abu Musa al-Ash’ari, emphasizing that a person’s engagement with the Qur’an determines whether they will be led to Paradise or driven to Hellfire. The speaker concludes with practical advice on how to connect with the Qur’an by reciting, understanding, memorizing, and applying its teachings.

بسم الله الرحمن الرحيم. الحمد لله رب العالمين وصلى الله على محمد وعلى آله وصحبه وسلم.
In the name of Allah, the Most Beneficent, the Most Merciful. I testify that there is no true God worthy of worship except Allah and that Muhammad sallallahu alaihi wasallam is Allah’s true slave and messenger.

This will conclude the subject on the Noble Quran, and this is only really a brief discussion on the glorious Noble Quran. This last part will deal with the topic that the Quran is a proof for you or against you.

This statement is of the Prophet Muhammad sallallahu alaihi wasallam’s words and which is reported in the Hadith in Sahih Muslim. The Quran is a proof for the believer who establishes what is required from him regarding this noble book. The requirement is stated in the great Hadith in which the Prophet sallallahu alaihi wasallam declared that religion is advice.

الدين النصيحة
The religion is advice.

Then he sallallahu alaihi wasallam clarified that part of this advice is the advice to Allah’s book. Such advice has many aspects to it, including the following, and which I benefited from our Sheikh’s durus on this subject, and they are summarized as follows.

Aspects of Nasiha (Advice) to the Quran

Number one: defending the Quran against all kinds of تحريف tahreef (alteration). This is advice to Allah’s book, which takes form in the defending, in defending the Quran against all kinds of tahreef (alteration).

Secondly, believing all of its reports without any kind of doubt. And this is نصيحة nasiha to Allah’s book, is believing all of its reports without any kind of doubt.

Thirdly, from the nasiha to Allah’s book is pondering on its meanings, and complying with its commands.

Fourthly, from the advice to Allah’s book is keeping away from its prohibitions.

Fifthly, from the advice to Allah’s book is believing that its legislations are the best and most perfected laws.

And sixthly, from the advice to Allah’s book is believing that this Quran, letters and meanings, is of the speech of Allah and that He ‘azza wa jall, Most Mighty and Most Magnificent, spoke it to Jibril alaihi assalam, to Gabriel, and that Jibril alaihi assalam brought it down to the Prophet Muhammad sallallahu alaihi wasallam.

Accordingly, the Quran is a proof against the one who does not establish the advice it demands. And that’s why the one who knows, ponders, and abides by the Quran, profits and his life is in constant attachment with the Quran. While the one who does not, fall in debt and his chest is in a state of confinement because they have abandoned the Quran in one way or another. This is in comparison.

The Types of Abandonment (Hajr) of the Quran

The types of الهجر al-hajr, abandonment or desertation or desertion of the Quran were summarized by Imam ibn al-Qayyim رحمه الله (rahimahullah) as:

Number one: Hajr of listening to its recitation, believing in it, or giving attention to it.

Hajr, secondly: abandonment or desertion, hajr, of acting by it and abiding by what it prescribes as halal or haram, even though the one who does so believes in it or recites it. Meaning it is not sufficient to believe in it and recite it and then abandon acting by it and abiding by what it prescribes as halal or haram. Rather, therefore, from the hajr, from the abandonment, is abandonment of acting by it and abiding by what it prescribes as halal or haram, even though the one reading it believes in it or recites it.

The third type: Hajr (abandonment) of ruling by it or taking it as a judge in all matters of religion, believing that it does not warrant certainty of conviction, and that its evidences are merely literal in the sense that it does not result in knowledge. This is a type of abandonment.

Number four: hajr of reflecting upon its meanings, understanding them, and knowing what Allah, the one who spoke it, desires from the one who recites it. This is the fourth type of hajr.

The fifth type of hajr is Hajr of using the Quran as a cure and healing for all the diseases and ailments of the heart. So he seeks the cure of his ailment in other than the Quran and thus abandons its use as a medicine. So the person seeks the cure of his or her ailment in other than the Quran and thus abandons its use as a medicine.

All of this is signified in the saying of Allah in Surah al-Furqan, in chapter 25, verse 30.

قال الله تعالى Allah the Exalted said:

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا

And the Messenger (Muhammad صلى الله عليه وسلم) will say: “O my Lord! Verily, my people deserted this Qur’an (25:30)

Even though some kinds of hajr are lesser in magnitude than others. One of the Salaf رحمهم الله (rahimahumullah) stated that no one ever sits with the Quran and leaves safe. He will either win or lose. And he will, he will never leave kind of neutral. He will either win or lose. And then he recited the following verse in Surah al-Isra, 17, 82.

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

And we send down from the Quran that which is a healing and a mercy to those who believe in tawhid and act upon it. And it increases the الظالمين dhalimin, the polytheists and the wrongdoers, nothing but loss. (17:82)

Ibn Mas’ud may Allah be pleased with him, said, quote, “The Quran is an intercessor of which intercession will be accepted and a disputant and credible adversary. So, whoever places it as his leader, it will lead him to الجنة al-Jannah, to Paradise. And whoever places it behind his back, it will lead him to the fire of hell.” End of quote. And this is reported by Abdul Razzaq in his Musannaf and al-Tabarani in al-Kabir, through the same chain of narration, and it is, or its isnad is declared as sahih by the checker of Jami’ al-‘Ulum wal-Hikam.

It is also reported that Abu Musa al-Ash’ari may Allah be pleased with him, said, quote, “Verily, this Quran is either a reward for you or a burden upon you. Thus, follow the Quran and let not the Quran follow you. Verily, whoever follows the Quran, it will make him to alight upon the gardens of Paradise. And whomsoever the Quran follows, it will push or thrust him from behind until it shall cast him into the fire of Hell.” End of quote.

