Ibn-ul-Qayyim: If one does not spend one’s time for Allaah’s sake, then it is better to die. 


(ad-Da’, p. 183)

What nullifies fasting?

What nullifies fasting?

(Part No. 9; Page No. 178-179)

Nullifiers of Fasting

The third question of Fatwa no. 18424


Q 3: What nullifies fasting?


A: There are numerous things which nullify fasting, to mention but a few:


1- Sexual intercourse: if the fasting person, who is of sound mind and resident, has sexual intercourse during the days of Ramadan, their fasting is no longer valid. Thus, one must make up for that day, plus the Kaffarah (expiation), i.e. emancipating a believing bondsman, and if one fails to find a bondsman they have to fast two successive months, and if they are unable to do so, then they are to feed sixty Miskin (a needy person), i.e. giving half a Sa` (1 Sa` = 2.172 kg) of the staple food each, namely, 1.5 kg approximately. A woman shares the same ruling if she is resident, of sound mind, and not coerced.


2- Ejaculation: resulting from kissing, touching (a woman's body), or gazing (stealthily at women). Thus, one's fast is no longer valid, and one has to make up for that day only, without Kaffarah.


3- Intentional eating and drinking. However, if someone eats or drinks forgetfully their Sawm (Fast) remains valid. This includes all that enters one's stomach, such as food or water. In addition, there is what is called Sa`ut, which means sniffing water into one's stomach through the nose. Also, medical nutrients nullify one's fasting.
(Part No. 9; Page No. 179)


All these invalidate one's fasting and require Kaffarah.


4- Intentional bloodletting: whether through Hijamah (cupping) or drawing a large quantity of blood; all such things invalidate one's fasting and require Kaffarah.


5- Intentional vomiting: to eject the stomach contents, i.e. food and drink, through the mouth. This invalidates one's fasting and requires Kaffarah, but if one vomits unintentionally, then the fast remains intact.


In brief, these are the nullifiers of Sawm. However, some Muslim scholars, may Allah have mercy on them, fully explained these rulings that cannot be mentioned in detail here.


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'



Source: http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=13691&PageNo=1&BookID=7

فتاوى اللجنة الدائمة

تصفح برقم المجلد > المجموعة الثانية > المجلد التاسع (الصيام) > الصيام > مفسدات الصوم > المفطرات التي تصرف الصائم عن صومه (الجزء رقم : 9، الصفحة رقم: 178) مفسدات الصوم السؤال الثالث من الفتوى رقم ( 18424 ) س3: ما هي المفطرات التي تصرف الصائم عن صومه؟ ج3: مفسدات الصوم كثيرة، منها: 1 - الجماع، فإذا جامع الصائم في نهار رمضان وهو مقيم صحيح بطل صيامه ، ولزمه قضاء ذلك اليوم الذي جامع فيه، ويجب عليه مع القضاء الكفارة، وهي: عتق رقبة مؤمنة، فإن لم يجد صام شهرين متتابعين، فإن لم يستطع أطعم ستين مسكينًا لكل مسكين نصف صاع من قوت البلد، ومقداره بالوزن: كيلو ونصف تقريبًا، والمرأة مثل الرجل إذا كانت مقيمة صحيحة غير مكرهة. 2 - إنزال المني بتقبيل أو لمس أو استمناء أو تكرار نظر، فإذا حصل شيء من ذلك أفسد الصوم، ووجب القضاء فقط دون الكفارة.3 - الأكل أو الشرب عمدًا ، أما الناسي فلا يؤثر على صيامه، ويدخل في معنى الأكل والشرب كل ما دخل الجوف من الغذاء أو الماء، ومن ذلك ما يعرف بالسعوط، وهو إيصال الماء إلى الجوف بواسطة الأنف، ومن ذلك أيضًا أخذ المغذي الطبي (الجزء رقم : 9، الصفحة رقم: 179) فهذا كله يفسد الصوم ويوجب القضاء.4 - إخراج الدم عمدًا، سواء بالحجامة أو الفصد أو سحب الدم الكثير، فهذا كله يفسد الصوم ويوجب القضاء.5 - التقيؤ عمدًا ، وهو دفع ما في العدة من الطعام أو الشراب عن طريق الفم، فهذا يفسد الصوم ويوجب القضاء، أما إذا ذرعه القيء وغلبه دون اختياره فإنه لا يفسد الصوم.هذه مفسدات الصوم بإيجاز، وقد بسط أهل العلم رحمهم الله هذه الأحكام بما لا يمكن ذكره هنا.وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم. اللجنة الدائمة للبحوث العلمية والإفتاء عضو عضو نائب الرئيس الرئيس بكر أبو زيد صالح الفوزان عبد العزيز آل الشيخ عبد العزيز بن عبد الله بن باز

Why did Allaah specify fasting by saying, ‘Fasting is for Me and I will reward [the fasting person] for it?’

Shaikh Uthaimeen, may Allaah have mercy on him was asked, “Why did Allaah, the Most High, specify fasting in His Saying, ‘Fasting is for Me and I will reward [the fasting person] for it?’”  So he replied, “Because the fasting person leaves his food, drink and desires for the Sake of Allaah, the Mighty and Majestic, in all those places where only his Lord can see him, so Allaah, the Most High, specified it for Himself because of the manifestation of total sincerity in it.”

Fataawaa Nurun-alad-Darb.

