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#1362 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Sun Dec 13, 2009 8:46 am
Subject: The fast during the winter is easy prey 		AbdurRahman.org@...
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Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah

Amma ba'd
 
The Prophet (salallaahu 'alaihiwasallam) said [words that mean]:

"The fast during the winter is easy prey."  Silsalat Al-Hadeeth as-Saheeh (Albani, no. 1922)
_________________________________________________________________

It is reported from Abu Hurayrah (radiallaahu 'anhu) that he said:
quote:
"Shall I not point you to comfortable proceeds?" People responded, "And what is that O Abu Hurayrah?" He replied, "Fasting in winter."

The Arabs used to refer to matters which were relatively easy to gain as being cool. In the following narration, the relative ease of fasting in winter and its consequent reward is likened to acquiring war proceeds without the heat of violence. It is reported from 'Umar (radiallaahu 'anhu) that he said:
quote:
"Winter is booty for the devout worshippers."

This is further explained in the following narration.

It is reported from 'Ubayd ibn 'Umayr (radiallaahu 'anhu) that he said:
quote:
It used to be said when winter came: O people of the Qur`an, the night has become long so you can pray (more) and the day has become short for you to fast.

Abu Nu'aym, Hilyah Al-Awliya`


As with other experiences in this world, the Salaf used to be reminded of the hereafter when experiencing cold weather. It is reported from the famous worshipper Rabi'ah (may Allaah have mercy on her) that she said:
quote:
I have never heard the adhan except that I remember the caller who will announce the Day of Resurrection, and I never see the falling snow except that I imagine the flying pages of the records of people's deeds (on that day), and I never see swarms of locusts except that I think about the Great Gathering on the Last Day.
Ibn Al-Jawzi, Sifah Al-Safwah Vol. 2, p.433.


From: SayingsoftheSalaf


--------------------------------------------
AsSalam Alaikum wa Rahmatullah
AbdurRahman Meda
http://AbdurRahman.org/
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#1361 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Tue Dec 8, 2009 4:57 pm
Subject: Article on the position of the feet when two people are praying 		ramumeda
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As salaam alaikum warahmatullah,

http://www.sunnahpublishing.net/modules/Fiqh/2praying.pdf

and also attached in this mail

BaarakAllahu feekum.

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#1360 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Tue Dec 8, 2009 10:21 am
Subject: Istirja 		AbdurRahman.org@...
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Istirja (Inna Lillahi wa Inna Ilahi Raaji'oon)

Tafseer Ibn Katheer - Suratul Baqarah [Surah No.2]

(155. And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient).)
(156. Who, when afflicted with calamity, say: "Truly, to Allah we belong and truly, to Him we shall return.'')
(157. They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy, and it is they who are the guided ones.)

Allah informs us that He tests and tries His servants, just as He said in another Ayah:

(And surely, We shall try you till We test those who strive hard (for the cause of Allah) and As-Sabirin (the patient), and We shall test your facts (i.e., the one who is a liar, and the one who is truthful).) (47:31)

Hence, He tests them with the bounty sometimes and sometimes with the afflictions of fear and hunger. Allah said in another Ayah:

(So Allah made it taste extreme of hunger (famine) and fear.) (16:112)

The frightened and the hungry persons show the effects of the affliction outwardly and this is why Allah has used here the word `Libas' (cover or clothes) of fear and hunger. In the Ayat above, Allah used the words:

(with something of fear, hunger,) meaning, a little of each. Then (Allah said),

(loss of wealth,) meaning, some of the wealth will be destroyed,

(lives) meaning, losing friends, relatives and loved ones to death,

(and fruits,) meaning, the gardens and the farms will not produce the usual or expected amounts. This is why Allah said next:

(but give glad tidings to As-Sabirin (the patient).)

He then explained whom He meant by `the patient' whom He praised:

(Who, when afflicted with calamity, say: "Truly, to Allah we belong and truly, to Him we shall return.'') meaning, those who recite this statement to comfort themselves in the face of their loss, know that they belong to Allah and that He does what He wills with His servants. They also know that nothing and no deed, even if it was the weight of an atom, will be lost with Allah on the Day of Resurrection. These facts thus compel them to admit that they are Allah's servants and that their return will be to Him in the Hereafter.

This is why Allah said:

(They are those on whom are the Salawat (i. e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy,) meaning, Allah's praise and mercy will be with them. Sa`id bin Jubayr added, "Meaning, safety from the torment.''

(and it is they who are the guided ones.) `Umar bin Al-Khattab commented: "What righteous things, and what a great heights.

(They are those on whom are the Salawat from their Lord, and (they are those who) receive His mercy) are the two righteous things.

(and it is they who are the guided ones) are the heights.''

The heights means more rewards, and these people will be awarded their rewards and more.

There are several Ahadith that mention the rewards of admitting that the return is to Allah by saying:("Truly, to Allah we belong and truly, to Him we shall return.'') when afflictions strike.

For instance, Imam Ahmad reported that Umm Salamah narrated:

Once, Abu Salamah came back after he was with Allah's Messenger and said: I heard Allah's Messenger recite a statement that made me delighted. He said:(No Muslim is struck with an affliction and then says Istirja` when the affliction strikes, and then says: `O Allah! Reward me for my loss and give me what is better than it,' but Allah will do just that.) Umm Salamah said: So I memorized these words. When Abu Salamah died I said Istirja` and said: "O Allah! Compensate me for my loss and give me what is better than it.'' I then thought about it and said, "Who is better than Abu Salamah'' When my `Iddah (the period of time before the widow or divorced woman can remarry) finished, Allah's Messenger asked for permission to see me while I was dyeing a skin that I had. I washed my hands, gave him permission to enter and handed him a pillow, and he sat on it.

He then asked me for marriage and when he finished his speech, I said, "O Messenger of Allah! It is not because I do not want you, but I am very jealous and I fear that you might experience some wrong mannerism from me for which Allah would punish me. I am old and have children.'' He said: (As for the jealousy that you mentioned, Allah the Exalted will remove it from you. As for your being old as you mentioned, I have suffered what you have suffered. And for your having children, they are my children too.) She said, "I have surrendered to Allah's Messenger.'' Allah's Messenger married her and Umm Salamah said later, "Allah compensated me with who is better than Abu Salamah: Allah's Messenger .' [ Muslim reported a shorter version of this Hadith]

Source : Quran : Tafsir Ibn Kathir : Surah List : Surah No.2

--------------------------------------------
AsSalam Alaikum wa Rahmatullah
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#1359 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Tue Dec 8, 2009 9:37 am
Subject: Between Wealth and Good Deeds - tafseer ibn kathir 		AbdurRahman.org@...
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Al-Kahf : verse 46.
Wealth and children are the adornment of the life of this world. But the good righteous deeds that last, are better with your Lord for reward and better for hope.

(Wealth and children are the adornment of the life of this world.)
  • This is like the Ayah: (Beautified for men is the love of things they covet; women, children, vaulted hoards of gold...) 3:14
  •  Allah says: (Your wealth and your children are only a trial, whereas Allah! With Him is a great reward (Paradise).) (64:15)
  • Turning towards Allah and worshipping Him is better for you than keeping busy with them, and accumulating wealth for them and going to extremes in feeling pity and compassion for them.

Allah says: (But the good righteous deeds that last, are better with your Lord for reward and better for hope.)

  • Ibn `Abbas, Sa`id bin Jubayr and others among the Salaf said that the good righteous deeds that last are the five daily prayers.
  • `Ata' bin Abi Rabah and Sa`id bin Jubayr narrated from Ibn `Abbas, "The good righteous deeds that last are `Subhan Allah (glory be to Allah)', `Al-Hamdu Lillah (praise be to Allah)', `La ilaha illallah (there is none worthy of worship except Allah)', and `Allahu Akbar (Allah is Most Great).'"
  • The Commander of the faithful, `Uthman bin `Affan was questioned, "Which are the good righteous deeds that last'' He replied, "They are: `La ilaha illallah, Subhan Allah, Al-Hamdu Lillah, Allahu Akbar and La hawla wa la quwwata illa billah hil-`Aliyil-`Azim (there is no strength and no power except with Allah the Exalted, the Almighty).''' This was recorded by Imam Ahmad.
  • Imam Ahmad also recorded from a freed slave of the Messenger of Allah that he said: (Well done! Well done for five things! (How heavy they will weigh in the balance! "La ilaha illallah, Allahu Akbar, Subhan Allah, and Al-Hamdu Lillah,'' and a righteous son who dies and his parents seek the reward of Allah.) And he said: (Well done! Well done for five things! Whoever meets Allah believing in them, he will enter Paradise; if he believes in Allah, the Last Day, Paradise and Hell, resurrection after death, and the Reckoning).
  • (the good righteous deeds that last, ) `Ali bin Abi Talhah reported that Ibn `Abbas said, "This is the celebration of the remembrance of Allah, saying `La ilaha illallah, Allahu Akbar, Subhan Allah, Al-Hamdu Lillah, Tabarak Allah, La hawla wa la quwwata illa billah, Astaghfirallah, Sallallahu `ala Rasul-Allah', and fasting, prayer, Hajj, Sadaqah (charity), freeing slaves, Jihad, maintaining ties of kinship, and all other good deeds. These are the righteous good deeds that last, which will remain in Paradise for those who do them for as long as heaven and earth remain.
  • '' Al-`Awfi reported from Ibn `Abbas: "They are good words.'' `Abdur-Rahman bin Zayd bin Aslam said, "They are all righteous deeds.'' This was also the view chosen by Ibn Jarir, may Allah have mercy on him.