Imam al-Bukhari on Benefiting from the Quran

Imam ibn al-Qayyim rahimahullah pointed out that Imam al-Bukhari rahimahullah statement, “Nobody enjoys it and benefit by it except the one who believes in it,” meaning the Quran. He stressed that nobody will enjoy the Quran and its recitation and understanding except the one who testifies that it is the words of Allah, that He really spoke and revealed to His Messenger sallallahu alaihi wasallam. Anyone who does not believe that the Quran is a true book from Allah, which He truly spoke to Jibril and revealed to Muhammad sallallahu alaihi wasallam and that it is not part of his creation, then his heart is constrained by difficulty therefrom.

And anyone who says that it has a باطن batin, an inward meaning that opposes its ظاهر dhahir, its outward meaning, or that it has a figurative interpretation that opposes its apparently understood meaning, then his heart is striated by difficulty therefrom. Anyone who says that the Quran has a meaning which we cannot understand or apply, rather we worship Allah by the mere recitation of its, then indeed his heart is confined by difficulty therefrom.

Nobody subjects the Quran to the rhyme of baseless opinions, the irrationality of the people of scholastic theology, the sophistry of the sufists, and the superstitions of the Sufis, except that his heart is constrained by difficulty therefrom.

Anyone who makes the Quran subservient to his sect or madhhab or to the far-stretched ideas of whom he blindly follows, then his heart is confined by difficulty therefrom.

Anyone who does not take the Quran as a judge in the open or in secret and all matters, in all matters of deen, and does not submit to its rules, no matter what it could be, then his heart is striated by difficulty therefrom.

And anyone who does not comply with its commands and is not forbidden by its restraining statements, and does not believe in all of its reports, then his heart is restricted by difficulty therefrom.

All of those people, their hearts are not affected by the meanings of the Noble Quran, nor do they understand it as it should be understood, and they find not the joy of its sweetness and taste and which the companions and their successors found.

رحم الله Rahim Allah Imam Ibn al-Qayyim and the scholars of Islam, and may Allah subhanahu wa ta’ala make from this discussion a benefit for myself and a proof for me and not against me, and the same for you.

والحمد لله رب العالمين وصلى الله على محمد وعلى آله وصحبه وسلم
Walhamdulillahi rabbil ‘alameen wa salla Allahu ‘ala Muhammadin wa ‘ala aalihi wa sahbihi wa sallam.

This concludes the subject on the glorious Quran, and there is a reminder at the end, is that we should exert the effort to try to begin the process of reciting the Quran, understanding, even if we take five verses at a time, recite them properly, correctly, understand what they mean, commit them to memory and go on. And act upon what we learn. This is my advice. This is the advice for myself first and for all of you.

Walhamdulillahi rabbil ‘alameen wa salla Allahu ‘ala Muhammadin wa ‘ala aalihi wa sahbihi wa sallam.

The Glorious Qur’aan – It Is Blessed, In Its Influence, Its Results, Its Rewards – Imam Ibn Baaz | Dr. Saleh As-Saleh [Audio|En]

AbdurRahman.org's avatar by

Listen / Download Mp3 (Time 52:38)

Based upon lecture of Shaykh Ibn Baaz  rahimahullaah

The Glorious Qur’aan – It Is Uncreated and It Is the Speech of Allaah – Dr. Saleh As-Saleh [Audio|En]

AbdurRahman.org's avatar by

Listen / Download Mp3 (Time 47:14)
[audio https://salafiaudio.files.wordpress.com/2014/09/the-glorious-quraan-01-it-is-uncreated-and-it-is-the-speech-of-allaah-saleh-as-saleh.mp3]

Based upon lecture of Shaykh Ibn Baaz  rahimahullaah

Reciting the Qur’aan (from Memory or from the Mus-haf) whilst not having wudoo – Shaykh Fawzaan

AbdurRahman.org's avatar by

[8] Question: Noble Shaikh, what is the ruling on one who recites the Qur’aan whilst not having wudoo, regardless of whether he recites from memory or from the mus-haf?

[8] Answer: It is permissible for a person to recite the Qur’aan without having wudoo if he recites from his memory. This is since nothing prevented the Prophet (sallAllaahu ‘alayhi wa sallam) from reciting the Qur’aan except for Janaabah (sexual impurity). He (sallAllaahu ‘alayhi wa sallam) would recite the Qur’aan whilst in a state of wudoo and without it.

As for the mus-haf, it is not permissible for someone who has broken his wudoo to touch it, regardless of whether it is the minor form of impurity or the major form. Allaah says: “No one touches it except for the pure.” [Surah Al-Waaqi’ah: 79] This means: “Those who are pure and free from impurities, uncleanness and Shirk.” Also in the hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) wrote a letter to his vice-regent ‘Amr bin Hazm in which he instructed him: “No one should touch the mus-haf except for the purified.” 

This is also the view that has been unanimously agreed upon by the four Imaams – that it is not permissible for one in the state of impurity – whether major or minor state – to touch the mus-haf except from behind a covering, such as when the mus-haf is in a box or a bag or if one touches it using one’s garment or sleeve as a barrier.

Source: Questions & Answers on the Qur’aan – Shaykh Saalih Al-Fawzaan, al-ibaanah.com

Is it permissible to pay someone to teach the Qur’aan? Dr Saleh as Saleh

AbdurRahman.org's avatar by

Point of Benefit : Is it permissible to pay someone to teach the Qur’aan?
Researched By Dr. Saleh As-Saleh 1427/2006

Al-Hamdulillaahi Rabbil ‘Aalameen was-Salaatu was-Salaamu ‘Alaa Muhammadin wa ‘Alaa Aalihi wa-Sahbihi Ajma’een.

Payment in exchange for teaching of the Qur’aan is not without the following matters:

(a) It is a portion of Razq: subsistence-food, allowance, or the like provided by the state’s treasury (Baytul-maal). In this case it is permissible to take.

(b) It is an unconditional payment: the teacher does not set payment as a precondition. So, in this case, it is permissible to pay him for his teaching.

