Story of Barsisa, the worshipper – Imam Ibn al-Jawzi

Shytaan appears as a sincere adviser to humans

Source : Quoted in ibn al-Jauzi, Talbees Iblees, p.39

“And he swore unto them (saying): Lo! I am a sincere adviser unto you” (al-Araaf 21).

Wahb ibn Munabbih has related the following lengthy story from the people of the book.” We present it here to show the way of Shytan in his attempt to mislead mankind. The story warns humans about Shytan”s “sincere advice”. One must oppose the thing that Shytan is calling to. Wahb said,

There was a pious worshipper of the tribe of Israel. He was the most pious person of his time. During his time, there were three brothers who had a sister. She was a virgin. And they had no sister other than her. They were all about to leave the town to go to war. They did not know with whom to leave their sister and who they could trust to look after her. They all agreed to leave her with that pious person. They all trusted him. They went to him and asked if they could leave her with him. She would be in the building next to him until they return from the fighting. He refused their request and sought refuge in Allah from them and their sister. They persisted until he finally acquiesced. He said, “Put her in the house next to my place of worship.” So they put her in that house and they left, leaving her there. She remained living next to that pious person for some time. He would put food for her in front of his building of worship. Then he would lock the door and return to his place of worship. He would then tell her to come out of her house and take the food. Then Shytan approached him softly. He encouraged him to treat her kindly. He told him that it was not good to make the woman come out of her house during the day as someone may come upon her. If he took the food directly to her door that would mean a greater reward for him.

He continued for some time to go to her door and place the food at the front of her door without speaking to her. Then Iblees came again and encouraged him to do good and get more reward. He said, “If you took her the food and placed it in the house for her, you would get a greater reward.” He continued to encourage him. So he started to take the food into her house. He continued like that for some time.

Then Iblees came again and again encouraged him to do good. He said, “If you talk to her for a while she will be put to ease by your conversation as she is in a state of fear and she is all alone.” He then started talking to her from atop his place of worship.

Then Iblees came again. He said, “If you were to come down and talk to her while she sits at her door and talks to you, that would be even more comforting for her.” He continued to encourage him until he came down and sat at his door and would talk to her. The girl would come out of her building and sit at her door and they would talk for a while.

Then Iblees came again and encouraged him to get great rewards for treating her well. He said, “If you were to go from the door of your place of worship and sit close to her door, that would be even more comforting for her.” He continued exhorting him until he did so. He continued that act for a while. Then Iblees came again. This time he said, “If you enter her house and talk to her, and not make her show her face in public it would be even better for you.” He continued exhorting him until he entered her house and spent the whole day talking to her. Then when night fell, he returned to his place of worship.

Then Iblees came to him after that and continued to make her more appealing to him. Until the worshipper got upon her and kissed her. And Iblees continued to make her look nice in his eyes and desire her until he finally had sex with her. She got pregnant and gave birth to a boy. Then Iblees came and told the worshipper, “Do you not realize what the brothers of the girl will do to you when they see she has given birth to your son” You will not be safe if your matter becomes clear. You should go to the boy and kill it and bury it, that way you can conceal your affair and they will not do anything to you for what you did to her.” Then he said to him, “Do you think she will conceal from her brothers what you did to her and your killing of her son. Take her, kill her and bury her with her son.” He continued spurring him on until he killed her and threw her in the ditch with her son. Then he put a large rock over them and leveled it.

Then he returned to his place of worship and worshipped therein. He stayed in that state for as long as Allah willed until the brothers came back from the fighting. They came to him and asked him about their sister. He mourned her loss and started to cry. He said, “She was the best of women and that is her grave.” The brothers came to the grave and cried over their sister and asked Allah to have mercy on her. They stayed at her grave for a few days and then went to their families. When the night overtook them and they went to their beds, Shytan came to them in their sleep in the form of a traveler. He started with the eldest and asked him about their sister. The brother told him what the pious man had stated and how they were shown her grave. Shytan told him that the pious man had lied. He said, “He did not tell you the truth about your sister. He got her pregnant and she had his son and then he killed and buried her out of fear of you. Then he threw them in a ditch he dug behind the door of the house she was staying in, to the right of the entrance. Go and enter the house in which she stayed and on the right of the entrance you will find everything I told you about.” Then he went to the middle brother and did the same. Then he went to the youngest brother and did the same. When they woke, they were all surprised at what they had seen. When they met each other, they all said, “Isaw an amazing thing last night,” and they informed each other of what they had seen.

The eldest said, “That dream has nothing to it so just ignore it.” The youngest said, “I will not leave it until I go and look at that place.” They all went until they reached the door of the place where there sister stayed. They opened the door and looked for the place that was described to them in their dreams. They found their sister and her son buried in a ditch, as they were told. They asked the worshipper about it and he confirmed what Iblees had told them. They then took him and were about to crucify him. When they had him on the wooden cross, Shytan said to him, “You know that I am your companion who tempted you by the woman until you got her pregnant and you killed her and her son. If you obey me today and deny Allah, who formed and shaped you, I will rescue you from your predicament.” The worshipper then belied Allah. When he belied Allah, Shytan left from being between him and the others and they were able to crucify him.”

Many scholars related this story in their commentary to the following verse,

“Or the likeness of Shytan when he tells man to disbelieve, then, when he disbelieves, says to him,  “Lo! I am innocent of you. Lo! I fear Allah, the Lord of the Worlds” ” (Surah al-Hasr 16).

