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An Advice and a Reminder for All Those Who Speak In The Name of Salafiyyah – [A Timely Reminder]

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Must Read, Purification of The Soul, Scholars of Islam, Tamyee', Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

The article you are about to read was posted at salafitalk.net on 02/07/2011 by Abu Maryam Tariq [may Allaah preserve him]. NB: We have only quoted some sections of the original article. To proceed:

Shaykh Rabee’ bin Haadee al Madkhali (may Allaah preserve him) said:

All praise is for Allaah and may the peace and blessings be upon the Messenger of Allaah, his family and his companions and whomsoever follows his guidance. Then to proceed:

Then this is an advice and a reminder for all those who speak in the name of as-Salafiyyah, but when the Imtihaan (test) comes and when spears and arrows are directed at its liver by Ahlul-Makr (the people of vile deception), the Ahlul-Fitan (the people of trials and tribulations) and the troublemakers, we do not find them being from its army nor from those who fight for it but rather we find from them oddity and strangeness.

Indeed there has appeared from those who claim as-Salafiyyah – who wait in ambush of it and its people –  stances and actions which are in opposition to as-Salafiyyah, its Manhaj and its foundational principles which cause the hair upon the head to turn white (with grief).

From those positions and stances:

[1] – Waging a wicked and oppressive war upon Ahlus-Sunnah, smearing them and marring their Manhaj and principles.

[2]- Inventing principles which conflict/contradict with the principles of Ahlus-Sunnah and their methodology in order to wage war with Ahlus-Sunnah and in defence of the people of those major innovations. For example [from those innovated principles]:

(a) We correct but we do not disparage”.

(b) Also: “The vast all-embracing Manhaj which accommodates Ahlus-Sunnah – according to their own technical term – and also accommodates the whole of the Ummah” but rather it encroaches and restricts the Ahlus-Sunnah and their Manhaj and their principles.

(c) The Manhaj of al-Mawaazanaat.

(d) The taking of Mujmalaat (the general spurious statements) of the people of misguidance upon their Mufassilaat (clear specific/detailed statements), whilst it is clear that these Mufassilaat (detailed statements) were held by them before these Mujmalaat (spurious/general statements).

And other such principles which Ahlus-Sunnah have condemned and clarified their falsehood and deviation.

[3]- And in order to evade (at-tamallus) the truth and to be firm upon their falsehood they have contrived:

(a)The [false] principle – (It’s not obligatory upon me).

(b) Also the [false] principle – It does not satisfy, convince, and persuade me.

(c) And waging war against the foundational principle of al-Jarh al-Mufassar (the detailed disparagement/criticism).

(d) And the rejection of the report of trustworthy narrators (at-thiqaat).

(e) And putting the condition of having a consensus [of the scholars] in tabdee (pronouncing a person to be an innovator) of any innovator. Even if/no matter if  the proof and evidences have been established which necessitates/obligates their tabdee, and no matter what the status/level of the one who rules with that tabdee and even if they are many in number; if one person from the people of desires opposes them, then this tabdee is dropped (becomes null and void).

(f) They have fabricated a principle to (revile and insult) the companions of Muhammad (sallallaahu alaihi wasallaam) with the vilest of revilements and insults by describing them as al-Guthaa-iyyah (scum). When requested to excuse themselves from that they said: (It is not revilement, it’s not revilement.) And they said:  (if this wording emanated from a Sunni then it is not revilement and if it came from a Raafidee then it becomes revilement and insult.) And they have been staunch upon this since 1424H up until this day.

And these principles have become the fountains of Fitan like pieces (sudden amassing of clouds) of the dark night.

Accompanying all these calamities is arrogance, obstinate opposition and haughtiness towards those who advise them and clarifies their deviation and their mixed up confusion. Whilst with all these calamities, afflictions and other than that we still find those who commend them and declare that they indeed are from Ahlus-Sunnah.  And the following are Prophetic Narrations I gathered together to remind those people so perhaps they will remember and withdraw/ be rebuked from that which they are upon.

On the authority of Qais bin Abee Haazim, who said: Aboo Bakr – may Allaah be pleased with him- stood up and praised Allaah the Mighty and Majestic and extolled Him and then said: O people, indeed you recite this Aayah (Qur’anic verse):

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ عَلَيۡكُمۡ أَنفُسَكُمۡ‌ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهۡتَدَيۡتُمۡ‌ۚ

O You who believe! take care of your ownselves, he who goes astray cannot harm you when you are rightly-guided [5:105]

And you put it in its improper place. For indeed I heard the Messenger of Allaah (sallallaahu alaihi wasallaam) say: “When the people see an evil (al-Munkar) and do not change it, all of them are about to be punished by Allaah altogether.”

This Hadeeth is Saheeh (Sound Authentic). It is reported by Imaam Ahmad in his Musnad (1/5), Aboo Dawood in his Sunan Hadeeth (4338, Ibn Maajah in his Sunan, [Chapter] Regarding the Fitan, Hadeeth (4005) and is also reported by other Imaams.

Also on the authority of Hudhaifah bin al-Yamaan may Allaah be pleased with him- on the authority of the Prophet (SallAllaah alaihi wasallam), who said: “By Him in Whose hand is my soul, certainly you will order with the good and forbid the evil, or else a punishment of Allaah is about to be sent upon you from Him and then if you were to supplicate to Him He will not respond to you.”

