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Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said,
“There are no days during which the righteous action is so pleasing to Allah than these days (i.e., the first ten days of Dhul-Hijjah).” He was asked: “O Messenger of Allah, not even Jihad in the Cause of Allah?” He (sallallaahu alayhi wa sallam) replied, “Not even Jihad in the Cause of Allah, except in case one goes forth with his life and his property and does not return with either of it.”
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Explanation Based on Shaykh Uthaymeen’s Tafseer
And (remember) when We made the House (the Ka’bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka’bah] as a place of prayer (for some of your prayers, e.g. two Rak’at after the Tawaf of the Ka’bah at Makkah), and We commanded Ibrahim (Abraham) and Isma’il (Ishmael) that they should purify My House (the Ka’bah at Makkah) for those who are circumambulating it, or staying (I’tikaf), or bowing or prostrating themselves (there, in prayer).
[Qur’aan – Surah al-Baqarah 2:125]
Posted from: Tafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer
The following has been posted from Tafseer Ibn Katheer (Darussalam English Publications):
The Virtue of Allah’s House
125. And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (or the stone on which Ibrahim as a place)
Al-Awfi reported that Ibn Abbas commented on Allah’s statement,
وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind)
“They do not remain in the House, they only visit it and return to their homes, and then visit it again.”
Also, Abu Jafar Ar-Razi narrated from Ar-Rabi bin Anas from Abu Al-Aliyah who said that,
وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً
(And (remember) when We made the House (the Kabah at Makkah) a place of resort for mankind and a place of safety) means,
“Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping.”
Also, Mujahid, Ata’, As-Suddi, Qatadah and Ar-Rabi bin Anas were reported to have said that the Ayah (2:125) means,
“Whoever enters it shall be safe.”
This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),
رَبَّنَا وَتَقَبَّلْ دُعَآءِ
(Our Lord! And accept my invocation).
Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said,
(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Kabah at Makkah) (saying): “Associate not anything (in worship) with Me…”) (22:26) and,
(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).
The last honorable Ayah emphasized the honor of Ibrahim’s Maqam, and the instruction to pray next to it,
(And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim Sufyan Ath-Thawri reported that Said bin Jubayr commented on the Ayah,
(And take you (people) the Maqam (place) of Ibrahim as a place of prayer) “The stone (Maqam) is the standing place of Ibrahim, Allah’s Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Ismail was handing him the stones (constructing the Kabah).”
As-Suddi said, “The Maqam of Ibrahim is a stone which Ismail’s wife put under Ibrahim’s feet when washing his head.”
Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi bin Anas.
Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, “When the Prophet performed Tawaf, Umar asked him, Is this the Maqam of our father’ He said, Yes.’ Umar said, Should we take it a place of prayer’ So Allah revealed,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.”)
Al-Bukhari said, “Chapter: Allah’s statement,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly.” He then narrated that Anas bin Malik said that Umar bin Al-Khattab said, “I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.’ The Ayah,
وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى
(And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet’s wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet was angry with some of his wives, I came to them and said, Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.’ I advised one of his wives and she said to me, O Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him’ Allah then revealed,
(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah)).” (66:5)
Also, Ibn Jarir narrated that Jabir said, “After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rakahs.” This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that Amr bin Dinar said that he heard Ibn Umar say, “The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rakahs behind the Maqam.”
All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House’s walls became higher, Ismail brought his father a stone, so that he could stand on it, while Ismail handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Ismail and how they built the House, as narrated from Ibn Abbas and collected by Al-Bukhari. Ibrahim’s footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as Al-Lamiyyah’, “And Ibrahim’s footprint with his bare feet on the stone is still visible.”
The Muslims also saw Ibrahim’s footprints on the stone, as Anas bin Malik said, “I saw the Maqam with the print of Ibrahim’s toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands.”
Earlier, the Maqam was placed close to the Kabah’s wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.
When Ibrahim finished building the House, he placed the stone next to the wall of Al-Kabah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Kabah’s wall during his reign. Umar is one of the two men, whom the Messenger of Allah described when he said,
(Imitate the two men who will come after me: Abu Bakr and Umar.)
