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Holding the Mushaf in The Prayer – Shaykh Abdul Aziz Bin Baaz

Written by — Admin on . Posted in Fatawa-Rulings, Featured, Qur'aan, Ramadhan, Salaah - Prayer, Video, Worship - 'Ibaadah'.

What is the legislative ruling on a person who reads from the noble mushaf for taraweeh prayer in Ramadhan, or the night prayer outside of Ramadhan or the eclipse prayer, whilst a person is standing for the prayer and he has the mushaf with him and he reads the long chapters, which he was not able to memorise?

And when he prostrates he places the mushaf on the ground or a table which is close to him and when he stands he takes the mushaf with his hand and recites, and he does this until he has finished his prayer?

Is this also allows in the obligatory prayers?

Benefit us, May Allah benefit you.

What is the Meaning of Hizbiyyah and What is The Ruling Upon It? Shaykh Ubaid Al Jaabiree

Written by Salafi Dawah Manchester on . Posted in Bid'ah (Innovation), Deviated Callers & Individuals, Fatawa-Rulings, Featured, Innovations In Islam (Bidah), Methodology - 'Manhaj', Video.

A questioner from Germany asks:

“What is the definition of Hizbiyyah and what is its ruling?”

Watch the video for the answer.

Your question O my child from Germany is composed of two parts. The first: concerning the meaning of hizbiyyah and I say you have done well for asking this question. So hizbiyyah is to unite and side with an individual, individuals or a group other than Ahlus-Sunnah wal-Jamā’ah. And it’s possible (the people of hizbiyyah) side themselves with a number of groups. So you find one of them for example, uniting with Jamā’atu-Tablīgh, Jamā’atul-ikhwān, Jamā’atul-jihād or other than them from the present day da’wah affiliated groups that are all deviated and misguide people.

I say this without any reluctance, as this is what I profess as my religion before Allāh.

So you find him (a person of hizbiyyah) making his friendship and allegiance towards those who side with him, a groups of people, a single individual or various individual persons.  He builds his allegiance and enmity based on them.

It was this that Shaykhul-Islām – may Allāh have mercy upon him – signified with his saying, “And whosoever raises for the people a man for whose sake friendship and enmity is formed, then he is  from those who have divided their religion and split into sects” and with this detailed explanation – if Allāh wills – I think you have understood the meaning of hizbiyyah. It is taken from (the word) tahazzub (to form partisanship).

As for the second part and that is your question concerning its ruling – it is an innovation and misguidance. So whoever sides himself with other than the Salafis – and they are the People of Hadīth (prophetic narrations), Ahlul- Athar, (people of narrations), the Victorious Party, the Saved Sect, the People of Sunnah and Jamā’ah (unity).

So this is the reality of despicable hizbiyyah and (one who falls into it) is from those who have divided their religion and split into sects.

Say Only Those Words that are the Best – An Excerpt From a Contemplative Khutbah – Shaykh Abdur Razzaaq al Badr

Written by Salafi Dawah Manchester on . Posted in Basics, Brotherhood, Family & Women, Featured, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Video, Zuhd (Abstinence).

An Excellent Khutbah based upon the following Ayah in which Allah says:

“And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) Shaitan (Satan) verily, sows disagreements among them. Surely, Shaitan (Satan) is to man a plain enemy.” [Surah Al-Israa. Ayah 53]

Excerpt

How many – O slaves of Allaah- enmities and wars broke out due to one evil statement, and how much love, brotherhood and [amicability, hospitality, cordiality etc] spread between the slaves due to one good statement!

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Advice for a Person who is Immersed in Desires and Doubts – Shaykh Rabee

Written by Amjad Khan on . Posted in Articles, Basics, Fatawa-Rulings, Featured, Morals and Manners - 'Akhlaaq', Purification of The Soul, Worship - 'Ibaadah'.

What is your advice, may Allah preserve you, for one who has fell into the sea of desires and doubts?

My advice, for him is to repent to Allah and that he recalls the statement of Allah the Blessed and Most High,

Say: “O ‘Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâh, verily Allâh forgives all sins. Truly, He is Oft-Forgiving, Most Merciful (Az-Zumar: 53)

Therefore, even if you were swimming in a sea of disbelief, you have indeed performed good, by way of repenting to Allah the Blessed and Most High, because the door of repentance is open for all of the servants. So, upon him is to repent to Allah and return to the truth.

Source an audio with title: Asbaab al-Inhiraaf wa Tawjeehaat Manhajiyyah: from Shaykh Rabee’s  (hafidahullah) official website.

22 Benefits Extracted By Shaykh al-‘Uthaymīn from the Verses of Fasting (Al-Baqarah:183-186)

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Featured, Qur'aan, Worship - 'Ibaadah'.