This Hadeeth is reported by at-Tirmidhee in al-Fitan, Hadeeth (2169) and he said: This Hadeeth is Hasan (Good). But there is weakness in its chain of narration. And it is also reported by Imaam Ahmad in his Musnad (5/388).

And at-Tirmidhee declared the hadeeth Hasan due to it having two witnessing (supporting) narrations with a similar meaning which have a weakness in their Isnaad (chain of narration). One of them [witnessing narrations] is the Hadeeth of Aishah – radiallaahu anha – reported by Imaam Ahmad in his Musnad (6/159), the second of the two is the hadeeth of Aboo Hurairah – radiallaahu anhu – reported by al-Bazzaar in his Musnad (8508) and al-Khateeb in his at-Taareekh (13/92). And based upon the various routes (chains) the grading of this hadeeth is raised to the level of Hasan li-gayrihi. Al-Allaamah al-Albaanee has declared it to be Hasan in Saheeh al-Jaami (6947).

And on the authority of Ibn Mas’ood -radiallaahu anhu- that the Messenger of Allaah -sallallaahu alaihi wasallaam – said:

There is not a Prophet that Allaah sent to a nation before me except that he had Hawariyyoon (helpers) and companions who would betake with his Sunnah and follow his command. Then after them came people who would say (speak with) that which they do not do, and they do that which they are not ordered with; so whoever fights them with his hand then he is a believer, and whoever fights them with his tongue then he is a believer and he who fights them with his heart then he is a believer, and there is not even a mustard seeds amount of faith (Eemaan) left after that.

Reported by Muslim in [the Book of] al-Eemaan Hadeeth (50), Aboo Awaanah (1/35, 36) and Ibn Mandah in al-Eemaan (page 183, 184).

In these Ahadeeth is the clarification from the Messenger of Allaah -sallallaahu alaihi wasallam – to the danger of al-Munkaraat (the evils) of innovations and sins. And its danger and evil punishment is not just confined to those who perpetrate it, but rather it includes whoever Yudaahin (flatters and compromises) with its people and is amicable with them, and also it encompasses and includes more so whoever defends them (innovations) and its people. The affair becomes even more severe if he wages war against whoever forbids it (innovations) from the people of the truth, those well established within the boundaries set by Allaah, those who war with the people of Misguidance and Fitan (turmoil and trials).

On the authority of Nu’man bin Basheer -radiallaahu anhumaa- the Prophet -sallallaahu alaihi wasallam – said:

The example of al-Mud-hin (the compromiser) Allaah’s Hudood (orders and limits) and (in comparison to) the one who violates them (Allaah’s limits and orders) is like example of people who drew lots for (seats on) a ship.  Some of them were on its lower part and others were on its upper part. So those that were on its lower part would pass by those in the upper one with the water which troubled them (the people in the upper part). Then one of them (the people in the lower part) took an axe and started making a hole in the bottom of the vessel. The people of the upper part came and said: ‘What is wrong with you?’  He replied, “You have been troubled much by me and I have to get water.” Now if they prevent him from doing that they will save him and themselves, but if they leave him (to do what he wants), they will destroy him and themselves.

Reported by al-Bukhaaree in his Saheeh, [the Book of] Shahaadaat (Witnesses), Hadeeth (2686), Imaam Ahmad in his Musnad (4/268,269), at-Tirmdihee in al-Fitan (2173), Ibn Hibbaan as in al-Ihsaan (297, 298).

The wording of this Hadeeth with Imaam Ahmad and at-Tirmidhee is: The example of the one who abides by Allaah’s orders and limits in comparison to al-Mud-hin (the compromiser) of Allaah’s Hudood (orders and limits) is like the example of people who drew lots for (seats on) a ship at sea. So some of them attained the upper part of it and the others got the lower part. Then those on the lower part climb up/ascend to draw water to drink and they pour it upon the people on the upper part. The people on the upper part said: “We will not let you ascend and harm us.” So those on the lower part said: “Then indeed we will have to bore into the bottom of the ship in order to get water to drink.” If they prevent them and forbid them from doing that they will all be saved and if they leave them they will all drown.

Al-Mud-hin (the Compromiser): He is the flatterer who sees and hears al-Munkaraat (the evil) from the innovations and other than it and does not forbid from it. Rather he flatters and compromises with those who fall into it, perpetrate it and defend it. So how about if he goes beyond that to defending them, beautifies their image (present them in favourable light) and bears witness for them that they are from Ahlus-Sunnah. So how will he be, if he transgresses beyond all that by forsaking those who forbid from it, making the people think that they (Ahlus-Sunnah) are not upon the truth and are opposers to the correct Manhaj.

These stances encourage the perpetrators of these evils to remain upon their misguidance; it compels people with weak personalities to have good suspicion of them and to plunge them into their outstretched arms and to aiding and defending them. [These are] the affairs which have lead many people to turn away from the Manhaj of the Salaf as-Saalih in many different countries.