They mention that this verse refers to this worshipper and to others similar to him. Allah knows best.

This story, and others similar to it, are from the Israaeeliyaat or stories which have their source in the books or tales of the Jews and Christians. We do not say it is true nor do we say it is false, but it is allowed to narrate them as the Prophet (peace be upon him) said, “Narrate stories about the Tribe of Israel if there is no harm in that.

Partisanship to a Scholar or a Da’ee – Shaikh Saalih bin Fawzaan Al-Fawzaan

Question:

What is the ruling of an individual who loves a scholar or a Da’ee and says: I love him very much, I do not want to listen to anyone refuting him and I take his word even if it goes against the evidence, because the shaykh has more knowledge of the evidence than us?

Answer:

This is detestable and blameworthy partisanship and it is not allowed. We love the scholars-and all praise is to Allaah-and we love the Du’aat (callers) for the sake of Allaah, the Mighty and Majestic. However if one from amongst them makes an error in an issue, we make clear the truth in that issue with the evidence and this does not decrease our love for the one who is refuted nor does it decrease his status.

Imaam Maalik-rahimahullaah- said: “There is no one from amongst us except that he will refute or be refuted, except the companion of this grave.” Meaning the Messenger of Allaah SAllaahu Alihee Wasallam.

If we refute some of the people of knowledge and some of the people of virtue, this does not mean that we hate him or dispraise him, we only make clear what is correct and for this reason some of the scholars, when some of their colleagues made an error, said: “So and so is beloved to us, however the truth is more beloved to us than him. “ And this is the correct way.

Do not understand from this that to refute some of the scholars in an issue where they have erred in, means lowering them or having hatred for them. Rather the scholars have not ceased refuting each other and at the same time being brothers and having mutual love. It is not allowed for us to take everything that an individual says unquestionably, whether he is correct or in error, because this is partisanship.

The one whose statement is taken absolutely and nothing from it is left, is the Messenger of Allaah Sallaahu Alihee Wasallam. Because he is a Messenger from his Lord and does not speak from his desires. As for other than them (messengers), then sometimes they make errors and sometimes they are correct, even though they may be from the best of the people, they are Mujtahidoon that make mistakes at times and are correct at others. No one is infallible from falling into error except the Messenger of Allaah Sallaahu Alihee Wasallam. It is therefore Waajib that we know this and that we do not remain silent upon error, due to love of an individual. Rather it is upon us that we make the error clear.

The Prophet Sallaahu Alihee Wasallam said: “The religion is sincere advice. We said: To whom. He said: To Allaah, His book, His messenger, the leaders of the Muslims and their general people.”

So clarification of an error is advice for all, as for concealing it, then this goes against advice.

Reference: Q67 Beneficial Answers to Questions on New Methodologies.”(Q: 67).

Humility and Submission valid in the case of Allaah – Shaikh Ibn Baaz

While mentioning what one should and should not do in the Prophet’s Mosque, and near the grave of the Prophet (salallaahu ‘alaihiwasallam), Shaikh ibn Baaz said,

“Similarly, those who, at the time of offering Salaam to the Prophet (salallaahu ‘alaihiwasallam) put their right hand on the left side of their chest: this posture is not lawful at the time of offering Salaam to him (salallaahu ‘alaihiwasallam) or to any ruler or leader, for this posture signifies one’s humility and submission which is valid in the case of Allaah alone.

This point is made by Hafidh Ibn Hajar on the authority of the great ‘Ulama. This point will be clear to anyone who gives attention to it, provided he intends to follow the way of the righteous predecessors [salaf]. However, those who are swayed by prejudice, selfish desires and blind imitation, and those who are biased against the way of the righteous people, Allaah would decide their fate. We seek from Allaah for us and for them guidance, and preference of the truth over everything.”

Similarly, those who face the Prophet’s grave at a distance and move their lips for Salaam or supplication, it also belongs to the category of bid’ah. It is not permissible for a Muslim to invent such things in Faith as they are not permitted by Allaah. By doing such things, he transgresses rather than expressing love for the Prophet (salallaahu ‘alaihiwasallam).

Condemning such practices, Imam Malik said that reform of the later generations will only be in the same manner as of earlier generations. It is common knowledge that what reformed the earlier generations was their observance of the way of of the Prophet (salallaahu ‘alaihiwasallam), and his Rightyly-Guided Caliphs, his companions and successors. Later generations of the Ummah too, would find the right path by adhering close to the Prophet’s way. This alone can reform them. May Allaah grant Muslims the ability to do such things which may ensure their welfare and success both in this world and the hereafter.”

This excerpt is from: Shaikh Ibn Baz’s book Hajj,’Umrah & Ziyarah, In the Light of the Qur`an and the Sunnah, Chapter Seven (An account of Visiting the Prophet’s Mosque), Pg. 182-184.

How our Prophet thanked Allaah, and how Dawud thanked Allaah – Tafseer Ibn Kathir

In Sahih Al-Bukhari it is recorded that the Messenger of Allah (Sallallaahu ‘Alayhi Wa Sallam) used to supplicate;

«اللَّهُمَّ لَكَ الْحَمْدُ غَيْرَ مَكْفِيَ وَلَا مُوَدَّعٍ وَلَا مُسْتَغْنًى عَنْهُ رَبَّنَا»

(O Allah ! All praise is due to You, without being able to sufficiently thank You, nor ever wish to be cutoff from You, nor ever feeling rich from relying on You; our Lord!)