Umar was also the person whom the Qur’an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.
Abdur-Razzaq reported from Ibn Jurayj from Ata’, “Umar bin Al-Khattab moved the Maqam back.” Also, Abdur-Razzaq narrated that Mujahid said that Umar was the first person who moved the Maqam back to where it is now standing.” Al-Hafiz Abu Bakr, Ahmad bin Ali bin Al-Husayn Al-Bayhaqi recorded A’ishah saying, “During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. Umar moved the Maqam during his reign.” This Hadith has an authentic chain of narration.
[The following is posted from: The Conditions of a Sacrificial Offering – Imaam Muhammad bin Saalih Al-‘Uthaimeen ]
The Third Condition: The animal must be free of any defect that would prevent its slaughter from being valid and acceptable. These defects are of four types:
1. Clear defectiveness of the eye: This is when the animal’s eye becomes sunken or it sticks out to the point that it looks like a knob or it becomes a pale white indicating clearly that it is one-eyed.
2. Clear illness: This is when the animal exhibits signs of sickness, such as a fever that keeps it from grazing and causes a loss of appetite, or an obvious scabies infection that will spoil its meat and harm a person’s health (if he eats it), or a deep wound that threatens to affect its health and so on.
3. Clear limping: This is when the animal is unable to step safely (without hurting itself) when walking.
4. Emaciation that causes brain loss: This is based on what the Prophet said when he was asked about what types of animals one should avoid when sacrificing.
He gestured with his hand and said: “They are four: The lame animal that clearly walks crookedly; the one-eyed animal that clearly has a defect in the eye; the sick animal that clearly has signs of illness; and the emaciated animal that is (usually) not picked.” [2]
This hadeeth was reported by Maalik in al-Muwatta from Al-Baraa’ bin ‘Aazib. In another version of this report narrated by Al-Baraa’ found in the Sunan collections, he said: “The Messenger of Allaah stood up amongst us and said: ‘Four types (of animals) are not permissible to use as sacrificial offerings…’ and he went on to mention them.” [3]
So therefore if these four defects are found in an animal, they prevent its slaughter and sacrifice from being valid. This goes as well for any other defect that is similar to or worse than these, which means that it is also not valid to sacrifice the following types of animals:
1. A blind animal that cannot see with both its eyes.
2. An animal suffering from nausea until it releases its load and its harm is removed.
3. An animal that has been assisted in giving birth if natural delivery is difficult until the threat of danger is removed.
4. An animal afflicted by something fatal such as choking, falling from a high place, and so on until the threat of danger is removed.
5. A crippled animal, which is an animal that cannot walk due to a physical disability.
6. An animal with one of its front legs or back legs broken.
So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total. There are these six types plus the animals that suffer from the four previously mentioned defects.
Footnotes:
[2] Al-Muwatta: Book of Sacrificial Offerings (1)
[3] Sunan Abee Dawood: Book of Sacrificial Offerings (2802); Sunan at-Tirmidhee: Book of Sacrificial Offerings (1497); Sunan an-Nasaa’ee: Book of Sacrificial Offerings (4369); Sunan Ibn Maajah: Book of Sacrificial Offerings (3144); and Musnad Ahmad(4/300)
Explanation Based on Shaykh Uthaymeen’s Tafseer
Muhsin Khan’s Translation:
[Qur’aan – Surah al-Baqarah 2:126]
Posted from: Tafseer – Explanation Surah Al-Baqarah – Dr Saleh as Saleh [Audio Series|En]. Explanation Based on Shaykh Uthaymeen’s Tafseer
Sharh as-Sunnah : Lesson 74 : Point 125
Shaykh Fawzan | Dawud Burbank [Audio|English]
Imaam Barbahaaree rahimahullaah said:
To have eemaan that Abu Bakr and ‘Umar (rahmatullaahi alaihima) are within the apartment of ‘Aaishah (radi Allaahu anha) along with Allaah’s Messenger (sallallaahu alaihi wa sallam). They were buried there along with him. So if you come to their graves, then it is binding to give salutation (salaam) to them after Allah’s Messenger (sallallaahu alihi wa sallam).
