Praying Salah in Jamaa'ah in other than the Masjid

بسم الله الرحمن الرحيم

Praying Salah in Jamaa'ah in other than the Masjid

Question:

A group of people live together in one place, so is it permissible for them to pray in congregation in that house or are they compelled to go to the Masjid?

Answer:

"That which is obligatory upon this group who live in a house is that they pray in the Mosques, for everyone who has a mosque around him it is compulsory upon him to pray in the Mosque and it is not permissible for anyone (except the sick, women, small children etc..) or for any group that they pray in a house and the Mosque is close to the them.

But however, if the Mosque is far from them and they do not hear the call (to prayer), then there is no blame upon them if they pray in congregation in a house.

And some people have been lenient in this issue based upon the statement of some scholars - may Allah have mercy upon them - that the intent behind the congregation prayer is that the people come together for the prayer even if it is in other than the Mosque, so if the people prayed together even in their houses then verily they have carried out the task..

But the correct (stance) is that it is a must that the congregation prayers are to performed in the Mosques because of the statement of the Prophet, peace and blessings of Allah be upon him:

{{Verily, I have intended to command for the Prayer so it may be established, then order a man to lead the people in prayer, then depart with some men whlile with them are bundles of wood to a people who do not attend the prayer (in the Mosque) and then burn their houses upon them with fire.}}

Despite the fact that these people (mentioned in the hadeeth) could have prayed in their homes.

So therefore, it is obligatory upon that group of people that they pray in congregation in the Mosque except if they are far (from the Mosque) whereas it becomes difficult upon them."

Al-Imaam Muhammad bin Saalih Al-Uthaymeen

Taken from:

Fataawa Arkaan Al-Islaam, Page 367-368

Translated by:

Abu Abdir-Rahman Younus bin Muhammad As-Somali

Footnotes:

1: Sahih Al-Bukhari (733), Sahih Muslim (651)1

التعديل الأخير تم بواسطة أبو فجر عبد الفتاح الصومالي ; 06-05-2011 الساعة 05:51 PM سبب آخر: spelling

In What Lies the Rectitude of the Child, the Youth, the Middle-Aged, the Woman and the One Who Harms Others?

In What Lies the Rectitude of the Child,

the Youth, the Middle-Aged, the Woman

and the One Who Harms Others?

Al-Hakeem al-Tirmidhi said:

صلاح خمسة في خمسة صلاح الصبي في المكتب وصلاح الفتى في العلم وصلاح الكهل في المسجد وصلاح المرأة في البيت وصلاح المؤذي في السجن

The rectitude of five lie in five: The rectitude of a child lies in the study-room. The rectitude of a youth lies in (seeking and acquiring) knowledge. The rectitude of the mature, middle-aged man lies in the masjid. The rectitude of a woman is in her house. And the rectitude of one who harms others is in the prison.

Al-Siyar of al-Dhahabi (13/441).

Source: http://www.salaf.com/s/news/2011/08/in-what-lies-the-rectitude-of-the-child-the-youth-the-middle-aged-the-woman-and-the-one-who-harms-others.cfm

Donation boxes in the Masjid for the collection

This is a question that was posed by some of our younger Salafi brothers from Cranford to our father Al-'Allaamah Rabee' Bin Haadee Al-Madkhalee, may Allah preserve him concerning a Masjid in London


Questioner: What is the ruling on placing donation boxes in the Masjid for the collection of Charity?1


Ash-Shaykh Rabee’: Who places it in the Masjid? What is the intent (behind) placing this box (in the Masjid)? (some words are not clear)1


Questioner responds: The committee


Ash-Shaykh Rabee’: What committee?1

Questioner responds: The committee of the Masjid


Ash-Shaykh Rabee’: Do they place the boxes in the Masjid all the time, or on Jum’ah or when?1


Questioner responds: Always in the Masjid


Ash-Shaykh Rabee’: Always?! I see this to be a way from the ways of the Hizbiyyeen, it is not from the ways of Ahlus-Sunnah. Begging is Haraam! And it is not permissible except (if one is) in a state of necessity, may Allah bless you! Begging; its origin is Haraam! ‘And the one that increases in begging will come on the day of judgement without a single piece of flesh on his face’, do you understand?! This is the way of the Hizbiyyeen, may Allah bless you, the one that wants to (word not clear) and pray then (let him do so) by all means, but as for begging then no! Hayyaakumullah!1


you may click below to listen to the recording:1
http://www.box.com/s/de0f777e87cd0640a1bf

Traveling to places which are cursed?

