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Archive for June, 2009

The Ibaadah Must Be in Accordance to Sunnah in 6 Points

Just added a NEW beneficial short audio clip by Shaykh Saalim at-Taweel from his lecture: The Purpose of Creation.

Click link below to download the audio clip:

The Act of Worship Needs to Fulfill these 6 Points to be in Accordance to the Sunnah Completely

Shaykh ‘Ubayd al-Jaabiree Advises the Muslims of Iraq and Palestine

New @ SunnahPublishing.net

Shaykh ‘Ubayd al-Jaabiree Advises the Muslims of Iraq and Palestine – The noble Scholar of al-Madeenah is asked if the fighting in Iraq and Palestine is considered Jihaad.  In his usual manner, the Shaykh begins by reminding the listener of the pertinent ahaadeeth regarding the current situation of the Muslims.  Then he goes onto advise the Muslims of Iraq and Palestine to obey the leaders whom Allaah has placed in authority over them and to not split up the unity of the Muslims, thus increasing the chaos and tumult.

Note: This question and answer with Shaykh ‘Ubayd al-Jaabiree was taken from the last tape of his series entitled, Sharh Kitaabul-Eemaan min Saheehil-Bukhaaree.  He conducted this series of lessons during the eighth Imaam Daarul-Hijrah seminar in 1429H, in the city of al-Madeenatun-Nabawiyyah.

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Praise be to Allah for this Calamity

June 18, 2009 1 comment

بِسْمِ اللّهِ الرَّحْمَنِ الرَّحِيمِ

With the Name of Allah, The Most Merciful, The Especially Merciful (to the Muslims)

Asalaamu 3alaykum waRahmatullahi waBarakatuh

Please read this narration of Shurayh RadhiaAllahu a3nhu, a companion of our Beloved Prophet Sallallahu 3alayhee wasalam.

He says:

“If I am afflicted with a calamity, I praise Allâh for it four times:
I praise Him because it wasn’t worse than it was,
I praise Him when He gives me the patience to bear it,
I praise Him for enabling me to say al-istirjâ’ (‘To Allâh we belong and to him we will return’; see Al-Baqarah: 154-156 ) in hope of a great reward,
and I praise Him for not making it a calamity in my religion.”

-Al-Dhahabî, Siyar A’lâm Al-Nubalâ`, in his biography of Shurayh Al-Qâdî.

Alhamdulillah, All Praise and Perfection is due to Allah and this Hamd is for Him Alone.

يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ
Yaa Muqallibal Quloob Thabbit Qalbee ‘alaa Deenik.
Oh Turner of the Heart, fix my heart upon your Deen

Let us, inshaAllah, emulate those whom Allah is Pleased with and whom those are pleased with Allah.

Taken from a Yahoo Group.

Categories: Sayings of the Salaf

A Neglected Sunnan – Two Rakah after ‘Asr

A Neglected Sunnan – Two Rakats after Asr

Al-Albani (may Allah rest him in Firdous) said,” This is a prayer which is forgotten and should be revived.”[ Saheehah hadeeth hadeeth 3174]

عَائِشَةَ قَالَتْ صَلاَتَانِ مَا تَرَكَهُمَا رَسُولُ اللَّهِ -صلى الله عليه وسلم- فِى بَيْتِى سِرًّا وَلاَ عَلاَنِيَةً رَكْعَتَانِ قَبْلَ الْفَجْرِ وَرَكْعَتَانِ بَعْدَ الْعَصْرِ.

1.Âisha (may Allah be pleased with her) said: “There are two prayers that the messenger of Allah (peace and blessings be upon him) never neglected to pray in my house secretly or publicly: Two Rak’ah before Fajr and two Rak’ah after Asr.” [Bukhari 592]

ائِشَةُ رضى الله تعالى عنها مَا دَخَلَ عَلَىَّ رَسُولُ اللَّهِ -صلى الله عليه وسلم- بَعْدَ الْعَصْرِ إِلاَّ صَلاَّهُمَا.