--------------------------------------------
AsSalam Alaikum wa Rahmatullah
AbdurRahman Meda
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#1358 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Mon Dec 7, 2009 6:05 am
Subject: Six Lessons from Tests and Trials 		AbdurRahman.org@...
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In Tests and Trials there are Lessons
- by Dr. Saleh as-Saleh (rahimahullah)

Tests and trials contain many lessons.
  1. The first lesson – From the benefit of tests and trials is the influence it has on one’s tawheed (worship of Allaah), eemaan (faith) and tawakkul – reliance upon Allaah. It makes you examine the reality that man is a weak creation without any power or strength, except in your Lord. Therefore you resort to Him and depend on Him. Thereupon arrogance, false pride and negligence will be removed and you will come to know that you are really poor and in need of your Creator, the Almighty, the Most Perfect, and so you resort to Him.

  2. The second lesson – Tests unravel the reality of this life. It is clarified to be a temporal stay for enjoyment, and the perfect life is the one which follows, wherein there is no toil, worry, fatigue or disease. Allaah stated this in Surah al-Ankaboot, verse 64.


    {And this life of the world is only amusement and play! Verily, the home of the Hereafter – that is the life indeed (i.e. the eternal life that will never end), if they but knew.} [al-Ankaboot 29:64]

    Even with this amusement and play there is also toil and fatigue. This is the reality of this life – one day life is smiling at you, and the other day it is turning its back on you. This is the nature of life, but man forgets that. The trials and tests come and they serve to remind man of the nature of this life and that he should not become attached to it.

  3. The third lesson – The tests and trials remind the person of the favours bestowed upon him by Allaah. It is also a reminder that this life is transitional.

  4. The fourth lesson – We are reminded to avoid being in a state of joy such that we feel arrogance and likewise to avoid a state of sadness and grief such that one feels despair. Allaah sates this in Surah al-Hadeed, verses 22-23:

    {22}

    {No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfooz) before We bring it into existence. Verily, that is easy for Allaah. In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you. And Allaah likes not every prideful boaster.} [al-Hadeed 57:22-23]

  5. The fifth lesson – Trials and tests remind the person of his shortcomings and diseases (of the heart and actions) so that he can take preventive measures against them. Allaah says in Surah an-Nisaa’ verse79:


    {Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad ) as a Messenger to mankind, and Allaah is Sufficient as a Witness.} [an-Nisaa’ 4:79]

    And Allaah says in Surah as-Shooraa, verse 30:


    {And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.} [ash-Shooraa 42:30]

    There is a chance for repentance before the greater torment occurs. Allaah says in Surah as-Sajdah, verse 21:


    {And verily, We will make them taste of the near torment (i.e. the torment in the life of this world, i.e. disasters, calamities) prior to the supreme torment (in the Hereafter), in order that they may (repent and) return (i.e. accept Islaam).} [as-Sajdah 32:21]

    This lesser torment is in this life which is full of calamities, disasters and hardships.

  6. The sixth lesson – Tests and trials serve as great teaching processes through which one learns patience. We cannot be firm upon truth and obedience except with patience; and we cannot stay away from falsehood and disobedience except with patience and perseverance. We cannot walk the paths of this life except with patience regarding the pre-ordinance of Allaah. The outcome is jannat al-qulb war-ridwaan – the endless bliss in Paradise and the Pleasure of Allaah . Allaah says in Surah Fussilat, verse 35:


    {But none is granted it except those who are patient – and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise, and of a high moral character) in this world.} [Fussilat 41:35]


Source :Testing, Affliction and Calamities
by Shaykh Dr. Saalih As-Saalih
Delivered on May 20th, 2006
http://www.albaseerah.org/forum/showthread.php?t=4151
--------------------------------------------
AsSalam Alaikum wa Rahmatullah
AbdurRahman Meda
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#1357 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Thu Dec 3, 2009 9:16 am
Subject: Characteristics of the Hypocrites prayer 		ramumeda
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 Characteristics of the Hypocrites prayer

In the name of Allah the Most Gracious Most Merciful

Characteristics of the Hypocrites prayer by Ash-Shaykh Saalih al-Fouzaan may Allah protect and preserve him.

The Shaykh may Allah preserve him says: " There are six characteristics that Allah the Glorified and Most High and the Messenger sallahu 'alayhi wasallam mention about the Hypocrites prayer:
  1. Firstly:      He/She doesn't stand for the prayer except that they are lackadaisical.
  2. Secondly: They do not remember Allah in it except a little.
  3. Thirdly:     They seek to be seen of the people and they are not afraid of Allah the Most High.
  4. Fourthly:   They do not offer it at its proper time.
  5. Fifthly:      They do not establish it with the congregation.
  6. Sixthly:     They do not have tranquility in it rather they peck like a bird (pray quickly without any serenity).
These are six characteristics about the Hypocrites prayer and Allah's refuge is sought. I ask Allah to protect us and you from them all.

Taken from the book: Fadaailus Salah wa Hukm wa 'Uqoobah Taarikihaa (Virtues of the prayer and the ruling and punishment for the one who leaves it off {Pg.18}) by the Great Scholar Ash-Shaykh Saalih al-Fouzaan hafidhahullah.

Translated by: Abu Fouzaan Qaasim
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#1356 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Thu Dec 3, 2009 2:40 am
Subject: The Ruling on Listening to Unknown Speakers? 		ramumeda
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 Benefit: The Ruling on Listening to Unknown Speakers?

Shaykh Falaah Ismaa'eel al-Mandakar


What is the Ruling on Listing to Unknown Speakers and Taking Knowledge from them?


ما حكم سماع أشرطة المجاهيل وأخذ العلم عنهم؟

Bismillah al-hamdulillaah wa salaatu wa salaam ‘alaa rasoolillaah wa ‘alaa aalihi wa sahbihi wa man tabi’a hudaahu wa bad. 

The trails of today are very many.  Innovations and mixing up innovators with the people of the sunnah and their outward call to the sunnah and salafiyyah is wide spread, for this reason one should be cautious.  ‘Abdullaah ibn ‘Abbaas used to say, if a man said ‘I heard the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) or the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said, we (used to) rush to him and went out to seek him, listening to him, but when the fitnah occurred they began asking about the men (who were narrating the knowledge) like how Ibn Seereen mentioned “we said: name to us your men”  meaning they were known by whom they narrated from.  So from there they would know if they would listen and accept or refuse and not listen.  If that was the case in that time, then our time has more priority.  It is a must that one determines and limits those whom he listens to, and from whom he reads from, and who he takes from, and (the works he) issues, and also who he sits with, this is very important.  As for being a haatib layl (one who gathers wood at nigh i.e. blindly, heedlessly), listing to everyone and those who are unknown. No, it is feared that a trail will befall this one.  Surely from the signs of success from Allaah and wanting good for his slave, it is uprightness and guidance that he helps him to sit, mix with and take from the people of the Sunnah.  It is obligatory to have seriousness and diligence towards seeking out that which brings about success and guidance from Allaah, and Allah is the one who grants success.

بسم الله والحمدلله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن تبع هداه وبعد ، الفتن اليوم كثيرة جدا, والبدع كثيرة جدا, وتلبس المبتدعة بأهل السنة وإعلانهم للسنة والسلفية كثير جدا؛ لذلك ينبغي الحذر. وإذا كان عبدالله بن عباس يذكر أنهم كانوا إذا قال رجل : سمعت رسول الله صلى الله عليه وسلم, أو قال رسول الله صلى الله عليه وسلم , ابتدرناه ،يبادرونه, يشرئبون إليه, يسمعون منه ، لكن لما وقعت الفتنة صاروا يسألون عن الرجال كما ذكر ابن سيرين: (قلنا : سموا لنا رجالكم). أي يعرفون عمن ينقلون, ومن ثم من خلال النقلة يعرفون هل يسمعون ويقبلون,أم يرفضون ولا يسمعون. فهذا إذا كان في ذلك الزمان, ففي زماننا أولى,لابد أن يحدد الإنسان لمن يسمع, ولمن يقرأ, وعمن يأخذ ويصدر, وعند من يجلس, هذا مهم جدا, أما أن يكون حاطب ليل يسمع للجميع وللمجاهيل ,لا,هذا تخشى عليه الفتنة ، وإن من علامات وصور توفيق الله وإرادته بعبده الخير والصلاح والهداية أن يوفقه إلى مجالسة ومخالطة والأخذ عن أهل السنة ، فالواجب الجد والاجتهاد والتحري استجلابا لتوفيق الله وهدايته ، والله الموفق

 

Shaykh Falaah Ismaa'eel al-Mandakar

http://www.mandakar.com/FatawaDetails.asp?ID=314


wa salaamu 'alaykum wa rahmatullaah

TROID
874-A Weston Rd.
Toronto, ON. Canada
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#1355 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Tue Dec 1, 2009 12:23 pm
Subject: Weapons of Mass Distinction - Sayings of the Salaf 		ramumeda
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Weapons of Mass Distinction - Sayings of the Salaf

Posted: 30 Nov 2009 04:14 AM PST

Abû Ishâq [Al-Fazârî] states:

The enemy was never able to stand up to the Companions of Allâh’s Messenger – Allâh’s praise and peace be upon him, so when the news of the defeat of the Romans came to Heraclius at Antioch he asked [his people], “Woe to you, tell me about these people who fight you, are they not humans like you?” They replied, “Indeed, they are.” He asked, “So are you more in number or them?” They replied, “We outnumber them greatly in all places.” He said, “So how is it that you are defeated whenever you meet them [in battle].” A senior and esteemed elder amongst them replied, “Because they stand in prayer at night, fast during the day, fulfill their agreements and promises, enjoin what is right and forbid what is evil, they are fair and just amongst themselves; and because we drink wine, fornicate, commit sin, break our agreements, steal, oppress and do injustice, enjoin the committing of what angers Allâh and forbid what pleases Allâh the Mighty and Majestic, and we cause evil and corruption in the land.” Heraclius said, “You are the one who has told me the truth.”

Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-‘Ilm 4:91.

Related posts:

  1. The Assassination of ‘Umar – Part 1
  2. Better to be Dust
  3. Umar and the night prayers of Ramadan
  4. Intelligence in Action
  5. Eating to Fast [not Fasting to Eat]

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#1354 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Mon Nov 30, 2009 3:00 am
Subject: With the mihbarah(inkpot) all the way to the maqbarah(grave) ! Inspirational Read !! 		ramumeda
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With the mihbarah (inkpot) all the way to the maqbarah (grave)
- Seeking Knowledge Until Death -

From a lecture by Shaykh Salih aalish-Shaykh

 

Imâm Ahmad had two sons, 'Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that "A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Abâ 'Abdillâh! You are the Imâm of the Muslims!' "

This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!

Imâm Ahmad replied with a statement that nullified this man's whole understanding. He said: "I will be with the mihbarah all the way to the maqbarah (graveyard)."

What did he mean? He meant, "I will be busy with knowledge until I die."

Another narration mentions that he said this same statement on a separate occasion to another group of people: "As for me, I will seek knowledge until I am placed in the grave."

When the time of his death came near, he said to those around him:

"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.

This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."

So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.

Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?

No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.

In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it. Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."

He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.

What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.

If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.

Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.

Source : http://www.ibad-ur-rahman.org/

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#1353 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Sun Nov 29, 2009 6:14 am
Subject: Shaikh Ibn Baaz's beneficial answer to a Unique question regarding Backbiting 		ramumeda
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Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah

Amma ba'd

Shaikh Ibn Baaz's beneficial answer to a Unique question regarding Backbiting  

As Salaamu Alaikum Wa Rahmatullahi Wa Barakatuhu

The Questioner asked: I talk to myself a lot, it is like this for me, and I cannot leave it off. Would it be Gheebah (backbiting) if I mentioned someone with what he dislikes and I am by myself? I do not mention it to anyone, rather it is to myself.

Shaikh Ibn Baaz (rahimahullaah) answered:
quote:
The Prophet (Salallahu 'Alaihi wa sallam) said: "Backbiting is saying about your brother that which he dislikes." Therefore what is apparant from the speech of the Prophet (Salallahu 'Alaihi wa sallam) is what is general and that whenever you mention about your brother that which he dislikes whether you are alone or with the people then this is all backbiting. Therefore the advice is to beware of this, and to get accustomed to silence when you are alone except when remembering Allah 'azza wa jall. Don't mention the people. Remember your Lord, keep busy with something from the rememberence of Allah. Subhan Allah, Al-Hamdu lillah, La ilaha ill Allah, Wallahu Akbar. Rabb ighfirli. Leave the people alone, you have enough to do (for yourself) from remembering Allah - Subhanahu Wa Ta'ala - asking his forgiveness and making suplications.

Source: http://www.binbaz.org.sa/mat/9418

Translated by: Musa Millington

Sent by: masjidattawheed.net

Wa Salaamu Alaikum Wa Rahmatullahi Wa Barakatuhu

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#1352 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Sat Nov 28, 2009 10:50 am
Subject: Parable of Spending in Allah's Cause 		ramumeda
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Parable of Spending in Allah's Cause

Tafseer Ibn Kathir

(261. The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.)

This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times.

Allah said, <<The parable of those who spend their wealth in the way of Allah...>>

Sa`id bin Jubayr commented, "Meaning spending in Allah's obedience".
Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth".
The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows' the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land.

The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said, (On the Day of Resurrection, you will have seven hundred camels with their bridles.)

Muslim and An-Nasa'i also recorded this Hadith, and Muslim's narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.' The Messenger said, (You will earn seven hundred camels as reward for it on the Day of Resurrection. )

Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,

(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake.'' The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith.

Allah's statement, <<Allah gives manifold increase to whom He wills >> is according to the person's sincerity in his deeds.

<< And Allah is All-Sufficient for His creatures' needs, All-Knower >> meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah.

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#1351 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Sat Nov 28, 2009 7:53 am
Subject: Four Birds & Prophet Ibrahim (Peace be upon him) 		ramumeda
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Source : Tafseer Ibn Kathir

(260. And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead.'' He (Allah) said: "Do you not believe'' He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.'' He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.'')

The Khalil Supplicates to Allah to Show Him How He Resurrects the Dead

The scholars said that there are reasons behind this request by Ibrahim. For instance, when Ibrahim said to Nimrod, (My Lord (Allah) is He Who gives life and causes death,) he wanted to solidify his knowledge about resurrection by actually witnessing it with his eyes. Prophet Ibrahim said,

("My Lord! Show me how You give life to the dead.'' He (Allah) said: "Do you not believe'' He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.'')

Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said,

(We are more liable to be in doubt than Ibrahim when he said, "My Lord! Show me how You give life to the dead.'' Allah said, "Don't you believe'' Ibrahim said, "Yes (I believe), but (I ask) in order to be stronger in faith.'')

The Prophet's statement in the Hadith means, "We are more liable to seek certainty.''

The Answer to Al-Khalil's Request:

Allah said,

(He said: "Take four birds, then cause them to incline towards you.'')
Scholars of Tafsir disagreed over the type of birds mentioned here, although this matter in not relevant due to the fact that the Qur'an did not mention it. Allah's statement,
(cause them to incline towards you) means, cut them to pieces. This is the explanation of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Al-Aswad Ad-Dili, Wahb bin Munabbih, Al-Hasan and As-Suddi.

Therefore, Ibrahim caught four birds, slaughtered them, removed the feathers, tore the birds to pieces and mixed the pieces together.
He then placed parts of these mixed pieces on four or seven hills. Ibn `Abbas said, "Ibrahim kept the heads of these birds in his hand.
Next, Allah commanded Ibrahim to call the birds to him, and he did as Allah commanded him. Ibrahim witnessed the feathers, blood and flesh of these birds fly to each other, and the parts flew each to their bodies, until every bird came back to life and came walking at a fast pace towards Ibrahim, so that the example that Ibrahim was witnessing would become more impressive. Each bird came to collect its head from Ibrahim's hand, and if he gave the bird another head the bird refused to accept it. When Ibrahim gave each bird its own head, the head was placed on its body by Allah's leave and power. ''

This is why Allah said,
(And know that Allah is All-Mighty, All-Wise) and no one can overwhelm or resist Him. Whatever Allah wills, occurs without hindrance, because He is the All-Mighty, Supreme above all things, and He is Wise in His statements, actions, legislation and decrees.


`Abdur-Razzaq recorded that Ma`mar said that Ayyub said that Ibn `Abbas commented on what Ibrahim said,

(but to be stronger in Faith), "To me, there is no Ayah in the Qur'an that brings more hope than this Ayah.'' Ibn Abi Hatim recorded that Muhammad bin Al-Munkadir said that `Abdullah bin `Abbas met `Abdullah bin `Amr bin Al-`As and said to him, "Which Ayah in the Qur'an carries more hope for you'' Ibn `Amr said,

(Say: "O `Ibadi (My servants) who have transgressed against themselves (by committing evil deeds and sins)! Despair not.) (39:53).

Ibn `Abbas said, "But I say that it is Allah's statement,

(And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead.'' He (Allah) said: "Do you not believe'' He (Ibrahim) said: "Yes (I believe)...)

Allah accepted Ibrahim's affirmation when he merely said, `Yes.' This Ayah refers to the doubts that attack the heart and the thoughts that Shaytan inspires.'' Al-Hakim also recorded this in Al-Mustadrak and said; "Its chain is Sahih but they did not record it.''

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#1350 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Fri Nov 27, 2009 7:27 pm
Subject: The Story of the Dead People - Tafseer Ibn Kathir 		ramumeda
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( Did you (O Muhammad ) not think of those who went forth from their homes in the thousands, fearing death Allah said to them, "Die''. And then He restored them to life. Truly, Allah is full of bounty to mankind, but most men thank not.) [Surah Baqarah Verse243]

Ibn Abu Hatim related that Ibn `Abbas said that these people mentioned herein, were the residents of a village called Dawardan. `Ali bin `Asim said that they were from Dawardan, a village several miles away from Wasit (in Iraq).

