Imaam Ibn Hibbaan reported in Al-Majrooheen from Amr Ibn Muhammad An-Naaqib that he heard a man asking Imaam Wakee Ibn Jarraah a question, saying: ”Do you know the hadeeth of Sa-eed Ibn Ubaid At-Tanaaqosee transmitted on the authority of Shabi, about a man who performed hajj for another person and then perform hajj for himself?” Imaam Wakee asked him, saying: ”Who narrated the Hadeeth?” He said: ”It was narrated by Wahb Ibn Ismaa-eel.” So Imaam Wakee said: ”Wahb is a righteous man, but the affair of hadeeth is dependent on knowledge of the condition of its narrators and this has its men.” [End of Quote: This incident was related by Shaikh Abdullaah Bukhaari in At-Taleeqaat Ar-Radiyyah alal Mandhoomah Al-Bayqooniyyah Lesson 2]
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Therefore, it is important that we return to the scholars in order to place everyone in their rightful place. Inshaa-Allaah, this is the safeguard from exaggeration or falling short in this affair. And Allaah knows best.
”There is nothing in the knowledge [of the sharee’ah related to] foolishness, recklessness, lying, insult and its likes from the manners of the people of oppression and desires; rather knowledge is clarification of the truth and disapproval of falsehood. Imaam Al-Awzaa-ee (rahimahullaah) said: ”Knowledge is what the companions of Muhammad (sallallaahu alaihi wa sallam) came with, and what a single one of them did not come with is not knowledge.” [Al-Maqaalaat shar-iyyah: page: 47]
Imaam Dhahabi stated in the biography of Bilaal Bin Abee Bardata Bin Abee Moosaa Al-Ash-ari that once he was amongst a group of people partaking in food. Al-Madaa-inee stated that Bilaal sent for a butcher before day break, so he entered upon him with a stove and a big billy goat. He said: ”slaughter it, strip off its skin and make its meat into a kebab”, so that was carried out and he sent for a dining table and placed it on it. So the meat started being made into kebab and whenever something of it was ready to be eaten he would place it on his hand and eat, until the meat of the billy goat became very thin and nothing remain from it, except its stomach and bones, and a few pieces were left on the table. So he said to me: ”I have eaten all of it.” Then a slave girl came along with a cooking pot and in it were two chickens, two young birds and a wrapped food wrapping paper. So he said (to the slave girl): ”Woe to you! Place it on my head for there is no more space in my stomach.” We all laughed.
Imaam Dhahabi (rahimahullaah) mentioned in the biography of Abbaadata that he was one who (liked) to joke and jest. It was related that Abbaadata entered upon Al-Mutawakkil and he promised to beat him. He (Mutawaakil) said (to Abbaadata): ”Did you slap the Imaam of the masjid?” He (Abbaadata) said: O leader of the believers! I entered into the Masjid whilst I was in a hurry, so he led us for the Morning Prayer and prolonged it. He recited a Juz until the sun was about to rise and I fell down. Then after the Tasleem he said: ”Repeat your prayer because I was not in a state of ablution”, so I slapped him once. Mutawakkil laughed.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
If the Imaam goes to Ruku before those praying behind him finish recitation of Soorah Faatihah, do they go into ruku or complete its recitation?
Answer: Indeed, this (affair) is based on the research concerning whether recitation of Soorah Faatihah is obligatory upon those praying behind the Imaam or whether the (obligation of reciting faatihah is carried out) by the Imaam (on behalf of those praying behind him). That which the majority of the people of knowledge say–the majority of the Sahaabah (radiyallaahu-anhum), as Shaikh Islaam Ibn Taymiyyah and a group of the people of knowledge attributed to them is that the (obligation) of reciting Faatihah in the loud prayer is carried out by the Imaam on behalf of those praying behind him. So if this is the case, then those praying behind the Imaam do not have to recite Faatihah according to this (statement/opinion); and if they recite some of it (i.e. in the instance where they are unable to finish it before the Imaam goes into ruku etc), then that would be sufficient.
