Hasan Al-Basri narrated that Allah’s Messenger (sal Allahu alaihi wa sallam) said: “He whom death overtakes while he is engaged in acquiring knowledge with a view to reviving Islam with the help of it, there will be (only) one degree between him and the Prophet in Paradise.”
[Tirmidhi and Darimi]
[Tirmidhi and Darimi]
SOCIAL MEDIA AND THE EVIL EYE
_______________________
Al 'Ayn (The Evil Eye) refers to when a person hears, sees or smells something with amazement or jealousy and hatred, resulting in an unseen force, which like an arrow, comes from the soul of the envier striking the one who is envied, hence resulting in harm.
If the target of the evil eye is exposed and unprotected, it will affect him, but if the target is cautious and armed, this evil eye will have no effect and may even come back on the one who was responsible for it.
Shaykh Al-Islam Ibn Taymiyyah (rahimahullah) mentions that the Evil Eye is like a bridge in which the Jinn can enter the body of a Human, meaning it is not uncommon for those afflicted with the Evil Eye, to also have Jinn Possession become apparent during Ruqyah.
_______________________
We have personally dealt with cases in which children and relationships have been affected with the evil eye due to photos being placed on social media. It is important to note that if the one responsible for the Evil Eye is known, the treatment is very simple by the permission of Allah, but when it is given through social media, this makes it impossible to know who was responsible... So the question arises:
'Is it really worth risking the well being of myself and my family over some photos on social media ?'..
There is nothing wrong with an individual taking precautions against the Evil Eye, such as removing photos of themselves and of their family, and this does not contradict the idea of tawakkul in Allah (placing ones trust in Allah), as taking precautions against the Evil Eye are found both in the Qur'an and Sunnah.
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In the story of Yusuf (alayhi salam), it is mentioned:
"And he (Ya'qub) said, "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah ; upon Him I have relied, and upon Him let those who would rely [indeed] rely."
[Surat Yusuf 12:67]
The 'Ulama have mentioned that the reason Ya'qub (alayhi salam) ordered his children to enter the city through different gates was because he feared that they may be struck with the Evil Eye as they were handsome and looked beautiful and graceful.
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Also Allah commanded His prophet(ﷺ) to seek refuge with Him from the envier when He said:
“And from the evil of the envier when he envies.”
[Surat Al-Falaq 113:5]
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We even find that the Prophet(ﷺ) used to place his blessed hand on the heads of his 2 grandsons, Al-Hassan and Al-Hussain, and supplicate:
"I seek refuge for you both in the perfect words of Allah, from every devil and every poisonous reptile, and from every Evil Eye.’
[At-Tirmidhi & Abu Dawood]
_______________________
Al 'Ayn (The Evil Eye) refers to when a person hears, sees or smells something with amazement or jealousy and hatred, resulting in an unseen force, which like an arrow, comes from the soul of the envier striking the one who is envied, hence resulting in harm.
If the target of the evil eye is exposed and unprotected, it will affect him, but if the target is cautious and armed, this evil eye will have no effect and may even come back on the one who was responsible for it.
Shaykh Al-Islam Ibn Taymiyyah (rahimahullah) mentions that the Evil Eye is like a bridge in which the Jinn can enter the body of a Human, meaning it is not uncommon for those afflicted with the Evil Eye, to also have Jinn Possession become apparent during Ruqyah.
_______________________
We have personally dealt with cases in which children and relationships have been affected with the evil eye due to photos being placed on social media. It is important to note that if the one responsible for the Evil Eye is known, the treatment is very simple by the permission of Allah, but when it is given through social media, this makes it impossible to know who was responsible... So the question arises:
'Is it really worth risking the well being of myself and my family over some photos on social media ?'..
There is nothing wrong with an individual taking precautions against the Evil Eye, such as removing photos of themselves and of their family, and this does not contradict the idea of tawakkul in Allah (placing ones trust in Allah), as taking precautions against the Evil Eye are found both in the Qur'an and Sunnah.