It is incumbent upon this type [of people] to fear Allaah. They should look again at and revise their stances with seriousness and sincerity. They should comprehend the dangerous effect resulting from their stances; for which they will asked about in front of Allaah ý The Mighty & Majestic ý on the day when no soul will be able to benefit another whatsoever.

Furthermore, it is incumbent upon them to look again to their Bitaanah (close friends and companions) with seriousness for indeed the matter is dangerous.

And I remind you of the statement of Allaah the Most High:

ٱلۡأَخِلَّآءُ يَوۡمَٮِٕذِۭ بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ إِلَّا ٱلۡمُتَّقِينَ

Friends on that Day will be foes one to another except Al-Muttaqoon (pious).

[Surah Az-Zukhruf (43): 67]

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ كُونُواْ قَوَّٲمِينَ بِٱلۡقِسۡطِ شُہَدَآءَ لِلَّهِ وَلَوۡ عَلَىٰٓ أَنفُسِكُمۡ أَوِ ٱلۡوَٲلِدَيۡنِ وَٱلۡأَقۡرَبِينَ‌ۚ

O You Who believe! Stand out firmly for justice, as witnesses to Allaah even against yourselves, or your parents, or your kin. [Surah an-Nisa: 135]

And [I also remind you] with the statement of the Messenger of Allaah- Salla Allaahu alaihi wasallam: The Deen (Religion) is an-Naseehah (sincerity and sincere advising), The Deen (Religion) is an-Naseehah (sincerity and sincere advising)” he said it three times. They said: “To whom or Messenger of Allaah?” He said: “To Allaah, to His book, to His Messenger, to leaders of the Muslims and their common people.”

I remind you with the Hadeeth of the virtuous Companion Jareer bin Abdullaah al-Bajalee -radi Allaahu anhu – on the authority of Ziyaad bin ‘ilaaqah who said: I heard Jareer bin Abdullaah stand and deliver a khutbah on the day al-Mugheerah bin Sh’ubah died saying:

Upon you is the taqwa of Allaah the Mighty and Majestic, sobriety and tranquility until the (new) Ameer comes for indeed he will come now. Then he said: seek forgiveness for your Ameer for indeed he used to love pardoning (others). And he said: To proceed: then indeed I came to the Messenger of Allaah -Salla Allaahu alaihi wasallam -and I said to him: “I want to pledge allegiance to you upon Islaam. So he put a condition upon me that I should (sincerely) advise every Muslim. So I gave him the pledge of allegiance upon that and by the Lord of this Masjid indeed I am to all of you a (sincere) advisor.” Then he sought Allaah’s forgiveness and descended (from the pulpit).

Reported by al-Bukhaaree in his Saheeh, [the Book of] Faith (al-Imaan), Chapter: the statement of the Prophet Salla Allaahu alaihi wasallam -: “The Deen is sincerity to Allaah, His Prophet, the leaders of the Muslims and their common people. Hadeeth (58). And Imaam Ahmad (4/357). And also reported by al-Bukhaaree in [the Book of] Faith (al-Imaan), Hadeeth (57), and Muslim in [the Book of] Faith (al-Imaan), Hadeeth (56) both of them reported it in summarized form.

I remind them with that which is in these Aayaat and Ahadeeth from the obligation of establishing the sincere advice to Allaah, His Book, His Messenger, the rulers of the Muslims and their common people. And with that which they contain from the obligation of forbidding the evil and the severe threat for those who do not establish these obligations and do not forbid the evil.

And I say to them as Jareer said: By the Lord of this Masjid indeed I am to all of you a sincere adviser.” But rather I say: By the Lord of the Heavens and the Earth indeed I am to them a (sincere) adviser.

I remind them of the statement of Anas -radia Allaahu ‘anhu – : “Indeed you do actions which in your eyes are considered more finer than the hair, whilst we used to consider them during the life-time of the Messenger of Allaah -salla Allaahu alaihi wasallam- to be from al-moobiqaat (the destructive/deadly sins).”

Reported by al-Bukhaaree in [the Book of] Heart-Softening narrations (ar-Riqaaq), Hadeeth (6492), Ahmad in his ‘Musnad’ (3/157) and Aboo Y’alaa in his ‘Musnad’ Hadeeth (4207) and (4314).

And from my advice to them is that they should study the Manhaj of the Salaf as-Saalih from its sources and adhere to it and implement it upon themselves and others.

I ask Allaah that He grants them insight into that which they are ignorant of and thus erred in or done it with deliberate intent.

And may the peace and blessings of Allaah be upon our prophet Muhammad, his family and his companions.

Written by:
Rabee’ Bin Haadee ‘Umayr  al-Madkhalee
9/2/1432H

 

Reminder: [Adherence to the Sound Sunni-Salafi Principles, Whilst  Exposing Deceptions of ‘The Staunch and Obstinate UK Supporters of the Murji Mubtadi Ali Halabi’ Continues- By the Tawfeeq of Allaah- Regardless Who Keeps Their Company]

Written by Salafi Dawah Manchester on . Posted in Deviated Callers & Individuals, Deviated Groups, Sects and Parties, Methodology - 'Manhaj', Must Read, Refutations, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

The Correct Stance towards the differing of the scholars concerning Jarh Wat-Tadeel

Question to Shaikh Ubaid Al-Jaabiri [may Allaah preserve him]:

If I heard the statement of a scholar in a cassette or read it in a book concerning some person that he is indeed an innovator, but I did not see the evidence, is it then binding upon me to be cautious of this person and be satisfied that he is indeed an innovator, or do I wait until I find evidence for that?