(c) It is a form of Ji’aalah: Setting up a reward, allowance, or the like for carrying on a permissible task within a specified or unspecified period. For example, to state that whoever teaches my son the Qur’aan or half of it, I will give him such and such. This is permissible. Even the majority of the scholars who see that it is forbidden to receive wages on teaching the Qur’aan, said that it is permissible to take the Ji’aalah and the Razq from Baytul-maal.

(d) It is a conditional payment: The teacher will only teach in exchange for specified wages. There are two main views for the ‘Ulamaa’ as to the permissibility of this case: (1) Impermissible, and (2) Permissible.

The First View: It is impermissible

This is the famous view of the math-hab of Imaam Ahmad (rahimahhullaah), and the saying of Imaam Abu Haneefah (rahimahhullaah), ‘Ataa’, Ad-Dahaak bin Qays, and Az-Zuhree (rahimahhullaah), and some contemporary scholars. They based their view on certain evidences, amongst which:

(i) The hadeeth of ‘Abdur-Rahmaan ibn Shibil (radhi Allaahu anhu) who said: “I heard Allaah’s Messenger (صلى الله عليه و سلم) saying: ‘Recite the Qur’aan and exceed not the limits therein and turn not away from it, and eat not with it and amass not wealth therewith…” [1]

The textual aspect for the impermissibility lies in the Prophet’s saying: “And eat not with it [don’t make a means of sustenance] and amass not wealth therewith.” Taking wages for the teaching of the Qur’aan is considered of “eating with the Qur’aan and amassing wealth therewith.”2

(ii) The hadeeth related by ‘Ubaadah ibn As-Saamit (radhi Allaahu anhu) in which he told of his teaching of the Qur’aan to some people of Ahlu-Suffah3 and that one of them gave him a bow as a gift. ‘Ubaadah said: “It is only a bow and not money.” He then asked the Prophet (صلى الله عليه و سلم) about it and he (صلى الله عليه و سلم) said: “If you are pleased that you would be encircled by it a ring of fire around your neck [on the Day of Resurrection], then accept it!” [4]

(iii) The hadeeth narrated by Ubay ibn Ka’b (radhi Allaahu anhu) who said: “I taught someone the Qur’aan and he gave a bow as a gift. I mentioned this to the Prophet (صلى الله عليه و سلم) who said: “If you take it then you would be taking a bow of fire.” So, I returned it. [5]

The proof of prohibiting the wages is deduced from the threatening torment on the Day of Resurrection for the one who takes a gift for teaching the Qur’aan. If it is prohibited to accept a gift for teaching the Qur’aan, then by all means the prohibition on taking wages is even greater.[6]

(iv) The hadeeth of Jaabir (radhi Allaahu anhu) in which it is narrated that the Prophet (صلى الله عليه و سلم) entered the Mosque while some people were reciting the Qur’aan. Thereupon, he (صلى الله عليه و سلم) said: “Recite, all is well. In the future there will appear people who will straighten it (the Qur’aan) as an arrow is straightened.[7]

They will recite it quickly and not slowly (or it means that they will get the reward in this world and not in the hear after).”8 In another narration: “Recite it before there appear people who will recite it and straighten it as an arrow is strained, They will get their reward for it in this world and will not get it in the hereafter.” [9]

(v) The hadeeth of ‘Imraan bin Husain (radhi Allaahu anhu) who said: “I heard Allaah’s Messenger (صلى الله عليه و سلم) saying: ‘Recite the Qur’aan and seek with it Allaah, the Blessed and the Most High’s, reward for there will be those after you who will recite the Qur’aan seeking people’s reward therewith.”10 The aspect of prohibition lies in the clarification by the Prophet (صلى الله عليه و سلم) that the recitation of the Qur’aan is such that one seeks with it the reward from Allaah, not a reward from the people in the form of payment of wages. [11]

The Second View: It is Permissible

This view is held by Imaam Maalik, Imaam Ash-Shaafi’ee, Imaam Ahmad (in a second narration), some Hanafiyyah, Abu Qalaabah, Abu Thawr, Ibnul Munthir, and many contemporary scholars. The evidences upon which they relied included the following:

(i) The hadeeth of ibn ‘Abbaas ( radhi Allaahu anhu) in saheeh al-Bukhaaree in which he narrated that some of the companions of the Prophet (صلى الله عليه و سلم) passed by some people, and one of those people had been stung by a scorpion. One of the companions recited soorat al-Faatiha on the stung person for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, “You have taken wages for reciting Allaah’s Book.” They referred the matter to the Prophet (صلى الله عليه و سلم) who said:

“You are perfectly entitled to take wages for Allaah’s Book.” [12]

Imaam al-Bukhaaree added: As-Sha’bee13said, “The teacher should not fix the tuition, but if he is given something, he should accept it.” Al-Hakam [14] said: “I have never heard anybody saying that it is disliked for the teacher to take tuition.” [15]…

(ii) The hadeeth of Abee Sa’eed al-Khudree (radhi Allaahu anhu) in as-saheehayn reporting the story of some of the Prophet’s companions who came across an Arabian tribe who did not entertain them. The chief of the tribe was bitten by a snake (or stung by a scorpion). The tribe asked the companions to treat the chief with ruqya (Qur’anic recitation as a treatment). The companions conditioned that they pay them in exchange for the ruqya. The tribe accepted and the chief was cured after the recitation of soorat al- Faatiha on him. The tribe presented a flock of sheep to the companions according to the agreement. The companions consulted with the Prophet (صلى الله عليه و سلم) before taking the sheep. He (صلى الله عليه و سلم) said: “Take it and assign a share for me.” [16]

These evidences were considered by the advocates of the first view as proof for the permissibility to take wages in exchange for ruqya not for teaching the Qur’aan. The response was that there is no difference between the two; if it is permissible to be paid in exchange for ruqya, which is part of the Qur’aan, then it is also permissible to take fees for teaching the Qur’aan, because ruqya is of the Qur’aan.