-------
In the story of Yusuf (alayhi salam), it is mentioned:
"And he (Ya'qub) said, "O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah ; upon Him I have relied, and upon Him let those who would rely [indeed] rely."
[Surat Yusuf 12:67]
The 'Ulama have mentioned that the reason Ya'qub (alayhi salam) ordered his children to enter the city through different gates was because he feared that they may be struck with the Evil Eye as they were handsome and looked beautiful and graceful.
-------
Also Allah commanded His prophet(ﷺ) to seek refuge with Him from the envier when He said:
“And from the evil of the envier when he envies.”
[Surat Al-Falaq 113:5]
-------
We even find that the Prophet(ﷺ) used to place his blessed hand on the heads of his 2 grandsons, Al-Hassan and Al-Hussain, and supplicate:
"I seek refuge for you both in the perfect words of Allah, from every devil and every poisonous reptile, and from every Evil Eye.’
[At-Tirmidhi & Abu Dawood]
Imaam Ibn al-Qayyim (may Allaah have mercy upon him) said:
"Be sincere in your aim and you will find the support of Allaah surrounding you"
[Al-Fawaa-id]
"Be sincere in your aim and you will find the support of Allaah surrounding you"
[Al-Fawaa-id]
"Verily, the Muslim men and women, the believing men and women, the men and women who are obedient (to Allah), the men and women who are truthful (in their speech and deeds), the men and women who are patient, the men and women who are humble (before their Lord), the men and women who give charity, the men and women who fast, the men and women who guard their chastity (from illegal sexual acts) and the men and women who remember Allah much. Allah has prepared for them forgiveness and a great reward (i.e. Paradise )." [Qur'an 33:35]
Forwarded from Muslim Marriage Tips
ATTENTION RESPECTED BROTHERS
I have just One question:
Would you allow different men to contact your wife or sister to chit chat knowing very well what many males are like and after ... ?
Now Please Read !!!
This is why I won't answer any messages from males.
There is nothing wrong with a Muslim woman making use of the internet and entering the Paltalk website for that purpose, so long as that does not lead to anything that is forbidden in Islam, such as talking privately with men. That is because talking to men may turn into chat which usually leads temptation. Hence it is essential to be strict and avoid that, seeking the pleasure of Allaah and fearing His punishment.
How often have these conversations lead to bad results, and even caused people to fall in love, and have led some to do things that are even more serious than that.
The Shaytaan makes each of them imagine attractive qualities in other, which leads them to develop an attachment that detrimental to their spiritual welfare and worldly affairs.
Sharee’ah blocks all the ways that may lead to fitnah (temptation, trial), hence it forbids softness of speech and does not allow a man to be alone with a non-mahram woman.
Undoubtedly these private chats are not regarded as khulwah in the sense that he people involved cannot see one another, but they are one of the greatest causes of fitnah as is well known.
Fear Allaah, and do not speak to non-mahram men. This is safer for your religious commitment and purer for your heart. You should note that marriage to a righteous man is a blessing from Allaah, and a blessing cannot be acquired by means of sin.
Shaykh Ibn Jibreen (may Allaah preserve him) was asked: What is the ruling on correspondence between young men and women, if this correspondence is free from immorality and love?
He replied:
It is not permissible for any man to correspond with a woman who is not his mahram, because of the fitnah (temptation) involved in that. A person may think that there is no fitnah, but the Shaytaan will keep trying until he tempts him.
The Prophet (peace and blessings of Allaah be upon him) commanded those who heard of the Dajjaal to keep away from him, and said that a man may approach him as a believer, but the Dajjaal will keep trying until he leads him astray.
Correspondence between young men and women involves a great deal of fitnah and danger, so we must avoid it, even though the questioner says that this correspondence is free from immorality and love.
From Fataawa al-Mar’ah, compiled by Muhammad al-Musnad, p. 96.
Undoubtedly correspondence via chat rooms is more dangerous than correspondence by mail, but both are bad.
And Allaah knows best.