Answer:

All praise is due to Allaah the Lord of the Aalameen and may Allaah send His Salutations of peace and blessings upon our prophet Muhammad, his family and companions. To proceed: I say: Indeed Ahlus Sunnah do not pass judgement of Bidah (i.e. declare one to be from ahlul bidah) against anyone unless they are fully acquainted with him and completely examine what he is upon and know his methodology perfectly, in general and in detail. And from this point (in our discussion), this affair leads us to two standpoints:

The first standpoint: It is about the one against whom a scholar or scholars have passed a judgement that he is an innovator, whilst other scholars from Ahlus Sunnah like them do not differ (about this judgement). Beware, I say: Others from Ahlus Sunnah do not differ with them; so we accept their criticism against him (i.e. the one declared a man of bidah). We accept their speech and are cautious about him.  So as long as a Sunni Scholar passed judgement against him and he was criticised by a Sunni scholar, whilst the rest of Ahlus Sunnah amongst the contemporaries of this scholar–his brothers and sons amongst the scholars–did not raise (an opposition), then his  speech must be accepted.  That is because this Sunni Scholar who criticised a man did not do so except based on an affair that is clear to him and established upon proof.  This is something related to the religion of Allaah–the one who criticises or commends knows that he is responsible for what he says and for the ruling or judgement he gives. He knows that he is held accountable by Allaah (The Most High) even before the people question him.

The Second Standpoint: If this person who has been criticized by a scholar or scholars and they passed a judgement against him with what drops his status, and it became obligatory to be cautious of him; but then they are opposed by others who judged him to be trustworthy and that he is upon the Sunnah, or gave other judgements in opposition to the judgements of those other (scholars) who criticized him; then in this case, as long as these (scholars) and those (scholars) are upon the Sunnah and all of them are trustworthy and people of integrity in our view, we should look to the evidence. This is why they (i.e. the scholars) say: “The one who knows is a proof against the one who does not know.”

A criticizer who stated about such and such person that he is an innovator and a deviant, whilst producing evidence from the books of the criticized person or from his cassette tapes, or from the transmissions of the reliable narrators about him, then this obligates on us to accept his speech and abandon the (speech) of those who gave commendations in opposition to the one who criticized.  That is because those who criticized him presented evidences that are hidden from the others due some reasons, or due to the fact that the one who commended did not read or hear (anything or something negative) about the criticized; rather he based his commendation upon what he knew about him previously and that he was upon the Sunnah. Therefore, this criticized person against whom evidence is established is truly declared unreliable and the proof is with the one who established the evidence.  And it is incumbent upon the one who seeks the truth to follow the evidence and he does not seek to take a path to the right or the left, or saying: “I abstain of my own accord.” That is because we have not been obligated with this from the Salaf.  Indeed, it is a prescribed obligation to accept the speech of the one who established the evidence.  And the Sunni Scholar who opposed those who criticized (based on clear proofs) is excused and his status and honour are maintained in our eyes. We recognize what –by the will of Allaah–he possesses of virtue and exalted status.

A scholar from Ahlus Sunnah is only a human. He can be distracted and forgetful, and he can be deceived by evil people; or he used to consider a man to be trustworthy–who has now been declared untrustworthy–and he deceives him. The witnesses to this affair are many because many of those whose status has been dropped– due to being declared unreliable based on evidence–are in reality people who wage war against the Sunnah and its people.  So they come along with copies of their books and read it to the distinguished scholars–those considered to be people of leadership and virtue in the religion- whilst the affair of this trickster and plotter is hidden from that noble scholar, which had he known of it the status of this person would have dropped in his eyes. So this scholar gives praise based on what he heard. And if the book (of this trickster) is printed, it is disseminated and transmitted by his supporters and they spread a good reputation about him. Thus there are those who argue saying, “such and such praised him-Al-Albaanee (rahimahullaah), or Ibn Baaz (rahimahullaah), or Ibn Al-Uthaymeen (rahimahullaah) praised this book. However these scholars are excused; rather this trickster was hidden from that scholar.

So, what remains? We establish the evidence against this ‘deceiver, trickster and plotter’ based on what is found in his books.  We establish the manifest clarifications against him from his books and we say to the one who argues with us, “Take it, this is his speech.” Therefore, it is obligated on you to be fair and to be free from that wild and zealous attachment, and from the desires that blinds a person. It is obligatory upon you that your search should be for the truth.

Question to Shaikh Ubaid [may Allaah preserve him]:

What is the obligation upon the common Salafis concerning those du’aat (callers) about whom the scholars differ in their commendations and criticisms, regardless whether they (i.e. the common Salafis) are aware or unaware of their mistakes (i.e. the mistakes of those callers)?