—
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
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Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
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Sharhu Sunnah : Lesson 25 : Point 27
Shaykh Fawzan | Dawud Burbank [Audio|English]
And the Hajj and fighting jihaad along with the ruler continue. And the Jumu`ah Prayer behind them is allowed; and after it six rak`ahs are prayed, separating each pair of rak`ahs. This was the saying of Ahmad ibn Hanbal.
Transcribed Audio:
The functions carried out by the ruler are many, and the place to find them enumerated and to find them mentioned together, and where you can acquaint yourself with them is the books on the rulings relating to rulership (al-ahkaamus-sultaaniyyah) such as alAhkaamus-Sultaaniyyah of al-Maawardiyy and al-Ahkaamus-Sultaaniyyah of Aboo Ya`laa al-Hanbaliyy and books which have been written on this topic which explain the functions of the ruler. And it is mentioned in the books of fiqh and in the books of `aqaa∙id (creed and belief) also as occurs here.
Firstly (from these functions), is that he (the ruler) is in charge of carrying out the Jumu`ah Prayer and the two `Eed Prayers and the Muslims pray behind him unless he chooses to appoint someone from the Scholars or from the Students of Knowledge to lead the people in Prayer. However, the basic principle is that he (the ruler) has more right to leading the Prayer with regard to the Jumu`ah Prayer (Friday Prayer) and the two `Eed Prayers. So if he appoints someone to do this then he may do so, and this is what action is upon at present.
Secondly, is that he is the one who establishes the Hajj and he leads the people performing Hajj. And he is in charge of them and he looks into any problems they may have.
Thirdly, is establishment of jihaad in Allaah’s cause; this is from the functions carried out by the ruler. He is the one who gives command for it and he is the one who organises the flags and he is the one who chooses the armies and those who are going to fight. And he appoints the commanders and he appoints the squadrons (army units) and he appoints the armies and he provides the fighters with weaponry. And he gives them directions with regard to fighting the enemy and he specifies the direction in which they are to attack.
So jihaad is from the roles of the ruler; and jihaad is not fowdaa (chaos or anarchy) such that everyone who wants to take up arms and go and fight and attack does so and says, “I am fighting jihaad in Allaah’s cause!” This is not jihaad in Allaah’s cause. Jihaad in Allaah’s cause is properly arranged and it is regulated by legislated regulations (of the Sharee`ah, the Islaamic Law). But as for when it is opened up to chaos then it becomes mere destruction, and its harm becomes more than its benefit, if there is actually any benefit in it at all. So the harm resulting from it is greater. So affairs have regulating principles and jihaad is a tremendous affair. It requires that it is correctly regulated and it needs to be restricted by the rulings which are mentioned for jihaad in the Book and the Sunnah and in the speech of the People of Knowledge. The matter is not of fowdaa (chaos or anarchy) such that a person comes from the callers to fitnah (discord) and sets himself up as the leader for those people who are extremists or radicals or ignorant people, those who do not know, he becomes their leader and he says, “We will fight jihaad in Allaah’s cause.” This is counted as being one of the things that cause harm to Islaam and to the Muslims; and this is not jihaad because it is not restricted by the regulating principles which govern jihaad. And if it is not restricted by the regulating principles of jihaad then it just becomes fasaad (corruption) and it is not jihaad. And everything which exceeds its due limits then it turns over and it becomes its opposite. So they now say to those who criticise them, “You are preventing jihaad in Allaah’s cause.”
So we say, “We are not preventing jihaad in Allaah’s cause. However, we say that it is essential that jihaad is regulated by its legislated regulating principles, whereas what you people are doing is fowdaa (chaos) and it is not jihaad and Allaah did not command with it.”
So establishment of the Hajj and fighting jihaad and the Jumu`ah and the `Eed Prayer, these are from the functions of the waleeul-amr (the person in authority).
