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]
Author: Abdullah Jallow
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]
Shaikh Abdullaah Al-Bukhaari–”It Is obligatory to attach the Ummah to the…………….”
Shaikh Abdullah Bukhaari (hafidha-hullaah) stated:
It is obligatory to attach the Ummah to the Rabbaani Scholars, those who are well known for their goodness, steadfastness, leadership and and sound advice to the Ummah–and they are those who teach the smaller affairs of knowledge before the greater affairs. Therefore, their status must be made known amongst the people, because the scholars are the inheritors of the Prophets, as reported in the narration from the Prophet (sallal-laahu-alayhi-wasallam).
Imaam Ibnul Qayyim (rahimahullaah) in explaining this hadith stated:
This is among the greatest virtues of the people of knowledge; and because the Prophets are the best of the creation, therefore their inheritors are the best after them. And when it is the case that every one that is inherited from passes on inheritance to his inheritor, then the inheritors are those who take the place of those they inherit from. None will take the place of the Messengers in propagating what they have been sent with except the scholars. They are the most worthy of their inheritance. [Source: Maqaalaat Shar-iyyah: page:15-16]
A Response to the Deceit of Abu Usaamah Khalifah and His Lying Tongue– Salafipublications
Tameem Ad-Daari (radiyallaahu-anhu) reported that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) said: ”Indeed, the religion is Naseehah, the religion is Naseehah, the religion is Naseehah; they said: To who O Messenger of Allaah? He said: ‘’To Allaah, His Messenger, to the leaders of the Muslims and their common people.”[Reported by Muslim]
Al-Allaamah Saaleh Al-Fawzaan (may Allaah preserve him) said:
The meaning of ‘Naseehah’ is Al-Khuloos (purity). It is said that something is ‘Naasih’ meaning: It is free from deceit. And it is said: ‘A-sa-lun Naasihun’ (Pure Honey), ‘La-ba-nun Naasihun (Pure Milk), meaning: Free from deceit and bad mixtures. This is how it is (with regards) to the religion of Islaam, for indeed it is free from every falsehood and from every deception, cheating and treachery. It is a pure religion (and) an unadulterated religion.
Likewise, the Muslim’s apparent (affairs) are the same as his hidden (affairs), upon purity and safe from evil manners, treachery, betrayal and other than that. As for the one who cheats, deceives and plots, or his apparent (affairs) are in opposition to his hidden (affairs), this trait is not from the Religion. The Prophet (sallal-laahu-alayhi-wasallam) confined the religion within (Naseehah –purity-sincerity), and the confinement of something necessitates that something else cannot enter into it. [For Further details see: Minhatur-Rabbaaniyyah Fee Sharhi Ar-ba’een An-Nawawiyyah: page: 112].
Do you cry, whilst he was Shaheed (Inshaa-Allaah)?!
One of the sons of the pious people’s was killed in Jihaad, so he (the pious man) weeped. Then it was said to him, ”You weep, whilst he was shaheed (inshaa-Allaah)?” He said: ”Rather I weep (thinking) how he was with regards to being pleased with the decree of Allaah when he was struck by the sword” [Ath-thabaat Indal Mamaat’ of Ibnul Jawzee: page:24]