2. Âisha (may Allah be pleased with her) said: Anytime Allah’s messenger (peace and blessings be upon him) came to my house after Asr he prayed two Rak’ah [Bukhari 593 ]

The scholars’ analysis about these two Rak’ah:

1. Imam At-Tahawee (may Allah have mercy on him) said, “Some people see no harm in praying two Rak’ah after Asr and consider them a Sunnah.” [Sharh Ma’anee Al-Athar 1-301]

2. Imam Ibn Hazm (may Allah have mercy on him) said,” …Third: If this hadeeth is authentic it’s a proof for us. This hadeeth tells us that the Prophet (peace and blessings be upon him) prayed two rak’ah after Asr. On the contrary if it wasn’t allowed or disliked, Allah’s messenger (peace and blessings be upon him) wouldn’t have prayed these two rak’ah. His actions are guidance and correct, regardless whether he does it once or a thousand times.” [ Al-Muhalla]

3. Ibn Hajr (may Allah have mercy on him) said, “ To cling to these narrations establish the permissibility to offer a supererogatory prayer after Asr in any respect as long as it isn’t intended to be done during sunset.” [ Fath 2/85 ]

4. Shaykh Nasirud deen Al-Albani (may Allah have mercy on him) said,” Among the accepted errors in the books of Fiqh is the prohibition of these two rak’ah and not mentioning them among the supererogatory exercises of devotion. Nevertheless, the Prophet (peace and blessings be upon him) preserved these two Rak’ah the same way he preserved the two before Fajr. There isn’t any evidence for the two Rak’ah after Asr’s abrogation or their being special for the Prophet (peace and blessings be upon him) only! How could it be, when Âisha (may Allah be pleased with her), the most knowledgeable person about these two rakah’ safeguarded them as well as other companions and pious Salaf.[ Silsilatus Saheehah 7/528]

5. Shaykh Muhammad Adam El-Ethiopee (may Allah preserve him) said,” The more acceptable position is that it is permissible to pray after Asr as long as the sun is pure white. The ruling for this action is based on an authentic hadeeth, the actions of the companions, and tabee’oon… [Thakheerahtul ‘Uqba fee Sharh Al-Mujtabah 7/202]

6. Shaykh Ubayd Al-Jaabiree (may Allah preserve him) said, “There are a large number of people who don’t know that Asr has a Sunnah. It is recommended to pray two rak’ah after Asr. Many people today are unaware of this act therefore it causes some confusion. We have emphasized on more than one occasion that if a Muslim combines Thur and Asr he doesn’t offer a sunnah prayer between them. Because doing so contradicts the act of joining. However when he finishes Asr he can pray two rak’ah if he wishes; since the Prophet (peace and blessings be upon him) used to do so as collected by Imam Muslim.

It’s a must to know that many Muslims not only in contemporary times but past centuries as well neglected these two rak’ah as being Sunnah. Âisha (may Allah be pleased with her) said: Anytime Allah’s messenger (peace and blessings be upon him) came to my house after Asr he prayed two Rak’ah.”The Prophet (peace and blessings be upon him) used to pray two rak’ah before Thur .One day he was to occupied to offer them at that time, hence he prayed them after Asr and continued this act. The fact that he continued to pray these two Rak’ah after Asr makes it a Sunnah. He didn’t just pray them once. We are not prohibited from praying these two rak’ah. [www.Sahab.net]


References:

1.‘Illamu Ahul Asr bee Sunnahtil Rak’ahtain ba’d Asr by Abee Harith Tahir

2.www. Sahab.net

3.Silsilatus Saheehah by Al-Albani (may Allah have mercy on him)

Translated by Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar Jumadul Akhir 17th, 1430 ©

url reference: http://abuaaliyah.multiply.com/journal/item/79

A Cry for Help – Turn Towards Repentance

A Cry for Help

By Shaykh ‘Abdul ‘Azeez Ibn Baaz

Source: Al-Istiqaamah Magazine, Issue No.6 – Dhul-Qa’dah 1417H / March 1997

[Q]: I am a young man, nineteen years of age, and have involved myself in a great deal of sin. Even to the extent that I do not pray most of my Prayers in the mosque, and I have never completely fasted the month of Ramadaan in my entire life. Besides these, I have committed other sins as well. I have vowed to repent many times before, however, after doing so I lapse back into these same sins. The youths of my area are just as bad, as are the friends that I associate with. And Allaah knows that I have transgressed against myself and that whenever I repent, I return back to the same sins. I hope that you may direct me to a path that will bring me closer to my Lord and distance me from these evil actions of mine.

[A]: Allaah – the Might and Majestic – says: “Say O My Slaves who have transgressed against their own souls! Do not despair of Allaah’s mercy. Indeed Allaah forgives all sins, Truly He is Oft-Forgiving, Most Merciful.” [Soorah az-Zumar 39:53]. There is a consensus from the Scholars that this noble aayah (verse) was revealed for the taa’ibeen (those who repent). So whoever sincerely repents from his sins, then Allaah will forgive him all his sins, as occurs in the saving of Allaah – the Most Perfect – : “O you who Believe! Turn to Allaah in sincere repentance. Perhaps your Lord may remove from you your sins and admit you into Paradise beneath which rivers flow.” [Soorah at-Tahreem 66:8]. So in this aayah (verse), Allaah has made the removal of sins and entry into Paradise dependant upon sincere repentance.