It was reported that Prophet Dawud, peace be upon him, used to say in his supplication,”O Lord! How can I ever duly thank You, when my thanking You is also a favor from You to me” Allah the Exalted answered him, “Now, you have thanked Me sufficiently, O Dawud,” meaning, `when you admitted that you will never be able to duly thank Me.’

Source : Tafseer Ibn Katheer

Surah Ibrahim Ayah 33 : Describing Some of Allah’s Tremendous Favors
How our Prophet thanked Allaah, and how Dawud thanked Allaah

Worst punishment for the sinners or the Innovators? – Shaykh Saalih-al-Fawzaan

Question 

Who will have a worse punishment (in the Hereafter): The sinners or the innovators?

Answer

The innovators will have a worse punishment, since innovations are worse than sins. Innovations are more beloved to the Devil than sins because (it is likely that) the sinner may repent –

Sufyaan Ath-Thawree, may Allaah have mercy on him, said:

“Innovation is more beloved to Iblees (the Devil) than sins. This is because sins are repented from whereas innovations are not repented from.”

(Majmoo’-ul-Fataawaa (11/472))

The Prophet said:

“Verily Allaah has prevented repentance from every person of innovation.”

(Silsilat-ul-Ahaadeeth as-Saheehah (1620))

– but as for the innovator, then very rarely does he repent because he thinks that he is upon the truth.

This is contrary to the sinner for he knows that he is disobeying Allaah and that he is committing a sinful deed. As for the innovator, he considers himself to be obeying Allaah and to be upon obedience. This is why innovation – and Allaah’s refuge is sought – is worse than sin. And this is why the Salaf warned the people from sitting and gathering with the innovators –

 Al-Hasan Al-Basree, may Allaah have mercy upon him, said:

“Do not sit with a person of innovation, for indeed he will put a disease in your heart.”

(Al-I’tisaam of Ash-Shaatibee (1/72) verified by Saleem Al-Hilaalee and Al-Bid’a wan-Nahee ‘anhaa of Ibn Waddaah (pg. 54))

Ash-Shaatibee (158) said:

“Indeed the saved sect – and they are Ahl-us-Sunnah – are commanded to disassociate themselves from the people of innovations, to expel them, and to punish severely anyone that follows in their direction, whether by killing them or less than that. And the scholars have warned us against accompanying and gathering with them.”

I (the compiler) say : may Allaah have mercy on the Salaf (predecessors). They did not leave behind any person of innovation except that they subdued him and warned against him.

– for they would influence those whom they sat with, and their danger is great. There is no doubt that innovation is worse than sin and that the danger of the innovator is worse to the people than the danger of the sinner. –

Concerning the danger of the people of innovation, Shaykh-ul-Islaam Ibn Taimiyyah, may Allaah have mercy on him, said:

“If it were not for those whom Allaah placed to repel the danger of them [meaning the innovators], the Religion would have been corrupted. Their corruption is worse than the corruption caused by the conquering of the enemies at times of war. For indeed, when they conquer, they do not corrupt hearts or the Religion found in them, except for a while. But as for these people [i.e. the innovators], then they corrupt the hearts from the very beginning.”

(Majmoo’-ul-Fataawaa: (28/232)

He (Ibn Taimiyyah) also said (20/103):

“The people of innovation are worse than the people of lustful sins, according to the Sunnah and the Ijmaa’ (consensus).”

– This is why the Salaf would say:

“Being moderate while upon the Sunnah is better than exerting oneself while upon Innovation.”

[This statement is reported from Ibn Mas’ood, may Allaah be pleased with him. Refer to Al-Laalikaa’ee (1/188, no. 114), Al-Ibaanah (1/320, no. 161) and As-Sunnah of Ibn Nasr (30).]

Reference:
Beneficial Answers to Questions on Innovated Methodologies – Shaykh Saalih-al-Fawzaan Pg. 31-32

Those who give that which they give with their hearts full of Fear – Tafseer Ibn Kathir

Concerning Allaah’s statement (what means): And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord (for reckoning). (Al-Mu’minun 23:60)

(And those who give that which they give with their hearts full of fear, because they are sure to return to their Lord.) means, they give in charity, fearing that it may not be accepted from them because of some shortcoming or failure to meet the required conditions of giving. This has to do with fear and taking precautions, as Imam Ahmad recorded from `A’ishah: I said: “O Messenger of Allah,

﴿وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ﴾

(And those who give that which they give with their hearts full of fear…) Are these the ones who steal and commit Zina and drink alcohol while fearing Allah” The Messenger of Allah replied:

«لَا، يَا بِنْتَ أَبِي بَكْرٍ يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُ الَّذِي يُصَلِّي وَيَصُومُ وَيَتَصَدَّقُ وَهُوَ يَخَافُ اللهَ عَزَّ وَجَل»

(No, O daughter of Abu Bakr. O daughter of As-Siddiq, the one who prays, fast and gives in charity, fearing Allah.) This was recorded by At-Tirmidhi, and Ibn Abi Hatim recorded something similar in which the Prophet said:

«لَا يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُمُ الَّذِينَ يُصَلُّونَ وَيَصُومُونَ وَيَتَصَدَّقُونَ وَهُمْ يَخَافُونَ أَلَّا يُقْبَلَ مِنْهُمْ:

﴿أُوْلَـئِكَ يُسَـرِعُونَ فِى الْخَيْرَتِ﴾»

(No, O daughter of As-Siddiq, they are the ones who pray and fast and give in charity while fearing that it will not be accepted from them, (It is these who hasten in the good deeds.)) This is also how Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri interpreted this Ayah.