(iii) The hadeeth of Sahl bin Sa’d (radhi Allaahu anhu) in as-Saheehayn in which a woman presented herself to the Prophet (صلى الله عليه و سلم) for marriage, and a destitute man asked the Prophet (صلى الله عليه و سلم) to marry her to him. He did not have anything to pay for her dower. The Prophet (صلى الله عليه و سلم) asked him: “How much of the Qur’aan do you know (by heart)?” The man said: “I know such soorah and such soorah,” and he named them. The Prophet (صلى الله عليه و سلم) said: “I have married her to you for what you know of the Qur’aan.” [17]

This is considered a proof permitting the teaching of the Qur’aan in exchange for dowry, and if this is allowed in marriage, then by all means it is permissible in cases where teachers are to be hired out to teach the Qur’aan.[18]

Discussion: The evidences of the second view are stronger and more authentic in regard to their confirmation than those of the first view. The closest position is that the prohibition is directed more towards taking gifts, wages and the like for the recitation of the Qur’aan when, in the beginning of Islaam, there was a need to spread the Qur’aan in the hearts of the believers. Still, however, the evidences of the first view, cautions that it is better not to take wages for teaching the Qur’aan and thus limits the view of permissibility to befit the need and circumstances.

Given, the weak situation of Muslims nowadays, and the attachment of many of them to this worldly life, and knowing that in certain communities situations may arise such that there is a genuine need to teach the Qur’aan, then:

(i) If the teachers are available and there are those who teach without taking payment in return, then they should be preferred.

(ii) If the only teachers available are those who ask for tuition for their teaching, or that the teachers who do not request tuitions are few in number, then hiring teachers from the former category to fulfill the needs of the community is permissible due to necessity. In this case it is better to chose from those teachers who are in need, not the rich ones. Shaykul-Islaam Ibn Taymmeyah (rahimahhullaah) stated that it is permissible to hire needy teachers to teach the Qur’aan. In this way the teacher intends to teach it purely for Allaah’s sake and takes the wages to spend on himself and his family, assisting him on his worship of Allaah. [19] It is noted that even some of the scholars who held the first view approved giving wages for teachers on the condition that they are full-time teachers and that the scope of hiring should not exceed the needs of the communities.

(iii) If the available teachers do not set up conditions for their teaching, and the students, their parents or the community at large, pays them for their services, then I hope, inshaa’Allaah, that this would be permissible. AND ALLAAH KNOWS BEST.

The slave hoping for Allaah’s Forgiveness,
Saleh As-Saleh.
24th Dhul Hijjah, 1427.
19See Majmoo’ Fataawaa ibn Taymeeyah (vol. 30, pp. 205-207).

References :

[1] Reported by Ahmad, Abu Ya’la, Al-Bayhaqee, and At-Tabaraanee in Al-Kabeer and Al-Awsat. Al- Haafith ibn Hajar said: “Its isnaad is strong.” [Fath, vol. 9, p. 82], and Al-Albaanee stated that its isnaad is saheeh [As-Saheehah, vol. 1, p. 466].

[2] According to advocates of the second view, this text does not necessitate prohibiting what the student may pay willingly to the teacher. In addition they directed the prohibition as being specific to recitation only. They also pointed out that some scholars criticized the narration of this hadeeth considering it weak, and thus it cannot stand to oppose the authenticity of the ahaadeeth in the saheehayn and which they consider more explicit in allowing wages on teaching the Qur’aan. Those in support of the first view consider that the ahaadeeth pertaining to the prohibition strengthen one another.

[3] Ahlu-Suffah: Those were poor people from the Muhaajireen who were driven away from their homes and had no money, or families, nor a place to stay. The Prophet (صلى الله عليه و سلم) and the companions (radhi Allaahu anhum) assisted them, and he (صلى الله عليه و سلم) allowed them to stay in a courtyard by his Mosque.

[4] Reported by ibn Maajah in his Sunan (no. 2157). It is considered weak by many scholars like ibn Al- Madeenee and others.

[5] Sunan Ibn Maajah (no. 2158). Imaam Ath-Thahabee said: “Its isnaad is mudtarib (confounding). Al- Albaanee stated that its isnaad is weak as in al-Irwaa’ (no. 1493). He, however, considered the hadeeth of ‘Ubaadah ibn As-Saamit (see above), and another weak hadeeth narrated by Abud-dardaa’ (radhi Allaahu anhu): “Whoever takes a bow in exchange for teaching the Qur’aan, Allaah will hang upon him a bow of fire on the Day of Resurrection,” as supporting evidence that elevates the hadeeth of Ubay to the degree of saheeh. Note: A hadeeth is considered mudtarib if it is reported through various conflicting narrations with no possibility of preponderating. This may affect the isnaad as well as the text, and it necessitates the weakness of the hadeeth.

[6] The second view: The hadeeth of ‘Ubaadah and that of Ubay are weak, and that the Prophet (صلى الله عليه و سلم) knew that they taught the Qur’aan purely for Allaah’s sake, so he disliked for them to take anything in return. There is no harm, however, that the teacher who teaches the Qur’aan for Allaah’s sake, and does not ask for tuition, accepts from the student what the latter gives him willingly. In addition, the second view holds that the ahaadeeth of prohibition is more directed to cases of taking money in exchange for recitation of the Qur’aan, not for ta’leem (teaching the Qur’aan), and that ta’leem and recitation are two different matters.

[7] Apparently in reference to those who exceed the limits in the way of pronunciation of the words of the Qur’aan while in recitation. And Allaah knows best.

[8] Collected by Abu Daawood in his Sunan (Engl. Transl. vol. 1, no. 829). Al-Albaanee stated that its isnaad is saheeh (as-Saheehah, vol. 1, no. 259).

[9] Ibid, hadeeth no. 830.

[10] Reported by Imaam Ahmad and At-Tirmithee who said: “This hadeeth is hasan, though its isnaad is is not that strong.” Al-Albaanee said, “At-Tirmithee declared it hasan though its isnaad is weak, because of the many supporting narrations, and that this terminology by At-Tirmithee is clarified in his book as-Sunan (4:400).” [as-Saheehah, vol. 1, no. 257; the Shaykh (rahimahhullaah) mentioned some of the supporting narrations, two of which are sighted above (i. and iv)].