Brief Comments of Shaikh Ibn Baaz on Saheeh al-Bukhaaree #14

Traveling to places which are cursed?

بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد

Imaam al-Bukhaaree رحمه الله said:

Book of Prayer: Chapter: Praying at places where the earth had sunken

And it is mentioned that `Alee رضي الله عنه disliked praying in Babylonia where it was sunk (as a punishment).

Narrated `Abdullaah bin `Umar رضي الله عنهما: Allaah's Messenger صلى الله عليه وسلم said: “Do not enter (the places) of these people where Allaah's punishment had fallen unless you do so weeping. If you do not weep, do not enter (the places of these people) because Allaah's curse and punishment which fell upon them may fall upon you.” [Saheeh al-Bukhaaree (433, 3380, 3381) and Saheeh Muslim (5296, 5297)]

Shaikh Ibn Baaz رحمه الله:

The Shaikh رحمه الله was asked about travelling to “Madaa’in al-Saaleh”*?

He replied: If it (the traveling) is for seeking as a reminder, then there is no problem with it.



* But if it done for sightseeing (tourism) and enjoyment; then it is not allowed.

Reference:

 الحلل الإبرزية من التعليقات البازية على صحيح البخاري

* Madaa’in al-Saaleh is the place which is 400 km north of al-Madeenah. The people of Thamood were destroyed as Allaah تعالى says:

{Verily, We sent against them a single Saihah (torment – awful cry), and they became like the stubble of a fold-builder} [Surah al-Qamar (54): 31]

* The phrase “Travel through the earth and see” has been repeated in the Qur’aan many times. For example Allaah تعالى says:

{Say (O Muhammad صلى الله عليه وسلم): “Travel in the land and see what was the end of those who rejected truth.”} [Surah al-An`aam (6): 11]

And also:

{Do they not travel in the land, and see what was the end of those before them? They were superior to them in strength, and they tilled the earth and populated it in greater numbers than these (pagans of Makkah) have done, and there came to them their Messengers with clear proofs. Surely, Allaah wronged them not, but they used to wrong themselves. Then evil was the end of those who did evil, because they denied the Aayaat (proofs, evidences, verses, lessons, signs, revelations, Messengers, etc.) of Allaah and made a mockery of them} [Surah al-Room (30): 9-10]

* Also places like Petra (Jordan), the Pyramids (Egypt), the Dead Sea, and other such places, where the punishment of Allaah had come (some of them are mentioned in Surah al-Qamar) or where things other than Allaah were worshiped, should not be visited, except while weeping and fearing that Allaah’s curse and punishment may befall them while they are in those places. But unfortunately, such places have become tourist spots, where even the Muslims go for amusement and tourism.

Meaning of “Allaahu Musta’aan”

Meaning of “Allaahu Musta’aan”

He (Muhammad (sallallaahu alaihi wasallam)) said:
“My Lord!  Judge You in truth! Our Lord is the Most Gracious, Whose Help is to be sought against that which you attribute!” [Soorah Al-Anbiyaa(21):112]

When you say Allaahu musta’aan as a Muslim, it has a great meaning – Allaah is the One whose help is sought.  Because it includes that you are saying that I am seeking the help of Allaah.  When you say Allaah is the One whose help is sought, you are saying by necessary understanding – I seek refuge with Him.  And that is understood from the words of our Prophets and is mentioned in the Qur’aan in the Book of Allaah (Azzawajall).

There you have a number of ayaat and ahadeeth about the importance of al-Isti’aanah, the place of isti’aanah – seeking the help of Allaah in a general way.

Now if you know that then al-Isti’aanah is an act of worship.  And that it is to be done for Allaah only.

Seeking someone’s help other than Allaah is shirk in certain circumstances; and in certain circumstances it’s not shirk.  That needs to be explained a little bit so that we can use that as a foundation to understand other issues of specific kinds of isti’aanah.

So if you seek help, then seek help from Allaah.  If you ask, then ask Allaah.  If you seek help, then seek the help of Allaah alone.  This has two basic meanings are very important for every Muslim to understand.