"Whomever Allaah gives provision and he thinks that Allaah is not testing him, has no wisdom"

From Tafsir ibn Kathir (abridged. English Translation, published by Darussalaam) Vol 3. page 348:

Al-Hasan Al-Basri (rahimahullah)said,

“Whomever Allaah gives provision and he thinks that Allaah is not testing him, has no wisdom. Whomever has little provision and thinks that Allaah will not look at (provide for) him, has no wisdom.”  

He then recited the Ayaah,

“So, when they forgot (the warning) with which they had been reminded, We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.” (Al-An’am 6:44)

He added,

“By the Lord of the Ka’bah! Allaah deceived these people, when He gave them what they wished, and then they were punished.”

Ibn Abi Haatim recorded this statement.

[Ad-Durr Al-Manthur 3:270, Ibn Abi Haatim 4:1291]

Bowing as a Greeting Either in Karate or for Some Other Reason – Permanent Committee

Question:

We joined a karate club in America, and when our trainer told us that we had to bow to him after he bowed to us, we refused, explaining to him that we couldnt because of our religion. He accepted our excuse but then he said that we had to bow our heads at least. He said that since he began the greeting by bowing, we had to respond. What is the ruling in this issue?

Answer:

To greet somebody by bowing is unlawful, regardless whether that person is a Muslim or a disbeliever, and regardless whether you bow with our entire upper body or with your head only. This is because bowing is a kind of worship, and worship is for Allaah Almighty alone.

May Allaah send peace and blessing upon Muhammad, his family, and his Companions.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 219

Tahiyyatul-Masjid during the Times when Prayer is Forbidden – Imam Ibn Baaz

Question:

There is much talk about Tahiyyatul-Masjid: Some say that it should not be done during the times when it is reported that prayer is forbidden, such as at the times of sunrise and sunset. Others say that it is permissible since the reasons for it are not restricted by any time and that it should be done even if half the sun had set. I request a detailed explanation of this.

Answer:

There is some disagreement amongst the scholars in this matter, but the correct view is that Tahiyyatul-Masjid is lawful at all times, even after Fajr and after Asr based upon the general meaning of the words of the Prophet (sallallaahu alaihi wa sallam): If any of you enters the mosque, he should not sit until he has prayed two Rakahs. [1] Also, it is a prayer that there is a reason to perform, like Salat At-Tawaf [2] and Salat Al-Khusuf, [3] and the correct view in all of these is that they should be performed at all of the times when prayer is (normally) prohibited, just like making up for an obligatory prayer which one has missed, based upon the words of the Prophet (sallallaahu alaihi wa sallam) regarding Salat At-Tawaf: O people of (the tribe of) Abdi Manaf! Do not prevent anyone from performing Tawaf of this House and praying anytime of the night or day that he wishes. [4] And he (sallallaahu alaihi wa sallam) said, regarding Salat Al-Kusuf: Verily the sun and the moon are two Signs among the Signs of Allaah, they are not eclipsed for the death or the birth of any man, so if you see them, pray and supplicate, until what you are suffering is removed. [5] And he (sallallaahu alaihi wa sallam) said: Whoever slept through a prayer or forgot it, must make up for it as soon as he remembers it, and there is no expiation for it except this,. [6] All of these Hadiths extend to include the times when prayer is prohibited and other times. This saying is the preferred view of Shaikh Al-Islam, Ibn Taymiyyah and his student, the great scholar, Ibn Al-Qayyim – may Allaahs mercy be on both of them. And Allaah is the Granter of success.

[1] Al-Bukhari no. 1163 and Muslim no. 714 [2] Salat At-Tawaf: A two rakah prayer following circumambulation of the Kabah during Hajj and Umrah. [3] Salat Al-Khusuf: Prayer of the lunar or solar eclipse. [4] Abu Dawud no. 1894, At-Tirmithi no. 868 and Ahmad 4:81 [5] Al-Bukhari no. 1040 and Muslim no. 901 [6] Al-Bukhari no. 597 and Muslim no. 684

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 286

Supplication during the Night of Decree – Tafsir Ibn Kathir

Taken from Tafsir Ibn Kathir

It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot:

laylatul qadr dua

“O Allah! Verily, you are the Oft-Pardoning, You love to pardon, so pardon me.”

“Allaahumma Innaka ‘Afuwwun Tuhibbul-‘Afwa Fa’affoo ‘annee.”