His saying, “And praying the Jumu`ah Prayer behind them is permissible,” meaning, even if they have fisq (they commit open sins), even if they have acts of disobedience, still the person prays behind them because Prayer behind them retains unity and also a faasiq (an open sinner), if he does something that is good then you do good along with him. And for this reason when they said to `Uthmaan radiyAllaahu `anhu whilst he was being besieged, “So and so leads the people in Prayer and he is not the imaam (the ruler), rather he is just an imaam of fitnah (he is just the leader of discord/tribulation).”
So `Uthmaan radiyAllaahu `anhu said, “O son of my brother, if the people do what is good then do that which is good along with them and if they do something evil then avoid their evil.” [01]
So if he prays then we pray along with him if he is the one in authority, even if he has open sins or acts of disobedience, because of the welfare which lies in doing that. Because the Prayer is worship and the sinful person, faasiq, if he prays then he should be encouraged upon that, supplication made for him. And the Companions they prayed behind rulers who had points against them such as al-Hajjaaj and others. The Companions of Allaah’s Messenger sallAllaahu `alayhi wa sallam prayed behind them in compliance with command of the Messenger sallAllaahu `alayhi wa sallam and in order to retain unity.
His saying, “And he should pray after it six rak`ahs.” This is a matter of fiqh; it comes here in accordance with the mention of the Jumu`ah Prayer. So the Jumu`ah Prayer has no raatibah (regular Sunnah Prayer) before it. So whoever comes to the mosque then he should pray whatever is easy for him and then sit and wait (for the imaam to come out). And if he continues praying until the imaam attends then that is more excellent upon the basis that this is unrestricted optional Prayer; it has no connection to the Jumu`ah Prayer itself. As for the raatibah (regular Sunnah Prayer) of the Jumu`ah then it comes after it. Its least amount is two rak`ahs and its greatest amount, in what is famous, is four rak`ahs with two salutations (two salaams). And there comes in one saying (within the Hanbaliyy math.hab) that it is six rak`ahs with three salutations. Therefore, its least amount will be two rak`ahs and its greatest amount is six rak`ahs, or four rak`ahs as is what is famous.
His saying “He separates between each pair of two rak`ahs. This was the saying of Ahmad ibn Hanbal.”[02] Meaning, that does not mean that he prays six rak`ahs altogether with one salaam (salutation at the end of it). Rather six rak`ahs; every two rak`ahs with one salaam (after it); or four rak`ahs with each pair of rak`ahs before the salaam, and this is better. And it’s being ascribed to Imaam Ahmad is because the author (Imaam alBarbahaaree) was a Hanbaliyy (meaning from the students of the students of Imaam Ahmad ibn Hanbal) and he was well acquainted with the position of Imaam Ahmad. This was a report from Ahmad that it is six rak`ahs. What is famous is that it is four rak`ahs. [03]
Footnotes:
[01] Reported by al-Bukhaariyy in his Saheeh (no. 695) from `Ubaydillaah ibn `Adiyy ibn Khiyaar with it (this narration)
[02] There occurs in the Masaa·il of `Abdullaah, son of Imaam Ahmad, that `Abdullaah said, “I asked my father, ‘How many rak`ahs should a man pray after Jumu`ah?’ I said, ‘What is more beloved to you (that he should pray)?’
So he said, ‘If he wishes, he can pray four after the Jumu`ah and if he wishes he can pray six; except that he should give the salutation after each two rak`ahs. That is the saying with regard to all of the (optional) Prayers of the day; all of them are in pairs.’”
Translator’s side point: There are a number of books of the students of Imaam Ahmad that report matters of fiqh from him and there are a number of separate books in that regard. There is the Masaa·il of his son `Abdullaah and Masaa·il of his student Aboo Daawood and Masaa·il of a number of other of his students. Each one is called the Masaa·il of Imaam Ahmad by such and such from his students. This one referred to here is the Masaa·il (The Questions of Fiqh) put to Imaam Ahmad, collected by his son `Abdullaah.
[03] Translator’s side point: In Riyaadus-Saaliheen we had the hadeeth of Ibn `Umar reported by alBukhaariyy and Muslim that the Prophet sallAllaahu `alayhi wa sallam after the Jumu`ah entered his house and prayed two rak`ahs. Likewise in Saheeh Muslim there’s a hadeeth that Allaah’s Messenger sallAllaahu `alayhi wa sallam said, “When one of you has prayed the Jumu`ah let him pray four after it.”