In his Tafsir, Waki` bin Jarrah said that Ibn `Abbas commented,

(Did you (O Muhammad ) not think of those who went forth from their homes in thousands, fearing death) that they were four thousand persons who escaped the plague (that broke out in their land). They said, "We should go to a land

that is free of death!'' When they reached a certain area, Allah said to them:

("Die.'') and they all died. Afterwards, one of the Prophets passed by them and supplicated to Allah to resurrect them and Allah brought them back to life. So, Allah stated:

(Did you (O Muhammad ) not think of those who went forth from their homes in the thousands, fearing death)

Furthermore, several scholars among the Salaf said that these people were the residents of a city during the time of the Children of Israel. The weather in their land did not suit them and an epidemic broke out. They fled their land fearing death and took refuge in the wilderness. They later arrived at a fertile valley and they filled what is between its two sides. Then Allah sent two angels to them, one from the lower side and the other from the upper side of the valley. The angels screamed once and all the people died instantly, just as the death of one man. They were later moved to a different place, where walls and graves were built around them. They all perished, and their bodies rotted and disintegrated. Long afterwards, one of the Prophets of the Children of Israel, whose name was Hizqil (Ezekiel), passed by them and asked Allah to bring them back to life by his hand. Allah accepted his supplication and commanded him to say, "O rotted bones, Allah commands you to come together.'' The bones of every body were brought together. Allah then commanded him to say, "O bones, Allah commands you to be covered with flesh, nerves and skin.'' That also happened while Hizqil was watching. Allah then commanded him to say, "O souls, Allah commands you to return, each to the body that it used to inhabit.'' They all came back to life, looked around and proclaimed, "All praise is due to You (O Allah!) and there is no deity worthy of worship except You.'' Allah brought them back to life after they had perished long ago.

We should state that bringing these people back to life is a clear proof that physical resurrection shall occur on the Day of Resurrection.
This is why Allah said:
(Truly, Allah is full of bounty to mankind,) meaning, in that He shows them His great signs, sound proofs and clear evidences.
Yet, (but most men thank not.) as they do not thank Allah for what He has given them with in their worldly life and religious affairs.

The story of the dead people (2:244 above) also indicates that no caution can ever avert destiny and that there is no refuge from Allah, but to Allah Himself. These people departed from their land fleeing the epidemic and seeking to enjoy a long life. What they earned was the opposite of what they sought, as death came quickly and instantaneously and seized them all.

There is an authentic Hadith that Imam Ahmad reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab once went to Ash-Sham (Syria). When he reached the area of Sargh, he was met by the commanders of the army: Abu `Ubaydah bin Jarrah and his companions. They told him that the plague had broken out in Ash-Sham. The Hadith then mentioned that `Abdur-Rahman bin `Awf, who was away attending to some of his affairs, came and said, "I have knowledge regarding this matter. I heard Allah's Messenger (Peace be upon him) say:

(If it (the plague) breaks out in a land that you are in, do not leave that land to escape from it. If you hear about it in a land, do not enter it.)

`Umar then thanked Allah and went back. This Hadith is also reported in the Sahihayn.

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#1349 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Fri Nov 27, 2009 6:36 pm
Subject: The Linguistic Definition of the word Masjid 		ramumeda
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The Linguistic Definition of the word Masjid

Question:  What is the Masjid, (mosque) linguistically and religiously?

Answer:

Linguistically, the masjid is the place of prostration.

Religiously, it is everything that is built for the Muslims to offer the five prayers in congregation.
It is also used to refer to that which is more general that this. Thus, it also includes that place that a person uses in his house(or has allocated) to offer the voluntary prayers in, or he uses it to perform the obligatory prayers when he is unable to offer them in the masjid where the people have established congregational prayer. From this is that which Al-Bukhari and others recorded from Jabir, may Allah be pleased with him, who said that the messenger of Allah sallahu alayhi was sallam said:

"I was given five (things) that no one was given before me. I was aided with Ar-Ru'b (fright cast into the hearts of enemies) for a month's distance (of travel), and the earth was made a Masjid (place of prayer) for me and a means of purification. So any man from my nation (the Muslims) whom the (time for) prayer catches, then let him offer the prayer...."

(Al-Bukhari no. 33 and Muslim no.521)

Permanent Committee for Research and Verdicts
Fatawa Islamiyah vol.3 p.19 DARUSSALAM

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=884

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#1348 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Fri Nov 27, 2009 5:49 am
Subject: What is better for a woman, to come out to the Eid prayer or to stay at home? 		ramumeda
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What is better for a woman, to come out to the Eid prayer or to stay at home?

Shaykh Ibn ‘Uthaymeen was asked: what is better for a woman, to come out to the Eid prayer or to stay at home? 

He replied:

It is better for them to go out to Eid prayer, because the Prophet (peace and blessings of Allaah be upon him) enjoined that the women go out to the Eid prayer, even the adolescent girls and virgins – i.e., women who do not ordinarily go out. He commanded them to go out, and he told the menstruating women to go out but to keep away from the prayer-place. So menstruating women should go out with other women for Eid, but they should not enter the place where the Eid prayer is offered, because the Eid prayer-place is a mosque and it is not permissible for a menstruating woman to stay there, but it is permissible for her to pass through or to take something she needs from it, without staying there. Based on this we say: women are commanded to go out to the Eid prayer and join the men in this prayer, because of the goodness, dhikr and du’aa’ they may experience there.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 16/210.

He also said:

But they must go out looking decent, not wearing adornment, makeup or perfume, so that they may combine following the Sunnah with avoiding fitnah.

What some women do of wearing adornment, makeup and perfume is because of their ignorance and negligence on the part of their guardians. This does not cancel out the general shar’i ruling, which is that women are commanded to go out to the Eid prayer.


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#1347 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Fri Nov 27, 2009 5:47 am
Subject: How is the Takbeer to be made for the Two Eeds and the Days of Tashreeq? 		ramumeda
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How is the Takbeer to be made for the Two Eeds and the Days of Tashreeq?

Question:

What has been authenticated from how the takbeer should be done during Eed and the days of Tashreeq, and is this specific for after the prayer.

Answer:

One can say:
Allahu Akbar Kabeera, wal-hamdulillaahi katheera, wa Subhaanallaahi bukratan wa aseela .
(Allaah is the Greatest, and an abundance of praise is due to Him, and glory and praise be to him morning and evening) .
We have passed by this in Saheeh al-Bukhaaree, this is authentic.

What is left now is if one says Allaahu Akbar, Allaahu Akbar, and he doesn't add to that, then he is correct (as well), because Allaah, may His name be sanctified said:

<< And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made them for you as among the Symbols of Allaah, Wherein you have much good. So mention the Name of Allaah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the poor who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful. (36) It is neither their meat nor their blood that reaches Allaah, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allaah for His Guidance to you. And give glad tidings (O Muhammad) to the Muhsineen(doers of good). (37) Allaah is the Most Great) for having guided you so that you may be grateful to Him.>> Soorah (22) ayah (185)

So that you may magnify Allaah (saying Takbeer) Allaah mentioned the takbeer, and he said similar to this also
<<and so that you magnify Allaah [i.e. to say Takbeer (Allaahu-Akbar; Allaah is the Most Great) for having guided you so that you may be grateful to Him>>. Soorah (2) Ayah(185)

Shaykh Yahyah Al-Hajooree
http://www.sh-yahia.net/show_books_37.html


Question: What is the wording of the takbeer and the tahmeed?

Response: That one says:

Allaahu Akbar Allaahu Akbar laa ilaaha ill-Allaah, wallaahu Akbar Allaahu Akbar wa lillaahil-Hamd

or one says:

Allaahu Akbar Allaahu Akbar Allaahu Akbar laa ilaaha ill-Allaah, Allaahu Akbar Allaahu Akbar Allaahu Akbar wa lillaahil-Hamd

Shaykh Ibn al-Uthaymeen
Fataawa Ramadhaan - Volume 2, Page 948, Fatwa No.936;
Fiqh al-Ibaadaat libni 'Uthaymeen - Page 216

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#1346 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Thu Nov 26, 2009 9:59 am
Subject: Doing Udhiyyah(Sacrifice) on behalf of the dead 		ramumeda
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Doing Udhiyyah on behalf of the Deceased

By the Noble Shaykh Muhammad ibn Saalih al-`Uthaymeen
source : AlBaseerah.org Specail Eid al Adha Newsletter

Question:

Is it recommended to make the Udhiyyah (sacrifice) on behalf of the dead, as is the case with the living,even if they (the dead) did not order with it (the sacrifice), or is it a special worship limited to the living only, with the exception of the deceased who have ordered us with it?

Answer:

What we see is the Udhiyyah is legislated for the living only because this is what is reported from the
Messenger (Peace be upon him). It is for the living only, with the exception of the dead if they entrusted someone to do it for them. Then it should be done on their behalf because the dead person has ordered with it from his own wealth,
and his wealth is his to spend as he wishes as long as it is not in disobedience to Allah. So do as he ordered.

As for the living, then he sacrifices on his behalf, but there is no objection if he sacrifices and says “this is on behalf of my household” and he intends with that statement the living and the dead, as is apparent from the actions of the Messenger (Peace be upon him) when he used to say “this is on behalf Muhammad, the family of Muhammad and the Ummah of Muhammad,” the apparent meaning is that it includes the living and the dead.