I have just One question:
Would you allow different men to contact your wife or sister to chit chat knowing very well what many males are like and after ... ?
Now Please Read !!!
This is why I won't answer any messages from males.
There is nothing wrong with a Muslim woman making use of the internet and entering the Paltalk website for that purpose, so long as that does not lead to anything that is forbidden in Islam, such as talking privately with men. That is because talking to men may turn into chat which usually leads temptation. Hence it is essential to be strict and avoid that, seeking the pleasure of Allaah and fearing His punishment.
How often have these conversations lead to bad results, and even caused people to fall in love, and have led some to do things that are even more serious than that.
The Shaytaan makes each of them imagine attractive qualities in other, which leads them to develop an attachment that detrimental to their spiritual welfare and worldly affairs.
Sharee’ah blocks all the ways that may lead to fitnah (temptation, trial), hence it forbids softness of speech and does not allow a man to be alone with a non-mahram woman.
Undoubtedly these private chats are not regarded as khulwah in the sense that he people involved cannot see one another, but they are one of the greatest causes of fitnah as is well known.
Fear Allaah, and do not speak to non-mahram men. This is safer for your religious commitment and purer for your heart. You should note that marriage to a righteous man is a blessing from Allaah, and a blessing cannot be acquired by means of sin.
Shaykh Ibn Jibreen (may Allaah preserve him) was asked: What is the ruling on correspondence between young men and women, if this correspondence is free from immorality and love?
He replied:
It is not permissible for any man to correspond with a woman who is not his mahram, because of the fitnah (temptation) involved in that. A person may think that there is no fitnah, but the Shaytaan will keep trying until he tempts him.
The Prophet (peace and blessings of Allaah be upon him) commanded those who heard of the Dajjaal to keep away from him, and said that a man may approach him as a believer, but the Dajjaal will keep trying until he leads him astray.
Correspondence between young men and women involves a great deal of fitnah and danger, so we must avoid it, even though the questioner says that this correspondence is free from immorality and love.
From Fataawa al-Mar’ah, compiled by Muhammad al-Musnad, p. 96.
Undoubtedly correspondence via chat rooms is more dangerous than correspondence by mail, but both are bad.
And Allaah knows best.
♻️How to correctly avoid evil eye.♻️
Summary: Say “Barak Allaahu ‘Alayk” (بارك الله لك أو عليك) which means “May Allaah’s blessing be upon you” to avoid evil eye, not “Maa Shaa’ Allaah” (ما شاء الله) which means “What Allaah wills.”
📌Evidence 1: Once a man praised another man for having very beautiful skin and claimed he had never even seen a virgin with such beautiful skin.
The man became ill on the spot, and upon hearing about this, the Prophet ﷺ asked: “Why did you not say, May Allaah bless you?”
● [Muwaṭṭā of Imām Mālik (No. 1972, 1973) and it is Ṣaḥīḥ]
📌Evidence No. 2: The Prophet ﷺ said: When one of you sees in a person something which amazes him, then let him supplicate (to Allaah) to bless him.”
● [Jāmī’ Mu‘mār (No. 19766) and it is Ṣaḥīḥ]
🌀Evidence against Maa Shaa’ Allaah: The Prophet ﷺ is reported to have said: “Whoever sees something that amazes him, let him say: “Maa shaa’ Allaah, Laa Quwwata illaa billaah” Hence, by doing so that person won’t be affected by the evil eye.”
📚● [Ibn Sunni in “`Amal yaum wal-lail” (207) and Shaykh Albaanee graded its chain as “Dha`eef Jiddan” (extremely weak) in Takhreej al-Kalim al-Tayyib]
Final point: If you think you have given someone evil eye, say “Allaahumma baarik ‘alaih” (اللهم بارك عليه) which means “O’ Allaah send your blessings upon him.”
● [Paraphrase of Ibn al-Qayyim’s Zaad al-Ma'aad (v. 4, p. 157-158)]
Summary: Say “Barak Allaahu ‘Alayk” (بارك الله لك أو عليك) which means “May Allaah’s blessing be upon you” to avoid evil eye, not “Maa Shaa’ Allaah” (ما شاء الله) which means “What Allaah wills.”