THE FIRST MEANING -  in issues that are the sole right of Allaah to be asked about then, if you ask then only ask Allaah.  Asking other than Allaah is shirk akbar.  If you seek help in those affairs then seek the help of Allaah alone in those issues.  Then seeking the help of other than Him is shirk.  What do I mean by saying those things that are specific to Allaah alone?  Like for example, seeking provisions, seeking blessings, seeking ease in your affairs.  All of those things are for Allaah ta’alaa alone.  He is the only One that we ask for those things.  He is the only One we seek help from regarding those things.  So we seek the help of Allaah getting to Jannah, getting to Paradise.  Worshipping Him, remaining constant, remaining firm upon His religion.  We seek His help alone.  We make isti’aanah of Him alone.  That is regarding the things that are specific to Him alone.  If you seek assistance then only seek it from Allaah.  That’s the first meaning.

THE SECOND MEANING -  those things that can be sought from Allaah’s creation with conditions.  Those things are assistance in worldly matters and in religious matters as well.

And co-operate all of you together upon piety and righteousness. Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression.  And fear Allaah.  Verily, Allaah is Severe in punishment. [Soorah Al-Maa’idah(5):2]

So seek help from each other and seek cooperation with each other with Tawheed.  Now what does that mean?  If you need to ask someone for something, like – to help you find a lost item or to assist you in something that you cannot do by yourself that you are incapable of doing totally, then you ask Allaah first.  Firstly you turn to Allaah, O Allaah make this easy for me. O Allaah help me complete this task; turn to Allaah.  If you seek help in a permissible matter that you may seek from other than Allaah, then first turn to Allaah and seek the help of Allaah first, before you turn to the creation of Allaah.  Then if you turn to the creation of Allaah in seeking help in a permissible matter, then it is from someone who has three attributes.

ONE :          he’s alive – hayyun
TWO :         he’s present – haathir.
THREE :      he’s capable of doing what you ask – khaadir

So firstly, he must be alive.  Seeking the help of the dead is shirk.  The dead cannot help you, they cannot help their ownselves.  They are in the need of the help of Allaah ta’alaa.  They can not hear you, they cannot assist you, they cannot benefit you or harm you.  Seeking their help is shirk with Allaah.  So the first condition to be fulfill for the permissibility of seeking other than Allaah’s help is that the one who you are seeking help from, after you have asked Allaah for help in the issue, is that the one you are seeking help from is alive.

Second condition, he has to be present or having the ruling of being present.  What that means is you cannot call on your shaykh to help you if he’s not in your presence, and you don’t have a phone and he’s on the other end of the line.  You cannot call on him as if to say he can hear your call no matter where you are all around the world, as some of the deviant soofees do.  Calling on their shaykh who is alive today, and they say he hears me from Cyprus.  They say he hears my call, he knows what I want.  So whenever I call him day or night, Allaah sends angels or whatever to convey what I’m saying to him.  They give him a status that is above the status of the Prophets.  Because the Prophets did not hear the isti’aanah of the people.  The Prophets would not hear the calls of help from the people who were not in the range of their hearing.  So they’ve given their soofee masters, their shaykhs positions higher than the positions of the Prophets.  They have given them attributes that are the right of Allaah alone. Allaah is as-Sami – Allaah is the All-Hearing.  His Hearing encompasses all things.  When you say I can call on someone and he’s on the other side of the world, I don’t mean with a phone or through the internet, I mean just I am going to call on him for help.  Saying please help me, please answer my question, please give me some advice.  When you call on him and you believe he can hear you from anywhere, then you have given him an attribute of Allaah ta’alaa, that he has unlimited hearing and unrestricted hearing.  And that is for Allaah ta’alaa alone.  That is why calling on someone who is not in your presence is a form of shirk.  Or not having the ruling of being in your presence, like being on the other end of a piece of technology that conveys voices like the phone or the internet and so on.

The third condition for you to seek the help of other than Allaah is that the person must be khaadir – he must be capable of doing what you are asking.  Meaning, not that you have to know that he is capable.  Maybe you ask him to send you a book, and he is not able to go to the post office.  In that case it is not shirk.  Rather in that case you were finding out whether he can help you or not.  What I mean is not being able here is like saying, I’m asking assistance from my shaykh who’s sitting in front of me, he’s alive.  We have the first two conditions fulfilled.  He’s khaathir and he’s hayy – alive and present in front of me.  So I say, O my shaykh please put me in Jannah – please put me in Paradise.  Then you realise here to ask someone for entrance to Paradise is the right of Allaah alone to be asked.  And he is not capable of putting you into Paradise, or saving you from the torture of the grave, or the punishment of the Hellfire.  He himself is in need of asking Allaah alone.  So you asking him for things that he is incapable of doing, that are the right of Allaah alone to be asked; that is an act of shirk.  Even if he is alive, even if he is in front of you.