Answer:

I say: I advise you; neither accept cassettes nor books except those of a person whom you know to be upon the Sunnah and a witness of that is established for him—the one well-known to be upon the Sunnah and an opposition to it is not manifested from him. This is an (abiding) general principle applied to him whilst he is alive and after his death.  The one who passed away and we regarded him to be upon the Sunnah, then in our view he is upon the Sunnah and we ask Allaah to keep him firm upon it in the afterlife [i.e. Allaah grants him firmness to answer the questions in the grave due to adherence to the Sunnah (Tawheed and following the Messenger) and resurrects him in the afterlife as a person of Sunnah] just as he was kept firm upon it whilst he was alive…aameen. This is the first affair.

If the affair of a person is hidden from you–the one whose books and cassettes are famous and his fame is widespread–then ask those who are well acquainted with him and those who know about his state of affairs.  That is because neither is the Sunnah hidden nor are its people. A man’s Tazkiyah (i.e. the clear witness that he is upright upon the Sunnah) are his own actions. His Tazkiyah are his own actions that he is upon the Sunnah. It is the witness and the people mention him with it during his life and after his death.

There is none who hides behind the Sunnah– the people beguiled by him, gathered around him to learn, adhered to him, became dependent on him and accepted everything he said–except that Allaah will reveal his affair, uncover and expose his concealed state of affairs to specific individuals and to the general public, regarding what was hidden and apparent of his deception, his mixing truth with falsehood, his plots and deceitful practices.  Allaah facilitates men of virtue, intelligence, wisdom, strength and exceptional natural ability–possessors of knowledge, skill and sound understanding of the religion–through whom He (Allaah) unveils the affair of that trickster, dubious and deceitful person.

Therefore, it is incumbent upon you that when the state of that person is made clear–the one whose fame is widespread etc.–then you should be cautious of him as long as he was warned against by those people of knowledge and Imaan who are upon the Sunnah; for indeed they will unveil his affair with evidences.  And there is no hindrance in unveiling the state of that person who has been warned against by a scholar or scholars with the appropriate etiquettes and in a good manner because that scholar will say to you: “I saw this and that in him, and I saw this and that in the book of such and such, or I heard this or that in the cassette of such and such.” Therefore, you have clear evidence that will unveil what was hidden from you, and that the one whose fame is widespread and his speech is pleasant is one who hides something of innovation and plotting, which cannot be compared to what he manifests from the Sunnah.

The one who knows of a mistake and it is clear to him, then it is not permissible for him to blindly follow a scholar to whom an affair is hidden. And indeed you already heard yesterday that the scholars are not infallible in their Ijtihaadaat. Therefore, it is not permissible to adopt them (i.e. the mistakes of the scholars) as a methodology (to follow).

Slightly Paraphrased and Abridged. See Link: www.sahab.net/home/?p=329

Beware of This When Giving Naseehah!

Written by Amjad Khan on . Posted in Brotherhood, Scholars of Islam, Worship - 'Ibaadah'.

Shaikhul Islaam Ibn Taymiyyah (rahimahullaah) said:

One must have knowledge of the Ma’roof and the Munkar [i.e. knowledge of the good affair he (or she) wants to command a person and the evil affair he wants to forbid], and (be able) to distinguish between them. And one must have knowledge of the situation of the one he (or she) commands with good and forbids from evil.

[Al-Amr Bil Ma’roof Wan-Nahy Anil Munkar’ page 55]

Eemaan is in Need of Renewal because it does Wear Out (or decrease)!

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Purification of The Soul, Worship - 'Ibaadah'.

The Messenger (sallal-laahu-alayhi-wasallam) said:

إِنَّ الْإِيمَانَ لَيَخْلَقُ فِي جَوْفِ أَحَدِكُمْ كَمَا يَخْلَقُ الثَّوْبُ فَاسْأَلُوا اللَّهَ أَنْ يُجَدِّدَ الْإِيمَانَ فِي قُلُوبِكُمْ

‘’Indeed, Eemaan wears out in the heart of one of you just as the thawb (i.e. clothes) wears out, so ask Allaah to renew Eemaan in your hearts.’’ [Source: Silsilah As-Saheehah –[Hadeeth No 1585  (Vol 4 page 113)]

The Creed of Ahlus Sunnah Wal Jamaa’ah –[Imaan Increases and Decreases]

See article on this link:

http://www.salafipublications.com/sps/sp.cfm?subsecID=GSC05&articleID=GSC050001&articlePages=1

Arabic: A Treatise on the Subject Matter of the Times of the Prayer –By Shaikh Muhammad Baazmool

Written by Salafi Dawah Manchester on . Posted in Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

Shaikh Muhammad Baazmool (may Allaah preserve him) gives a brief explanation on ahaadeeth found in Muwatta Imaam Maalik on the subject matter of the times of the prayer and other affairs related to them. So get a copy and benefit from it if you have the ability alongside your regular attendance at the Duroos in the Salafi Masaajid and Centres. The Imaams and Mu’addhins in particular will find a lot of fawaa’id in this Treatise – either as a reminder or something new to learn InShaaAllaah. May Allaah grant us fiqh in the Religion Aameen.

Publisher: Daarul Istiqaamah

1st ed 1429AH (Year 2008)

20160704_114902_resized

 

Prayer Schedules – Important Rulings, Guideline, and Cautions

Written by Salafi Dawah Manchester on . Posted in Islamic Jurisprudence - 'Fiqh', Salafi Masjid Birmingham, Salafi Mosques & Centres.