📌Evidence 1: Once a man praised another man for having very beautiful skin and claimed he had never even seen a virgin with such beautiful skin.
The man became ill on the spot, and upon hearing about this, the Prophet ﷺ asked: “Why did you not say, May Allaah bless you?”
● [Muwaṭṭā of Imām Mālik (No. 1972, 1973) and it is Ṣaḥīḥ]
📌Evidence No. 2: The Prophet ﷺ said: When one of you sees in a person something which amazes him, then let him supplicate (to Allaah) to bless him.”
● [Jāmī’ Mu‘mār (No. 19766) and it is Ṣaḥīḥ]
🌀Evidence against Maa Shaa’ Allaah: The Prophet ﷺ is reported to have said: “Whoever sees something that amazes him, let him say: “Maa shaa’ Allaah, Laa Quwwata illaa billaah” Hence, by doing so that person won’t be affected by the evil eye.”
📚● [Ibn Sunni in “`Amal yaum wal-lail” (207) and Shaykh Albaanee graded its chain as “Dha`eef Jiddan” (extremely weak) in Takhreej al-Kalim al-Tayyib]
Final point: If you think you have given someone evil eye, say “Allaahumma baarik ‘alaih” (اللهم بارك عليه) which means “O’ Allaah send your blessings upon him.”
● [Paraphrase of Ibn al-Qayyim’s Zaad al-Ma'aad (v. 4, p. 157-158)]
Forwarded from Tarbiyaah Salafiyah
*OBEDIENCE TO THE ONE WHO TAKES OVER THE PEOPLE BY FORCE*
*Whoever takes over the people by force, the rule and obedience belongs to him. He is the Imaam and it is obligatory to pledge obedience to him and it is forbidden to dispute with him or disobey him.*
Imam Ahmad bin Hanbal رحمه الله said in Al Aqeedah which is narrated by Abdoos bin Maalik Al Attaar: Whoever overpowers them (the people), which means "takes over by sword till he becomes the Khaleefah", and is called as Ameer Al Mu’mineen, then it is not permissible for someone who believes in Allah and the last day to stay away or do not see (accept) him as the Imaam, even if he is good or a Faajir (Ahkaam As Sultaaniyah, P.23)
Imaam Ahmad رحمه الله argued with that which has been established from Ibn Umar رضي الله عنهما that he said: And I pray behind the one who took over (people) by force. (Akhaam As Sultaaniyah, P.33)
It is established through authentic chain of narration that during the times of Fitnah, Ibn Umar رضي الله عنهما would never come to the Ameer Al Mu’mineen except to pray behind him and to discharge Zakaah from his wealth.
It is narrated by Bukhaari in his Saheeh that Abdullah bin Dinar said: I witnessed Ibn `Umar رضي الله عنهما when the people gathered around `Abdul Malik. Ibn `Umar wrote: I gave the Pledge of allegiance that I will listen to and obey Allah's Slave, `Abdul Malik, Chief of the believers according to Allah's Laws and the Traditions of His Apostle as much as I can; and my sons too, give the same pledge. (He meant Abdul Malik bin Marwaan bin Al Hakam)
Before this, there was a split between two people who called towards their Khilaafah, they were Abdullah bin Az-Zubayr bin Al Awaam and Abdul Malik bin Marwaan bin Al Hakam. During those days, Ibn Umar رضي الله عنهما refrained from giving his pledge to either of them. But when Abdul Malik overpowered people by force and took affairs into his hands, he pledged his allegiance to him. (Al-Fath, 194/13)
This act of Ibn Umar giving pledge of allegiance to the victorious (the one overpowering by force) became established upon the Ummah. Instead, Ijmaa’ has been established which is mentioned by Ash-Shaatibee in Al I’tisaam.