Shaykh Ahmad an-Najmiyy rahimahullaah mentioned this issue in his explanation and mentioned there are evidences for two and there are evidences of four.
Then he said, “And the six (praying six) is one report from Imaam Ahmad and it was the saying, from the Companions, of `Aliyy ibn Abee Taalib and Aboo Moosaa radiyAllaahu `anhumaa; and from the taabi`een (it was the saying of) `Ataa and Mujaahid (the two great imaams of Makkah from the taabi`een; `Ataa bin Abee Rabaah and Mujaahid ibn Jabr) and of Humayd ibn `Abdir-Rahmaan and it was the saying of Sufyaan ath-Thowree, great imaam.
Shaykh Ahmad preferred the saying, as is the view of Shaykhul-Islaam ibn Taymiyyah, that what is preferred in his view is: if a person prays it in his house he prays two rak`ahs and if he prays it in the mosque he prays four. (He said,) “That is more established with regard to the evidence behind it.”
Transcribed by Saima Zaher. Download PDF of Lesson 25
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
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Aqeedah Tahaawiyyah: Lesson 44 : Point [167]
Dawud Burbank [Audio|English]
Based on Shaykh Fawzan & Shaykh Albani’s Explanation
167. And the Hajj and Jihaad continue along with those in authority over the Muslims: those (leaders) who are righteous and those who are sinners, until the establishment of the Hour; nothing abolishes it or cancels it.
At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah At–Tahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH
Posted with kind permission from Dawud Burbank rahimahullaah
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Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi
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Praying behind every righteous or sinful Rulers from the people of the Qiblah, and upon whoever dies from them – Aqeedah Tahawiyyah [Audio|En]
Muslim Rulers : abdurrahman.org/rulers
Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.
Provisions are of two types: The Provision of this world and the provision of the Hereafter.
The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.
As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]
So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.
So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]
So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.
No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present.
Source : Excerpted from the following excellent Article :
Relying on Allaah and Abiding by the Means : Shaykh Saalih Al-Fawzaan
Haqeeqat-ut-Tawakkul (pg. 15-25). Al-Ibaanah.com
Clip Extracted from the Tafseer of Surah Al-Kawthar
Tafseer – Explanation Surah 78-114 – Tafseer Juz Amma
The following is posted from Tafseer Ibn Kathir , Darussalam:
Allah says,
﴿فَصَلِّ لِرَبِّكَ وَانْحَرْ ﴾
(Therefore turn in prayer to your Lord and sacrifice.) meaning, `just as We have given you the abundant goodness in this life and the Hereafter — and from that is the river that has been described previously — then make your obligatory and optional prayer, and your sacrifice (of animals) solely and sincerely for your Lord. Woship Him alone and do not associate any partner with him. And sacrifice pronouncing His Name alone, without ascribing any partner to Him.’ This is as Allah says,
﴿قُلْ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى للَّهِ رَبِّ الْعَـلَمِينَ – لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَاْ أَوَّلُ الْمُسْلِمِينَ ﴾
(Say: “Verily, my Salah, my sacrifice, my living, and my dying are for Allah, the Lord of all that exists. He has no partner. And of this I have been commanded, and I am the first of the Muslims.”) (6:162-163)
Ibn `Abbas, `Ata,’ Mujahid, `Ikrimah and Al-Hasan all said, “This means with this the Budn should be sacrificed.” Qatadah, Muhammad bin Ka`b Al-Qurazi, Ad-Dahhak, Ar-Rabi`, `Ata’ Al-Khurasani, Al-Hakam, Isma`il bin Abi Khalid and others from the Salaf have all said the same. This is the opposite of the way of the idolators, prostrating to other than Allah and sacrificing in other than His Name. Allah says,
﴿وَلاَ تَأْكُلُواْ مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ﴾
(And do not eat from what Allah’s Name has not been pronounced over, indeed that is Fisq.) (6:121)
Audio Source: Understand-Islam.net
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Posted from: Pillar5 – Hajj – QA
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Posted from: Pillar5 – Hajj – QA
Part 7 : The Condemnation of the People of Knowledge for this Dome
There is no doubt that the people of knowledge – may Allaah have mercy on them – condemn what has been prohibited by the Sharia’. Some of them have clearly mentioned their condemnation and some of them -perhaps- have remained silent, since what is known is that there is no advantage to this speech.