[11] In response to this, the second view states that the evidence from this hadeeth is only regarding the prohibition of seeking reward, and this is not the same as taking payment in exchange for teaching.

[12] Reported by al-Bukhaaree in his saheeh (vol. 7, no. 633) and in vol. 3, p. 263. People of the first view hold that what is intended here is the reward in the Hereafter. According to the second view, the context of the hadaath totally disapproves this opinion.

[13] As-Sha’bee, ‘Aamir bin Sharaaheel bin ‘abd Al-Hamadaani (d. 103Hj or later). He encountered five hundred of the sahaabah. [See Siyar A’alaam an-Nubalaa’, vol. 4, p.249].

[14] Al-Hakam bin ‘Utaybah al-Kindee, Abu ‘Abdillaah, the scholar of al-Koofah (d. 113Hj) [ibid, vol. 5, 208].

[15] Although these sayings pertain to knowledge in general, supporters of the second view see no difference because, according to them, the salaf did not differentiate between learning the Qur’aan or other disciplines of knowledge.

[16] Reported in saheeh al-Bukhaaree (vol. 7, no. 632) and in saheeh Muslim (vol. 3, no. 5458).

[17] Reported by Bukhaaree (saheeh al-Bukhaaree, vol. 7, No. 54), and Muslim (saheeh Muslim, vol. 2, No. 3316).

[18] According to supporters of the first view the Prophet (صلى الله عليه و سلم) gave this woman in marriage to this destitute man without a dowry honouring him for what he knew of the Qur’aan, and that he (صلى الله عليه و سلم) did not set up the teaching of the Qur’aan as sadaaq (dowry). However, according to the second view, this opinion is refuted by the narration in Muslim: “I have given her to you in marriage for the part of the Qur’aan which you know.” Also, the first view points out that this permission is peculiar to this case only, based upon a hadeeth reported in Sa’eed bin Mansour’s Sunan. In it the Prophet (صلى الله عليه و سلم) gave a woman in marriage to a destitute man and said: “Give her the soorah (which he knew) as her sadaaq and it should not be a dowry for anyone after you.” In response, advocates of the second view see that (a) this constitutes no evidence that this story is the same as the one reported in as-Saheehayn, and (b) there is dispute regarding this additional statement in the sense that it is limited to this report, but not in as-saheehayn and as-sunan.

[Download PDF]

Posted from http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=174

The Fifteen Aayaat of Prostration in the Qur’an – Shaykh Uthaymeen

AbdurRahman.org's avatar by

Clarifying the Narrations Pertaining to the Prostration Places in the Qur’aan

Terminology:

marfoo’: “raised,” a narration attributed to the Prophet
mawqoof: “stopped,” a narration from a companion.
radiyallaahu ‘anhu (t): may Allaah be pleased with him.
soorat: a chapter of the Qur’aan.
mufassal:  means the “last seventh of the Qur’aan,” and it starts from soorat Qaaf (#50) to the last soorat of An-Naass (#114)

1-al A’raf 7:206

“Surely, those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him”

The Narration is marfoo’ to Abud Dardaa’ (t) and it is weak, but authentically mawqoof to Ibn ‘Umar and Ibn ‘Abaas (radiyallaahu ‘anhum) as reported by ‘Abdur Razzaaq (i.e. in his musannaf). The scholars unanimously agreed to prostrate in this place as reported by Ibn Katheer in his Tafseer.

2-ar Ra’d 13:15

“And unto Allaah (Alone) falls in prostration whoever is in the heavens and the earth, willingly or unwillingly, and so do their shadows in the mornings and in the afternoons”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

3-an Nahl 16:49

“And to Allaah prostate all that is in the heavens and all that is in the earth, of the live moving creatures and the angels, and they are not proud [i.e. they worship their Lord with humility]”

An authentic mawqoof report from ‘Umar Ibn al-Khattaab (t) in al-Bukhaari.  ‘Umar (t) recited soorat an-Nahl on a Friday on the pulpit and when reached the verse of the sajdah he got down from the pulpit and prostrated and the people also prostrated. The next Friday ‘Umar did recite the same soorat and when he reached the verse of sajdah he said: O people! When we recite the verses of sajdah whoever prostrates does the right thing, yet it is no sin for the one who does not prostrate. Also it is an authentic mawqoof report in ‘Abdur Razzaaq’s (musannaf) from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum).

4- al Israa 17:109

“And they fall down on their faces weeping and it adds to their humility”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

5- Maryam 19:58
“… When the Verses of the Most Beneficent were recited unto them, they fell down prostrating and weeping.”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq. Ibn Katheer reported the unanimous agreement to prostrate in this place.

6- 7-al Hajj 22:18

“See you not that to Allaah prostrates whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and Ad-Dawab (moving living creatures, beasts, etc.), and many of mankind?”

al Hajj 22:77
“O you who believe! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful”

The hadeeth on the first prostration is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq. And the narration on both prostrations is a mawqoof report from ‘Amr Ibn al-‘Aaas but there is weakness therein. However, there is a supporting report to it from ‘Uqbah bin ‘Aamir and Khaalid bin Ma’daan. It is authentically mawqoof from ‘Umar and his son ‘Abdullaah, Abud Dardaa’, and Abu Musa al-Ash’aree (radiyallaahu ‘anhum). Ishaaq said: For seventy years I have seen people prostrating the two prostrations in soorat al-Hajj.

8- al Furqan 25:60
“And when it is said to them: “Prostrate to the Most Beneficent (Allaah)! They say: “And what is the Most Beneficent? Shall we fall down in prostration to that which you command us?” And it increases in them only aversion”

Its is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

9- an Naml 27:25
“Allaah, laa ilaaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne!”

An authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq.

10- as Sajdah 32:15
“Only those believe in Our Ayat, who, when they are reminded of them fall down prostrate, and glorify the Praises of their Lord, and they are not proud.”