Two posts concerning the Olympic paganic origins

Two posts concerning the Olympic paganic origins

http://www.sahab.net/forums/index.php?showtopic=130883

Included in text:

قال شيخ الإسلام أبو العباس ، أحمد ابن تيمية الحراني قدس الله روحه ، واصفاً مدى تأثر جهلة المسلمين بهذه الأعياد الوثنية : ( وغرضنا لا يتوقف على معرفة تفاصيل باطلهم ، ولكن يكفينا أن نعرف المنكر معرفة تميز بينه وبين المباح ، والمعروف ، والمستحب ، والواجب حتى نتمكن بهذه المعرفة من اتقائه واجتنابه كما نعرف سائر المحرمات إذ الفرض علينا تركها ، ومن لم يعرف المنكر لا جملة ولا تفصيلاً لم يتمكن من قصد اجتنابه ، والمعرفة الجميلة كافية بخلاف الواجبات ، فإن الفرض لما كان فعلها ، والفعل لا يتأتى إلا مفصلاً وجبت معرفتها على سبيل التفصيل ، وإنما عددت أشياء من منكرات دينهم لما رأيت طوائف من المسلمين قد ابتلوا ببعضها ، وجهل كثير منهم أنها من دين النصارى الملعون هو وأهله ) . " إقتضاء الصراط المستقيم " : (1/211) .

Ibn Taymiyah mentioned describing the effect that these paganic occasions had on the ignorant public (from amongst the Muslims): "and our purpose does not stop at knowing details of their transgression (baatil), but to know clearly the forbidden acts in order that we distinguish between them and that which is permitted, accepted, or obligatory. This to avoid and protect ourselves from these acts after receiving knowledge clearly as we would know other forbidden acts (muharramaat) which we are ordered to abandon. And he who does not know the forbidden acts (munkar) in general or in detail will not intend to avoid. A reasonable amount of knowledge is sufficient unlike the obligatory acts of worship which we should perform, and that we cannot do unless we know the details, and so we should gain knowledge in detail. I have counted the unaccepted/shocking acts (munkar) in their religion when I found groups of Muslims have been afflicted by this (the majority of them were ignorant that it was from the religion of the Christian)" (Iqtidaa As-siraat Al-mustaqeem 1/211)

http://www.sahab.net/forums/index.php?showtopic=130870 

Attachment on the second post includes the article in English, copied below:

The Olympic Games
The following research was conducted to relate the ancient meanings interwoven in the modern day games of the Olympics. The connection is evident as the Olympic Flame is lit every season from the sun's rays at the fire altar at the Temple of Hera, part of the historic ruins of the home of the ancient Olympic Games, and transported to the voted venue and kept burning throughout the Olympic Games.
The Greek cult of the Twelve Olympians can be traced to the 6th century BCE, but the ritual was abandoned in the first century CE with the spread of prophet Isa's/Jesus -peace be upon him- call to monotheism as the first Christians fought against these paganic rituals. The city of Olypmia was destroyed in the 6th century CE with a series of earthquakes and tsunamis, the year that prophet Muhammad-peace and blessings be upon him-was sent to humanity. Accordingly, the Greek rituals were eliminated for over 17 centuries until they were revived again in 1821CE upon the fall of the Islamic Uttomon rule and return of Western rule in Greece.

The Revival of Greek Rituals
The Greek interest in reviving the culture of the Olympic Games began directly after the Greek War of Independence from the Islamic Ottoman Empire in 1821CE despite the elimination of these rituals for the previous 17 centuries. The Greek War of Independence, also known as the Greek Revolution, was waged by the Greek revolutionaries between 1821 and 1832 with later assistance from several European powers, Russia, United Kingdom and France against the Ottoman Empire. The ruler in Greece during that perod was King Otto of Greece and Bavaria (Germany today) who was a Roman Catholic as the Kingdom of Greece was only a state within the German Empire.
The revival of this paganic Greek tradition was proposed by Panagiotis Soutsos the poet and newspaper editor a great admirer of Greek traditions and religious rituals whom wrote and published in 1856CE an article about the re-establishment of the Olympic Games in his own "Helios" newspaper (meaning, "Sun") promoting the cause of Greek unity and culture. Soutsos suggested that March 25, the anniversary of the outbreak of the Greek war of independence, should be declared a national holiday and proposed that in this anniversary festivities should be held including a revival of the ancient Olympics as a sign of the re-establishment of western Greek culture. In conclusion, the revival of Greek religous traditions was initiated to signify the fall of the Islamic empire and retreaval and expansion of the western Greek world.

Mount Olympus, Abode of the Gods
Mount Olympus is the highest mountain in Greece with the highest peak Mytikas considered one of the highest peaks in Europe. In Greek mythology, Olympus was regarded as the "home" of the Twelve Olympian gods of the ancient Greek world, with Zues as the father and Hera as the mother of the gods. These Olympian Gods replaced the previous 12 Titan gods as it was eventual that when the people were beaten at war they would replace their gods and more often pray to the gods of their successors. The concept of the "Twelve Gods" is likely to be connected to the worship of the celestial bodies in the zodiac system. The Greek cult of the Twelve Olympians can be traced to 6th-century BCE with the altar to the Twelve Olympians at Athens. The Olympian gods were pictured as being engaged in wrestling, jumping and running contests the exact activities held in the Olympic Games today.
The games were first initiated in Olympia, Greece, in a sanctuary site for the Greek deities near the towns of Elis and Pisa. The sanctuary, known as the Altis, consists of an unordered arrangement of various buildings. Enclosed within the temenos (sacred enclosure) are the Temple of Hera (or eraion/Heraeum) and Temple of Zeus, the Pelopion and the area of the altar, where the sacrifices were made. The games and sacrifices were held in honor of Zues, father of the Olympian gods. The games were held to be one of the two central rituals in Ancient Greece and were usually held every four years. They were held in honor of the Greek god Zeus, and on the middle day of the Games, 100 oxen would be sacrificed to him. 