‎يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who believe! Observing As-Ṣaum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqūn (the pious – see V. 2:2).

‎أَيَّامًا مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُوا خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

[Observing Ṣaum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskīn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.

‎شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

The month of Ramaḍān in which was revealed the Qurān, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Ṣaum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Ṣaum (fasts) must be made up] from other days. Allāh intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allāh [i.e. to say Takbir (Allāhu-Akbar; Allāh is the Most Great) on seeing the crescent of the months of Ramaḍān and Shawwāl] for having guided you so that you may be grateful to Him.

‎وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My slaves ask you (O Muḥammad ṣallallāhu alaihi wa salam) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

Shaykh Muḥammad Ibn Ṣālih al-‘Uthaymīn(raḥimahullāh) extrapolates 22 benefits from the 4 āyāt of Al-Baqarah:183-186:

  1. The obligation of fasting Ramaḍān upon this nation.
  2. That fasting was obligatory upon those who came before us from other nations.
  3. The importance of fasting, since it was obligatory upon all of the nations.
  4. The tremendous wisdom of fasting is to attain the Taqwa of Allāh (The Mighty & Majestic).
  5. That fasting is an easy obligation; in that it is not performed for years or months; rather it is only for a fixed number of days, specified for this nation during the month of Ramaḍān.
  6. Fasting is not obligatory to be performed by the sick person, who fasting is difficult upon, or the traveller.
  7. At the beginning of the obligation of fasting, the people had the choice between fasting or feeding a person, this was to make it easy for the people and to allow them to adjust to the obligation of fasting.
  8. Affairs wherein there is difficulty on the souls, then there is wisdom in the Islamic legislation in progressing gradually.
  9. The specifying of Ramaḍān for the obligation of fasting upon this nation.
  10. The wisdom behind specifying Ramadhan for fasting, is that the Qurān was revealed in it.
  11. The virtue of the Qurān, due to that which is mentioned of its tremendous characteristics.
  12. An exhortation and encouragement to return to the Qurān for whosoever desires guidance and beneficial knowledge.
  13. Clarification that Allāh wants for this nation, ease in their religion.
  14. Affirmation of the Will of Allāh (The Mighty & Majestic).
  15. Allah wants from us to complete the period (of fasting) and to glorify him due to Him guiding us.
  16. It is obligatory to make up the amount of fasts that were not kept in Ramadhān, even if it was 29 days (of fasts to catch up).
  17. Carrying out and establishing acts of worship is from showing thanks and gratitude to Allah (The Most High).
  18. Allah blessing upon his servants by clarifying that which they asked about Him.
  19. Allah is close to His servants by way of His Vast Knowledge of them.
  20. Allah answers the call of the supplicant, who supplicates to Him, when he supplicates to Him with sincerity and truthfulness.
  21. The obligation of seeking after the answering of a request of Allāh to your supplications and having ēmān in Him.
  22. Seeking Allāh’s response and answering of your request and having ēmān in Him is guidance and a cause of guidance in all deeds.

Al-ilmām bi b’ad Āyāt al-Ahkhām Tafsīran wa Istimbātan Pgs. 256-257

Distinguishing Characteristics and Virtues of Ramadhān – Shaykh Sālih al-Fawzān

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Fasting, Featured, Islamic Jurisprudence - 'Fiqh', Purification of The Soul, Ramadhan, Salaah - Prayer, Worship - 'Ibaadah'.

Shaykh Sālih al-Fawzān said,

Indeed the virtues of the month of Ramadhān are numerous, from them are the following:

1. A Pillar of Islām is Performed in Ramadhān.

Allāh has specified Ramadhān for the performance of a pillar (fasting) from the pillars of Islām. This is sufficient to show us the nobility and virtue of this month.

2. The Qur’ān was Revealed in Ramadhān.

The month of Ramadan in which was revealed the Qur’ān. (Al-Baqarah: 185)

This is a tremendous virtue, this time was designated for the revelation of the greatest book (the Qur’ān) from the books of Allāh.

A benefit taken from this is that the recitation of the Qur’ān during this month has a greater virtue than any other month. Even though it is desirable for the Muslim to be plentiful in recitation of the Qur’ān in every month, however in this month, the month which the Qur’ān was revealed in, the month wherein Jibreel (alayhis salām) would come and review the Qur’ān with the Prophet (sallallāhu alaihi wa salam), this month has tremendous virtue in reciting the Qur’ān.

All year round the reward for one letter is ten rewards, however during Ramadhān this is multiplied.