And sincere repentance is conditional upon: [i] abandoning the sin and keeping away from it, [ii] having regret and remorse for committing the sin, [iii] truly intending not to commit the sin again, [iv] remembering the greatness of Allaah and hoping for His reward, whilst fearing His punishment. Another condition for sincere repentance is that if due to transgression, the wealth or property of someone has been stolen or usurped, then it must be returned or forgiveness must be sought from the one whose wealth, blood or honour has been taken. However, if the honour of a person has been violated and the situation is such that it is not possible to seek that persons forgiveness, then plenty of du’aa (supplication) should be made for his welfare and he should be spoken good of in those places where he had previously been backbitten, since good deeds wipe away bad ones. Allaah – the Most Perfect – said: “Turn you all in repentance to Allaah, O Believers, in order that you may be successful.” [Soorah an-Noor 24:31]. So in this aayah (verse) Allaah the Mighty and Majestic – linked success with tawbah (repentance) and points to the fact that the repentant person will reach success and happiness, and if such a person were to follow up this repentance with eemaan (faith) and doing righteous actions, then Allaah would efface his evil actions and change them to good actions, as Allaah the Most Perfect – said after mentioning the sins of Shirk (directing worship that is due only for Allaah to other than Allaah), taking a life without just cause and fornication and adultery-: “And whoever does this, will receive the punishment, The punishment will be doubled for him on the Day of Judgement and he will live therein in disgrace. Except for those who repent, have eemaan (faith) and do righteous actions. For them Allaah will change their evil deeds into good ones, and Allaah is Oft-Forgiving, Most Merciful.” [Soorah al-Furqaan 25:68-70]

And from the causes of tawbah (repentance) are humility and submissiveness to Allaah – the Most Perfect – and asking Allaah for guidance and ability, and that acceptance of one’s repentance is considered as a Favour from Allaah, as Allaah – the Most Perfect – said: ‘‘Call upon Me and I will respond to your supplication.” [Soorah Ghaafir 40:60] And He – the Mighty and Majestic – said: “And when My servant asks you concerning Me, say to them that I am indeed near, And I respond to the supplication of the one who supplicates to Me.” [Soorah al-Baqarah 2:186]. Also, from the causes of tawbah is choosing good companionship and friendship and following them in righteous conduct, whilst staying clear of bad companionship. It is authentically related from Allaah’s Messenger sallaallaahu ‘alayhi wa sallam that he said: “A person is upon the way of life of his friend, so let one of you look to whom he keeps as a friend.”2 And the Prophet sallaallaahu ‘alayhi wa sallam also said: “The example of a good companion and a bad companion is like that of a seller of musk, and the one who blows the blacksmith’s bellows. As for the seller of musk, then either he will grant you some, or at the very least you enjoy a pleasant smell from him. As for the one who blows the blacksmith’s bellows, then either he will burn your clothes or you will get an offensive smell from him.”3


1. Al-Fataawaa (1/251-253)
2. Hasan: Related by Abu Dawood (no.4812) and others, from Abu Hurayrah radiallaahu ‘anhu. Imaam an-Nawawee authenticated it in Riyaadus-Saaliheen (no.174).
3. Related by al-Bukhaaree (4/323) and Muslim (no.2628), from Abu Moosaa al-Asharee radiallaahu ‘anhu.

Is It Permissible to Wail over the Dead?

Is it permissible to wail over the dead?

It has been authentically established in the saheehayn on the authority of Ibn Mas’ood that the Messenger of Allah said:

“They are not from us; those who beat their cheeks, tear open their garments, and call out with cries from the days of ignorance.”

It has been established in saheeh Muslim that the Messenger of Allah said:

“There are four things from the affair of the days of ignorance that my nation will not abandon; boasting about one’s status, criticizing people’s lineage, seeking rain from the stars, and wailing over the dead. And if the wailing woman does not repent before she dies, she will be made to stand on the Day of Judgment wearing a garment of tar and a mangy coat of armor.”

In addition,  the Prophet peace be upon him freed himself from the woman who raises her voice, shaves her hair, and tears her clothes while in mourning as mentioned in the saheehayn by Aboo Moosaa.

It has also been authentically established in Saheeh Muslim by way of Umm ‘Atiyyah who said, “The Messenger of Allah (peace be upon him) stipulated when he accepted our solemn vow of allegiance that we do not wail, but none of us were able to fulfill this except for five, and from them was Umm Sulaym.”