So all three conditions must be fulfilled for you to ask other than Allaah for something.

Then further, if someone is alive, in front of you or on the other end of a phone line and he’s khaadir – he’s able to do that; you asking him for help is something that a believer with complete eemaan would avoid.  Do you remember our lessons?  Do you remember why?   There’s some issue that we discussed previously about asking people for things, about asking for help.  It was about the 70 000 people who would go to Paradise with no punishment and no reckoning.  Recall that we said that they don’t seek the ruqeeyah from other people.  We mentioned some of the statements of the Scholars, about the meaning of that is because a believer with complete eemaan doesn’t ask people for things.  In the hadeeth the Prophet (sallallaahu alaihi wasallam) mentioned one of the ways to go to Paradise is that you don’t ask the people for anything.

You abandon what is in the hands of the people, you abandon seeking their help, and seeking things from them; and you turn to Allaah in totality.  Everything you request, you request it from Allaah ta’alaa.  So that is the best situation for the believer.  That even with the permissibility of seeking help and seeking assistance from other than Allaah with those three conditions fulfilled, it’s better that he applies the hadeeth of Abdullaah Ibn Abbass literally and seeks the very best thing for his religion.  If you seek assistance, then only seek it from Allaah, don’t ask the people for anything.  That is the literal interpretation of that hadeeth and that is an actual application that is supported by other texts, along with our belief in the permissibility of asking people for things with the conditions mentioned.  It’s not an act of shirk, nor is it a deficiency in a person’s religion.  Rather it’s just that a person who’s on the very best practice of Islaam is above that, is higher than that station.

Source :

Explanation of Kitaab at-Towheed – By Abul-’Abbaas Moosaa Richardson (شرح كتاب التوحيد) Explanation of Kitaab at-Towheed of Shaykh al-Islaam Muhammad Ibn ‘Abdil-Wahhaab. Explanation: Shaykh Saalih Ibn Fowzaan al-Fowzaan – Class 17 Listen/Download –Download Transcript

Source: http://salaf-us-saalih.com/2011/04/10/meaning-of-allaahu-musta%E2%80%99aan-istiaana-seeking-aid-from-allah-alone/ & http://maktabasalafiya.blogspot.com/

Women's Learning Circles

Women's Learning Circles

45- Women's learning circles


Q: Is it true that angels do not attend women's learning circles, if the women do not wear Hijab (veil)?


A: I do not know of any basis for this. It is permissible for women to recite the Ever-Glorious Qur'an and make Dhikr (Remembrance of Allah) even if they do not wear Hijab, provided that they are not in the presence of a non-Mahram (not a spouse or an unmarriageable relative) and this does not withhold the angels from attending their circles. May Allah grant us success!







Fatwas of Ibn Baz


Volume Number 24; Continuation of the Book on knowledge > Women's learning circles


(Part No. 24; Page No. 85)



http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=4745&PageNo=1&BookID=14

فتاوى ابن باز

تصفح برقم المجلد ; المجلد الرابع والعشرون  بقية كتاب العلم ; جلسات الذكر النسائية

(الجزء رقم : 24، الصفحة رقم: 85)

45 - جلسات الذكر النسائية

س: هل صحيح أن جلسات الذكر النسائية لا تحضرها الملائكة إذا كانت النساء كاشفات لشعورهن (أي غير متحجبات)؟

ج: لا أعلم لهذا أصلاً، ولهن أن يقرأن ويذكرن الله عز وجل وإن كن كاشفات رءوسهن إذا لم يكن عندهن أجنبي.. ولا يمنع ذلك من دخول الملائكة. والله ولي التوفيق.

سؤال مقدم من ف . م . الشرقية . أجاب عنه سماحته بتاريخ 27 27 / 12 / 1418 هـ

http://www.alifta.net/

The Excellence of the One Who has Mercy upon the People

The Excellence of the One Who

has Mercy upon the People

by Imam AbdurRahman bin Nasr as-Sa’adi


Translated by Abbas Abu Yahya


From Jareer bin Abdullaah -Radi Allaahu anhu- who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

من لا يرحم الناس لا يرحمه الله

‘Whoever does not have mercy upon the people then Allaah does not have mercy upon him.’ [Collected by Bukhari & Muslim]


Shaykh AbdurRahman bin Nasr as-Sa’adi (d. 1376 A.H.) commented on this hadeeth saying:


‘The literal wording of the hadeeth indicates that the one who does not have mercy upon the people then Allaah does not have mercy upon him. The understanding of the hadeeth is that whoever has mercy upon the people, then Allaah has mercy upon him.