Article source: www.salafitalk.net

In The Name of Allaah, The Most Merciful, The Bestower of Mercy InShaaAllaah, at the end of the discussion in the article, the role of time tables in relation to the prayer times will become apparent. Also at the end of the article, we have added a statement that is permanently found on the prayer time table at Wright Street Masjid (salafipublications) to clarify the reason behind time tables and the sharee’ah ruling regarding the mannner in which the prayer times are determined.

Prayer Schedules
Important Rulings, Guidelines, and Cautions

– PART ONE of TWO –

Introduction

In the Name of Allaah, the All-Merciful, the Ever Merciful, may He raise the rank of His last Prophet and Messenger, Muhammad, and that of his family and companions, and may He grant them all an abundance of peace.

This concise article covers some very important topics about prayer schedules ý the ruling on using them, the possibility of human error in them, the ruling on relying on them totally, rulings related to prayer performed based on a misjudgment of the prayer time, and the need to advise others about confirmed mistakes in prayer schedules.

I have done my best to gather the statements of the best of the modern day scholars who spoke about the issue of prayer schedules specifically, the likes of Shaykh al-Albaanee, Shaykh Ibn Baaz, Shaykh Ibn ‘Uthaymeen, and others (may Allaah have Mercy on them).  I pray that Allaah blesses this work and causes it to reach some of his believing servants and benefit them, and that He overlooks some of the sins of its compiler because of it.  Verily, Allaah is Generous and Merciful.(1)

I. The Legislated Times for the Five Daily Prayers

The Muslims have never differed over the fact that the five daily prayers have specific times that have been legislated in the Sharee’ah.(2)   Allaah, the Almighty, has said, “Verily, prayers have been prescribed upon the believers at set times.”

The following is a listing of the times of the five daily prayers, with a brief reference to their relative proofs from the Book and the Sunnah:(3)

Thuhr (“Noon”) Prayer: It begins just after the sun’s zenith (or “high noon”), as soon as it begins to decline, as the scholars have unanimously agreed.(4)   Its time extends until the entrance of ‘Asr Prayer, according to the hadeeth, “The (time of) Thuhr is when the sun has begun to decline, until one’s shadow is as long as his height, until the entrance of ‘Asr time.”(5)

‘Asr (Afternoon) Prayer: As mentioned clearly in the previous hadeeth, the time of ‘Asr Prayer begins at a mid-way point between Thuhr and Maghrib, when a person’s shadow is as long as his height.(6)   The time of ‘Asr extends until sunset.  The Prophet (may Allaah raise his rank and grant him peace) said, “Whoever has prayed one rak’ah (unit) of the ‘Asr Prayer before sunset has caught the (time of) ‘Asr.”(7)

Maghrib (“Sunset”) Prayer: It begins after the sun has completely set, according to scholarly concensus.(8)   Its time extends until the entrance of ‘Eshaa’ Prayer.  The Prophet (may Allaah raise his rank and grant him peace) said, “And the time of Maghrib Prayer extends so long as there is some glow left on the (Western) horizon.”(9)   This period of time is usually a little over an hour in most places.

‘Eshaa’ (Evening) Prayer: It begins after the last glow of the sun has left the Western horizon.  Its time extends until half of the night.  The Prophet (may Allaah raise his rank and grant him peace) said, “And the (time of) ‘Eshaa’ extends to half the night.”(10)

Fajr (Dawn) or Subh Prayer: It begins at the first light of the dawn of the sun, the first glow on the Eastern horizon where the sun will rise from.  This is understood from the Verse, “ýUntil the white thread (of the dawn) becomes distinguishable from the black thread.”(11)  It extends until the sun begins to rise, according to the hadeeth, “And the (time of) Subh Prayer is from the first light of dawn until sunrise.”(12)   This period of time is usually a little over an hour in most places.

These are the times of the five daily prayers in Islaam, as Jibreel (peace be upon him) taught Muhammad (may Allaah raise his rank and grant him peace).  The times of the prayers are all based on the positions of the sun, in a way that makes it easy for the majority of the people on earth to know them without any difficulty whatsoever.

As stated by the Permanent Committee of Scholars for Research and Fatwaa: “The easy way that is in line with the fitrah (the natural state things are created upon) is to rely on the indications in nature (the positions of the sun) that have been indicated in the Islaamic Legislation to determine the times of the prayers.”(13)

II. The Need for Prayer Schedules and Their Benefits

In light of what has preceded, what then could the need be for prayer schedules?  The following list shows a number of benefits achieved through the use of prayer schedules:

  • Blind and visually impaired people can receive alerts based on them.
  • Some people can not see the horizon clearly for Fajr and Maghrib, due to a view obstructed by buildings, mountains, or even air pollution.
  • Some people work or live in places without access to a view of the sky, like underground floors of a large building, mines, or submarines.
  • Some people live in excessively cloudy or smog-ridden cities, and can not often get a good view of the sun’s positions.
  • Travelers can have an idea about the times of the prayers before they go to a new location.
  • Islaamic center organizers can plan congregational prayers and events around them, even when the events are many months away.
III. The Permissibility of Using Prayer Schedules

Shaykh Ibn Baaz (may Allaah have Mercy on him) said, “ýAnd it is well known that people who live in well-lit (large, modern) cities can not determine the time of Fajr’s entrance based on their own sightings (of the horizon).  Thus, it is upon them to be cautious and go by the athaan and by prayer schedules that determine the time of Fajr’s entrance according to the hour and minuteý”(14)

The Permanent Committee of Scholars for Research and Fatwaa stated: “These prayer schedules are something that imaams (leaders of congregational prayers) and mu’ath-thins (those who call the athaan) can benefit from to be aware of the approximate times for the prayersý”(15)

There is a need to elaborate on this general permissibility, as guidelines for the use of prayer schedules are very important.