Shaikh Al Islaam Muhammad bin Abdul Wahhaab رحمه الله also narrates this Ijmaa’ and says: The scholars of all the schools of thought are united upon the view that the one who took over a city or a country, is the legitimate Imaam in all the matters. (Ad-Durar As-Sunniyyah Fil-Ujooba An-Najdiyyah, 239/7)
*Taken from*:
Mu’aamalatul Hukkaam Fi Dau il Kitaab Was Sunnah of Shaikh Abdus Salaam Burjis رحمه الله (Pg. 25-26)
Translated by Abu Abdullah Saqib
*Whoever takes over the people by force, the rule and obedience belongs to him. He is the Imaam and it is obligatory to pledge obedience to him and it is forbidden to dispute with him or disobey him.*
Imam Ahmad bin Hanbal رحمه الله said in Al Aqeedah which is narrated by Abdoos bin Maalik Al Attaar: Whoever overpowers them (the people), which means "takes over by sword till he becomes the Khaleefah", and is called as Ameer Al Mu’mineen, then it is not permissible for someone who believes in Allah and the last day to stay away or do not see (accept) him as the Imaam, even if he is good or a Faajir (Ahkaam As Sultaaniyah, P.23)
Imaam Ahmad رحمه الله argued with that which has been established from Ibn Umar رضي الله عنهما that he said: And I pray behind the one who took over (people) by force. (Akhaam As Sultaaniyah, P.33)
It is established through authentic chain of narration that during the times of Fitnah, Ibn Umar رضي الله عنهما would never come to the Ameer Al Mu’mineen except to pray behind him and to discharge Zakaah from his wealth.
It is narrated by Bukhaari in his Saheeh that Abdullah bin Dinar said: I witnessed Ibn `Umar رضي الله عنهما when the people gathered around `Abdul Malik. Ibn `Umar wrote: I gave the Pledge of allegiance that I will listen to and obey Allah's Slave, `Abdul Malik, Chief of the believers according to Allah's Laws and the Traditions of His Apostle as much as I can; and my sons too, give the same pledge. (He meant Abdul Malik bin Marwaan bin Al Hakam)
Before this, there was a split between two people who called towards their Khilaafah, they were Abdullah bin Az-Zubayr bin Al Awaam and Abdul Malik bin Marwaan bin Al Hakam. During those days, Ibn Umar رضي الله عنهما refrained from giving his pledge to either of them. But when Abdul Malik overpowered people by force and took affairs into his hands, he pledged his allegiance to him. (Al-Fath, 194/13)
This act of Ibn Umar giving pledge of allegiance to the victorious (the one overpowering by force) became established upon the Ummah. Instead, Ijmaa’ has been established which is mentioned by Ash-Shaatibee in Al I’tisaam.
Shaikh Al Islaam Muhammad bin Abdul Wahhaab رحمه الله also narrates this Ijmaa’ and says: The scholars of all the schools of thought are united upon the view that the one who took over a city or a country, is the legitimate Imaam in all the matters. (Ad-Durar As-Sunniyyah Fil-Ujooba An-Najdiyyah, 239/7)
*Taken from*:
Mu’aamalatul Hukkaam Fi Dau il Kitaab Was Sunnah of Shaikh Abdus Salaam Burjis رحمه الله (Pg. 25-26)
Translated by Abu Abdullah Saqib
Faith is Not Just in the Heart [Definition of Iman]
Imâm Al-Awzâ’î – Allâh have mercy on him – said:
Faith (îmân) is not sound except with [correct] words. Faith and words are not sound except with [good] works. And faith, words and deeds are not sound except with [the correct]intentions in conformance to the Sunnah. Those who went before us of our Salaf did not separate faith from deeds: deeds are a part of faith, and faith is from [ones deeds]. îmân is a word that brings together these aspects of the religions [of Allâh] and is confirmed through [a person’s] works.
So whoever believes in word, knows in his heart and confirms [his belief] through his works, then this is the strongest handhold that will never break. And whoever says [words of faith] but does not know [faith] in his heart nor confirms it with his works, it will never be accepted of him and he will be in the hereafterfrom those who suffer in loss.