Just like the Messenger -sallAllaahu alayhi wa sallam- said in another hadeeth:

‘الراحمون يرحمهم الرحمن. ارحموا من في الأرض؛ يرحمكم من في السماء’

‘ar-Rahman (The Most Merciful) has mercy upon Merciful people. Have mercy upon those on the earth, and the One above the skies will have mercy upon you.’[1]


Therefore, the mercy a slave of Allaah has for the creation is from the greatest means by which the mercy of Allaah is acquired. From the effects of that mercy is goodness in the Dunyaa and goodness in the Hereafter. From the greatest means of Allaah’s mercy being blocked and prevented is if the slave of Allaah does not have mercy to the creation. The slave of Allaah is in great need and dire want of Allaah’s mercy, he cannot do without it for even the blink of an eye, and he cannot do without this mercy due to what it contains of blessings and repelling of punishment from the mercy of Allaah.


Consequently, when a person wants the mercy of Allaah to continue and increase, then he needs to implement all the means by which the mercy of Allaah is gained. All of these means are combined in the saying of Allaah Ta’ala:

إِنَّ رَحْمَتَ اللّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

Indeed, the mercy of Allah is near to the doers of good. [Ara’af: 56]

They are doers of good (al-Muhsinoon) in the worship of Allaah, and they are al-Muhsinoon to the worshippers of Allaah. The Ihsaan (being good) to the creation has an effect from the effects of the mercy that the slave of Allaah has with the creation.


There are two types of mercy that the slave of Allaah has:


The First type: Natural & innate mercy


Allaah has granted some of His slaves this mercy. He placed compassion, mercy and sympathy in their hearts for the creation. These slaves of Allaah carryout what they are capable of in benefitting the people and this is what this mercy necessitates and they do so according to their capabilities. They are praised, and rewarded for what they do, and they are excused for that in which they fall short on, and perhaps Allaah wrote a reward for them, due to their truthful intentions even though their strength was not enough to carry out those actions.


The Second type is the mercy that a slave of Allaah acquires by following every path and means in order to characterize his heart with this mercy. The slave of Allaah knows that this description is from the most noble and most complete of manners and behavior. He strives to characterize himself with it, and he is aware of the reward that Allaah has prepared for being merciful, and what he loses, if he is prohibited from this reward. He desires excellence from his Lord, and he strives with all the different means to acquire that excellence.


The slave of Allaah knows that the reward is equivalent to the type of action carried out, and he knows that Allaah has ordained a religious brotherhood, and a love based on Eemaan between the Believers. Allaah ordered the believers to be brothers loving each other, and to eliminate everything that negates brotherhood from hatred, enmity and evil plotting.


The slave of Allaah continues to be acquainted with the means by which he acquires this noble characteristic of being merciful, and he exerts himself in implementing this characteristic so much so that he fills his heart up with this mercy, and sympathy for the creation. How great is this noble manner, and noble and complete characteristic.


The effects of this mercy, which is in the hearts, becomes evident upon the limbs and the tongue in striving to do good, righteousness and relaying benefits to the people, and to discontinue harm, and being compelling and offensive to the people.


The sign that shows the presence of mercy in the heart of the slave of Allaah is that he loves that goodness reaches all of the creation generally, and specifically to the Muslims, and he dislikes that evil and harm reaches them. And will be in relation to the level of love and dislike he has, and will be in relation to the level of mercy that he has.


Whoever is afflicted by the death of a beloved person or by other afflictions, and if his sadness upon that person or affliction is due to feeling merciful, then this sadness is praiseworthy, and it does not negate patience and seeking Allaah’s pleasure, this is because when the Messenger -sallAllaahu alayhi wa sallam- cried due to the death of his grandson, Sa’ad said to him: ‘What is this O Messenger of Allaah?’


The Messenger -sallAllaahu alayhi wa sallam- followed up his question with another statement and said:

‘هذه رحمة يجعلها الله في قلوب عباده، وإنما يرحم الله من عباده الرحماء’

‘This is mercy, which Allaah places in the hearts of His slaves. Indeed those whom Allaah has mercy upon from His slaves are those who are merciful.’ [Collected by Bukhari & Muslim]


And likewise the Messenger -sallAllaahu alayhi wa sallam- said at the death of his son Ibraheem:

‘القلب يحزن، والعين تدمع، ولا نقول إلا ما يرضي ربنا. وإنَّا لفراقك يا إبراهيم لمحزونون’

‘The heart is saddened, the eyes shed tears, but we only say that which pleases our Lord. And indeed we are saddened by your separation O Ibraheem.’ [Collected by Bukhari & Muslim]


Likewise having mercy upon young children and slaves, and making them happy is also from being merciful­.