The first Games began as an annual foot race of young women in competition for the position of the priestess for the goddess, Hera, and a second race was instituted for a consort for the priestess who would participate in the religious traditions at the temple. Later on the festivals grew from one to five days, three of which were used for competition, the other two days were dedicated to religious rituals. On the final day, there was a banquet for all the participants, consisting of 100 oxen that had been sacrificed to Zeus on the first day. Strict rules were enacted as only free men who spoke Greek could compete in a nude condition. The Greek tradition of athletic nudity was introduced in 720 BCE. The site of Olympia remained until a series of earthquakes and tsunamis destroyed it in the 6th century AD.

One myth attributed to the establishment of the Olympic games is dated by the historian at 776 BCE wherein for some reason the Games of previous millennia were discontinued and then revived by Lycurgus of Sparta, Iphitos of Elis, and Cleoisthenes of Pisa at the behest of the Oracle of Delphi who claimed that the people had strayed from the gods, which had caused a plague and constant war. Restoration of the Games would end the plague, usher in a time of peace, and signal a return to a more traditional lifestyle. The patterns that emerge from these myths are that the Greeks believed the Games had their roots in religion, that athletic competition was tied to worship of the gods, and the revival of the ancient Games was intended to bring peace, harmony and a return to the origins of Greek life.

During a celebration of the Games, an Olympic Truce was enacted so that athletes could travel from their countries to the Games in safety. The Games became a political tool used by city-states to assert dominance over their rivals. Politicians would announce political alliances at the Games, and in times of war, priests would offer sacrifices to the gods for victory. The Games were also used to help spread Hellenistic culture throughout the Mediterranean. Thus Hellenistic culture and the Games spread while the primacy of Olympia persisted.

Symbols of the Olympic Games

The Olympic Flame

The Olympic Flame is a symbol of the Olympic Games commemorating the theft of fire from the Greek god Zeus by Prometheus. Its origins lie in ancient Greece, where a fire was kept burning throughout the celebration of the ancient Olympics. The Olympic Torch today is ignited several months before the opening ceremony of the Olympic Games at the site of the ancient Olympics in Olympia, Greece. Eleven women, representing the Vestal Virgins, perform a ceremony in which the torch is kindled by the light of the Sun, its rays concentrated by a parabolic mirror.

In the time of the original games within the boundaries of Olympia, the altar of the sanctuary dedicated to the goddess Hestia maintained a continuous flame. For the ancient Greeks, fire had divine connotations—it was thought to have been stolen from the gods by Prometheus. Therefore, fire was also present at many of the sanctuaries in Olympia, Greece. During the Olympic Games, which honored Zeus, additional fires were lit at his temple and that of his wife, Hera. The modern Olympic flame is ignited at the site where the temple of Hera used to stand .

The modern convention of moving the Olympic Flame via a relay system from Greece to the Olympic venue began in 1936 initiated by the Hilter Nazi Regime. Carl Diem devised the idea of the torch relay for the 1936 Summer Olympics in Berlin that was organized by the Nazis under the guidance of Joseph Goebbels. Krupp armaments company produced the torches in wood and metal, inspired by an olive leaf. The Olympic Flame was lit by a concave mirror in Olympia, Greece and transported over 3,187 kilometres by 3,331 runners in twelve days and eleven nights from Greece to Berlin. Leni Riefenstahl later staged the torch relay for the 1938 film Olympia. The film was part of the Nazi propaganda machine’s attempt to add myth and mystique to Adolf Hitler’s regime. Hitler saw the link with the ancient Games as the perfect way to illustrate his belief that classical Greece was an Aryan forerunner of the modern German Reich.

The Olive Branch

The prizes for the victors in the ancient as well as modern games were wreaths of laurel leaves. A laurel wreath is a circular wreath made of interlocking branches and leaves of the bay laurel made of wild olive-tree. In Greek mythology, Apollo is represented wearing a laurel wreath on his head. Apollo has been variously recognized as a god of light and the sun, truth and prophecy, healing, plague, music, poetry, and more. Apollo is the son of Zeus and Leto. In Rome they were symbols of martial victory, crowning a successful commander during his triumph.

The winner of an Olympic event was also awarded an olive branch. The olive tree represented plenty, but the ancient Greeks believed that it also drove away evil spirits. The olive branch is usually a symbol of peace or victory dating back to the the 5th century BCE. This symbol, deriving from the customs of Ancient Greece, is strongest in Western culture, however, it has been found in every culture and religion to thrive in the Mediterranean basin. For example, the olive branch appears with a dove in early Christian art. The dove derives from the simile of the Holy Spirit in the Gospels and the olive branch from classical symbolism. The early Christians, according to Winckelmann, often allegorised peace on their sepulchres by the figure of a dove bearing an olive branch in its beak. Tertullian (c.160 - c.220) compared Noah's dove in the Hebrew Bible, who "announced to the world the assuagement of divine wrath, when she had been sent out of the ark and returned with the olive branch" with the Holy Spirit in baptism "bringing us the peace of God, sent out from the heavens". St Augustine wrote in On Christian Doctrine that, "perpetual peace is indicated by the olive branch (oleae ramusculo) which the dove brought with it when it returned to the ark." An olive branch held by a dove was used as a peace symbol in 18th century Britain and America.