3. The Night of Decree is in Ramadhān.

This month has within it, a night which is better than a thousand months. So whosoever prays and worships Allāh upon this night, seeking his reward, then he will be rewarded with the equivalent of 1000 months. And if we calculated this in years it is more than 80 years, all of that time being as if a person was in the worship and obedience of Allāh.

4. Rewards are Multiplied during Ramadhān.

From the virtues and excellent qualities of this month, is that righteous deeds are multiplied in reward many times over, more than in any other month, this is due to the nobility of this month.

5. Tarāwīh is Specified during Ramadhān.

Allāh specified this month with the establishment of the Tarāwīh prayer -which is prayed in congregation in the masājid – and this does not take place in any other month. This shows us Ramadhān’s virtue and great status with Allāh.

6. Gates to Paradise are Open and Gates to the Fire are Closed

During Ramadhān the gates to Jannah are opened to accept righteous actions and their performers, whilst the gates of the fire are closed and disobedience and sinning becomes less during this month.

7. The Devils are Chained and Shackled.

Allāh restrains the devils from the believers during this month, therefore, they do not cause corruption to their worship, because of this you will find the people striving upon acts of worship, even those who are normally lazy and negligent throughout the rest of the year. You will see them striving upon acts of worship during Ramadhān, this is something clear (and well known).

This is because the devils are shackled away from the people of ēmān. As for the disbelievers and hypocrites, then indeed the shayātīn have authority over them in Ramadhān and other than it.

We ask Allāh (Mighty and Majestic) to bless us all, with the good and blessings of Ramadhān, and to make us all from those who take benefit from its virtues and rewards, and we ask that we are not prevented from its virtues and rewards, nor are we prevented from performing righteous actions in this month or other then it.

Abridged and Paraphrased from Shaykh Fawzāns Majālis Shahr Ramadhān al-Mubārak pgs 8-11

The Imam should consider the conditions of the weak, elderly and other than them during all Prayers – Al-Imam ‘Abdul ‘Aziz ibn Baz

Written by Salafi Dawah Manchester on . Posted in Basics, Fasting, Fatawa-Rulings, Featured, Ramadhan, Salaah - Prayer, Worship - 'Ibaadah'.

The Imam ‘Abdul ‘Aziz ibn Baz said:

This is a sought-after affair in all the prayers; in taraaweeh and in the (five daily) compulsory prayers, due to his statement (sallallahu alaihi wa salam), 

Whoever of you leads the people (in prayer), then lighten it, for indeed amongst them are the weak and the young and those with needs. (Bukhari & Muslim). 

Hence, the imam considers those being led in prayer and is gentle with them regarding the taraaweeh (in general) and during the last ten nights. This is because people are not all the same (in ability, strength and eeman), people differ, therefore it is a must for the imam to consider their situation, and to encourage them to come and to attend; when he lengthens (the prayer) it becomes difficult upon them and they become averse from attending. 

So, it is a must for him to consider that which will be a means of encouragement for them to attend, and make them desirous of attending the prayer, even if this is by shortening and not lengthening. 

A prayer wherein the people have khushoo and are at peace during it; even if short is better than a prayer which causes the lack of khushoo and causes annoyance, and negligence.

Majmoo’ Fataawa wa Maqaalat Mutanawiyya – Shaykh b. Baz Vol.11 Pgs. 336-337

Does Allah Love You? – Shaykh ‘Abdul Mohsin al-‘Abbaad

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Basics, Bid'ah (Innovation), Featured, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Morals and Manners - 'Akhlaaq'.

Does Allah Love You?

Shaykh ‘Abdul Mohsin al-‘Abbaad mentioned in explanation of the verse:

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)

“Meaning, you have received more than you desired by loving Him, i.e. Allah loves YOU, and this is greater than you loving Him.

Some wise scholars said:

The issue isn’t that you love (Allah), indeed it is only that you are loved (by Allah).

Al-Hasan Al-Basri and other than him from the Salaf said:

A people claimed to love Allah so he tested them with this verse:

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)

This is why some of the Salaf named this verse: aayatul imtihaan and ikhtibaar (Verse of Examination).

Min Kunooz al-Quraan al-Kareem, Tafseer Aayaat min al-Kitaab al-Azeez ( Kutub wa Rasaa’il ‘Abdul Mohsin vol.1 pg. 196)

Reflect deeply upon these tremendous words and contemplate upon your inner belief or possibly outward claims to love Allah and His Messenger.

Are you worshipping Allah sincerely?

Are you following the prophet (sallallaahu alaihi wa salam) in all possible ways (statements, actions and manners)?

Or are you opposing the commands of Allah and the guidance of His final messenger (alayhis salaatu was salaam)?