As for not having concern for them and not having gentleness with them, then this is from coarseness, harshness and cruelty, just like some of the coarseness of the Bedouins when they saw the Prophet -sallAllaahu alayhi wa sallam- and his companions kissing their younger children, one of the Bedouins said:


‘I have ten children I did not even kiss one of them.’


The Prophet -sallAllaahu alayhi wa sallam- said:

‘أو أملك لك شيئاً أن نزع الله من قلبك الرحمة؟’

‘How can I hold something for you, with Allaah has removed mercy from your heart?’ [2]

Also, an example of being merciful is the mercy that the prostitute had when she gave water to a dog to drink, he was going to eat dirt due to extreme thirst, and Allaah forgave her due to that mercy. [3]


The opposite of that example is how a woman was punished due to her tying up a cat, she did not feed her or give her drink, nor did she leave her to eat from the leftovers on the earth, until that cat died. [4]


Additionally from this mercy is that which has been witnessed and experienced, and that is that whoever is kind to his animals by giving them food and drink and beneficial consideration, then Allaah blesses him regarding his animals, and whoever is evil to them, then he is punished in the Dunya before the Hereafter.


Allaah Ta’ala said:

مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely. [Maidah: 32]

This is because the first heart has cruelty, harshness and evil, whereas the other heart has mercy and gentleness and compassion, and he is concerned with reviving all those people from whom he has the ability to revive, in comparison to the first heart which has cruelty, and is prepared to annihilate all the people.


We ask Allaah to place mercy in our hearts which will obligate us to follow all the ways that gain the mercy of Allaah, and that we sympathize with all the creation of Allaah due to this mercy. And that Allaah makes it a way of gaining Allaah’s mercy and His generosity; indeed He is the Bestower of goodness and the Most Kind.


Taken from: ‘Bahtaja al-Qaloob al-Abraar wa Qarat Ayoon al-Akhbar’- Imaam as-Sa’adi p. 365 no.82


Footnotes


[1] Collected by al-Humaidi in ‘al-Musnad’, Ibn Abee Shaybah in ‘al-Musanaf’, Ahmad, al-Marwazi in ‘al-Birr wa Silaah’, Darmi in ‘ar-Radd ala Jahmeeyah’, Bukhari in ‘Tareekh al-Kabeer’, Abu Dawood & Tirmidhi and many other scholars.


It was authenticated by Tirmidhi, Hakim in ‘al-Mustadrak’ & Dhahabi agreed with him, Albaani in ‘Silsilah al-Ahadeeth as-Saheehah’ No. 925, & many other scholars.


Benefits:


Al-Imam Ishaq bin Rahawayyah (d.238 A.H.) said:


‘Allaah Ta’ala said: The Most Merciful [who is] above the Throne established. [Taha: 5]. There is a consensus (Ijmaa) of the people of knowledge that Allaah is Mustawaa’ (ascended) above the ‘Arsh (Throne), and He knows every single thing under the seven earths.’


Ad-Dhahabi commented on this statement in ‘al-‘Aloo’:


‘Listen –and turn – to this Imam and how this Imam conveyed a consensus of this noble issue, just like Qutaibah conveyed this consensus in his time.’


Qutaibah bin Sa’eed (d.240 A.H.) said:


‘The statement of the Imams of Islaam, the Sunnah and the Jammaah is that we know that our Lord is above the sevens, above His ‘Arsh (Throne), like He said: The Most Merciful [who is] above the Throne established. [Taha: 5]


Ad-Dhahabi commented on this statement in ‘al-‘Uloo’:


‘So this is Qutaibah, being a great trustworthy Imam, who conveyed a consensus of this issue. He had met Malik, Layth, Hammad bin Zayd, the senior scholars and he lived a long life and the memorizers of hadeeth used to crowd around at his door.’