It has also been authentically established in the Saheehayn that the Messenger of Allah (peace be upon him) said:

“Indeed the deceased will be tortured for those who wail over him.”

This narration is understood to apply to the one for whom this wailing has become customary and indeed he is tortured because of it.

Alternatively, if he did not teach his family, because indeed Allah says:

“O you who believe! Protect yourselves and your families a Fire whose fuel is people and stones.”  [Soorah at-Tahreem 66:6]

If not then Allah the Mighty and Majestic says:

“And none shall be made to bear the burden of another.” [Soorah al-An’aam 6: 164]

Therefore, if the wailing occurs for a reason other than what has been presented, then there no sin upon him because of this verse. Verily, Aa’ishah used to censure ‘Abdullah ibn ‘Umar when it reached her that he would mention this narration and then cite this verse for further evidence,

“And none shall be made to bear the burden of another.”  [Soorah al-An’aam 6:164]

Nevertheless, reconciling between what has preceded is the correct position.

Wailing over the dead is from the major sins, however if the crying occurs with a voice which is soft and subtle, then there is no harm in this. For indeed, the Prophet (peace be upon him) wept when his son Ibraaheem passed away and he said:

“Indeed the eyes shed and the heart grieves but we will not say anything except that which pleases our Lord. Certainly, O Ibraaheem, with your departure we are grieved.”

Source:  My advice to the Women. By umm’Abdillah al Waadi’yyah

The Acceptable Action

AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu

The Acceptable Action

          

Shaykh Muhammad Nasirud-Din al-Albani – al-Hijra magazine (vol.4 no.2)
Al-Ibaanah Magazine Issue No.1 – Dhul-Qa’dah 1415H / April 1995

Therefore, in these ahâdîth, the Prophet sallallâhu ’alayhi wa sallam encouraged us to make our actions righteous, whether gaining wealth or other things. However, we must remember a certain fact about this action, a fact that many people neglect. The explanation of this fact should actually be a complete lesson in itself; and it is that only a righteous action is beneficial, not just any action.

So what are the conditions that a Muslim must fulfill in order for the action to be righteous? This is shown in the statement of Allâh – the Exalted and Sublime:“Say (O Muhammad): Verily I am only a man like yourselves, but revelation has been revealed to me that the One whom you should worship is only One Deity. And whoever hopes to meet his Lord, let him do righteous actions; and in the worship of your Lord, do not associate anyone along with Him.”

Two Important Conditions

The Scholars of Tafsîr have said that the end of this verse is an
indication that there are two conditions for an action to be
righteous and acceptable: [5]

Firstly: That the action must be in accordance with the Sunnah. Therefore, if the action is done as an act of worship, but is not in accordance with the Sunnah, it is not a righteous action. The reason is that compliance with the Sunnah is one of the conditions for the action’s righteousness. The proofs of this are many, but it is enough to state one: The hadîth of the Prophet sallallâhu ’alayhi wa sallam in which he said: “Whoever innovates in this matter of ours what is not upon it, it shall be rejected.” [6]

Therefore, any action that was not part of Islâm when Allâh revealed it upon the heart of the Prophet Muhammad sallallâhu ’alayhi wa sallam is not a righteous action. About this, Allâh – the Most High – says: “This day I have perfected your Dîn for you and completed My favour upon you and I have chosen Islâm as your Dîn.” [7] It must be remembered that Bid’ah (innovation) [8] is not divided into five categories, as some Scholars say. A proof for this is that the Prophet sallallâhu ’alayhi wa sallam said: “Every innovation is misguidance, and every misguidance is in the Hellfire.” [9]

Secondly: That after being in accordance with the Sunnah, the action has to be sincere, purely seeking the Face of Allâh – the Most High – because Allâh says at the end of the aforementioned verse: “And in the worship of your Lord, do not associate anyone along with Him.” This means that the person seeks, by his righteous action, only the Face of Allâh – the Exalted and Sublime. However, if he seeks other than Allâh, then he has setup partners with Allâh (made shirk with Allâh), therefore his action is rejected.

This is confirmed by Allâh in an authentic hadîth Qudsî: “I am so self-sufficient that I am in no need of having any partners. Thus, whosoever does an action for the sake of someone else as well as Me, will have that action rejected by Me, to him whom he associated with Me.” [10]

Consequently, if the action is righteous but not sincere for the sake of Allâh’s Face, it is rejected. Moreover, if the action is purely for the sake of Allâh’s Face, but not in accordance with the Sunnah, it is likewise not accepted.

Read the this excellent article fully @ SourceThe Righteous Action – Shaykh Muhammad Nasirud-Din al-Albani – al-Hijra magazine (vol.4 no.2)

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