References

Swaddling, Judith (2000). The Ancient Olympic Games (2 ed.). Austin: University of Texas Press.
"Overview of Olympic Games". Encyclopædia Britannica. Retrieved 4 June 2008.
Spivey, Nigel (2005). The Ancient Olympics. Oxford, England: Oxford University Press.

Giving Short Talks after Four Rakat in Taraweeh Prayer

Giving Short Talks after Four Rakat in Taraweeh Prayer

Imam Muhammad Nasir Ad Deen Al Albani
Translated by Rasheed Barbee
http://mtws.posterous.com

 The Imam Muhammad Nasir Ad Deen Al Albani may Allah have mercy upon him said...

The standing in prayer during Ramadan has only been legislated to increase in the closeness to Allah the Mighty and Majestic by standing in prayer. For this reason we don't see that we should make the tawareeh prayer mixed with something from knowledge or teaching or anything like that. It is only befitting that standing in prayer be pure unadulterated worship. As for knowledge then it has it's time. It is not limited to a particular time. Rather one should consider what is beneficial to those learning, and this is the foundation.

And therefore I intended by this to say that the one who makes a practice of teaching the people after every four rakats for example during the tawareeh prayer, taking this as a habit, then this is something newly invented that opposes the Sunnah.

Taken from the tape series the guidance and the light number 693 at the 28 minute on the tape, by The Shaykh Muhammad Nasir Ad Deen Al Abani may Allah have mercy upon him.

Translated by Rasheed Barbee

 
قيام رمضان شُرع فقط لزيادة التقرب إلى الله عز وجل بصلاة القيام , ولذلك فلا نرى نحن أن نجعل صلاة التراويح يخالطها شيء من العلم والتعليم ونحو ذلك , وإنما ينبغي أن تكون صلاة القيام محض العبادة , أما العلم فله زمن , لا يحدد بزمن , وإنما يراعي فيه مصلحة المتعلمين , وهذا هو الأصل وأريد من هذا أن من إتخذ عادة أن يعلم الناس ما بين كل أربع ركعات مثلا في صلاة القيام , إتخذ ذلك عادة , فتلك محدثة مخالفة للسنة ".

مفرغ من شريط سلسلة الهدى والنور رقم 693 ـ الدقيقة 28 ـ

“My Tongue Is A Beast of Prey …”

“My Tongue Is A Beast of Prey …”

It was said to Qais, , “Won’t you speak?” So he replied, “My tongue is a beast of prey/a lion, I fear, if I let it go, that it will bite/slaughter me.”

Al-Hilyah [Tahdheebuh], 3/299

Uthaimeen on Not Wasting Ramadaan Looking for Different Types of Food and Being Excessive

Shaikh Uthaimeen, may Allaah have mercy on him, said, “If the people have no concern except to have a variety of food, to sleep during the day, and to talk during the night about things which will not benefit them–then there is no doubt that this is a squandering of a priceless opportunity which may not come again to that person in his lifetime. So the resolute man is the one who progresses in Ramadaan according to [an amount of] sleep that is fitting at the first part of the night, and by standing to pray in Tarawih, and standing to pray at the end of the night if he can, and likewise he is not excessive in his food or drink.”

48 Su’aal fis-Siyaam, pp. 19-20.

Can People See The Angels?

Can People See The Angels?

Questioner: Can people see the angels?

Al-Albaani: In the form Allaah created them in, no. In forms which they may imitate, then of course.

And Ai’ishah, may Allaah be pleased with her, and others saw Jibreel in the form of Dihyah al-Kalbi. As for seeing Jibreel in his original form, then that was not granted to anyone except the Prophet صلى الله عليه وسلم.

Al-Hudaa wan-Noor, 322.

Spending the Night Awake Behind the Telly

The Imaam al albani said, “Know that ‘as-Samr,’ which is to talk at night, is prohibited in more than one hadith [reported] from him صلى الله عليه وسلم [unless it is concerning knowledge as the Shaikh clarifies].

So what the majority of people today do in spending the night awake behind the television and things like it is from the tribulations which have afflicted the Islamic world in the present age.

We ask Allaah for safety from all tribulations, both apparent and hidden, indeed He is the All-Hearing, the Responsive."

As-Saheehah, 7/1/58.

Important means to assist the woman during Ramadan by Sheikh Fawzan

Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,

as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh

Important means to assist the woman during Ramadan by Sheikh Fawzan

Translated by Rasheed Barbee (hafidhahullaah)
http://mtws.posterous.com

Question:

What are the most important means that will assist the woman upon obedience during the month of Ramadan?

Answer:

(Sheikh Fawzan) The means that will assist the Muslim upon obedience to Allah whether they are male or female are as follows.

1. Fear of Allah سبحانه وتعالى and to believe that He is observing the creation in all of their actions, and statements, and intentions and that He will take them to account for all of that. Therefore if the person is cognizant of this reality then he will busy himself with the obedience of Allah and leave off sins and he will hasten to repent from his wrongdoings.