As for sacrificing only on behalf of the dead, then this has not been related on the Prophet (Peace be upon him). Indeed the daughters of the Prophet (Peace be upon him) died -three of his daughters died during his lifetime and he did not sacrifice on their behalf; his wife Khadijah died and she was from the most beloved of his wives yet he did not sacrifice on her behalf, and his uncle Hamzah (radhi Allaahu Anhu) was martyred, and he did not sacrifice on his behalf.

If this was among the legislated matters, then the Messenger (Peace be upon him) would have legalized it for his Ummah either by his statement, action, or approval. As none of that happened, it is known that it is not legislated.

However, we do not say it is forbidden, or it is an innovation, or it is not allowed, because it is similar to a charity as some of the scholars have compared it with sadaqah (charity) on behalf of the dead, and sadaqah on behalf of the dead has been confirmed by the Sunnah.

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#1345 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Wed Nov 25, 2009 6:33 pm
Subject: The best supplication offered on the Day of 'arafaat is that of the Prophet Muhammad (peace be upon him) 		ramumeda
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The best supplication offered on the Day of 'arafaat is that of the Prophet Muhammad


Laa ilaaha illallaahu wahdahu laa shareeka lah, lahul-mulku walahul-hamdu wahuwa ‘ala kulli shay-in qadeer

(There is no true God worthy of being worshipped except Allaah, alone, without any partners, to Him belongs the Kingdom, and all-praise is due to Him, and He is able to do all things).

Source : Hajj and Tawheed by Dr. Saleh as-Saleh  ( Pg 25)

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#1344 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Wed Nov 25, 2009 5:49 pm
Subject: Fasting on Day of Arafah for Different Moon Sighting Countries 		ramumeda
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Fasting on Arafah for Different Moon Sighting Countries

As we in India are keen to fast on the day of ‘Arafah, but the Hijri date in India is different from the date in Saudi: when the date in India is the 8th of the month, it is the 9th in Saudi. Should I fast on the 8th – which is the 9th in Saudi – or should I fast according to the date in India?

Source : Muhammad al-Saalih al-‘Uthaymeen ,Majmoo’ al-Fataawa

These are the type of question arrive every time when Ramadan comes or the day of Arafah comes Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: what if the day of ‘Arafah is different because of the moon being sighted at different times in different countries? Should we fast according to the moon sighting in the country where we are or according to the moon sighting in al-Haramayn (the two Holy Sanctuaries)? 

He replied: This is based on a difference of opinion among the scholars: Is there only one moon sighting for the whole world or does it vary according to when the moon rises in different places? 

The correct view is that it varies according to when the moon rises in different places. For example, if the moon is sighted in Makkah, and today is the ninth, and it is sighted elsewhere one day before Makkah, and the day of ‘Arafah in Makkah is the tenth for them, it is not permissible for them to fast on this day because it is Eid. Similarly if it so happens that they sight the moon after Makkah, and the 9th in Makkah is the 8th for them, then they should fast the day that is the 9th for them, which is the 10th in Makkah. This is the correct view, because the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) fast and when you see it break your fast.” Those who did not see the moon in their own location have not seen it. Just as people are unanimously agreed that the times for dawn and sunset vary according to their own location, so too the months are also worked out by location, just like the daily timings. Majmoo’ al-Fataawa, 20. 

And he (may Allaah have mercy on him) was asked about some people who worked in the Saudi embassy in a foreign country, who said that they were having a problem concerning the fast of Ramadaan and the fast on the day of ‘Arafah. The brothers there had split into three groups: 

One group said: we will fast with Saudi and break the fast with Saudi. 

Another group said: we will fast with the country where we are living and break the fast with them. 

The last group said: we will fast Ramadaan with the country where we are living, but we will fast the day of ‘Arafah with Saudi. 

They asked the Shaykh to provide them with a detailed answer concerning the Ramadaan fast and fasting the day of ‘Arafah, whilst noting that for the past five years, in the country where they were living neither Ramadaan nor the day of ‘Arafah had been observed on the same days as in Saudi; their Ramadaan started one or two days after it had been announced in Saudi, and sometimes three days after. 

He replied: 

In the name of Allaah, the Most Gracious, the Most Merciful 

The scholars (may Allaah have mercy on them) differed concerning the issue when the moon is sighted in one part of the Muslim world and not in another: do all the Muslims have to act on the basis of that, or only those who sighted it and the people who live in the same region, or only those who sighted it and the people who live under the same government? There are many different points of view. 

The most correct view is that the matter should be referred to those who have knowledge of it. If the moon rises at the same point for two countries they become like one country, so if it is sighted in one of them that ruling applies to the other. But if the rising points differ, then each country has its own ruling. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him); this is the apparent meaning of the texts of the Qur’aan and Sunnah and what is implied by analogy.  

In the Qur’aan it says (interpretation of the meaning): 

“So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him” [al-Baqarah 2:185] 

What is implied by this verse is that whoever does not see it is not obliged to fast. 

In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) then fast, and when you see it, break your fast.” What is implied by this hadeeth is that if we did not see it we are not obliged to fast or to break the fast. 

With regard to analogy, the times for starting and ending the fast each day should be worked out in each country on its own, according to the local times of sunrise and sunset. This is a point on which there is scholarly consensus. So you see the people in east Asia starting their fast before the people of west Asia, and breaking their fast before them, because dawn breaks for the former before the latter, and the sun sets for the former before the latter. 

Once this is established with regard to the times for starting and ending the daily fast, it also applies to the start and end of the monthly fast. There is no difference between them. 

But if many regions come under the same government, and the ruler gives the command for the fast to start or end, then his command must be followed, because this is a matter of scholarly dispute but the command of the ruler dispels that dispute. 

Based on the above, you should fast and break your fast along with the people of the country where you are living, whether that is in accordance with your country of origin or not. Similarly on the day of ‘Arafah you should follow the country where you are living. 

by Muhammad al-Saalih al-‘Uthaymeen, 28/8/1420 AH. Majmoo’ al-Fataawa, 19.


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#1343 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Wed Nov 25, 2009 12:39 pm
Subject: Excellence of Fasting on the Day of Arafah ( Nov 26th 2009 ) 		ramumeda
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Excellence of Fasting on the Day of Arafah ( Nov 26th 2009 )

FASTING THE DAY OF ’ARAFAH:

The ninth day of Dhul-Hijjah is the day of ’Arafah, since it is on this day that the pilgrims gather at the mountain plain of ’Arafah, praying and supplicating to their Lord. I

t is mustahabb (highly recommended) for those who are not pilgrims to fast on this day, since the Prophet (sallallaahu ’alayhi wa sallam) was asked about fasting on the day of ’Arafah, so he said, “It expiates the sins of the past year and the coming year.” [4]

Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, ‘There is no day on which Allaah frees people from the Fire more so than on the day of ’Arafah. He comes close to those (people standing on ’Arafah), and then He revels before His Angels saying, ‘What are these people seeking.” [5]

Imaam at-Tirmidhee (d.275H) - rahimahullaah – said, “The People of Knowledge consider it recommended to fast on the day of ’Arafah, except for those at ’Arafah.” [6]

[4] Related by Muslim (no. 1162), from Aboo Qataadah (radiyallaahu ’anhu).

[5] Related by Muslim (no. 1348), from ’Aa‘ishah (radiyallaahu ’anhaa).

[6] Refer to Jaami’ut-Tirmidhee (3/377).

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#1342 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Wed Nov 25, 2009 11:06 am
Subject: Re: Al-Hajj Al-Akbar 		ramumeda
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Related Fatawa

The Day of 'Arafah (9 Dhul-Hijjah) falling on a Friday

Question: Some people say that if the Day of 'Arafah (9 Dhul-Hijjah) falls on a Friday, then it is as if someone has performed 7 Hajjs (i.e. he is rewarded as having done so). Is there any evidence from the Sunnah regarding this?

Response: There is no authentic evidence regarding this. (However), some people (also) believe this equates to (having performed) 70 Hajjs or 72 Hajjs, and this is also incorrect.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Verdicts, comprising -
Head: Shaykh 'Abdul-'Azeez ibn 'Abdullaah ibn Baaz;
Deputy Head: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh' Abdullaah ibn Ghudayyaan;
Member: Shaykh 'Abdullaah ibn Qu'ood
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Volume 11, Page 211, Question 3 of Fatwa No.7890

On Wed, Nov 25, 2009 at 2:13 PM, AbdurRahman Meda <AbdurRahman.org@...> wrote:
Hajj Akbar & Yaum-ul-Hajjil-Akbar

alifta.com

Q 1: what is the meaning of the "Day of the Greatest Hajj" and the "Greatest Hajj"? Are they synonymous? Or, do they differ in meaning? Are they both in the Glorious Qur'an and authentic Sunnah (whatever is reported from the Prophet)?

The greatest day of Hajj is the Day of Sacrifice, which is the tenth day of Dhu’l-Hijjah. Abu Dawood narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up on the day of Sacrifice during the Hajj that he performed and said: “What day is this?” They said, “the Day of Sacrifice.” He said, “This is the greatest day of Hajj.” Sunan Abi Dawood, 1945; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1700. 

Al-Bukhaari (369) narrated that Abu Hurayrah (may Allaah be pleased with him) said: Abu Bakr al-Siddeeq (may Allaah be pleased with him) sent me amongst the announcers to proclaim in Mina on the Day of Sacrifice, “After this year no mushrik is allowed to perform Hajj or to circumambulate the House naked.” 

