Our Salaf-Al-Hasan Al-Basri
Ayyoub (rahimahullaah) said:
Al-Hasan (rahimahullaah) used to speak with a speech as if it was a stream. And a people after him spoke with a speech from their mouths as if it was vomit. [Siyar A’laam Nubulaa: 4/577]
Author: Abdullah Jallow
Our Salaf- Taawoos Ibn Kaysaan
Ibn Shihaab (rahimahullaah) said:
”Had you seen Taawoos (rahimahullaah), you will know that he does not lie.” [Siyar A’laam Nubulaa:5/43]
Our Salaf- Ash’Shabee Aamir Ibn Sharaaheel
Maalik Ibn Maghool (rahimahullaah) said: It was said to Shabee: ‘’O scholar’’; so he said: ‘’The scholar is one who fears Allaah.’’ [Hilyatul Awliyaa: 4/311]
Abee Ishaaq (rahimahullaah) narrated from Shabee who said: No one abandons something of the worldly life except that Allaah will give him what is better for him in the hereafter.’’ [Hilyatul Awliyaa: 4/312]
Our Salaf–Ibn Seereen
Hishaam Bin Hassaan (rahimahullaah) said: A family member of Ibn Seereen (rahimahullaah) said to me, ”I have never seen Ibn Seereen speak to his mother, except that he was humble.” [Hilyatul Awliyaa: 2/273]
Our Salaf–Ibn Seereen
Abdul Hameed Bin Abdillaah Ibn Muslim Ibn Yasaar (rahimahullaah) said: When Ibn Seereen (rahimahullaah) was confined in prison, the prisoners said to him: Go to your family when night falls and come back when morning arrives. So Ibn Seereen said: By Allaah, no. I will not help you in deceiving the ruler. [Taareekh Baghdaad: [6/334]
Our Salaf–Yusuf Bin Asbaat
Yusuf Bin Asbaat (rahimahullaah) said:
”’My father used to be a Qadariy and my maternal uncles used to be rawaafid, and Allaah guided me (to the correct path) through Sufyaan (rahimahullaah).”
[Source: Talbees Iblees of Ibn Jawzee (rahimahullaah): page: 14]
The Human being Invokes Against Himself Out of Anger – By Imaam Ibnul Qayyim
Allaah (The Most High) said:
وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ
”And were Allah to hasten for mankind the evil (they invoke) as He hastens for them the good (they invoke) then they would have been ruined.”
[Soorah Yoonus: Ayah: 11]
Imaam Ibnul Qayyim (rahimahullaah) said:
The salaf (pious predecessors) said: It is the supplication of the person against himself, his children and family whilst in a state of anger. Had Allaah (The Most High) answered his invocation, it would have destroyed him and the one he supplicated against; but He (Allaah) does not answer his supplication due to His knowledge that the suppliant does not intend it.
[Source: Badaa-I At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim Al-Jawziyyah:page:31: Vol:2]
Praying two units of prayer after the adhaan of Maghrib
The Prophet (sallal-laahu-alayhi-wasallam) used to command Bilaal to leave an interval between his Adhaan and Iqaamah so that two units of (prayer can be prayed). There were those amongst the companions who prayed two units of prayer between the Adhaan and the Iqaamah and the Prophet (sallal-laahu-alayhi-wasallam) saw them and approved their (action). He (sallal-laahu-alayhi-wasallam) said: ”There is a prayer between the two calls (i.e. Adhaan and Iqaama), there is a prayer between the two calls.” And whilst saying it the third time he said: “For the one who wishes”, fearing that it would be taken as something binding in his Sunnah. So if the Mu’addhin leaves an interval for that (two units of prayer), then this prayer is something good; but if he calls the Iqaamah straight away after calling the Adhaan, then busying oneself in responding to the Mu-addhin is the Sunnah. That is because the Prophet (sallal-laahu-alayhi-wasallam) said: ”If one of you hears the Mu-addhin, then let him say what he says” (i.e. he repeats what the Mu-addhin says).
And it is not befitting for anyone to leave responding to the Mu-addhin and prays those two units of prayer, because the Sunnah is that one who hears the Mu-addhin should say what the Mu-addhin is saying. Then he should send the salutation upon the Prophet (sallal-laahu-alayhi-wasallam) and says: ‘………….’اللهم رب هذه الدعوة التامة O Allaah! Lord of this perfect call…..” to the end of the supplication… [Source:Al-Fataawa al-Kubraa of Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) Vol: 2: page: 270-271]
What is the ruling on praying in a masjid if there is a grave in it, or in its courtyard, or in front of its Qibla……..?
Answer:
If there is a grave in the masjid, then prayer in it is incorrect, regardless whether it is behind, in front, on the right or on the left of the performers of the prayer, due to the statement of the Prophet (sallal-laahu-alayhi-wasallam): ”Indeed, those before you [i.e. Jews and Christians] used to take the graves of their Prophets and righteous people as Masaajid, so do not take graves as Masaajid, for indeed I forbid you from that.” [reported by Imaam Muslim]
And that is because praying at the graveside is a means from the means towards shirk and exaggerating (the status) of the inhabitants of the graves. Therefore, it is obligatory to forbid that, acting in accordance with the (two) mentioned narrations and that which has been transmitted (in other narrations) of the same meaning, and (also) preventing the means leading to shirk. [Fataawaa Muhimma Tata-allaqu Bis-Salaah–Imaam Abdul-Azeez Bin Baaz: Page:17-18]
What if he finds out that he did not pray towards the Qibla?
Question:
What is the ruling, if after the prayer it becomes clear that it was prayed towards other than the direction of the Qiblah; does it make any difference if this (happened) in a Muslim land or a kaafir land or in the wilderness?
Answer:
If a Muslim is on a journey or in a land in which it is not easy to find someone to show him the Qiblah, then his prayer is correct even after it becomes clear to him that he did not pray towards the Qibla. But if he was in a Muslim land, his prayer is not correct, because he is able to ask someone to show him the direction of the Qibla, just as he is able to know the direction of the Qibla via the mosques. [Fataawaa Muhimma Tata-allaqu Bis-Salaah: Imaam Abdul Azeez Bin Baaz (rahimahullaah): page:5]