This is due to what Imam Ahmad recorded from Aishah that she said “O Messenger of Allah! If I find the Night of Al-Qadr what should I say?” He (sallallaahu ‘alaihi  wa sallam) replied,

Say : “O Allah! Verily You are the Oft-Pardoning, You love to pardon, so pardon me.” [Ahmad 6:182]

At-Tirmidhi, An-Nasai and Ibn Majah have all recorded this Hadith . At-Tirmdhi said “This Hadith is Hasan Sahih” . [Tahfat Al-Ahwadhi 9:495, An-Nasai in Al-Kurba 6:218, and Ibn Majah 2:1265]

Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criterial of the two Shaykhs (Al-Bukhari and Muslim).
[Al-Hakim 1:530] An Nasai also recorded it. [An-Nasai in Al-Kubra 6:219]

Stop eating Suhoor (Al-Imsak) 10-15 minutes earlier than the time of Fajr ? – Shaykh ibn Uthaymeen

Q. 429. We have seen in some calendars that during Ramadan there is a section called Al-Imsak. It is situated about ten minutes or a quarter of an hour before the Fajr prayer. Is there any basis for this in the Sunnah, or is it an innovation? Deliver a legal verdict for us and may you be rewarded.

A. This is a form of innovation, and there is no basis for it in the Sunnah. Indeed, the Sunnah contradicts it, because Allah says in His Mighty Book:

“. . .and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [1]

And the Prophet (صلى الله عليه وسلم) said;

“Bilal makes the Athan at night, so eat and drink until you hear the Athan of Ibn Umm Maktum, because he does not call the Athan until Fajr begins.” [2]

This Imssak (time to stop eating and drinking) which some people regulate is an addition to what Allah, the Almighty, the All-Powerful has enjoined, and so it is invalid and it is extreme, and the Prophet (صلى الله عليه وسلم) said:

“Ruined are those who indulge in extremism, ruined are those who indulge in extremism, ruined are those who indulge in extremism.” [3]

Footnotes:

[1] Al-Baqarah 2:187

[2] Reported by Al-Bukhari in the Book of Fasting, in the Chapter: The Statement of the Prophet (صلى الله عليه وسلم) “Do not Let the Athan of Bilal Prevent You” (1918); and by Muslim in the Book of Fasting, in the Chapter: Clarification That Fasting Starts With the Beginning of Fajr (1092).

[3] Reported by Muslim in the Book of Fasting, in the Chapter: Ruined are Those Who Indulge in Tanattu’ (2670).

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

Ramdhan & Fasting Index Page – https://abdurrahman.org/ramadhan/

Is paying Zakaah better in Ramadhan ? – Shaykh Ibn ‘Uthaymeen

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

Is zakaah better in Ramadaan, even though it is one of the pillars of Islam?

He replied:

Zakaah, like other good deeds, is better when done at a time of virtue, but when zakaah becomes obligatory and the year has passed, it becomes obligatory for a person to pay it, and he should not delay it until Ramadaan. If the year is completed in Rajab, then he should not delay it until Ramadaan, rather he should pay it in Rajab. If the year is completed in Muharram then he should pay it in Muharram, and not delay it until Ramadaan. But if the year is completed in Ramadaan, then he should pay it in Ramadaan. End quote.

Fataawa Islamiyyah, 2/164

What to say immediately following Witr prayer – Hadith

Subhaanal-Malikil-Qudoosi [Recite three times in Arabic, and raise and extend the voice on the third time and say…]

Rabbil-malaa`ikati warroohi

Subhaanal-Malikil-Qudoosi means free from any imperfections is the King, the Holy.
Rabbil-malaa`ikati warroohi means Lord of the angels and the Spirit.

An-Nasaai 3/244, Ad-Daraqutni and others. The final addition is from Ad-Daraqutni’s version 2/31 and its chain of narration is authentic.

Source: Fortress of the Muslim, p. 109

The fasting Person swallowing Saliva – Shaykh Abdul-Azeez Bin Baz

Question:

What is the ruling on the fasting person swallowing saliva?

Answer:

Saliva does not harm the fast because it is only spit. If the person swallows it, there is no harm in that and if he spits it out, there is no harm.

In reference to phlegm, which is that which comes up from the chest or the nose and it is also called mucus, and it is thick phlegm which the person sometimes gets from the chest and sometimes from the head, the man and woman must spit it out. It is obligatory to expel it and refrain from swallowing it (for the fasting person). Concerning normal saliva, which is spit there is no problem with it and it does not harm the fasting person, whether a man or a woman.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Page no.260 Vol: 2
Darussalam English publication

Supplications Upon Breaking the Fast & Responding to the Mu’aththin – Shaykh Muhammad bin Saalih al-Uthaymeen

Question:

Is there any supplication reported from the Prophet sallAllaahu ‘alayhi wa sallam and the Companions, may Allaah be pleased with them, at the time of breaking the fast? Should the fasting person repeat what the Mu’aththin says, or continue breaking his fast?

Answer:

The supplication at the time of fasting is most likely to be answered, because it is at the end of an act of worship, and in most cases, a human self is at its weakest point just before he breaks his fast. The weaker a person is physically, and the more tender-hearted, the greater is his feeling of repentance and humility towards Allaah, the Almighty, the All-Powerful.

The supplication which is reported from the Prophet sallAllaahu ‘alayhi wa sallam is:

اللهم لك صمت و على رزقك أفطرت

(Allaahumma Laka Sumtu Wa ‘Ala Rizqika Aftartu.)

“Oh, Allaah! For Your sake I have fasted and with Your sustenance I have broken my fast.”[1]

When he broke his fast, the Prophet sallAllaahu ‘alayhi wa sallam also said:

ذهب الظمأُ، وابتلت الروق و ثبت الأجر إن شاء الله

(Thahabath-Thama’u Wabtallatil-‘Urooqu Wa Thabatal-Ajru In Sha’ Allaah.)