The Day of Sacrifice is called the greatest day of Hajj because during that night there is the standing at ‘Arafah and staying overnight in al-Mash’ar al-Haraam, and during that day there is the stoning of the Jamrah, offering the sacrifice, shaving the head, tawaaf and saa’i, which are all actions of Hajj. The day of Hajj refers to the time and the description of greatest refers to the actions done at that time. The greatest day of Hajj is mentioned in the Qur’aan where Allaah says (interpretation of the meaning): 

“And a declaration from Allaah and His Messenger to mankind on the greatest day (the 10th of Dhul-Hijjah — the 12th month of Islamic calendar)”

[al-Tawbah 9:3] 

And Allaah is the Source of strength.

Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 11/221



PS: If Arafat is on a Friday, then many describe it as Hajj Akbar (Big Hajj). There is no big or small Hajj. There is only one Hajj. Every year is Hajj Akbar. The 10th day of Dhul Hijja is described in The Qur'an as Yaum-ul-Hajjil-Akbar.

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#1341 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Wed Nov 25, 2009 10:13 am
Subject: Al-Hajj Al-Akbar 		ramumeda
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Hajj Akbar & Yaum-ul-Hajjil-Akbar

alifta.com

Q 1: what is the meaning of the "Day of the Greatest Hajj" and the "Greatest Hajj"? Are they synonymous? Or, do they differ in meaning? Are they both in the Glorious Qur'an and authentic Sunnah (whatever is reported from the Prophet)?

The greatest day of Hajj is the Day of Sacrifice, which is the tenth day of Dhu’l-Hijjah. Abu Dawood narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up on the day of Sacrifice during the Hajj that he performed and said: “What day is this?” They said, “the Day of Sacrifice.” He said, “This is the greatest day of Hajj.” Sunan Abi Dawood, 1945; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 1700. 

Al-Bukhaari (369) narrated that Abu Hurayrah (may Allaah be pleased with him) said: Abu Bakr al-Siddeeq (may Allaah be pleased with him) sent me amongst the announcers to proclaim in Mina on the Day of Sacrifice, “After this year no mushrik is allowed to perform Hajj or to circumambulate the House naked.” 

The Day of Sacrifice is called the greatest day of Hajj because during that night there is the standing at ‘Arafah and staying overnight in al-Mash’ar al-Haraam, and during that day there is the stoning of the Jamrah, offering the sacrifice, shaving the head, tawaaf and saa’i, which are all actions of Hajj. The day of Hajj refers to the time and the description of greatest refers to the actions done at that time. The greatest day of Hajj is mentioned in the Qur’aan where Allaah says (interpretation of the meaning): 

“And a declaration from Allaah and His Messenger to mankind on the greatest day (the 10th of Dhul-Hijjah — the 12th month of Islamic calendar)”

[al-Tawbah 9:3] 

And Allaah is the Source of strength.

Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 11/221



PS: If Arafat is on a Friday, then many describe it as Hajj Akbar (Big Hajj). There is no big or small Hajj. There is only one Hajj. Every year is Hajj Akbar. The 10th day of Dhul Hijja is described in The Qur'an as Yaum-ul-Hajjil-Akbar.

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#1340 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Mon Nov 23, 2009 9:07 pm
Subject: Seeking blessings (Tabarruk) from Maktabah Makkah 		ramumeda
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Question:

[There are] some ignorant pilgrims (Hujjaaj) who come to Maktabah Makkah[1] and they rub and touch its walls, and they seek blessings (Barakah) from it citing as proof that it is the birthplace of the Prophet (sallAllaahu ýalayhi wa sallam). So what is the ruling upon their action? And what is our duty regarding them?

Answer:

This is from the general principle and [known] from the general and the specific evidences: that it is not allowed to seek blessings (at-Tabarruk) from buildings, stones, trees, houses and other than that. But rather al-Barakah (blessing) is only sought from Allaah the Majestic and the Most High. For indeed blessing is from Him and He is the One Who bestows the blessing and therefore al-Barakah is requested from Him alone and sought from Him the Most Perfect and the Most High.

He the Most Perfect and the Most High did not place al-Barakah in a place named Daar al-Mawlid! Who said this? Did the Messenger (sallAllaahu ýalayhi wa sallam) go to this house or did the Sahabah go to this house? Did the Salaf as-Saalih and the Scholars up until the contemporary times go to it? Rather this house was never even mentioned and it only became known recently...and even if it was confirmed that it is the house where the Messenger of Allaah was born; then it is like any other house and does not possess any unique excellence except when supported by evidence from the Book and the Sunnah.
___________________________________

1 [Translators Note] - Maktabah Makkah is a small library situated next to the Masjid al-Haram near Mount Marwa in Ghazzah, Makkah.

Shaykh Saalih al-Fawzaan

Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=939

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#1339 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Mon Nov 23, 2009 8:05 pm
Subject: The Issue of Saints and the Hearing of the Dead in Islaam 		ramumeda
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The Issue of Saints and the Hearing of the Dead in Islaam

By Abul-'Abbaas Moosaa Richardson
A brief answer to questions on the issues of saints, intercession and hearing of the dead.
Source : SalafiTalk.net

 quote:
Can the dead hear, (I was under the impression they couldn't)...?  Seeking waseela with saints (while acknowledging that Allah gives all)? I basicaly need to know what the view is on them, and if there were known ikhtilaaf regarding any, or ijma regarding any?  recommended sites or links, or books about them...


In the Name of Allaah, the Most Merciful...  May His Salaat and Salaam be upon His Messenger...

Allaah the Most High has said, what means:

"Surely you can not make those in the graves hear" (Faatir 35:22)

So here is the general rule - the dead do not hear, as stated clearly by the Knower of all things.

Then, there are some specific exemptions from this general rule, like the defeated enemies of the Prophet (sallallaahu 'alayhe wa sallam) being addressed in the well at Badr, and the dead hearing the footsteps of those at their burial walking away.  These two specific exemptions have been authentically reported by the Messenger of Allaah (sallallaahu 'alayhe wa sallam).

Combining the texts is quite simple, from the easiest ways of combining texts that some people feel have some kind of contradiction is a principle called "'Aamm and khaass".  The general rule has been stated by Allaah in His Book, and VERY specific cases were exempted from that generality.

So the dead can not hear - as a general rule - however, at the time of burial the deceased can hear the footsteps of those walking away from his burial.

And again, the dead can not hear - as a general rule - however, at the time of defeat, the Prophets would declare the promise of Allaah to be true, and ask the defeated enemies who were killed to testify to that.  (NOTE: without waiting for an answer!!)

A simple question here:

Could these two texts allow us to consider the Statement of Allaah to be abrogated?

The answer:

That would mean abrogation in a fact of the unseen, and the scholars mention that this concept is outside of the field of abrogation.  It would be like Allaah saying, what means, "The dead can not hear," and then saying, "Actually they can."  Abrogation is limited to fiqh rulings and can not be considered in issues of aqeedah and information about the ghayb (like descriptions of the Hereafter or stories of the past).  So to claim abrogation in this case is totally invalid.

Another question:

What kind of actions did these texts produce from the Prophet (sallallaahu 'alayhe wa sallam) and the Companions, from what is authentically reported?

Did these two texts lead anyone - even one Companion - to seek things - even one thing - from the deceased?  Or to do "waseelah" through any of the deceased?

More clearly - the Prophet (sallallaahu 'alayhe wa sallam) was our example, showing us all ways to gain nearness to Allaah, by his example he led us!  Did he go to the graves of the previous prophets and seek anything from them or through them?  If that were the intended understanding in Islaam, would it not have been his job to lead by example and show us how to ask the deceased, the manners, the limits, etc. by his example as he did in all important affairs of the Religion?  And would not the noble Companions have busied themselves transmitting that and acting upon it?

The answer is obvious:  That was not his understanding!  Or theirs!  They were told of the status of some of their beloved who passed away, like Sa'd ibn Mu'aath for example, and others who were defined as people of Paradise!  Obviously awliyaa' of Allaah, beloved to Allaah, forgiven, and Allaah was pleased with them.  These are the righteous who we have not a shred of doubt about their piety - people of Paradise who died as martyrs!  So this would be the perfect occasion - if it were legislated - to request something from one of them or "through" them.  Yet, look for the reports - you find nothing!

So the question arises...

Is it that the Prophet (sallallaahu 'alayhe wa sallam) and his companions did not understand properly and therefore they lost out on a big opportunity - while the people of "tawassul" of today who ask Allaah for things "through" the deceased have properly understood the issue in a more complete and thorough way, better in understanding and practice than those who received and witnessed the revelation as it came down!?

The answer again is clear.  The Prophet (sallallaahu 'alayhe wa sallam) was correct.  He was honest and dedicated to showing the Muslims every single way to draw near to Allaah, and this way is not from them.


VERY INTERESTING POINT

Actually, this way of seeking things from Allaah alone "through" the deceased was indeed practiced by some of the people in the time of the Prophet (sallallaahu 'alayhe wa sallam).  So I guess I have to admit it does have a precedence.  The people of Makkah used to ask Allaah alone for their needs, yet they used to make "tawassul" through the deceased.  Allaah recorded their reason for doing so in the Qur'aan, what means:

"They would say, 'These are our intercessors with Allaah.'" (Yoonus 10:18)

While they believed clearly that only Allaah provided for them, only He created them and everything else, only He causes life and death, and thus, their requests were made TO Allaah alone, meaning they did not ask the deceased to forgive them, they did not ask the deceased for wealth, children, or anything, rather they only requested things from Allaah alone!  Yet their request TO Allaah alone were made THROUGH others, and they said, "These are our intercessors with Allaah."  To them, this did not violate or oppose their belief in Allaah's Sole Lordship.