Perhaps they took into account the permissibility of remaining silent because of the saying of the Messenger of Allaah – sallAllaahu alayhi wa sallam – to ‘Aeysha -radiAllaah anhu:
‘If it were not that your people had recently left kufr (disbelief) I would have rebuilt the house (Ka’ba) on the foundations upon which Ibraheem built it.’
[Agreed upon by Bukharee and Muslim]
What is understood is that those who openly mentioned their condemnation fulfilled what Allaah had made obligatory upon them, which is advising for the sake of Islaam and the Muslims.
The following are some of those who condemned the building of this dome.
Shaykh ul-Islaam Ibn Taymeeyah – may Allaah have mercy on him – said in his book ‘Iqtidaa Siraat ul-Mustaqeem’ :
‘…….And this is why, when his apartment was built in the time of the Tabieen (the followers of the Companions) – I would sacrifice my mother and father for him – sallAllaahu alayhi wa sallam- that they left the top of it as a skylight towards the sky. And it was like that until recent times, with wax placed upon it and rocks on its edges which held it together.
The roof was projecting upwards towards the sky and it was like that at the time the masjid and the mimbar (pulpit) were burnt down in the year six hundred and fifty odd. The fire was so severe in the land of the Hijjaz that it lit up the necks of the camels in Basra. After that came the fitnah (trial) of the Tartars in Baghdad and other Fitn (trials) also came.
Then the Masjid was re-built as it had originally been, as was the roof, and a wooden wall was introduced around the apartment. Then, after a number of years, the dome was erected on the roof whilst there were those who condemned it.’
As-Sanaani – may Allaah have mercy on him – said in ‘Tatheer al-I’tiqaad’ :
‘If you say: This is the grave of the Messenger – sallAllaahu alayhi wa sallam, a great dome has been built upon it and a lot of money has been spent on it. Then, I say that this is major ignorance of the reality of the situation.
Without doubt this dome was not built by the Messenger – sallAllaahu alayhi wa sallam, nor by his Companions, nor by their successors (Tabieen), nor the followers of the successors, nor the scholars of the Ummah – the Imaams of his people.
Rather, this dome was imposed on his grave – sallAllaahu alayhi wa sallam – and was built by one of the latter kings of Misr (Eygpt), Qaloon as-Salihee, more well known as king al-Mansoor in the year 678.’
He mentioned it in: ‘Tahqeeq an-Nasraah bi Talkheehs mu’aalim Dar al-Hijrah’ and these matters are issued by the governments and not based upon evidences from the text.
Shaykh Hussain bin Mahdi an-Nuaymi mentions, in his book ‘Ma’arij alAlbaab’, the statements of some of those who were tried as a result of taking the dome of the Messenger – sallAllaahu alayhi wa sallam – as sanction for the permissibility of building all domes. A Mufti states, ‘From what is well known is that the Messenger – sallAllaahu alayhi wa sallam – had a dome, just like the ‘Aawliya of Madeenah and the ‘Aawliya of the rest of the different cities. Building domes is the fashion in every era; it is believed that having a dome is the cause of receiving blessings.
An-Nuaymi – may Allaah have mercy on him – commented by saying:
‘I say: if this is the case, then what about the fact that the Messenger – sallAllaahu alayhi wa sallam, warned against this, he cautioned and cleared his blessed and pure self – sallAllaahu alayhi wa sallam from what you did. You did exactly what he specifically prohibited. Was it not sufficient for you that you opposed his command? This (alone) is evidence against yourselves. You were forward in the presence of the Messenger (ie his statement). Did he – sallAllaahu alayhi wa sallam – allude to any of what you hold permissible? Was he pleased with that or did he not prohibit this? As for your belief of blessings descending, then this is from yourselves and not from Allaah, and Allaah has refuted you.