“Thirst has gone, the arteries are moist, and the reward is sure, if Allaah wills.”[2]

Although there may be some weakness in these two Ahadith, some of the Scholars have declared them to be Hasan; and in anycase, if you supplicated using these words or any others words that came to your heart when breaking your fast, then it is most likely to be answered.

As for answering the Mu’aththin when a person is breaking his fast, it is lawful, because of the saying of the Prophet sallAllaahu ‘alayhi wa sallam:

إذا سمعتم المؤذن فقولوا مثل ما يقول

“If you hear the Mu’aththin, then say what he says.” [3]

applys to all situations, except those which there is some evidence to show otherwise.

______________________

[1] Reported by Abu Dawud in the Book of Fasting.

[2] Reported by Abu Dawud in the Book of Fasting, in the Chapter: What to Say When Breaking the Fast (2357).

[3] Reported by al-Bukhari in the Book of Athaan, in the Chapter: What is Said When the Caller is Heard (611); and by Muslim in the Book of Prayer, in the Chapter: the Recommendation of Saying What the Mu’aththinSays (384).

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, DARUSSALAM, Vol.2, p.670

It is not permissible to exchange old gold for new gold and pay the difference in value

Question :

What is the ruling regarding some of the owners of the gold shops stipulates a condition on the person selling them used gold that he must buy new gold from them?

Answer :

This is not permissible, because it is conniving to sell gold for gold with some difference between the qualities, and conniving is prohibited in the Islamic Law, because it is deception and playing with the Laws of Allah.

Ash-Shaykh Ibn ‘Uthaimin

Source: Fatwa Islamiyyah – Dar-us-salam publications

The ruling on exchanging used Gold for new Gold, like for like, while taking a Fee for Craftsmanship

Question :

What is the ruling concerning many of the people who have gold shops who deal with buying used gold (called Al-Kasr), and they take it to a gold merchant and exchange it for new gold that is specially crafted and that matches the weight of the old gold exactly? Then they take a fee for the craftsmanship of the new gold.

Answer :

It is confirmed from the Prophet Sallallaahu alaihi wa sallam that he said:

“Gold for gold, silver for silver, wheat for wheat, dates for dates, barley for barley, salt for salt like for like, equal for equal, hand to hand (i.e., paid on the spot) .”

Muslim no. 1587.

It is also confirmed from him that he said:

“Whoever increase or seek an increase, then indeed he has committed a Riba transaction.”

Muslim no. 82/1584,1588.

It is also confirmed from him that he was given some good dates, so he asked about them. The people said, “We would take a Sa’ of this for two Sa’s (of bad dates) and two Sa’s for three Sa’s. So, the Prophet  Sallallaahu alaihi wa sallam commanded that the sale be canceled and he said:

“This is Riba, exactly.”

Then he directed them to sell the power quality dates for cash, and then to use that cash to buy good dates.

From these Hadiths you can tell that what the questioner mentioned of exchanging gold for gold while adding a fee for the craftsmanship done to one of them is a forbidden matter. It is not permissible and it is included in the Riba transactions that the Prophet  Sallallaahu alaihi wa sallam prohibited. The safe method in this is that the used gold be sold for a price without any secret understanding or agreement. Then, after its owner takes money, he buys the new thing. It is better that he search for the new thing in another place and if he does not find it he may return to the person to whom he sold the gold and buy with the cash. If the person increase the price, there is no harm in that. The important thing is that there is no trading of gold for gold while paying some difference, even if the is due to some special craftsmanship work. This is if the merchant is a merchant, then the buyer can say, “Take this gold and make if for me how I want it to be fashioned, and I will give you the cost for the work when the work is finished,” there is no harm in that.

Ash-Shaykh Ibn ‘Uthaimin

Source: Fatwa Islamiyyah – Dar-us-salam publications

What is meant by the middle course in religious matters? – Shaykh Uthaymeen

Source : Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the pillars of Islam | Volume 1: Creed and Prayer |

Shaykh Muhammad bin Saalih Al-‘Uthaymeen

A. The middle course in religious matters means that a person should not be excessive, exceeding the limits set by Allah, the Almighty, the All-Powerful, nor be deficient, by not fulfilling what Allah, the Most Glorified, the Most High has ordained.

The middle course in religious matters is to hold fast to the way of the Prophet salAllahu alayhi wa sallam, while excess in religious matters is to exceed it, and deficiency is not to attain it.

An example of this is that a man says: I want to stand for the night prayer and I will not sleep any of the time, because prayer is one of the best forms of worship, so I love to spend all the night in prayer. We say: This is excess in the religion of Allah, and it is not right, for something like this happened during the life of the Prophet salAllahu alayhi wa sallam: A number of people met and one of them said: I stand in prayer and I do not sleep, while another said: I fast and I do not break my fast, while a third said: I do not marry women. The Prophet salAllahu alayhi wa sallam was informed of this and he salAllahu alayhi wa sallam said:

“What is wrong with people who say such and such? I fast and I break my fast, I stand in prayer and I sleep and I marry women, so whoever dislikes my Sunnah is not from me.” [Bukhari, 6101; Muslim, 1401]

So, these people intended to act excessively in the religion, and the Messenger salAllahu alayhi wa sallam declared that he was innocent of them, because they expressed excessiveness in his Sunnah which includes fasting, breaking the fast, standing in prayer, sleeping, and marrying women.