IV. Prayer Schedules are Mere Estimates

Prayer schedules are only estimates, and they must not be taken as absolute.

The Permanent Committee of Scholars for Research and Fatwaa stated: “Determining prayer times based on astronomical calculations,(16)  while they are merely estimates, is not something easily accessible to everyone.”(17)

V. Prayer Schedules are Prone to Human Error

Prayer schedules were not revealed by Allaah, rather, they are the results of human efforts.  So they are bound to have some errors in them.  Allaah has said, “Had it (the Qur’aan) been from other than Allaah, they would have found many discrepancies therein.”(18)

The Permanent Committee of Scholars for Research and Fatwaa stated: “Schedules are a kind of ijtihaad (reasoned deductions), those who produce them are human beings who are erroneous sometimes and correct sometimesý”(19)

VI. The Impermissibility of Following Prayer Schedules in Contradiction to Islaamically Legislated Times for the Prayers

The previous fatwaa continues, “Those who produce them are human beings who are erroneous sometimes and correct sometimes.  Therefore, it is not befitting that we assign the exact times of the beginnings and endings of our prayers and fasts based on them, because their beginning and ending times have come in the Book and the Sunnah, and we must rely on what the Legislative evidences have indicated.”(20)

The Permanent Committee also stated: “These prayer schedules are something that imaams (leaders of congregational prayers) and mu’ath-thins (those who call the athaan) can benefit from to be aware of the approximate times for the prayers.  However, we must not rely on them in an absolute way when fasting and breaking the fast, since Allaah has attached the ruling (of fasting) to the entrance of Fajr until the nightfall (the entrance of Maghrib)”(21)

Prayer schedules are estimates that help us organize our time, however, we are not to abandon the Islaamically legislated way of determining the prayer times by the sun’s positions.  Without keeping this in mind, one may rely solely on the schedule and actually offer a prayer before its time because of a mistake in the schedule or in its reading, and thus his prayer would be invalid.

True story: About 12 years ago in America, I came to a masjid a few minutes before sunset.  A group of Muslims were preparing to leave, so I invited them to stay for Maghrib.  They informed me that they had already prayed!  So I walked outside with them and we looked at the sun just above the horizon.  It was the day after the time change caused by Daylight Savings Time in the spring.  So everyone put their clocks ahead by one hour, and apparently this was not reflected in the prayer schedule, so without paying attention to the sun’s position, they prayed according to the schedule ý a prayer that was not acceptable since it was offered before its legislated time!(22)

Another true story: Shaykh Al-Albaanee (may Allaah have Mercy on him) said:

And I have seen this myself many times from my home in Jabal Hamlaan in south-east Amman.  It allowed me to confirm what had been claimed by some devout advisors concerned for the Muslims’ worship, that the athaan of Fajr in some of the Arab lands is called before the time of the true Fajr  by a period of between 20 and 30 minutes, even before the false Fajr!  And I had often heard the iqaamah of Fajr Prayer from some of the masjids being called along with the entrance of the true Fajr, meaning that they had called the athaan a half hour before its time.  This means that they had prayed the Sunnahs of Fajr before the entrance of Fajr’s time, and they had occasionally hurried the actual Fajr prayer as well, in the month of Ramadhaan, as I heard over the radio station in Damascus while I was eating my suhoor (pre-dawn meal before fasting) last Ramadhaan (in the year 1406).

This makes things difficult on the people, forcing them to stop eating before they have to, and it subjects their Fajr prayer to the danger of being unacceptable.  And the only reason for this is that the people have relied upon astronomical calculations and turned away from the legislated times of the prayers: “Eat and drink until the white thread becomes clear to you from the black thread of the dawn.”  “Eat and drink until the red glow begins to spread.”  This is a reminder, and the reminder benefits the believers.
(23)

Coming in Part 2 of this article in shaa’ Allaah:

  • VII. Ruling on Prayers Based on Mistaken Estimations of Prayer Times
  • VIII. The Obligation of Warning Others of Erroneous Prayer Schedules
  • Conclusion and Summary of How Prayer Schedules are to be Used

Footnotes:

(1)Written by Moosaa Richardson (may Allaah forgive him) on the 20th of Thul-Hijjah, 1429.
(2)Refer to: al-Mughnee (2/8).
(3)Interesting Benefit: When discussing the times of the five prayers, the scholars customarily begin with Thuhr Prayer, since Jibreel began with it when he taught the Messenger (may Allaah raise his rank and grant him peace), who also began with it when he taught his companions, who similarly began with it when they taught their students.
(4)Refer to: al-Mughnee (2/9).
(5)Saheeh Muslim (#612)
(6)Aboo Haneefah (may Allaah have Mercy on him) considered the time of ‘Asr to begin some time considerably after this point, however, “He has opposed the narrations and the rest of the scholars, and thus his own students opposed him in this,” as Ibn ‘Abdil-Barr said.  Refer to al-Mughnee (2/14).
(7)Saheeh Muslim (#608)
(8)Refer to: al-Mughnee (2/24).
(9)Saheeh Muslim (#612)
(10)Saheeh Muslim (#612)
(11)A translation of the meaning of Soorah al-Baqarah (2:187)
(12)Saheeh Muslim (#612)
(13)Fataawaa al-Lajnah ad-Daa’imah (6/141)
(14)Majmoo’ Fataawaa wa Maqaalaat Mutanawwa’ah (15/286)
(15)Fataawaa al-Lajnah ad-Daa’imah (6/140), the remainder of this quote is mentioned later in the article.
(16)It is important to note that not all prayer schedules are based on astronomical calculations.
(17)Fataawaa al-Lajnah ad-Daa’imah (6/141)
(18)A translation of the meaning of Soorah an-Nisaa’ [4:82]
(19)Fataawaa al-Lajnah ad-Daa’imah (6/141), the important conclusion to these words follow in the next quote.
(20)Fataawaa al-Lajnah ad-Daa’imah (6/141)
(21)Fataawaa al-Lajnah ad-Daa’imah (6/140-141)
(22)Later in this article we will discuss the rulings on prayers performed because of a mistake in reading the prayer schedule, in shaa’ Allaah.
(23)The “true Fajr” is what was described earlier in the article as the time of Fajr.  The “false Fajr” is a thin light that appears from the same place a short time before that.
(24)Silsilatul-Ahaadeethis-Saheehah (5/52)

Moosaa ibn John Richardson

Statement always found on the time table at Wright Street Prayer Time Table [Salafi Masjid (salafipublications)]

In relation to what has already been discussed above, the students at Salafipublications always have the following statement on the masjid time table:

The beginning and the end of Ramadhan is determined by the sighting of the moon. The Prophetic revealed texts clearly show that the rulings connected with the prayer times are determined by seeing with the naked eye. It is not correct that one should overburden oneself by meticulously following timetables based upon astronomical calculations. The Companions of Allah’s Messenger, may Allah be pleased with them all, used to determine the beginning of the fasting day and its end by looking with the naked eye. No timetable anywhere in the world should be relied upon completely in judging the beginning of Fajr (i.e. the start of the fast) or the beginning of Maghrib (i.e. the end of the fast). One stops eating at the onset of Fajr, which is determined by looking towards the night sky – and if one sees a horizontally spreading light across the horizon and roof tops that spreads across the skyline, then he stops eating and prepares for the prayer. Also one should hasten to break the fast once the sun has completely set and not worry about the bright redness in the horizon.

Saudi King Abdul Azeez: We Are Ready to Accept Advice From Anyone Who Gives It From The Book and The Sunnah!

Written by Salafi Dawah Manchester on . Posted in Brotherhood, Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Worship - 'Ibaadah'.

Saudi King Abdul Azeez (rahimahullaah) said: Every person who has an advice (Ref 1) for us from the Book (i.e. the Qur’aan) or the Sunnah, we are ready at all times -whether (that advice) is from an elder or young person, a person of noble status or a person (considered) to be of low status. Whoever wants us to oppose anything from that (i.e. what the Book and Sunnah obligates), we will never accept it, for indeed Allaah commanded us to follow the Islamic legislation and that we adhere to it with our molar teeth (i.e. firmly adhere to it); so whoever is angry with us due to us adhering to our religion, then let him be angry with us as long as he wills. [Slightly Paraphrased. Source: Haqeeqah Manhaj Al-Mamlakah Al-Arabiyyah As-Su’oodiyyah’ pages 26-27′ by Shaikh Muhammad Baazmool]

(Ref 1) See links for article regarding the correct manner in which the rulers are to be advised

http://www.spubs.com/sps/sp.cfm?subsecID=MNJ02&articleID=MNJ020003&articlePages=1

http://www.spubs.com/sps/sp.cfm?subsecID=mnj16&articleID=MNJ160003&articlePages=1

 

An Unambiguous Clarification Regarding Woolwich Attacks- [Always Applicable To Atrocities Perpetrated By Lone Wolves & Organised Terrorist Groups etc]

Written by Salafi Dawah Manchester on . Posted in Anjem Choudary, Da'wah - Calling To Islam, Deviated Groups, Sects and Parties, Innovations In Islam (Bidah), Khawaarij, Must Read, Worship - 'Ibaadah'.

An Unambiguous and Knowledge Based Clarification Regarding Woolwich Attacks- [By Ustaadh Abu Khadijah]; Always Applicable To Atrocities Perpetrated By Lone Wolves & Organised Terrorist Groups In The West- Whether Attributed To Radicalisation Or Extremism In The Name of Islaam

http://safeshare.tv/w/DObMEVJCBY

http://safeshare.tv/w/FUsSjdRKqh