[Taken from: footnotes from: ‘Bahtaja al-Qaloob al-Abraar wa Qarat Ayoon al-Akhbar’- Imaam as-Sa’adi p. 365 no.82]


[2] Collected by Bukhari & Muslim from the hadeeth of Aeysha -Radi Allaahu anha


[3] Collected by Bukhari & Muslim from the hadeeth of Abu Huriarah -Radi Allaahu anhu


[4] Collected by Bukhari & Muslim from the hadeeth of Abdullaah bin Umar -Radi Allaahu anhu


Source: http://followingthesunnah.wordpress.com/2011/12/15/the-excellence-of-the-one-who-has-mercy-upon-the-people/

Is wearing a turban or a headscarf or cap in salaat obligatory or not?

Zaad ul Musalleen: A series of fatwaa on the Salaah by al-Allaamah ibn Uthaymeen

Introducing, bi idhnillaah, a selection of fatwaa on the salaah by the Imaam, the Salafi, al-Faqeeh, al-Allaamah Aboo Abdillaah Muhammad ibn Saaleh ibn Uthaymeen, from the book “Mukhtaaraat min fataawa as-Salaah” published by Dar ibn ul Jawzee (Damaam, K.S.A.) 


[Q. 2] Is wearing a turban or a headscarf or cap in salaat obligatory or not?

[Q. 2] The wearing of these things in prayer is not obligatory since covering the head is not from the conditions of the salaat. However if you are in a land where the custom is to wear this, and this is regarded from the completion of a person’s dress, then it is necessary to wear it due to the saying of Allaah, “O Children ofAadam, take your adornment while praying…” [al-A’raaf: 31]

So if part of beautification is that a person wears something on his head such as a turban or a headscarf or a cap, then it is recommended for him to wear that during the prayer. As for when you are in land of a people who do not have this as a custom, and this is not from their beautification then stay as you are.

a father's supplication against his son

A father's supplication against his son

A father invoking curse upon his son

Q : A man has three sons who are obedient to him, but he invokes curses upon them. Can this harm them?
A : It is impermissible for a person to invoke curses upon his children. Rather, he should beware of such things, because this can be at a time when invoking curse is answered. A father should not invoke curses upon his children. If the children are righteous, this will make it even worse and impermissible to invoke curses upon them. However neglectful they might be, a father should not invoke curses upon them. He should supplicate Allah (Exalted be He) to grant them guidance, righteousness, and success. This is what the believer should do. The narrations reported from the Prophet (peace be upon him) warned Muslims against invoking curses upon children, family, or property lest this should correspond with a time when invoking curses is answered. Thus, a person may harm himself, his family, or children. Dear
(Part No. 6; Page No. 387)

inquirer, you should hold your tongue and advise any one doing so to control his tongue, fear Allah, and abstain from invoking curses upon one's children or upon any other Muslim. He should supplicate Allah to grant them good, success, and righteousness.


Fatwas of Ibn Baz

Volume Number  Different questions and answers

Taken from: http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=811&PageNo=1&BookID=14

فتاوى ابن باز

تصفح برقم المجلد; المجلد السادس ; أسئلة متفرقة والأجوبة عليها  دعوة الوالد على الولد

دعوة الوالد على الولد

س: رجل له ثلاثة أولاد لا يقصرون في طاعته وبره وهو يدعو عليهم، هل يضرهم دعاءه؟

جـ: لا ينبغي للمرء أن يدعو على أولاده بل ينبغي له أن يحذر ذلك؛ لأنه قد يوافق ساعة الإجابة فينبغي له ألا يدعو عليهم، وإذا كانوا صالحين كان الأمر أشد في تحريم الدعاء عليهم، أما إذا كانوا مقصرين فينبغي أيضًا ألا يدعو عليهم، بل يدعو لهم بالهداية والصلاح والتوفيق، هكذا ينبغي أن يكون المؤمن، وجاءت النصوص عن النبي صلى الله عليه وسلم تحذر المسلم من الدعاء على ولده أو على أهله أو على ماله لئلا يصادف ساعة الإجابة فيضر نفسه أو يضر أهله أو يضر ولده فينبغي لك أيها

(الجزء رقم : 6، الصفحة رقم: 387)

السائل أن تحفظ لسانك، وأن تؤكد على من تعلمه يتعاطى هذا الأمر بأن يحفظ لسانه، وأن يتقي الله في ذلك حتى لا يدعو على ولده ولا على غيره من المسلمين، بل يدعو لهم بالخير والسداد والاستقامة.

http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=811&PageNo=1&BookID=4

Deviated & Misguided Sects

Deviated & Misguided Sects

1. Al-Imam Abu Nasr al-Sijzi said:

“Ahl-us-Sunnah were trialed after these with a people who claim to be followers (of the Prophet sallallaahu ‘alayhi wa sallam” and their harm if far greater than the harm of the Mu’tazila and those other than them. They are Abu Muhammad Ibn Kullaab, Abul ‘Abbas Al-Qalaanisi and Abul-Hasan Al-Ash’aree (before his repentance).”