As for the one who is deficient, he is the one who says: There is no need for me to perform supererogatory acts of worship, so I shall not do so, but will perform the obligatory acts only. He might also be deficient in the obligatory acts. This is the one who is deficient.

The moderate person is the one who acts in accordance with what the Messenger salAllahu alayhi wa sallam and the rightly guided caliphs followed.

Another example would be that of three men before whom is a sinful man, and one of them says: I will not give salutations of peace to this sinner and I will cut him off and stay away from him and not speak to him. The second one says: I will keep company with this sinner and give salutations of peace to him and smile at him and invite him to my house and accept his invitation, and in my opinion he is not but a righteous man. The third one says: I hate this sinner for his sins and love him for his faith and I will not cut him off except when cutting him off is a means of improving him, but if cutting him off does not result in improving him, instead causing him to increase his sinfulness, then I will not cut him off.

We say that the first person is excessive and extreme, while the second is excessively lacking and the third is moderate. This is what we say in all of the acts of worship and in conduct, the people are either deficient or extreme or moderate.

A third example is of a man who is a slave to his wife, she speaks to her husband in any way she wishes and he does not prevent her from doing evil, nor does he encourage her to strive for virtue. She possesses his mind and she becomes master over him. Another man is oppressive and arrogant, and deems himself superior to his wife and he pays no heed to her, and she is even less than a servant in his estimation. A third man is moderate and he treats her as Allah and His Messenger salAllahu alayhi wa sallam have commanded him:

And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable (Al Baqarah 2:228)”

“A believing man should not hate a believing woman. If there is some characteristic in her that he dislikes, there remains some other characteristic in her which pleases him.” [Muslim, 1469]

This last one is moderate while the first is extreme in his treatment of his wife and the other is deficient. And you should base all deeds and acts of worship upon this example.

Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the pillars of Islam | Volume 1: Creed and Prayer | Shaykh Muhammad bin Saalih Al-‘Uthaymeen

Striving Hard, Competing for Good Deeds in Ramadaan – Shaykh Ibn Baaz

All Praise is due to Allaah, and may the peace and blessings be upon His Messenger Muhammad.

It is legislated for all the Muslims to strive hard in the various types of worship during this noble month.

  1. They should strive to pray voluntary prayers and
  2. recite the Qur`an with reflection and thinking.
  3. They should increase the glorification of Allaah [saying “SubhanAllaah”], declaring Allaah’s right to be worshiped alone [saying “La illaaha il Allaah”], praising Him [saying “Al-Hamdulillaah”], declaring His greatness [saying “Allaahu Akbar”] and seeking His forgiveness.

They should

  1. say legislated supplications,
  2. command the good, forbid the evil,
  3. invite to Allaah,
  4. be generous to the poor and needy,
  5. strive to be kind to parents,
  6. keep good family ties,
  7. honor the neighbor,
  8. visit the sick, and
  9. other types of good deeds.

This is due to the Prophet’s (salallaahu ‘alaihi wa sallam) statement:

“Allaah looks at your competing for good works during it and He proudly tells the angels about you all. Therefore, show Allaah goodness from yourselves. For verily, the wretched person is the one who is deprived of Allaah’s Mercy during it (Ramadaan).”

– Majma ‘uz-Zawa’id 3:142; Kanzul-‘Ummal no. 23692.

This is also due to what is reported from him (salallaahu ‘alaihi wa sallam) that he said:

“Whoever draws near to Allaah during it (Ramadaan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times.” – Sahih Ibn Khuzaymah, no. 1887.

This is also due to his (salallaahu ‘alaihi wa sallam) statement in the authentic hadith:

“An ‘Umrah performed during Ramadaan is equal to a performance of Hajj – or he said – a Hajj with me.” – Al-Bukhari (no. 1863) and Muslim (no. 1256).

The ahadith and narrations that prove the sanctioning of competing, and being aggressive in performing the various acts of goodness in this noble month are numerous.

Allaah is the one Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous, and unite their word upon the truth. Verily, Allaah is the Guardian of that, and He is capable of doing it.

Source: Fataawa Islamiya, pp. 220-221

The True Treasure : I went to steal from him, but he stole from me – Inspirational Story

A burglar scaled the wall of Maalik bin Dinar’s house one night and easily managed to get inside. Once inside the house, the thief was disappointed to see that there was nothing inside actually worth stealing. The owner of the home was inside at the time, he was busy performing prayer. Realizing that he was not alone, Maalik quickly ended his prayer and turned around to face the thief. Without showing any sign of being shocked or afraid, Maalik calmly extended greetings of peace and then said, “My brother, may Allah forgive you. You entered my home and found nothing that is worth taking, yet I do not want you to leave my home without taking away some benefit.”

He stood up, went to another part of the room, and came back with a jug full of water. He looked into the eyes of the burglar and said, “Make ablution and perform two units of prayer, for if you do so, you will leave my home with a greater treasure than you had initially sought when you entered it.”

Much humbled by Maalik’s manners and words, the thief said, “Yes, that is a generous offer indeed.”

After making ablution and performing two units of prayer, the burglar said, “O Maalik, would you mind if I stayed for a while, for I want to stay to perform two more units of prayer?”