Its narration is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf). And from Abu Hurairah (t) that the Prophet (r) used to recite soorat Alif Laam Meem as-Sajdah (chapter 32) in the Fajr prayer (authentic, in al-Bukhaari). Al-Haafidh Ibn Hajar said in al-Fath (i.e. Fathul Baari). I did not see in the transmissions an explicit statement that he (r) prostrated except in the Book of Sharee’ah, then he (al-Haafidh) mentioned the narration and said: And in its isnaad (transmission) there is some whose condition (of reliability) require (careful) study. Then he said: And At-Tabaraani has, in his sagheer,  a narration that is marfoo’ to ‘Ali (t). There is, however, weakness in its chain of transmission (isnaad). [End of al-Haafidh’s statements].

11- Saad 38:24
“… And Dawud guessed that We have tried him and he sought Forgiveness of his Lord, and he fell down prostrate and turned (to Allaah) in repentance”

Its hadeeth is authentically marfoo’ in al-Bukhaari.

12- Fussilat 41:38
“But if they are too proud (to do so), then there are those who are with your Lord (angels) glorify Him night and day, and never are they tired.”

Its is an authentic mawqoof report from Ibn ‘Umar and Ibn ‘Abbaas (radiyallaahu ‘anhum). Reported by ‘Abdur Razzaaq (i.e. in his musannaf).

13- an Najm 53:62
“So fall you down in prostration to Allaah, and worship Him (Alone)”

Its hadeeth is authentically marfoo’ in al-Bukhaari.

14- Inshiqaq 84:21
“And when the Qur’an is recited to them, they fall not prostrate,”

Its hadeeth is authentically marfoo’ in Muslim

15- al ‘Alaq 96:19
” … Fall prostrate and draw near to Allaah!”

Its hadeeth is authentically marfoo’ in al-Bukhaari

Point of Benefit: Al-Muwafaq (Ibn Qudaamah Al-Maqdisee) in al-Kaafi (v.1, p. 206) said that, “the places of the verses of prostrations are unanimously affirmed except those of the mufassal and the second sajdah in soorat al-Hajj.” The evidences for those prostrations, however, are as mentioned (above).

Completed by the pen of Muhammad bin Saalih al-‘Uthaimeen on 3/8/1404  (corresponding to: 4/5/1984).
Rendered into English by Saleh As-Saleh, may Allaah forgive me, my parents, my shayekh, and all Muslims. 

Friday, 16th of Rabee’ al-Awwal 1427 AH, corresponding to April 14, 2006

Posted from http://understand-islam.net

Listen / Download Mp3 Here (Time 18:24)

The Correct Tawassul (Means of nearness to Allaah) and its Types – Shaykh ibn Uthaymeen

AbdurRahman.org's avatar by

Question 56: What is the correct and false Tawassul ?

The Answer: At-Tawassul is the infinitive of Tawassala, Yatawassal–meaning to take a means that will make the person reach his intended goal. So, its original meaning is: Seeking to attain the intended objective.

And it is divided into two types:

Correct: And this is the Tawassul through the correct means leading to the intended goal.

Incorrect: And this is the Tawassul by a way that does not lead to the intended objective.

With regard to the first type, and which is the Tawassul by the means that lead to the intended objective, then it is of several types, including:

1-Tawassul (seeking a means of nearness to Allaah) by means of His Attributes, regardless whether it is done in the general or specific sense.

An example on the general way is the statements mentioned in the hadeeth reported by ‘Abdullaah bin Mas’oud (radhi Allaahu anhu) concerning the invocation said to relief from distress and grief:

“O Allaah! I am Your slave, son of Your male slave and female slave. My forelock is in Your Hand. Your judgment concerning me is continuously executed. Your Decree over me is Just. I ask You by every Name which is Yours, with which You Named Yourself, Taught to anyone from Your Creation, or sent down in Your Book, or which You kept to Your Self in the Knowledge of the Hidden with You, that You make the Qur’aan the nurturer (the life of) of my heart, the light of my chest, the removal of my sadness and of my anxiety.” [77]

This case is a Tawassul by means of Allaah’s Names in the general sense, as in his (صلى الله عليه و سلم) saying: “I ask You by every Name which is Yours, with which You Named Yourself.”

With regard to the specific aspect, then it is to make Tawassul by means of one particular Name for a specific request befitting this Name, like what was reported in the hadeeth of Abu Bakr (radhi Allaahu anhu) when he asked the Prophet (صلى الله عليه و سلم) to inform him of a supplication that he may use in his prayer. So the Prophet (صلى الله عليه و سلم) said:

“Say: O Allaah, I have done great injustice to myself, and none can forgive sin except You, so forgive me a forgiveness from You, and be merciful to me, as You are The Most Forgiving, The Most Merciful” [78]

So he sought Forgiveness and Mercy and made Tawasssul to Allaah, The Most High, by means of two of His Names befitting what is being requested. So he said: “You are The Most-Forgiving, The Most-Merciful.” This type of Tawassul falls under the Saying of The Most High:

“And (all) the Most Beautiful Names belong to Allaah, so call on Him by them”. [Qur’aan, soorat al-A’raaf (7): 180].

Supplication here comprises two types: Supplication when a request is made (du’aaul mas’alah), and invocation through worship (du’aaul ‘Ibaadah).

With regards to the Tawassul to Allaah by means of His Attributes, then it is like the Tawssul by means of His Names in the sense that it could be general and specific. As to the general way, then it is like your saying: “O Allaah, I ask you by Your Beautiful Names and Most Supreme Attributes,” then you mention your request. And with respect to the specific way, then it is to perform Tawassul to Allaah, The Most High, by means of a particular Attribute that is specifically related to a particular request, like that which was mentioned in the hadeeth:

“O Allaah by Your Knowledge of the Hidden and Unseen, and Your Power over the Creation, grant me life for as long as You Know that life is good for me, and grant me death when death is good for me.” [79]

Here Tawassul to Allaah, The Most High, is by means of the Attributes of ‘Ilm (Knowledge), and Qudrah (Power): “By Your Knowledge of the Hidden and Unseen, and Your Power over the Creation.” …This comprises the one type of Tawassul.