‘Rad man Ankara-l-Harf was-Sawt’ (p.222-223).

2. Ibn Qudaama said:

“And we do not know amongst the innovators a group that hides their statements, not bold enough to openly portray them except the Zanaadiqa (heretics) and Ash’arees.”

‘Kitaab Al-Munaathara fil Qu’ran p.35.

3. Al-Imaam ibn Qaiyum said (quoting Al-Waleed Ibn Rushd Al-Maaliki Ibn Waleed’s statement and affirmed it without opposing him):

“If you were to ponder over what was opposed to this legislation in this time of corruption in terms of ta’weel (misinterpretation of Allaah’s attributes) it would become clear that these examples are correct. So the the first to change this great cure were the Khawaarij then the Mu’tazilah after them. Then it was the Ash’arees then the Sufis and then Abu Hamid (Al-Ghazali) came and flooded the village over.”

As-Sawaa’iq Al-Mursala’ (2/417).

4. Sheikh Sulaiman ibn Samhaan said:

“how could those who do not affirm Allaah being above the heavens and over His ‘Arsh be from Ahl-us-Sunnah? They say ‘the letters of the Qur’aan are created’ and that ‘Allaah does not speak with letters or sound’ and they ‘do not affirm that the believers will see their Lord in paradise with their own eyes.’ They affirm the seeing but they explain it to be increase in knowledge that Allaah creates in the heart of the seer. They say that ‘belief is just to affirm with the heart’ and they make other statements that are known to oppose what Ahl-us-Sunnah wal Jamaa’ah are upon”

Lawaami’ Al-Anwaar Al-Bahiya (1/73).

5. Imaam Maalik on the Sufis:

“We were with Maalik and his companions were around him. A man from the people of Naseebeen said, “We have a people called Sufees who eat a lot and following that they mention lines of poetry and then stand up to dance”

Maalik (rahimahullah) said, “Are they children?”

He said, “No”

Maalik (rahimahullah) said, “Are they possessed?”

He said, “No, they are elderly and usually sane (when they are not doing that).”

Maalik (rahimahullah) said, “I have never heard anyone from the people of Islam doing this!!!”

The man said, “Well, they eat then they stand and dance. Some of them hitting their heads and some their faces.” So Maalik (rahimahullah) laughed and then stood up and went to his house. His companions said to the man, “You were fortunate with our companion, since we have sat with him for thirty odd years yet we never saw him laugh except on this day.”

Tarteeb al-Madaarik of Al-Qaadi ‘Iyaadh (2/54) at-Teeneesee.

6. Al-Baihaqee reports in Manaqib Ash-Shaafi’ee,

“If a man becomes a Sufee in the first part of the day, by the time Dhuhr comes upon him you will find him crazy.”

7. Ibrahim Ibn Mawlid mentions that Ash-Shafi’ee said,

“A Sufee cannot be a Sufee unless he has four characteristics; he is lazy, he eats too much, sleeps too much and excretes much.”

8. Ibn Al-Jawzi said that Ash-Shafi’ee said,

“The sanity of a person never returned to the one who remained with a Sufee for forty days.”

Talbees Iblees p.371.

8. Imam-ud-Deen As-Subki Ash-Shafi’ee said,

“Whoever is from these later generation Sufees such as Ibn Arabi and others, then they are misguided, ignorant and outside the path of Islam let alone be considered as scholars.”

Tanbeeh Al-Ghabi of Imam Burhaan Al-Biqaa’ee ash-Shaf’ee p.68.

9. The Maliki scholar Imam al-Qurtubi said,

As for what the Sufees have innovated then it is from that which no one disagrees to its forbiddance…”

Mentioned by Al-Alusi in ‘Ruh Al-Ma’aani’ (11/70) quoted from ‘Al-Fatawa Al-Maalikiyyah fi Af’aal As-Sufeeyyah’ by Abu Faris Abdulaziz Muhamad Al-Qirwaniy p.7.

Source for all of the above in this section: Trials of Life, Sheikh Saalih ibn Fawzan al-Fawzan, Translated by Abdulilah ibn Rabah Lahmami & Muhammad Nadeem Ahsan-Shah

References: http://islamtees.wordpress.com/ & http://maktabasalafiya.blogspot.com/