The second saying or viewis that which a number of the scholars of research hold to be preponderant and it is that recitation of Faatihah is waajib upon the Imaam and those praying behind the Imaam or that it is a pillar (of the prayer). And the evidence for this is the statement of the [Messenger (sallal-laahu-alayhi-wasallam) that Allaah said]: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: All praise belongs to Allaah the Rabb of all the . Worlds…..to the end of the hadeeth
.The name ‘Prayer’ given to Surah Al-Faatihah shows that it is a pillar within the prayer
Likewise is the statement of Messenger (sallal-laahu-alayhi-wasallam): ”Perhaps you were reciting behind your imam?” We said: ”Yes, that is so, O Messenger of Allaah.” He said: “Do not do that, except for the Opening of the Book -al’ faatiha- for there is no prayer for the one who does not recite it. This shows the obligation of reciting Faatihah and based upon this statement or view, the performer of the prayer goes along with what is possible and what he is able with regards to following the Imaam. So if he is able to recite some of the (aayaat) of Faatihah, he is excused from the rest of it when the Imaam pronounces the Takbeer (i.e. when the Imaam pronounces the takbeer before going into ruku). Therefore, it has occurred to you according to one of these statements or views that the one praying behind the Imaam
is obligated to follow the Imaam when he goes into ruku, and he should leave recitation of Faatihah
because the Imaam has moved onto another pillar and that is the Ruku.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Al-Allaamah Al-Izz Bin Abdis Salaam (rahimahullaah) said: Had it not been for the appointment of a ruler, the beneficial universal affairs would have been lost, universal corruption would have become the reality, the strong would have overcome the weak and the (immoral) lowly ones would have overcome the noble (mannered) ones.
Shaikh Abdus-Salaam Burgess (rahimahullaah) said: The explanation of this is that the majority of the children of Adam are inclined towards injustice and love of vengeance. And had it not been that there was a ruler who administers their affairs, they would have become like the beasts of the wild and fish of the sea—the strong eats the weak. [source: Aqeedah Ahlil Islaam Feemaa Yajibu Lil-Imaam: page: 11]
Shaikh Saaleh Al-Fawzaan exposes the falsehood of the Kuffaar
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
This article was forwarded to us by Ustaadh Abdul Waahid (Abu Khadeejah) via WhatsApp and the translator is Ustaadh Hassan Somali (may Allaah preserve them)
Noble Shaykh-may Allaah grant you success-the questioner asks: ”Is it permissible for me as a parent to search through the mobile and computer of my children, fearing that there may be something upon them?
The Shaykh responded:
”Yes, this is obligatory upon you. It is [mandatory] that you inspect them and look through them. How many times have I mentioned to you that you should not buy them mobile phones that have the capability to do more than [make a call] and speak on them…..”
The questioner said, may Allaah preserve you: ‘’some people say that this type of behaviour on behalf of the father is deemed spying, which has been prohibited. Is there any truth to this statement?
The Shaykh responded: ‘’This speech is false and erroneous. The parent is commanded to nurture and educate their children, supervise them and to monitor them. It is compulsory for them to do this, and this is not considered to be spying. This is fulfilling the mandatory duty that Allaah has placed upon him….’’
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
To know who the Messenger is:
It is that you love him more than yourself, your family and wealth. It is obligatory upon the students of knowledge to know that everyone else loved for the sake of Allaah; but Allaah is not loved (for the sake of anyone else). Everyone else who is loved, starting with the Messenger first and foremost, then such a (person) is to be loved for the sake of Allaah. And for that reason if loving the Messenger (sallal-laahu-alayhi-wasallam) is not (done) for the sake of Allaah, such as (loving him only) due to kinship or that he is a genius, (this) will not benefit (a person). This love did not benefit Abu Taalib and it will not benefit those orientalists who held him in high esteem because he is a genius in history and not that he is a Messenger of Allaah. It is obligatory upon the students of knowledge to be conscious of this. [Abridged: Sharh Thalaatha Al-Usool: page: 22]