2. Increase in the remembrance of Allah and the recitation of the Quran because this will soften the heart. Allah the Exalted said, (what can be translated as) ‘Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction’. (Chapter 13 verse 28) And Allah the Exalted said, (what can be translated as) ‘The believers are those who, when Allah is mentioned, feel a tremor in their hearts’. (Chapter 8 verse 2)

3. Avoiding the distractions that harden the heart and distance the individual from Allah, and this is every sin and mixing with evil people and eating from the impermissible and being heedless of the remembrance of Allah the Exalted, and watching the evil films.

4. The woman remaining in her home and not leaving her home except due to a need and then returning quickly to her home upon completion of her need.

5. Sleeping during the night because this will assist the person in waking up during the last part of the night. And sleep a little during the day, this will allow the person to perform their prayers in their respective times, and to busy their time with the obedience of Allah.

6. Guarding their tongues from backbiting and tale carrying and he said she said, bearing false witness and impermissible speech, but rather they should busy their tongue with the remembrance of Allah.

Article Link : http://wp.me/p1VJ3-1l9

Moving the lips while praying, making supplications, and reading the Qur’aan

In the Name of Allah the Most Gracious the Most Merciful

Brothers and sisters the following is extremely important for the one who would like to receive the reward for reciting the Qur’aan during the month of Ramadan, or for the one who would like to receive the benefits for reading the morning and evening supplications, rather this is a must for every Muslim who would like for their five daily prayers to be accepted.

The following is a summary translation taken from various sources Translated by Rasheed Barbee

Moving the lips while praying, making supplications, and reading the Qur’aan by Sheikh Muhammad Bazmool

Sheikh Muhammad Bazmool said in his explanation of ‘The Prophet’s prayer described’ peace and blessings are upon him; by Sheikh Albaani may Allah have mercy upon him; in the section ‘Reading aloud and silently in the five daily prayers and other than that’ after mentioning that the guidelines in reciting silently is that the tongue is moved.

The second affair: If we know the guidelines for reading aloud and silently, we say: What some of the people do, standing in prayer with their lips closed not moving their tongue until they finish the prayer; they do not move their tongue while reading during the standing which is for reading, and they don’t move their tongue during the supplications not in rukoo nor when raising from rukoo, and they don’t move their tongues in sujud nor when raising from sujud, nor do they move their tongues while sitting for the tashahhud; so I say to them, your prayer is invalid! This is because a pillar of the prayer was not fulfilled, and the pillar that was not fulfilled is reading the Al Fatiha, and because they left off all of the obligations in all of the pillars, because they are not reading in the prayer.

Therefore it is a must when you read that you move your tongue and according to some of the Scholars of fiqh it is a must that you move your tongue and that you hear yourself read.

And this is an important principle: Many of the people come and they say, ‘We always read the morning and evening supplications and we seek refuge in Allah, but despite doing this, we are still affected by such and such and such and such still occurs.

We say, the morning and evening supplications should be read like you read aloud and silently (in the prayer); so if you say them silently it is a must that you move your tongue, there is no benefit in just moving your eyes across the lines (of the dua book, for example) and then you say, ‘I’m reading’…reading silently. This is not called reading and this is not called speech in the Arabic language.

Reading and speech in the Arabic language requires that the tongue is moved.

And with this, as you know it comes in the hadith that the Sahaba may Allah be pleased with them, used to know that the Prophet, peace and blessing are upon him was reading by the moving of his beard. And this is from the proof that the Messenger (prayer and peace are upon him) used to move his tongue and his lips even when he was reading silently.

هذه فتوى للشيخ بن عثيمين رحمه الله تعالى

السؤال: يقول هل يجوز لي أن أقرأ القراءن بدون النطق بالحروف ولكن بالمتابعة بالنظر والقلب من المصحف طبعا فهل يحصل الأجر بذلك؟
الجواب 

الشيخ: لا ليس في ذلك أجر يعني لا يحصل الإنسان أجر القراءة إلا إذا نطق بالقراءن ولا نطق إلا بتحريك الشفتين واللسان وأما من جعل ينظر إلى الأسطر والحروف بعينه ويتابع بقلبه فإن هذا ليس بقارئ ولا ينبغي للإنسان أن يُعَوِّد نفسه هذا لأنه إذا اعتاد ذلك صارت قراءته كلها على هذا الوجه كما هو مشاهد من بعض الناس تجده يقلب الصفحة ويومئ هكذا برأسه يمينا وشمالا ليتابع الأسطر وإذا به قد قلب الصفحة الثانية في مدة يسيرة تعلم علم اليقين أنه لم يقرأ قراءة نطق والخلاصة أن مَنْ لم يقرأ قراءةً ينطق بها فإنه لا يُثاب ثواب القارئ هذا واحد، ثانيا ننصح إخواننا عن هذه الطريق أعني أن يقراؤا بأعينهم وقلوبهم فقط لأنهم إذا اعتادوا ذلك حرموا خيرا كثيرا.

http://www.ibnothaimeen.com/all/noor/article_6933.shtml

========== 

السؤال : 
سماحة الشيخ عبد العزيز بن عبد الله بن باز سلمه الله(رحمه الله)، السلام عليكم ورحمة الله وبركاته، أما بعد: 

فإن بعض الناس يأخذون المصحف ويطالعون فيه دون تحريك شفتيهم، هل هذه الحالة ينطبق عليها اسم قراءة القرآن، أم لا بد من التلفظ بها والإسماع لكي يستحقوا بذلك ثواب قراءة القرآن؟ وهل المرء يثاب على النظر في المصحف؟ أفتونا جزاكم الله خيراً.


الجواب : 
وعليكم السلام ورحمة الله وبركاته..

لا مانع من النظر في القرآن من دون قراءة للتدبر والتعقل وفهم المعنى، لكن لا يعتبر قارئاً ولا يحصل له فضل القراءة إلا إذا تلفظ بالقرآن ولو لم يسمع من حوله، لقول النبي صلى الله عليه وسلم: ((اقرءوا القرآن فإنه يأتي يوم القيامة شفيعاً لأصحابه)) رواه مسلم. ومراده صلى اله عليه وسلم بأصحابه الذين يعملون به، كما في الأحاديث الأخرى، وقال صلى الله عليه وسلم: ((من قرأ حرفاً من القرآن فله به حسنة والحسنة بعشر أمثالها)) خرجه الترمذي، والدارمي بإسناد صحيح، ولا يعتبر قارئاً إلا إذا تلفظ بذلك، كما نص على ذلك أهل العلم، والله ولي التوفيق.


المصدر : 
مجموع فتاوى ومقالات متنوعة الجزء الثامن.

http://www.binbaz.org.sa/index.php?p....fatawa&id=2013

.. and the Qur’aan was sent down on the twenty-fourth of Ramadaan

It was narrated by Ahmad and by al-Tabaraani in al-Mu’jam al-Kabeer that Waathilah ibn al-Asqa’ (may Allaah be pleased with him) said:

The Messenger of Allaah (sal allahu 'alayhi wa sallam) said:

The Scriptures of Ibraaheem were sent down on the first of the month of Ramadaan.
The Tawraat was sent down on the sixth of Ramadaan.
The Injeel was sent down on the thirteenth of Ramadaan.
The Zaboor was sent down on the eighteenth of Ramadaan, and
The Qur’aan was sent down on the twenty-fourth of Ramadaan.

Classed as hasan by al-Albaani in al-Silsilah al-Saheehah, 1575.

Prohibition of searching and attending Masaajid due to the beauty of the recitation of the Imam

“Muhammad bin Bahr said regarding the prohibition of searching and attending Masaajid due to the beauty of the recitation of the Imam (as quoted in Badaa’i al Fawaa’id 4/111):

‘I saw Abu Abdullah (i.e. Imam Ahmad) in the Ramadhan and Fadl bin Ziyaad was leading him in Taraweeh. He had beautiful recitation and thus many mashaayikh and many locals gathered together until the Masjid was full. Then Abu Abdullah climbed the staircase of the Masjid and looked to the congregation and said: “What is this! Why are you all leaving your [local] Masjid and attending other Masaajid?”

Thereafter, [Fadl] lead them in prayer for a few more nights and then [Abu Abdullah] stopped him from leading the prayers due to disliking what he saw, i.e. the emptying of other Masaajid. Thus it is upon the neighbour of a Masjid pray in his local Masjid.’

[End of quote from Badaa'i]

And from Ibn al Qayyim’s research of the principle ‘Sadd adh-Dharaa’i’ in his book ‘I’laam al Muwaqqi’een 2/160 he says:

 ‘The 54th point: The Prophet (صلى اللهُ عليه وآله وسَلَّم)forbade the man to disregard the Masjid which is closest to him and opt for another Masjid as is in the narration of Baqiyyah on the authority of al Majaashi’ bin ‘Amr on the authority of ‘Ubaydullah on the authority of Naafi’ on the authority of Ibn ‘Umar that the Prophet (صلى اللهُ عليه وآله وسَلَّم) said: “One of you must pray in the Masjid which is closest to him and should not disregard it for another Masjid.”

 And that is so in order to prevent the abandonment of the Masjid which is closer and to prevent the Imam from feeling abandoned and lonely.

 However, if the Imam was of the habit of not performing the prayer correctly, or he was accused of innovations or openly expressed evilness, then there is no harm for a person to pray in another Masjid.”

[end of quote from 'i'laam]

 The hadeeth which was reported in at-Tabaraani’s al Awsat as well as al-Jaami’ as-Sagheer and Kanz al ‘Ummaal 6/659 as well as Majma’ az-Zawaa’id of al Haythami who said: “Its [i.e. chain of narration] is trustworthy except for the Shaykh of at-Tabaraani: Muhammad bin Ahmed bin Nasr al Marwazi as I have not seen anyone who wrote a biography of him.”[end of quote]. at-Tabaraani also reported it in al Mu’jam al Kabeer 12/370….

 And on the authority of Nawfal bin Iyaas who said: “We used to pray in the time of ‘Umar ibn al Khattab in the Masjid. A group of people would pray here and another group in another place and the people would choose to pray with the one with the best voice. Thus Umar said:“I see that they have taken the Qur’an as melodious tunes! By Allah if I am able, I will change this matter. Three nights did not pass by except that he commanded Ubayy to lead them in prayer.” This was reported by al Bukhaari in khalq af’aal al ‘ibaad p.51 and Ibn Sa’ad in at-Tabaqaat (5/51) and al Marwazi in Qiyaam al-Layl.

And I have only brought your attention to this matter because it is exemplifying our circumstances today on a wide scale. Furthermore, virtuous deeds are not attained by committing prohibited deeds. And likewise because it is a trial for the Imam of the congregation. And Allah knows best.” [End of translation]

The hadeeth of the Prophet (صلى اللهُ عليه وآله وسَلَّم) was also declared authentic by Al-Albani to besaheeh in Saheeh al Jaami’ (2/5456) which a slightly different wording as well as in as-Saheehah (2200).

 And Allah knows best.

Note: The original post was sent out on the The Way of the Salaf us-Saalih mailing list.

Post Courtesy: KSA_Dawah Google group. I (Abu Bilaal) have modified the email for presentation purposes and made some changes such as the words: mosque and mosqueshave been changed to Masjid and Masaajid.  I remember reading a while ago that the scholars of Sunnah had discouraged us from using the word mosque and advised us to stick the word Masjid and Masaajid, respectively.

Whoever pushes himself in his vigilance...

The Messenger (sallallaahu `alaihi wassallam) said, 

 

مَنْ يَتَحَرَّ الخَيْرَ يُعْطَهُ

 "Man yataharral-khayra yu'tahu"

Whoever pushes himself in his vigilance about attaining good, then he will he will be given it

As-Suyootee said in al-Jaami' al-Kabeer: It was collected by ad-Daaraqutnee is his Afraad and al-Khateeb in Taareekh Baghdaad from the narration of Aboo Hurayrah, and it was collected by al-Khateeb from the narration of Abud-Dardaa'. Al-Albaanee judged it hasan in Saheeh al-Jaami' al-Kabeer, adding a reference to As-Silsilah as-Saheehah (#342).

NOTE: The translations may seem a bit lengthy for only a few words in Arabic, but they are heavy Arabic phrases employing lots of linguistic devices. 


Moosaa ibn John Richardson

Wassalaamu'alaykum wa rahmatullaah

The husband orders wife to wear pants only when she is with him

Scholar: ´Allâmah Sâlih bin Fawzân al-Fawzân
Source: http://www.sahab.net/forums/index.php?showtopic=127853
Reference: Darulhadith.com
Translation & video: http://aFatwa.com

Question: Can the husband order the wife to wear pants only when she is with him given that...

Shaykh al-Fawzân: No. He should not order her that. Pants are not women's clothes and especially not in our society. If he makes her accustom to them, she will wear them on other occasions. She will thusly take them lightly. He should not order his wife to sin. He should order her that which is good.

Leaving Salat during Wedding Night

Leaving Salat during Wedding Night

 

 

ما حكم ترك صلاة ليلة الزفاف و تقضيها في وقت أخر

صلاة المغرب مع أن العشاء أقرب للترك ولكنه يجب عليها أن تُصلي صلاة المغرب 

 وصلاة العشاء ولا يجوز لها تأخيرها عن وقتها لأن هذا يُنافي شكر نعمة الله عز وجل على الزفاف الذي حصل لها فالواجب أن تقوم بما أوجب الله عليها من فرائضه ولا ولم يفوتها شيء من مقصودها في النكاح. 

الجواب لا يجوز ذلك والواجب على المرأة أن تُصلي المغرب والعشاء أيضاً لأنها سألت عن 

 

 

English Translation: 

The questioner asked: What is the ruling on one who left off the Magrib Salah during the wedding night and makes it up on another time? 

Answer: The answer is: that is not allowed, and the obligation upon the woman is to pray the Magrib and the Isha also, because she asked concerning Salatul Maghrib though Ishaa is more likely to be left off, but it is obligatory upon her to pray the Magrib Salah and the Ishaa Salah, and it is not allowed for her to delay them from their fixed time. Because it negates the fact of being thankful for the blessing of Allah regarding the wedding that occurred to her, and obligation is that she carries out what Allah ordered from the obligations and nothing will pass her from the things of marriage. 

Answered by Shaykh Uthaymeen.

Source: http://abukhalilah.multiply.com/video/item/56/

Translators: Nasrin As.Salafiyah & Abu Humairah

Arabic Transcript: Abu Humairah

The Green Man

The Green Man

(Part No. 6; Page No. 385)

The Green Man

Q : Faithfully, I believe that there is no God but Allah alone. I heard some people saying that there is a man whose color and dress are purely white. There were no signs of travel on him. This man is called Al-Rajul Al-Akhdar i.e. the green man. If such a man gives you something, your money will be blessed. If he enters a store, its earnings will increase. Please guide us. Are these matters believable or just Bid'ahs (Innovation in religion)?


A : This is a false baseless claim. Such a man does not exist. Some people claim that such a man is Al-Khadir. Yet, this is not sound, because Al-Khadir already died before the mission of the Prophet (peace be upon him) according to the most appropriate view held by scholars. The superstition you have mentioned is inspired by Satan and is baseless. You should be aware of that and should not be tempted by the claims of charlatans.






Fatwas of Ibn Baz


Browse by Volume Number > Volume 6 > Different questions and answers > The Green Man




Source: http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=809&PageNo=1&BookID=14

فتاوى ابن باز

تصفح برقم المجلد ; المجلد السادس; أسئلة متفرقة والأجوبة عليها ; الرجل الأخضر (الجزء رقم : 6، الصفحة رقم: 385) الرجل الأخضر س: أنا أومن بالله وحده لا شريك له، ولكنني سمعت بعض الناس يقولون يوجد رجل شديد البياض والثياب، ولا يرى عليه أثر السفر، هذا الرجل يدعى الرجل الأخضر وإذا أعطاك هذا الرجل شيئًا تزيد بركة مالك، وإذا نزل في متجر زاد ربحه أفيدونا هل هذه الأمور معقولة أم هي من البدع؟ جـ: هذا القول قول باطل لا أساس له وهذا الرجل لا وجود له، ويدعي بعض الناس أن الخضر هو المقصود بهذا الرجل وهذا شيء لا صحة له، فالخضر قد مات قبل بعث النبي صلى الله عليه وسلم بمدة على الصحيح من أقوال أهل العلم؛ وهذه الخرافة التي ذكرتها كلها من وضع الشيطان لا أساس لها؛ فينبغي أن تعلم ذلك ولا تغتر بأقوال هؤلاء المشعوذين.

http://alifta.com/

The pillars of Kufr (disbelief and disobedience) are Four

The pillars of Kufr (i.e. disbelief

and disobedience) are Four

Shaykh al Islaam ibn Qayyim al-Jawziyyah
Reference: Fawaa ‘idul Fawaa ‘id of Ibnul-Qayyim – pg 288.

“The pillars of Kufr (i.e. disbelief and disobedience) are Four:


1. Kibr i.e. arrogance, which prevents him from submission, (to the command of Allah)
2. Hasad i.e. jealousy, which prevents him from accepting advice and giving it.
3. Ghadab i.e. anger, which prevents him from being just.
4. Sha`wah i.e. lowly desires, which prevents him from devoting himself totally to worship.


Hence, if the pillar of arrogance is removed then it becomes easy to submit, and if the pillar of jealousy is removed then it becomes easy for him to accept naseehah (i.e. advice) and to give advice. If the pillar of anger is removed then it becomes easy for him to be just and humble himself and if the pillar of lowly desires is removed then it becomes easy for him to be patient, chaste and devote himself to worship. Every imprudent characteristic derives from these four. And when these characteristics settle in his heart they will cause him to see falsehood as truth and to see truth as falsehood. To see Ma`roof (i.e. good) as Munkar (i.e. evil) and evil as good, and it brings him closer to the life of this world and pushes the hereafter further from him.


Uprooting strong and power mountains from their places is easier than removing these four characteristics from the heart of an individual who is tested with them. This proves especially true when these characteristics become firmly rooted and embedded in an individual to the point they become second nature, for when an individual reaches this point it is almost impossible for him to do any good deeds, nor would he purify himself with them if he were to perform any acts of good. The more he strives diligently to perform acts of good the more his actions are corrupted by these four characteristics.


If you reflect on the disbelief of the past nations, you will find that it derived from one of these four pillars, and it was due to one of these four that they were punished. However, the severity of the punishment was dependant on the degree and extent of these pillars with those nations. So, whoever adorns himself with these pillars then he subjects himself to all types of evil consequences, in the life of this world and in the hereafter. And whoever avoids them, distances himself from all types of evil, because these characteristics prevent him from Inqiyad (i. e. submission), Ikhlas (i.e. sincerity), Tawbah (i.e. repentance), accepting the truth, giving advice to the Muslims and humbling himself to Allah and to His creation.


These characteristics emerge due to the slave`s ignorance of his Lord, and his ignorance of his own self-worth or value. If he truly knew his Lord with all of His lofty characteristics and was truly aware of his own short-comings and deficiencies, he would not have a reason to be arrogant nor seek retribution for himself, nor would he be jealous of anyone because of what Allah has given them, because in reality, jealousy is a type of enmity or hostility towards Allah, primarily because the slave hates the fact that Allah has bestowed upon one of his servants a particular blessing and he ardently desires that this blessing be taken away from him. So he actually oppose and contests the decree of Allah and he deems the blessing of Allah to this slave to be unjust and dislikes for him what Allah loves for him. And it was because of this characteristic that Iblis becamethe enemy of Allah, i.e. his arrogance and jealousy.


Hence, to replace these two hideous and evil characteristics with sound knowledge of Allah and His uniqueness and being pleased with Him as your Lord and turning towards Him for assistance in all of his affairs, and replacing anger with true knowledge of himself and his value, and the fact that he does not have the right to get angry and seek retribution for himself, because in this is giving precedence to himself over the pleasure of his Lord and expressing anger towards his Lord, who originated him.


And the greatest thing which would assist him in ridding himself of this characteristic is to condition himself to get angry for the pleasure of Allah and to be pleased for the pleasure of Allah. And every time he gets angry or is pleased for the pleasure of Allah then anger and pleasure for other than Him will be obliterated, and the opposite is the same.


However, the cure for his lowly desires is sound knowledge and understanding that his obedience to his lowly desires is the greatest reason or hindrance for him attaining satisfaction, and his abstaining from these lowly desires is the greatest reason and means by which he can attain satisfaction. So every time he sets out to attain satisfaction by following his lowly desires he actually pushes himself further away from achieving this satisfaction, and the more he avoids his lowly desires, the closer he is to attaining the satisfaction he is looking for in the most complete manner.


So


  Ghadab (i.e. anger) is like a predator, the minute you turn your attention away from it, it will eat you alive.


  And Shah`wah (i.e. lowly desires) is like fire, the moment he ignites it, it will begin to burn him alive.

  And Kibr (i.e. arrogance) is like arguing with a king about his possession, either he will kill you because of this, or just deprive you of it.


 And Hasad (i.e jealousy) is like showing enmity and hatred towards someone who is more powerful than you.


The one who can control his lowly desires and his anger will remove the Shaytan from his midst. And the he whose lowly desires and anger overtakes him deprives himself from the shade and protection of Allah.


Translator: Shadeed Muhammad, Abu Az-Zubayr


Source: http://salaf-us-saalih.com/2010/03/22/the-pillars-of-kufr-i-e-disbelief-and-disobedience-are-four/