When the Ikhwaan – may Allaah have mercy on them – entered Madeenah at the time of AbdulAzeez – may Allaah have mercy on him -, it was of great importance to them to remove the dome. If only they had done so, but they – may Allaah have mercy on them – feared that the fitnah from the Qubooreeyeen (the sect of grave-worshippers) would be greater than removing the dome i.e. that removing an evil might lead to something more evil.
Look how many false arguments the Qubooreeyeen have when they are called to remove these domes, some of which are similar to al-Laat, Uzza and Habil.
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance. – sallAllaahu alayhi wa sallam
The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – sallAllaahu alayhi wa sallam. By the Shaykh, Muhadith of the land of Yemen Muqbil bin Hadi al-Waadi’ee. Translated by Abbas Abu Yahya
Read the full eBook :
The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil
Sharh-ul-Usool-ith-Thalaathah : Lesson 32 – Part A
Shaykh Saalih al-Fawzan | Dawud Burbank [Audio|English]
Imaam Muhammad ibn ‘Abdul-Wahhaab (rahimahullaah) said:
And the proof for the Hajj is:
And Hajj to Allaah’s Sacred House is an obligatory duty that is owed to Allaah by those who have the ability to make their way there. And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97] [41]
[41] : Shaykh Saalih al-Fawzan’s Explanation:
The Jews claimed that they were Muslims and that they were upon the religion of Ibraaheem, so Allaah the Majestic and Most High tested them in this aayah, and He said:
And Hajj to Allaah’s Sacred House is an obligatory duty that is owed to Allaah by those who have the ability to make their way there. And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]
Therefore, if you are Muslims, then perform the Hajj, because Allaah has made the Hajj to the Sacred House obligatory upon the Muslims, if you do not perform it, and you refuse to perform it, then this is a proof that you are not Muslims, and you are not upon the religious way of Ibraaheem:
And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]
وَلِلَّهِ : Meaning: this is an obligation, a rite, and a binding duty which is due for Allaah, the Perfect and Most High from mankind.
حِجُّ : Its meaning in the language is al-qasd (to head towards an intended goal). And the word Hajj in the legislation is to head towards the honourable Ka`bah and the Sacred sites (of pilgrimage) at a particular time, and to carry out specific acts of worship and they are the rites of the Hajj.
حِجُّ البَيتِ: Meaning: the Ka`bah and whatever is round about it from the sites of pilgrimage which follow on from it.
مَنِ استَطاعَ إِلَيهِ سَبيلًا : This explains the condition being obligatory, and it is bodily and monetary capability; bodily capability such that he is able to work, ride, and move from his land to Makkah from whatever place he is in upon the earth. This is the bodily capability. It excludes the person who is permanently unable, such as a person with an illness which persists, the feeble old person, and such a one who does not have the bodily ability. But if he has monetary capability, then he should deputize someone to perform the Hajj on his behalf, the obligatory Hajj of Islaam.
As for monetary capability, then it is having the transport necessary to carry him, the riding animal, the plane, or the ship, each as is appropriate to the time; and that he has wealth which is sufficient for him to seek transport to convey him for the performance of the Hajj; and also, that he has provision and money for the journey, going and returning; and for his dependence, such that they will have sufficient funds until he returns to them. So, provision means that he has sufficient funds to suffice him upon his journey, and to suffice his dependents; his children, his parents, his wife, and everyone it is obligatory to spend upon; that he gives them that which will suffice them until he gets back to them, after securing guarantees for the payments of any debts which are upon him.
So this wealth is surplus, remaining after his debts have been dealt with. So, if this is available, then this will be his ability to make his way there, “provision and transport”[1] as occurs in the hadeeth of Ibn `Abbaas radiyallaahu `anhumaa.
And whoever does not have the ability, meaning: he does not have the provision nor the transport, then the Hajj is not upon him, because he does not have the ability to do it. So the condition for the Hajj being obligatory is ability.