So this practice that existed in the time of the Prophet (sallallaahu 'alayhe wa sallam), which is similar to what many people who ascribe to Islaam today endorse - to use such and such pious person as an intercessor, and ask Allaah THROUGH him... was this practice accepted and endorsed, discouraged, or prohibited in the time of the Prophet (sallallaahu 'alayhe wa sallam)?

THE CRUX OF THE MATTER

You should now acknowledge that we have arrived at the heart of the matter and the answer to confusion related to this issue is about to become very clear by Allaah's Permission!

The answer:

This practice was not endorsed or accepted.  Nor was it discouraged.  Nor was it simply prohibited as being haraam!  Instead, it was made as an example of THE SIN that Allaah will not forgive, THE CRIME against the Beneficent Lord that leads to eternal punishment, and THE VERY ACT that drew the lines of battle between the people of tawheed - the Prophet (sallallaahu 'alayhe wa sallam) and his purely monotheist following (may Allaah be pleased with all of them) and the polytheists who refused to abandon their intercessors and make their worship for Allaah alone!

Regarding their requests from Allaah through these intercessors, they said, as Allaah recorded in His Book, what means:

"We only worship them to draw nearer to Allaah" (Az-Zumar 39:3)

Now remember when I said that this actions was "similar" to the practice of some of the people who ascribe to Islaam today who endorse this sort of so-called "tawassul"...  I did not say "identical" but rather "similar" for a reason.  There are some very important differences between them and the people of today.

1) The people in the time of the Prophet (sallallaahu 'alayhe wa sallam) knew what they were doing was worship, and they knew that it was in direct contradiction to the message of "laa ilaaha ill-Allaah" they were being invited to, and thus they fought him over it with their lives and wealth.

2) The people of today who do this while ascribing to Islaam believe their practice is endorsed by Islaam!!  And they believe they are worshipping Allaah upon tawheed!  So, as pointed out by our scholars, the people of today who worship Allaah "through" the deceased are more ignorant of the meaning of Islaam than the polytheists of Makkah who fought against our Messenger (sallallaahu 'alayhe wa sallam)!

3) Furthermore, the people of today sometimes use intercessors that were irreligious themselves, sometimes even polytheists who taught shirk, while the people of Makkah used angels and prophets to intercede for them (which was/is still shirk).

From these few points, you can see how even the polytheists of Makkah who fought against the Prophet (sallallaahu 'alayhe wa sallam) were more knowledgeable about the meaning of worship, tawheed, shirk, and thus Islaam, than the moderen endorsers of so-called "tawassul" through the deceased.

In conclusion

I hope that these simple lines have cleared some confusion about this matter.  May Allaah bless you all and grant us understaning in His Religion.

May He grant us knowledge of what is right, and the humility, courage, patience, and strength needed to follow it with our hearts and limbs.  And may He also grant us knoweldge of what is wrong, and the humility, courage, patience, and strength needed to oppose it with our hearts and limbs!

And Allaah Most High knows best, may His Salaat and Salaam be upon His Final Messenger to Mankind.

Recommended reading on the specific topic: "Kashf ash-Shubuhaat", the text itself is very clear on the topic, loaded with Qur'aanic quotes.  Read the entire text first before reading any lengthy explanations.

Moosaa ibn John Richardson
http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=9602
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#1338 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Mon Nov 23, 2009 5:24 pm
Subject: Salat-ul-Tasabih - A strange Salah 		ramumeda
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Salat-ul-Tasabih

Source : alifta.net

Q 2: There has been heated debate about salat-ul-Tasabih (supererogatory Prayer in which Allah is glorified 75 times in each unit of Prayer). I hope you will shed some light on this.

A: Salat-ul-Tasabih is not Mashru‘ (Islamically prescribed), as the Hadith that it is reported regarding it is not authentically narrated from the Prophet (peace be upon him). It also differs from the prescribed Salahs in regard to its form, words and actions, which is evidence that it is not prescribed. Certainly, the Salahs authentically reported from the Prophet (peace be upon him) are perfectly sufficient to dispense with this strange Salah, which is incompatible with what is known of the Purified Shar‘ (Law).

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

 

Permanent Committee for Scholarly Research and Ifta’

Members : Bakr Abu Zayd, `Abdul-`Aziz Al Al-Shaykh, Salih Al-Fawzan, `Abdullah ibn Ghudayyan
Deputy Chairman : `Abdul-Razzaq `Afify
The Chairman : `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : Salat-ul-Tasabih - A strange Salah

Related  Links:Superegatory Prayers ( Sunnat Muakkadah & other Nawafil Prayers)
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#1337 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Sat Nov 21, 2009 1:11 pm
Subject: Hajj Without a "Hajj Pass" (Tasreeh) 		ramumeda
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Hajj Without a "Hajj Pass" (Tasreeh)

In the Name of Allaah, the Most Merciful: May He raise the rank of His honest and noble Messenger, and grant him peace.

Regarding the ruling on making Hajj without a "Hajj pass" from the authorities:

1) A "Hajj pass", or permission from the authorities is a not required element of the Hajj in and of itself, as an act of worship.

2) The leaders in charge of the Hajj, the Saudi Government, are responsible before Allaah to facilitate Hajj for the people, organize it, and keep it a safe event.

3) In modern times, with the forms of transportation that we have, we face a dilemma that was not faced in the past: overcrowding at Hajj, harmful overcrowding that leads to physical harm and death, not only by the crowds themselved, but by the lack of resources to care for millions of pilgrims, like hospitals, medicines, food, transportation, etc.  So a need has arisen to limit the number of people who make Hajj to keep it safe.  This has been instituted by the Saudi Government, through the issuance of Hajj passes.

4) It is obligatory to obey the Muslim leaders in all permissible affairs.  This "Hajj pass" is part of a rule that has been implemented to keep the pilgrims safe, so Muslims must fear Allaah and be absolutely sure that they cooperate with their leaders and refrain from making Hajj without a "Hajj pass".

Allaah says, what means, "O you believe!  Obey Allaah and obey the Messenger, and also your own leaders."

Muslims who take this issue lightly or oppose this position must be reminded that Hajj is a great act of open obedience to Allaah, that can only be accepted by Allaah when it is sincerely done for him and in accordance with His rulings.  Muslims must not combine acts of disobedience with their Hajj!  It must be purely for Allaah and done in devout obedience to Him to be valid, may Allaah help us all.

5) This is clearly the case for the one performing an optional Hajj, meaning he has already offered a valid Hajj.  He must be patient and wait for another chance.  However, there is a possibility that a fatwaa (specific judgment) could be sought for someone who has not made Hajj before, with the condition that he feels certain that this year is his only chance to make Hajj, meaning he does not believe that he will be able to make Hajj after this year.  I am not saying it is permissible in this case, but a person in this position should ask the people of knowledge about his specific situation and obtain a fatwaa about his case.  This is because there is a clash here between the specific obligation on him to perform Hajj when he is able and the general obligation to obey the Muslim leaders.

Important: Do not give your own self a fatwaa that allows you to disobey Allaah's Book!  Rather, be patient and ask the people of fatwaa (the scholars) about your case specifically.

6) All forms of deception must be avoided!  It is common that people (without Hajj passes who live in KSA) entertain the idea of intentionally entering Makkah without ihraam to avoid detection and then slaughtering a sacrifice to attone for it!  Why would a Muslim begin his Hajj with violations of the rules of Hajj?!  We must fear Allaah and know that Allaah will give us the FULL, COMPLETE reward for a Hajj if we truly intended it and were prevented.

And Allaah knows best.

Moosaa ibn John Richardson
http://salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=10020

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#1336 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Sat Nov 21, 2009 9:28 am
Subject: Making Takbir, then du'aa to Allaah after praying two rak'ah inside the Ka'bah (Hijr) is a Sunnah 		ramumeda
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Praying two rak'ah inside the Ka'bah (Hijr)
 

Bismillaah Al-Hamdulillaah wa salatu wa salaamu 'ala rasulullaah

Amma ba'd

Making Takbir, then du'aa to Allaah after praying two rak'ah inside the Ka'bah (Hijr) is a Sunnah  

Question: Is salat inside the Ka'bah in any way superior to salat outside it, and is it permissible for a person to speak of what he has seen inside the ka'bah?

Answer by The Permanent Committee: Salat inside the Ka'bah is preferred, if it is possible to do so without any inconvenience, difficulty or harm to anyone, as the Prophet (salallaahu 'alaihi wa sallam) entered it and prayed therein, according to an authentic narration in the Sahihain (Two Sahihs). And it has been reported from him (salallaahu 'alaihi wa sallam) that he came out one day looking sad, and he said: "Verily, I fear that I may have placed a burden upon my Ummah (i.e. by entering the ka'bah)." [1]

And when 'A`ishah (radiallaahu 'anha) asked him about salat in the Ka'bah, he said: "Pray in the Hijr, because it is a part of the House." [2]

This proves that salat inside the Ka'bah is preferred and is a means of drawing close (to Allaah) and an act of obedience, and in it is great merit.