‎قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ

Say (O Muhammad) if you (truly) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. (Aali Imraan: 31)

 

Summary of Traps of the Shaytān – Ibn al-Qayyim

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Death, Featured, Innovations In Islam (Bidah), Methodology - 'Manhaj', Monotheism - Tawheed, Must Read, Pearls of Wisdom, Purification of The Soul.

Summary of Traps of the Shaytān

The shaytān will attempt to divert you from Allāh’s religion in many different ways, and if he fails with one method, he will continue with a different method, as can be seen by the speech of the Imām ibn al-Qayyim (rahimahullāh):

First Trap:

Evil of disbelief, polytheism and enmity to Allāh and His Messenger.

And if he is unable to get you to fall into this trap he goes to the next:

Second Trap:

Evil of Innovation and opposing the Messenger’s Sunnah. And this is a doorway to disbelief and polytheism.

Third Trap:

Evil of Major Sins, with all their various types.

Fourth Trap:

Evil of Minor Sins, which if gathered together it’s possible they will be the cause for a persons destruction.

Fifth Trap:

Evil of Busying Oneself with Permissible Affairs, for which there is no reward and no punishment associated with; however the consequences of this trap is losing out on potential reward by utilising energy and time with affairs that have no reward.

Sixth Trap:

Evil of Busying Oneself with actions of good (المفضول), however by way of performing them, actions which are of greater virtue and reward are not performed (الفاضل).

Finally if the shaytān fails in the aforementioned levels he and his supporters from jinn and mankind don’t cease to attempt to divert you and misguide you from Allāh’s religion, not leaving you, even whilst you are on your death bed.

Summarised & Paraphrased from Badā’i at-Tafsīr al-Jāmi’ li mā Fassarahu al-Imām ibn Qayyim al-Jawziyyah, Vol.3 pgs. 452-452

NB: The Shaytān tries to seduce, deceive and trap mankind one level at a time, starting with the most severe and working down. Seek refuge from the accursed Shaytān and be ardent upon the remembrance of Allāh and recitation of legislated supplications.

The Sin of the Person Who Does Not Provide for Those Under His Care. Hadeeth: Explanation of Shaykh ‘Abdul Muhsin Al Abbad

Written by Salafi Dawah Manchester on . Posted in Articles, Charity (Sadaqah), Family & Women, Featured, Marriage (Nikkah), Must Read.

Abū Dawūd reported the hadīth of Abdullāh ibn ‘Amr (Allāh be pleased with him). He said, “Allāh’s Messenger (sallallāhu alaihi wa salam) said”

“Sufficient sin for a man is that he neglects those he should provide for.”(1)

Shaykh ‘Abdul Muhsin (hafidahullāh):

“Meaning, a person sins due to the absence of spending and providing on the one spending upon is obligated.

Regardless of whether that was due to him not seeking sustenance for them (by working), or if he was wealthy but was stingy and tightfisted with them.

Or perhaps he spends and gives optional charity to those who aren’t close to him, neglecting those who it is obligatory for him to spend on, from those close to him, (wife, children etc), so by doing this he fulfils a recommended act but abandons an obligation.

Indeed he is sinful because he abandons that which Allāh (‘azza wa jal) obligated upon him, from spending upon those it is obligated to provide for.

This is similar to the previous hadīth(2), Spend it on yourself, then your child, then your wife, then your servant, then he (sallallāhu alaihi wa salam) said: You have better knowledge; meaning: after that, give charity to whomsoever you wish, or don’t, its entirely up to you.”

Slightly Paraphrased from Shaykh ‘Abdul Muhsin’s (hafidahullāh) explanation of this hadīth in his lessons on Sunan Abū Dawūd in the Prophets Masjid.

(1) Authenticated by Shaykh Al-Albāni Sahīh Sunan Abū Dawūd Hadīth Nos. 1692 Vol.1 Pg. 469
(2) Full wording of the Hadīth:

On the Authority of Abū Hurayrah, he said Allāh’s Messenger commanded with giving in charity. Then a man said, “Oh Allāh’s Messenger! I have a dīnār?”

So Allāh’s Messenger said “Spend it in on yourself”.

He (the man) said, “I have another?”

(Allāh’s Messenger) said “Spend it on your offspring.”

He (the man) said, “I have another?”

(Allāh’s Messenger) said “Spend it on your wife.”

He (the man) said, “I have another?”

(Allāh’s Messenger) said “Spend it on your servant.”

He (the man) said, “I have another?”

(Allāh’s Messenger) said “You have better knowledge.” (On how to spend it, or give in charity to.)

Authenticated by Shaykh Al-Albāni Sahīh Sunan Abū Dawūd Hadīth Nos. 1691 Vol.1 Pg. 469