Maalik said, “Stay for whatever amount of prayer Allah decrees for you to perform now.”

The thief ended up spending the entire night at Maalik’s house. He continued to pray until the morning. Then Maalik said, “Leave now and be good.”

But instead of leaving, the thief said, “Would you mind if I stayed here with you today, for I have made an intention to fast the day?”

“Stay as long as you wish,” said Maalik.

The burglar ended up staying for a number of days, praying during the late hours of each night and fasting throughout the duration of each day. When he finally decided to leave, the burglar said, “O Maalik, I have made a firm resolve to repent for my sins and for my former way of life.”

Maalik said, “Indeed, that is in the Hand of Allah.”

The man did mend his ways and began to lead a life of righteousness and obedience to Allah. Later on, He came across another burglar he knew. [His friend] said to him, “Have you found your treasure yet?”

He said, “My brother, what I found is Maalik bin Dinaar. I went to steal from him, but it was he who ended up stealing my heart. I have indeed repented to Allah, and I will remain at the door [of His Mercy and Forgiveness] until I achieve what his obedient, loving slaves have achieved.”

[al-Mawaa’idh wal-Majaalis: 85]

Source: The above is taken from the book “Stories of Repentance” from dar-us-salam publications

Woe Unto you, O Dinar !! – The Stories of Repentance

Interesting Story !! Read on ..

There is an interesting story related about Dinaar al-‘Ayaar. Dinaar had a righteous mother who would constantly advise him to repent for his wayward, sinful existence, but as much as she tried, her words had no positive effect on him whatsoever. Then, one day, as he was walking by a graveyard, he stopped to pick up a bone. He was shocked to see how it crumbled and turned to dust in his hand. The sight of that bone had a profound effect on Dinaar. He began to think about his life and his past sins, and he then exclaimed, “Woe unto you, O Dinaar, you are going to end up like this crushed bone, and your body will turn into dust.” All of his past sins then flashed before his eyes, and he made a firm resolve to repent. Turning his gaze towards the sky, he said, “My Lord, I now turn to you in complete submission, so accept me and have Mercy on me.”

With a completely changed heart and state of mind, Dinaar went to his mother and said, “Mother, what does a master do when he captures his slave who had run away from him?” She said, “[To punish him] the master provides him with coarse clothing and low-quality food; and he ties his hands and feet so that he does not make another attempt to escape.” Dinaar said, “Then I want a garment made of coarse wool, low-quality barley, and two chains. Mother, do with me that which is done with a runaway slave. Perhaps my Lord will, upon seeing my humiliation and humility, have mercy on me.” Seeing that her son was adamant and resolute in his request, she complied.

At the beginning of every ensuing night, Dinaar would begin to cry and wail uncontrollably. And he would continue to repeat to himself the words, “Woe unto you, O Dinaar, do you have the power to withstand the Hell fire? How brazen you have been to have led a life that has made you deserving of the anger of the All-Mighty!” He would continue upon that state until the morning.

Turning wan and pale, Dinaar’s body slowly wasted away. Not being able to bear seeing him in that pitiable state, his mother said, “My son, be easy on yourself.” He answered, “My mother, let me remain tied for a short while, so that perhaps I can achieve long-term comfort later on. For tomorrow, I will be waiting a long time before my Majestic Lord, and I do not know whether He will order me to go to places of beautiful shade or to places of unspeakable horror.”

She said, “My son, at least rest for a while.” He said, “It is not present rest or comfort that I am seeking out. Mother, it is as if I see you and other people being led tomorrow towards Paradise, while I am being led towards the Hell-fire along with his inhabitants.” She left him then, and he returned to crying, worshipping, and reciting the Quran. One night, as he was reciting the Quran, he came across these verses:

فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِين عَمَّا كَانُوا يَعْمَلُونَ َ
So, by your Lord [o Muhammad], We shall certainly call all of them to account, for all that they used to do.

[al-Hijr : 92-93]

As he contemplated the meanings and implications of these verses, he cried with such intensity that he fainted. His mother rushed to him and tried very hard to revive him, but he wouldn’t respond. She thought he had died. Looking into the face of her son, she said, “O my beloved one, O the joy of my heart, where shall we meet again?” In fact, Dinaar still had some life left in him, and hearing his mother’s words, he answered with a faint voice, “My mother, if you do not find me on the wide plains of the Day of Resurrection, then ask Maalik, the Custodian of Hell-fire about me.” He then made a croaking sound and died.

After she finished washing his body, Dinaar’s mother prepared him for his funeral. She then went out and made the announcement, “O people, come to the funeral prayer of one who has been killed by [fear of] the Hell-fire.” People began to come from all directions. It is said that during that era, no greater gathering came together and no amount of tears were shed as much as on that day.

On the same night that his funeral was held, one of Dinaar’s friends saw him in a dream, attired in a green robe. Dinaar was prancing around in Paradise, all the while reciting the verse:

فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِين عَمَّا كَانُوا يَعْمَلُونَ َ
So, by your Lord [o Muhammad], We shall certainly call all of them to account, for all that they used to do.

During the dream, his friend heard him say, “By His Might and Majesty, He asked me [about my deeds]. Having mercy on me, He forgave me and pardoned me [my sins.] Lo! Convey news of this to my mother.”

The above story is taken from “The Stories of repentence” published by dar-us-salam

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