The Second Type: A person seeks means of Nearness to Allaah by means of His belief in Him and in His Messenger.

So, he says: “O Allaah I have believed in You and in Your Messenger, so forgive me, or grant me success and rectitude.” Or that he says: “O Allaah by my faith in You and in Your Messenger I ask you such and such.”

And from this is the Saying of Allaah:

“Verily! In the Creation of the heavens and the earth, and in the alteration of night and day, there are indeed signs for men of understanding. Those who remember Allaah [always, and in prayers] standing, sitting, and lying down”…to His saying: “Our Rabb! Verily, we have heard the call of one (Muhammad صلى الله عليه و سلم) calling to Faith saying: ‘Believe in your Rabb,’ and we have believed. Our Rabb! Forgive us our sins and expiate from us our evil deeds, and make us die [in the state of righteousness] along with the Abraar” [the pious and righteous believers].” [Qur’aan, soorat aal- ‘Imraan (3): 190-191].

So they sought nearness to Allaah by their Eemaan in Him that He Forgive them their sins, expiate from them their evil deeds, and make them die along with the Abraar.

The Third Type is to make Tawassul to Allaah by means of righteous deeds.

And from this is the story of the three people who entered into a cave to sleep in it. They were trapped in the cave when a boulder [rolled down from the mountain] and blocked the entrance of the cave and they could not remove it away. So each one of them sought a means of nearness (Tawassul) to Allaah by means of a righteous deed that he had done. So the first one of them used his kindness to his parents as Tawassul, and the second used as Tawassul his perfect abstention from fornicating [with his uncle’s daughter]. As to the third one, he used as Tawassul his preserving the right of his employee. Each one of them said: “O Allaah if I did that seeking Your Face, then release us from our situation.” So the rock moved. This is Tawassul to Allaah (Azza wa Jal) by means of a righteous deed.

The Fourth Type is to use as Tawassul the conditions of a person, meaning that the supplicant seeks a means of nearness to Allaah by mentioning his circumstances and his state of need. And From this is the saying of Moosaa (alaihis salam):

“O My Rabb! I am in need of whatever good that You bestow on me.” [Qur’aan, soorat al-Qasas (28): 24].

In doing so, he is using Tawassul to Allaah by mentioning his condition, asking Allaah to bestow whatever good on him. A related case is in the saying of Zakhariyyaah (alaihis salam):

“My Rabb! My bones have grown feeble, and grey hair has spread on my head.” [Qur’aan, soorat Maryam (19): 4].

So these are some of the types of Tawassul, and all of them are allowed since they are good means to use as Tawassul to attain what is being intended.

A Fifth Kind of Tawassul

Question 57: Are there any other types of Tawassul in addition to the four that you have mentioned?

The Answer: Yes, there is an additional type of Tawassul and it is the seeking of nearness to Allaah by means of the supplication of a righteous man and whom it is hoped that his invocation will be answered, because the companions (radhi Allaahu anhum) used to ask the Prophet (صلى الله عليه و سلم) to invoke Allaah for them, generally and specifically.

Indeed it is reported in the saheehayen (al-Bukhaaree and Muslim collections of hadeeth) from the transmission of Anas bin Maalik ((radhi Allaahu anhu)) that a man entered the Mosque on the day of Jumu’ah and the Prophet (صلى الله عليه و سلم) was giving the Khutbah and said: “O Messenger of Allaah, the livestock are dying and the roads are cut off so supplicate to Allaah for us that He should give us rain.” So the Prophet (صلى الله عليه و سلم) raised up his hands and supplicated and said: ‘O Allaah bless us with rain,’-three times…and he did not descend from the minbar (pulpit) until the rain was dripping from his beard. The rain continued for a whole week. And on the next day of Juma’ah the same man or someone else came while the Prophet (صلى الله عليه و سلم) was standing giving Khutbah…and said: ‘Buildings are being destroyed and livestock are being drowned, so supplicate to Allaah to withhold it for us.’ So the Prophet (صلى الله عليه و سلم) raised his hands and said: ‘O Allaah, around us and not upon us…’ so he did not point with his hands in any direction except that the clouds cleared away…and we went out walking in sunshine.” [80]

And there are several incidences on which the companions asked the Prophet (صلى الله عليه و سلم) to supplicate to Allaah specifically for them. And from this is the case when the Prophet (صلى الله عليه و سلم) mentioned that seventy thousand of his Ummah shall enter Paradise without reckoning nor punishment, and that they are those who do not treat themselves with Ruqya,[81] nor do they believe in good or bad omen nor do they get themselves branded (cauterized), but the put their trust in Allaah; thereupon ‘Ukaashah bin Muhsin stood up and said: “O Messenger of Allaah, supplicate to Allaah to make me from amongst them.” So he (صلى الله عليه و سلم) said: “You are one of them.” [82]

This is also from the kind of permissible Tawassul: that a person asks someone to supplicate to Allaah, The Most High, for him, if it is hoped for that this person’s supplication will be answered. However, it should be that the person requesting someone to supplicate Allaah for him intends to benefit himself and his brother, the one from whom he asked the supplication, so that the request is not solely for his own interest. Since if you want to benefit your friend as well as yourself, then this will end up as something good for him. This is because when a man supplicates to Allaah for his brother in his absence, the angel says: “Aameen, and for you the same.” Similarly when someone supplicates Allaah for his brother, then he is from those who do good by virtue of this supplication, and Allaah loves those who do good.”

References

[77] Reported by Ahmad (1/391) and the wording is his, and al-Haakim (1/509) and others and its isnaad is saheeh as in as-Saheehah (no.199).
[78] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.8, no.338.
[79] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.7, no.575.
[80] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree, vol.2, no.55, nos.126-132, no.34, vol.4, no.782, and vol.8, no.115.
[81] Ruqya: Recitation of Qur’anic texts on an ill or charmed person as a treatment from disease.