Since the people come to the Hajj from far away, from all the regions of the earth, and every distant place, and it requires spending, and involves some difficulty and toil, and it may bring about dangerous situations, then from the Mercy of Allaah is that He made it binding only once in a lifetime. And whatever is in addition to that is supererogatory. This is from the Mercy of Allaah the Perfect and Most High, that He did not make it obligatory upon the Muslim every year just as the Prophet sallallaahu`alaihiwasallam said:
«Allaah has made the Hajj obligatory upon you, so perform the Hajj.» Al-Aqra` bin Haabis radiyallaahu `anhu said: Is it every year O Messenger of Allaah? So the Messenger sallallaahu`alaihiwasallam remained silent. Then he repeated the question, and the Prophet sallallaahu`alaihiwasallam remained silent. And then he repeated the question again, and the Prophet sallallaahu`alaihiwasallam said: «If I were to say yes, it would become obligatory and you would not be able to do it. The Hajj is a single time, and whatever is in addition, then it supererogatory.»[2]
And His saying, He the Most Perfect:
And whoever rejects the obligation of the Hajj, then Allaah has no need of him or any of the creation. [3:97]
It contains a proof that whoever refuses to perform the Hajj and he is able to, and he does not perform the Hajj, then he is a disbeliever, because Allaah said: «whoever rejects» meaning: whoever refuses to perform the Hajj when he is able to perform it, then he has committed kufr. [This kufr] may be kufr asghar (lesser kufr), but whoever abandons it whilst denying its obligation, then this is kufr akbar (major kufr) by consensus of the Muslims. As for a person who acknowledges its obligation, but abandons it out of laziness, then this is lesser kufr. However, if the person dies and he has wealth, then someone should perform the Hajj on his behalf using money which he has left behind, because it is the debt of Allaah, the Mighty and Majestic, upon him. And this aayah shows the obligation of performing Hajj, it is a pillar from the pillars of Islaam. The Messenger of Allaah sallallaahu`alaihiwasallam explained that it is a pillar from the pillars of Islaam in the hadeeth of Jibreel[3] and in the hadeeth of Ibn `Umar.[4]
The Hajj was made obligatory in the nine year [after the Hijrah] upon one saying, and the Prophet sallallaahu`alaihiwasallam did not perform the Hajj in that year, rather he performed the Hajj in the year after it, in the tenth year. Why is this? This is because, he sallallaahu`alaihiwasallam:
sent `Alee to call out to the people in the pilgrimage: «No person of shirk may perform Hajj after this year, and no naked person may perform tawaaf around the House.»[5]
So when the people of shirk and the naked people were prevented from the Hajj in the tenth year, the Prophet sallallaahu`alaihiwasallam performed the Hajj, the Farewell Hajj.
Footnotes:
[1] Reported by at-Tirmidhee (813), Ibn Maajah (2896) from a hadeeth of `Umar radiyallaahu `anhumaa, and reported by Ibn Maajah (2897) from a hadeeth of Ibn `Abbaas. [In Irwaa ul-Ghaleel, Shaykh al-Albaanee comments upon these ahaadeeth and a number of similar ahaadeeth, and judges all these narrations tracing back to the Prophet sallallaahu`alaihiwasallam) to be extremely weak and not authentic upon him sallallaahu`alaihiwasallam].
[2] Reported by Imaam Ahmad in his Musnad 4/151, Aboo Daawood (1721) and an-Nasaa`i 5/111 from a hadeeth of Ibn `Abbaas radiyallaahu `anhumaa. [Shaykh al-Albaanee declared this hadeeth as authentic].
[3] Reported by al-Bukhaaree (50) and Muslim (9,10) from a hadeeth of Aboo Hurayrah radiyallaahu `anh.
[4] Reported by al-Bukhaaree (8) and Muslim (16) from a hadeeth of Ibn `Umar radiyallaahu `anh.
[5] Reported by al-Bukhaaree (369) and Muslim (1347) from a hadeeth of Aboo Hurayrah radiyallaahu `anh.
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Sharh Usool-ith-Thalaathah – Shaykh Fawzan | Dawud Burbank
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