However, it is not fitting that there should be crowding, or harm, or doing anything which causes difficulty to him or to the people. It is enough for him to pray in the Hijr, because it is a part of the House; and there is no objection to speaking about what he has seen inside the Ka'bah, such as its inscriptions, or what is on its ceiling or the like. There is no objection to a person talking and saying: "I saw such and such and such and such." There is no sin in that.

quote:
The Sunnah, when one enters the Ka'bah, is to pray two rak'ahs and to say "Allaahu Akbar" and invoke Allaah, the Almighty, the All-Powerful with whatever supplications are easy for him at the end of it, especially those which have been reported (from the Prophet, salallaahu 'alaihi wa sallam) because the Prophet (salallaahu 'alaihi wa sallam) entered the Ka'bah and prayed therein, then he performed Takbir and supplicated Allaah. All of this has been authentically reported from him (salallaahu 'alaihi wa sallam).
  


The Permanent Committee; Fatawa Islamiya, Volume 2

[1] Abu Dawud no. 2029.

[2] Abu Dawud no. 2028; Ahmad 6:92



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#1335 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Fri Nov 20, 2009 7:09 pm
Subject: [video] Surah Al-Qiyamah (075) - The Resurrection - Qari Khalid al-Wassabee Must watch !! 		ramumeda
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AsSalam Alaikum
Like to share the below excellent you tube video - with english sub tititles
[video] Surah Al-Qiyamah (075) - The Resurrection - Qari Khalid al-Wassabee Must watch !!

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#1334 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Thu Nov 19, 2009 6:42 pm
Subject: Where should a woman stay when offering the optional late night Prayer behind her husband? 		ramumeda
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Where should a woman stay when offering the optional late night Prayer behind her husband?

Q 2: Is it permissible for the husband to offer qiyam-ul-Layl (standing for optional Prayer at night) with his wife standing beside him even though he is not leading her in Salah (Prayer)?

A: Offering Tahajjud (optional late night Prayer) in other than Ramadan is not permissible in congregation continuously; rather, each person has to offer it individually. However, it is permissible for your wife to offer Salah beside you as long as you do not lead her in Salah and she does not follow you. Also, there is no harm for her to offer Tahajjud with you in other than Ramadan occasionally but not continuously; because Ibn `Abbas (may Allah be pleased with them) offered optional night Salah with the Prophet (peace be upon him) and so did Abu Al-Darda' who offered Salah with Salman (may Allah be pleased with them). Your wife should stand behind you when you lead her in Salah.

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

Permanent Committee for Scholarly Research and Ifta'
http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=11744&PageNo=1&BookID=7

Member Member Deputy Chairman The Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdul-`Aziz Al Al-Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz

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#1333 From: AbdurRahman Meda <AbdurRahman.org@...>
Date: Thu Nov 19, 2009 5:22 pm
Subject: Mistakes in a new Qur'an translation supported by Dr. Zakir Naik 		ramumeda
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Below are some of the verses which are translated incorrectly in "English Translation of the Message of The Quran" which is published by Book of Signs Foundation (copyright 2006 CE). This translation is authenticated and approved by al-Azhar University[1] and claims to be "Dawah oriented" i.e. it is catered to non-Muslim readers.

It also has a 14-page long preface by Dr. Zakir Naik!!! Please see the attached screenshot from the official website of the Book of Signs Foundation.

Below is the comparison of the translations of the meaning of some verses in it with the most authentic english translation that was endorsed by Imam ibn Baz rahimahullah viz. The Noble Quran translated by Allamah Taqiuddin Hilali and Dr. Muhammad Muhsin Khan.

To see the Arabic verses associated with the correct translation of the meaning of the Qur'an select encoding Arabic(Windows) in your browser.

Here it goes,...

1. Wrong interpretation of the shahada "La ilaha illAllah" implying only Tawheed ar-Ruboobiyyah without consideration of Tawheed al-Uloohiyyah
47:19 - (O Prophet), therefore know, that there is no god but Allah, and ask forgiveness for your sin,...
Correct interpretation from The Noble Qur'an is
 Muhammad (47):19
فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ

So know (O Muhammad (sallallaahu alayhi wasallam)) that Lâ ilâha ill-Allâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allâh knows well your moving about, and your place of rest (in your homes).



2. Wrong translations/interpretations of sifaat(attributes) of Allah
13:2 - ...And (He) is firmly placed on the Throne [of Power];
Correction:
 Ra'd (13):2
اللّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لأَجَلٍ مُّسَمًّى يُدَبِّرُ الأَمْرَ يُفَصِّلُ الآيَاتِ لَعَلَّكُم بِلِقَاء رَبِّكُمْ تُوقِنُونَ

Allâh is He Who raised the heavens without any pillars that you can see. Then, He Istawâ (rose above) the Throne (really in a manner that suits His Majesty). He has subjected the sun and the moon (to continue going round)! Each running (its course) for a term appointed. He regulates all affairs, explaining the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that you may believe with certainty in the meeting with your Lord.



92:20 - But only the desire to seek the Approval of their Lord Most High;
Correction:
 Al-Lail (92):20
إِلَّا ابْتِغَاء وَجْهِ رَبِّهِا لْأَعْلَى

Except only the desire to seek the Countenance of his Lord, the Most High;



76:9 - "We feed you for the sake of Allah alone, no reward do we want from you, nor thanks."
Correct translation from The Noble Qur'an is
 Al-Insan (76):9
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَانُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُورًا

(Saying): "We feed you seeking Allâh's Countenance only. We wish for no reward, nor thanks from you.



2:115 - Wherever you turn, there is the Face (the Divine Countenance and Presence) of Allah. For Allah is All Pervading, All Knowing.
Correction:
 Al-Baqarah (2):115
وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ إِنَّ اللّهَ وَاسِعٌ عَلِيمٌ

And to Allâh belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allâh (and He is High above, over His Throne). Surely! Allâh is All-Sufficient for His creatures' needs, All-Knowing.



57:3 - He is the First and (He is) the Last, and the All Present, (Omnipresent, the All Evident): And (He is) the Hidden, and He is the All Knower of all the (minutest) things.
Correction:
 Al-Hadid (57):3
هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing.



57:4 - He it is Who created the heavens and the earth in six Days, and then He rose over the Throne (of Authority). He knows what enters within the earth and what comes out of it: And what comes down from heaven and what rises up to it. And He is with you where ever you may be. And Allah sees well all that you do.
Correction:
 Al-Hadid (57):4
هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاء وَمَا يَعْرُجُ فِيهَا وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

He it is Who created the heavens and the earth in six Days and then Istawâ (rose over) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allâh is the All-Seer of what you do.



3. 'Kursi' incorrectly translated as 'Throne' inspite of clarification in the footnotes of "The Noble Qur'an"
2:255 - His Throne extends over the heavens and over the earth,
Correct translation from The Noble Qur'an is
 Al-Baqarah (2):255
اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ

Allâh! Lâ ilâha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursî extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursî.]



4. Hur translated as Companions. Click here to read about Dr. Naik's errors with regards to this issue.
44:54 - We shall enjoin them the companions with beautiful, big and lovely eyes.
Correction:
 Ad-Dukhan (44):54
كَذَلِكَ وَزَوَّجْنَاهُم بِحُورٍ عِينٍ

So (it will be), and We shall marry them to Houris (female fair ones) with wide, lovely eyes.



5. Miscellaneous mistakes
2:30 - And (remember) when your Lord said to the angels; "I will create a vicegerent on earth."
Correction:
 Al-Baqarah (2):30
وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ

And (remember) when your Lord said to the angels: "Verily, I am going to place (mankind) generations after generations on earth." They said: "Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks (Exalted be You above all that they associate with You as partners) and sanctify You." He (Allâh) said: "I know that which you do not know."



58:22 - ...For such (people who believe) He (Allah) has written Faith in their hearts, and (He has) strengthened them with a spirit from Himself.
Correction:
 Al-Mujadilah (58):22
لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءهُمْ أَوْ أَبْنَاءهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُوْلَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ أُوْلَئِكَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ

You (O Muhammad (sallallaahu alayhi wasallam)) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad (sallallaahu alayhi wasallam) ), even though they were their fathers, or their sons, or their brothers, or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rûh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allâh is pleased with them, and they with Him. They are the Party of Allâh. Verily, it is the Party of Allâh that will be the successful.



Note that these are just some of the errors. I'm sure if a knowledgeable Sunni thoroughly checks this translation, s/he will find more errors related to aqeedah inshAllah. Please visit www.asharis.com for a better understanding regarding Allah's Names and Attributes and how the various sects deviated from the correct understanding.

May Allah protect the Muslims from the mistakes in this translation and enable them to realize who are the real Scholars and Duaat of Ahlus Sunnah wal Jamaah. Aameen.

Footnotes:-
1. Dr. Saleh as-Saleh rahimahullah mentioned in his book 'A Chapter on The Dispraise of al-Hawaa by Imam Ibnul Qayyim al-Jawziyyah', "Al-Azhar recommended the book(Reliance of the Traveller of Nuh Ha Meem Keller) because of the Ash'arite orientation of the people of influence in these institutions. The truth, however, is that Nuh Ha Mim , IIIT, and al-Azhar are Ash'arites when it comes to the tenants of faith.

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