Source: Fiqhul ‘Ibaadaat – Understanding Worship, By Sh. Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah), Translated by Saleh as Saleh (rahimahullaah)

The Creed of the Salaf (Righteous Predecessors) regarding the Noble Qur’aan – Shaykh ibn Uthaymeen

AbdurRahman.org's avatar by

Bismillaah

Question 60:

What is the creed of the Righteous Predecessors regarding the Noble Qur’aan?

The Answer:

The creed of the as-Salaf pertaining to the Noble Qur’aan is like their creed with regard to the rest of the Attributes and Names of Allaah, and it is based upon what is proven by the Book of Allaah and the Sunnah of His Messenger (صلى الله عليه و سلم). And we all know that Allaah, The One free of all imperfection, The Most High, described the Qur’aan as being His Words, and that it is sent down from Him. So, He, Most Magnificent and Most High, Says:

وَإِنْ أَحَدٌ مِّنَ الْمُشْرِكِينَ اسْتَجَارَكَ فَأَجِرْهُ حَتَّىٰ يَسْمَعَ كَلَامَ اللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُ

“And if anyone of the Mushriks seeks your protection, then grant him protection so that they may hear the Word of Allaah [the Qur’aan], and then escort him to where he can be secure” [Qur’aan, soorat at-Tawbah (9): 6].

And the intended by the “Word of Allaah” here, without any doubt, is the Noble Qur’aan. And furthermore, He, the Most High, Says:

إِنَّ هَٰذَا الْقُرْآنَ يَقُصُّ عَلَىٰ بَنِي إِسْرَائِيلَ أَكْثَرَ الَّذِي هُمْ فِيهِ يَخْتَلِفُونَ

“Verily, this Qur’aan narrates to the Children of Israel most of that in which they differ” [Qur’aan, soorat an-Naml (27): 76].

So, the Qur’aan is the Word of Allaah, The Most High, letter and meaning. He really Spoke it and bestowed it upon Jibreel, the trustworthy, who then brought it down upon the heart of Muhammad (صلى الله عليه و سلم) so that he may be one of those who warn, in the plain Arabic language.

The Salaf also believe that the Qur’aan is a Revelation, brought down by Allaah (عزّ وجلّ) upon Muhammad (صلى الله عليه و سلم) in parts over a period of twenty three years as necessitated by Allaah’s Wisdom. In addition, its revelation is either original or occasional, meaning that some of it is brought down in response to a certain occasion that necessitated its revelation, and some of it is revealed without being due to a certain reason. Also some of it is revealed as a narration of a past condition that occurred to the Prophet (صلى الله عليه و سلم) and his companions, whilst some of it comes down as original legislations, revealed for the first time. This is according to what has been mentioned by the people of knowledge pertaining to this matter.

Furthermore, the Salaf say: “The Qur’aan is in the beginning from Allaah (عزّ وجلّ), and to Him it shall return at the end of time.” This constitutes the saying of the Salaf regarding the Noble Qur’aan.

And it is something well known to us all that Allaah, The Most High, described the Qur’aan with great qualities. He described it as hakeem (wise), kareem (an honourable reciter: Noble), ‘atheem (great), and majeed (glorious). And these qualities with which Allaah has described His Words applies to the one who holds to this Book and works according to it openly and inwardly. So Allaah, The Most High, grants him from the glory, greatness, wisdom, might, and authority, something that it would not be given to the one who does not cling to the Book of Allaah (عزّ وجلّ). That is why I call upon, from this pulpit, all of the Muslims, rulers and ruled, scholars and common people, to cling hold to the Book of Allaah (عزّ وجلّ), openly and inwardly, so that they attain the might, happiness, glory, and prevalence in the East and West.

Source: Fiqhul ‘Ibaadaat – Understanding Worship, By Shaykh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah), Translated by Dr. Saleh as Saleh (rahimahullaah)

Timings of Salah (Prayers) – Dr Saleh as Saleh [Audio|En]

AbdurRahman.org's avatar by

Umdatul ahkaam – Salaah – 44 – Timings of Prayers – part 1
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-44-timings-of-prayers-part-1-saleh-as-saleh.mp3]

Umdatul ahkaam – Salaah – 45 – 47 – Times of Salaah – part 2
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-45-47-times-of-salaah-part-2-saleh-as-saleh.mp3]

Umdatul ahkaam – Salaah – 49 – 50 – Times of Salaah – part 3
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-49-50-times-of-salaah-part-3-saleh-as-saleh.mp3]

Source: Umdatul Ahkaam – Book of Salaah – Dr. Saleh as Saleh [Audio|En]

Salah – Facing the Qiblah – Umdatul ahkaam – Dr Saleh as Saleh [Audio|En]

AbdurRahman.org's avatar by

Umdatul ahkaam – Salaah – 64 – Facing the Qiblah – part 1
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-64-facing-the-qiblah-part-1-saleh-as-saleh.mp3]

Umdatul ahkaam – Salaah – 65 – Rulings on Qiblah – part 2
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-65-rulings-on-qiblah-part-2-saleh-as-saleh.mp3]

Umdatul ahkaam – Salaah – 66 – Rulings on Qiblah – part 3
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-66-rulings-on-qiblah-part-3-saleh-as-saleh.mp3]

Umdatul ahkaam – Salaah – 67 – Rulings on Qiblah – part 4
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-salaah-67-rulings-on-qiblah-part-4-saleh-as-saleh.mp3]

Source: Umdatul Ahkaam – Book of Salaah – Dr. Saleh as Saleh [Audio|En]

Prostration of Forgetfulness in Prayer – Shaykh Uthaymeen

AbdurRahman.org's avatar by

Prostration of Forgetfulness in Prayer – by Shaykh Muhammad Saleh Al Uthaymeen [PDF] Translated by Aboo Talhah Dawood ibn Ronald Burbank

Click the below link to read or download PDF

The Prostration of Forgetfulness – Shaykh Uthaymeen – Dawood Burbank [PDF]

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah