In the Name of Allaah, the Most Merciful…
Shaykh ‘Abdur-Rahmaan ibn Naasir as-Sa’dee (d.1376), may Allaah have Mercy on him, was asked about the proper application of the authentic hadeeth that means, “Once the prayer is established there is no prayer other than the obligatory one.”
He replied: Continue reading
In the Name of Allaah…
‘Aqeeqah: Slaughtering sheep after the birth of a newborn, two for a boy, one for a girl, preferably on the seventh day after the birth.
Ibn Qudaamah (d.620), may Allaah have Mercy on him, said:
“The ‘aqeeqah is a Sunnah (recommended deed) according to the vast majority of the scholars, like Ibn ‘Abbaas, Ibn ‘Umar, ‘Aa’ishah, the jurists of the taabi’oon (those who came after the companions), and the scholars of the various lands, with the exception of Ahlur-Ra’y (the Hanafees), who held that it was from the customs of Jaahliyyah (the pre-Islamic period of ignorance)… And Al-Hasan (al-Basree) and Daawood (ath-Thaahiree) held it to be an obligation…” [1] Continue reading
Shaykh ‘Abdur-Rahmaan ibn Naasir as-Sa’dee (d.1376), may Allaah have Mercy on him, was asked, “If someone has poor parents, should preference be given to spending on their needs over slaughtering sheep for an ‘Aqeeqah (i.e. for a newborn child)”?
His answer: Continue reading
In the Name of Allaah, the Most Merciful…
Imaam al-Bukhaaree stated in his Saheeh (#6069), Book of Manners, Chapter: The Muslim’s Screening of Himself, with his chain to Aboo Hurayrah (may Allaah be pleased with him), who said: I heard the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) saying:
“All of my ummah (nation of followers) will be excused, except for the mujaahireen (those who make their sins known). And verily it is a kind of mujaaharah (exposing one’s sins) that a man does something (sinful) at night, and then in the morning, when Allaah has screened his sin for him, he says, ‘Hey So-and-So! I did such-and-such last night…’ And the night passed with His Lord screening him, and he wakes up casting aside the screen of Allaah from himself.” Continue reading
In the Name of Allaah, the Merciful, may His Complete Salaah and Salaam be upon the finest of His Creation, His last Messenger Muhammad, and upon all his family members and companions, to proceed…
The great scholar, Shaykh Muhammad Naasir ad-Deen al-Albaanee (d.1420), may Allaah have Mercy on him, wrote in his exemplary book, Tamaam al-Minnah (pp.140-142):
As for his (Sayyid Saabiq’s [1]) statement:
“…And as for the time of ‘Eshaa’ Prayer then it extends until the time of Fajr, and this is understood from the hadeeth of Aboo Qataadah who said that the Prophet (sallallaahu ‘alayhe wa sallam) said: Continue reading
[ This is Part Four of the article, Splitting into Groups and Parties, by Shaykh Muhammad Naasir ad-Deen al-Albaanee (d.1420) – may Allaah have Mercy on him. Here, the shaykh elaborates on another specific example of classic differing. ]
…Let me give you another example, and I will sum up our talk with this one. I am only bringing a lot of examples here because of the importance of this point, for I have seldom found it explained clearly and properly in the books of the scholars. In the Musnad of Al-Imaam Ahmad, the Mustadrak of Al-Haakim, the Sunan of Al-Bayhaqee, and other books of the Sunnah, there is another report on the authority of Jaabir (may Allaah be pleased with him) wherein he said, “We were out with the Prophet (sallallaahu ‘alayhe wa sallam) during a battle when we killed a woman from the polytheists…” Continue reading
[ This is Part Three of the article, Splitting into Groups and Parties, by Shaykh Muhammad Naasir ad-Deen al-Albaanee (d.1420) – may Allaah have Mercy on him. Here, the shaykh elaborates on a specific example of classic differing. ]
…From here let us move on to refer to some of the issues that have been the source of differing for a long time, issues related to some fiqh rulings between the Hanafees and Shaafi’ees. One side would bring a proof regarding something that happened in the time of the Prophet (sallallaahu ‘alayhe wa sallam). The other side would refute that, saying that there is no clear indication in the report that what happened was made known to the Prophet (sallallaahu ‘alayhe wa sallam), it does not say that he was informed about it and approved of it. This reply that some of the people of the math-habs gave is refuted by that which has preceded in our discussion. Continue reading
[ This is Part Two of the article, Splitting into Groups and Parties, by Shaykh Muhammad Naasir ad-Deen al-Albaanee (d.1420) – may Allaah have Mercy on him. Here, the shaykh stresses the importance of applying the understanding of the Companions in an issue of fiqh, and how that will unify the people. ]
…One sign of the saved sect, one that the Prophet (sallallaahu ‘alayhe wa sallam) described clearly when he was asked about it, is found in his statement:
“It is what I and my Companions are upon this day.” [1] Continue reading
Can you please verify the following hadeeth?
“O Allah I call You to witness and I call the bearers of Your Throne Your angels and all Your creatures to witness that You are Allah and there is no god except You and that Muhammad is Your slave and messenger.” Continue reading
Written by: Shaykh ‘Ubayd ibn ‘Abdillaah al-Jaabiree (may Allaah preserve him)
All praise is due to Allaah, the Lord of all that exists. There is no animosity except for the oppressors. I bear witness that there is none worthy of worship except Allaah, who is alone without partners, and He is Al-Haqq Al-Mubeen. And I further bear witness that Muhammad is His Servant and Messenger. May Allaah make high mention of him and his family and companions, and grant them security.
To proceed:
Verily I have reflected over what has taken place in the latest fitnah and the results and outcomes that have appeared amongst our youth and amongst our brothers who are holding to the methodology of As-Salaf As-Saalih. I believe that the great amount of gossip coming from those who do not have much knowledge or awareness of Allaah’s Deen, His Legislation, or what the Salaf were upon is a reason for the kindling of this fitnah and for the spreading of its flames, especially since the majority of these problems can be traced back to the Internet and what is said and written on it, from those whose description I have referred to. Continue reading
In the Name of Allaah, the Most Merciful…
Muslims from the West may find difficulty in understanding and working under the systems of law in some of the Muslim countries, especially the “waasitah” system, wherein one relies on a person of status to act as a special connection, or intermediary, between himself and the authorities, to help him get a job, a visa for a relative, or any number of services or concessions. Before taking a rash position on the illegality or corruption of such a system, Muslims should educate themselves about the topic. Continue reading
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… Continue reading
In the Name of Allaah, the Ever Merciful…
The following hadeeth is being spread on the internet:
“When Aadam had made his mistake, he said: O my Lord! I ask you by the right/status of Muhammad that you forgive me. He (Allaah) said: “And how did you come to know Muhammad?” He said: When you had created me with your Hand and blown into me from your Rooh, I raised my head and saw that it was written on the bases of the throne: Laa ilaaha ill-Allaah, Muhammadur-Rasool Allaah. So I knew that you would not place a name along with yours unless that was (the name of) your most beloved creation. He (Allaah) said: “You have spoken truthfully, O Aadam, and had it not been for Muhammad, I would not have created you.” Continue reading
In the Name of Allaah, the Most Merciful: May He raise the rank of His honest and noble Messenger, and grant him peace…
Speaking to students of Imam Muhammad ibn Su’ood University in Riyadh before the Hajj of 1429 (2008) the Muftee, Shaykh ‘Abdul-‘Azeez Aal ash-Shaykh (may Allaah preserve him), answered a question about making Hajj without a tasreeh (“Hajj Pass” or “Hajj Permit”). The following is Imam University’s official write-up of his words: Continue reading
In the Name of Allaah, the Possessor of Infinite Mercy, the Justly Merciful…
Allaah says: [1]
Originally published: 06-06-1423 [1]
In the Name of Allaah, may the Salaah and Salaam of Allaah be upon His Final Messenger, to proceed:
Muslims are obliged to send Allaah’s Salaah [2] and Salaam [3] upon Muhammad (sallallaahu ‘alayhe wa sallam) when his name is mentioned. Allaah has commanded us [4]:
( Verily Allaah and His Angels send salaah on the Prophet. O you who believe! Invoke salaah upon him, as well as a complete salaam! ) Continue reading
I recently mentioned the three ways to praise Allaah after sneezing, according to the narrations that have come from the Messenger of Allaah (sallallaahu ‘alayhe wa sallam), which are:
الحَمْدُ للهِ
“All praises are due to Allaah.” Continue reading
Shaykh al-Islaam Ibn Taymiyyah (may Allaah have Mercy on him) said:
“…The night prayers of Ramadhan have not been limited to a specific number (of rak’ahs). He (the Prophet) himself (may Allaah raise his rank and grant him peace) used to pray no more than 13 rak’ahs in Ramadhan or any other time. However, he used to pray with long rak’ahs. Continue reading
In the Name of Allaah, the Most Merciful…
The great scholar, Ibn Qayyim al-Jowziyyah (may Allaah have Mercy on him) mentioned a great number of benefits that one can enjoy in this life before being honored with the unending reward of Allaah in the Hereafter. He mentioned:
In the Name of Allah, the Most Gracious, the Ever Merciful…
After mentioning the Sunnah of praying 11 and 13 rak’ahs at night, and that it is best, Shaykh Muhammad ibn Saalih Al-‘Uthaymeen (may Allaah have Mercy upon him) then said:
However, if the people of the masjid prefer that he (the imaam) shortens the length of the recitation and the length of the bowings and prostrations, and increases the number of rak’ahs, saying, “This is easier on us,” then there is no harm if he accommodates them, due to the generality of the statement of the Prophet (may Allah raise his rank and grant him peace):
“Make things easy and do not make things difficult.” [1]
And also due to the generality of his statement (may Allah raise his rank and grant him peace):
“When one of you leads, then let him shorten (the length of the prayer).” [2]
So long as we do not fall into anything prohibited, then bringing ease to those under our authority is better and takes precedence. The imaam is the one responsible for the masjid, having been put in authority over the praying people, thus he is called the “imaam.” The imaam is the one who has authority over them in affairs related to the prayer, for example he orders them to establish their rows and straighten them. So if the imaam is requested to be easy on them by increasing the number (of rak’ahs) while shortening the bowings, prostrations, and recitations, then there is no harm in that.
With this we must say that it is not befitting for us that we be excessive or neglectful, as some of the people commit ghuluw (excessiveness) when they stick to the Sunnah of the number (of rak’ahs), saying, “It is not permissible to increase upon the number that comes in the Sunnah,” and they speak in the sternest way against someone who increases upon that (by praying more than 11 or 13 rak’ahs), saying that he is sinful and disobedient. And there is no doubt that this is a mistake. How could he be sinful or disobedient when the Prophet (may Allah raise his rank and grant him peace) was asked about the night prayer, and he said:
“(It is) two (rak’ahs) by two (rak’ahs).” [3]
And he did not limit it to any set number. And it is well known that a person who asks about the night prayer does not know the number (of its rak’ahs), since the one who does not know how to pray the night prayer would more rightfully not know the number (of its rak’ahs). Furthermore, he (the questioner) was not from the servants of the Messenger (may Allah raise his rank and grant him peace), so we can not say that he knew about the affairs within his house.
So since the Prophet (may Allah raise his rank and grant him peace) told him about the manner that the night prayer is to be prayed, and he did not limit it to any set number, then it is known that there is leeway in the affair, and that a man may even pray 100 rak’ahs and then perform Witr with one rak’ah.
As for his statement (may Allah raise his rank and grant him peace):
“Pray as you have seen me praying.” [4]
Then this hadeeth is not unrestricted, even with those people (who say that 11 or 13 is the limit). They themselves do not say that it is obligatory on the people to perform Witr by praying five rak’ahs sometimes, seven rak’ahs other times, and sometimes nine. So if we understood this hadeeth in a general, unrestricted way, then we would have to say that it is obligatory to perform Witr by praying exactly five rak’ahs sometimes, seven other times, and sometimes nine. Rather, the meaning is, “Pray in the manner as you have seen me praying.” As for the number of rak’ahs, then no (this is not understood from the hadeeth), except that which is limited by a text.
Anyway, it is binding that a man not be harsh on the people in an affair that has some leeway. We have even seen some of the brothers who are harsh about this declaring imaams to be innovators, those who increase upon 11 (rak’ahs), and leaving the masjid, thus losing the reward that the Messenger (may Allah raise his rank and grant him peace) spoke of:
“Whoever stands (in prayer) with the imaam until he leaves, then it will be written for him that he stood a (complete) night (in prayer).” [5]
And perhaps they may sit out after having prayed ten rak’ahs, thus causing a gap in the row by sitting there. And perhaps they may even speak (while sitting out) sometimes, thus disturbing those who are praying. All of these (scenarios) are wrong. We have no doubt that they intend good, and that they were mujtahids (seeking to arrive at what is correct), however not every mujtahid is correct.
Another group of people take the opposite stance. They speak very harshly and sternly against those who restrict themselves to 11 rak’ahs, saying, “You have gone against ijmaa’ (scholarly consensus), and verily Allaah has said:
“And whoever contradicts the Messenger after the guidance has been made clear to him, and he follows a way other than the way of the believers, then We will turn him to that which he has turned himself to, and cause him to enter Jahannam, what an evil abode!” [6]
“All of those before you did not know anything other than 23 rak’ahs!” And they speak very harshly against them. This is also wrong…” [7]
…So then what if someone says, “You have established 11 rak’ahs (as the Sunnah), so then what do you say if we pray behind an imaam who prays 23 or more, should we remain seated and not pray with him when he stands for the sixth tasleem (after 10 rak’ahs), or is it better to finish with him?”
The answer: It is best to complete (the prayer) with him; the evidence for that is from two angles:
The first one is the statement of the Prophet (may Allah raise his rank and grant him peace) about the night prayers of Ramadhaan:
“Verily whoever stands (in prayer) with the imaam until he leaves, then it will be written for him that he stood a (complete) night (in prayer).” [5]
So whoever remained seated and waited for the imaam to reach the Witr Prayer, then he has not prayed with the imaam until he has left, since he has left off a portion of his prayer.
The second angle of proof is the generality of the statement of the Prophet (may Allah raise his rank and grant him peace):
“Verily the imaam has only been appointed to be followed.” [8]
This includes every action the imaam does, so long as it is not a forbidden one, and praying more than 11 (rak’ahs) is not forbidden, so then we follow the imaam. However, if the increase is forbidden, like if the imaam prays five rak’ahs for Thuhr Prayer, then we do not follow him.
Furthermore, we must know that the unity of the Ummah is something sought after with the highest priority from the Islaamic Sharee’ah, since Allaah has said:
“And this is your Ummah, a single Ummah.” [9]
And differing between members of the Ummah is something to be rejected, as Allaah the Most High has said:
“And do not be like those who split up and differed after the clear proofs came to them.” [10]
And Allaah the Most High has said:
“Allaah has legislated as part of the Religion that which he enjoined upon Nooh, that which We sent down to you, and what he enjoined upon Ibraaheem, Moosaa, and ‘Eesaa: That you establish the Religion and do not be divided over it.” [11]
And He, the Most High, has said:
“Verily those who split up their Religion and became sects, then you have absolutely nothing to do with them. Rather your affair is solely with Allaah, and He will inform them of what they used to do.” [12]
And the Prophet (may Allah raise his rank and grant him peace) used to say when lining the people up for prayer:
“Do not differ, or your hearts will differ.” [13]
And when ‘Uthmaan (may Allaah be pleased with him) prayed the prayers that have four rak’ahs during Hajj in Minaa, he did not shorten them after the eight years of his khilaafah had passed. The people detested this, saying, “The Prophet (may Allah raise his rank and grant him peace) shortened (his prayer), and so did Aboo Bakr and ‘Umar, as you did in the beginning of your khilaafah.” However, he (may Allaah be pleased with him) changed his position, and those Companions that spoke against this action of his still prayed four rak’ahs behind him, while detesting it. This was while this increase was inseparable from the prayer, and it was an evil thing to them, however they still followed the imaam, preferring unity.
So what do you think about when the increase is separate, not directly connected to the prayer, when a person does it intentionally it does not nullify the prayer? And he (the one who does not pray more than 11 or 13 rak’ahs with the imaam) says, “We are people who stick to the Sunnah and follow the narrations from the Companions,” with this contradiction of his in this issue.
So I say: Surely any person that says he follows the Sunnah and the guidance of the Salaf, it is not for him to abandon the imaam when he prays 23 (rak’ahs) and say, “I will follow the Sunnah and pray 11 rak’ahs,” since you have been ordered to follow your imaam, and you have been prohibited from contradicting (him). Furthermore, you have not been prohibited from praying more than 11 rak’ahs.
So then it is binding upon the students of knowledge specifically, and upon all people in general, to be vigilant in preserving unity whenever it is possible, since the only hope for the people of disobedience and the criminals is that the people of goodness differ. This is because they have no weapon more effective than differing, and verily Moosaa said to the magicians:
“Woe to you, do not invent lies against Allaah, lest he wipe you out with a (single) punishment, for those who lie will suffer loss. Then they differed over their affair between themselves.” [14]
Once they differed, they failed and lost their strength.
So this differing that we find with some of our brothers who are (overly) stern in following the Sunnah in this issue and others, I view it as a contradiction to the Sunnah and to the goals of the Sharee’ah, like the unifying of the positions and the unity of the people, since this, and to Allaah is the praise, is not something that is haraam nor is it a munkar, rather it is something that is based upon ijtihaad. So as for us bringing about division and causing the hearts to have animosity, hatred, and mockery for the one who opposes our position, while it is permissible and not in opposition to the Sunnah, then it is obligatory on every man to protect and guard over the unity of the ranks whenever possible. [15]
Translated by: Moosaa Richardson (1423/09/04)
FOOTNOTES:
[1] Al-Bukhaaree (69) and Muslim (4503)
[2] Al-Bukhaaree (703) and Muslim (1046)
[3] Al-Bukhaaree (473) and Muslim (1746)
[4] Al-Bukhaaree (631)
[5] Sunan An-Nasaa’ee (1605) and Sunan At-Tirmithee (806); Al-Albaanee called it saheeh.
[6] the meaning of Soorah An-Nisaa’ (4):115
[7] As-Sharh Al-Mumti’, 4/52-54
[8] Al-Bukhaaree (732) and Muslim (920)
[9] the meaning of Soorah Al-Ambiyaa (21):92
[10] the meaning of Soorah Aali ‘Imraan (3):105
[11] the meaning of Soorah Ash-Shooraa (42):13
[12] the meaning of Soorah Al-An’aam (6):159
[13] Muslim (971)
[14] the meaning of Soorah Taa-Haa (20):61-62
[15] Ash-Sharh Al-Mumti’, 4/61-63