Ibn Ba tt ah, Al-Ibânah Al-Kubrâ article 1097.
Imâm Al-Awzâ’î – Allâh have mercy on him – said:
Faith (îmân) is not sound except with [correct] words. Faith and words are not sound except with [good] works. And faith, words and deeds are not sound except with [the correct]intentions in conformance to the Sunnah. Those who went before us of our Salaf did not separate faith from deeds: deeds are a part of faith, and faith is from [ones deeds]. îmân is a word that brings together these aspects of the religions [of Allâh] and is confirmed through [a person’s] works.
So whoever believes in word, knows in his heart and confirms [his belief] through his works, then this is the strongest handhold that will never break. And whoever says [words of faith] but does not know [faith] in his heart nor confirms it with his works, it will never be accepted of him and he will be in the hereafterfrom those who suffer in loss.
Ibn Ba tt ah, Al-Ibânah Al-Kubrâ article 1097.
Here it is Imam Ahmad (Rahimahullah) said: “If I were to remain silent, how would the ignorant masses know the truth from falsehood?”
Shaykhul-Islaam Ibn Taymiyyah (d. 728) - rahimahullah - said:
"When some peole asked Imaam Ahmad bin Hanbal (Rahimahullah) that they felt uneasy about criticizing people, he replied:
"If I were to remain silent, how would the ignorant masses know the truth from falsehood?"
Those who introduce heretical writings which oppose the Qur'aan and the Sunnah and those who innovate in matters of worship, then it is obligatory that they be exposed and that the Muslims be warned against them - by unanimous agreement of the Muslim Scholars.
In fact, when Imaam Ahmad bin Hanbal (Rahimahullah) was asked about a person who fasted, prayed and secluded himself in the mosque for worship; if he was dearer to him than a person who spoke out against ahlul-bid'ah (the innovators), he replied:
"When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does sofor the benefit of the Muslims in general, and this is more virtuous."
So it is clear that openly opposing the innovators is of general benefit to the Muslims and is considered one o the types of Jihaad in the path of Allaah.
Since purifyiing the religion of Allaah and defending it from their attacks is a collective obligation - as is agreed upon by the Scholars.
For Allah did not raise up some people to oppose the innovators, then the religious would suffer harm, corruption and deviation.
Indeed, this type of corruption is even greater than the corruption resulting from the disbelievers conquering the Muslims.
Since when the disbelievers conquer the Muslims, they do not corrupt their hearts, nor their religious, except for some time. Whereas the innovators corrupt the hearts from the very beginning."
[ Source: Majmoo'ul-Fataawaa (28/231-232) ]
*************
Shaykh Saalih al-Fowzaan was asked:
“Is it from the way of the Salaf that if a preacher makes a mistake and/or opposes the methodology of the Salaf in front of the people that their mistakes and errors should be spread in writings via electronic media?”
He replied:
If his statement has been spread among the people (publicly), it is incumbent to spread the refutation against him, so that the truth is clarified to the people. However, if his statement has not become widespread, then it is enough to (privately) advise him.
Openly refute those who openly oppose the methodology of the salaf.
https://yusufestesquran.files.wordpress.com/2012/12/openlyrefutethosewhoopenlyoppose.pdf
Shaykhul-Islaam Ibn Taymiyyah (d. 728) - rahimahullah - said:
"When some peole asked Imaam Ahmad bin Hanbal (Rahimahullah) that they felt uneasy about criticizing people, he replied:
"If I were to remain silent, how would the ignorant masses know the truth from falsehood?"
Those who introduce heretical writings which oppose the Qur'aan and the Sunnah and those who innovate in matters of worship, then it is obligatory that they be exposed and that the Muslims be warned against them - by unanimous agreement of the Muslim Scholars.
In fact, when Imaam Ahmad bin Hanbal (Rahimahullah) was asked about a person who fasted, prayed and secluded himself in the mosque for worship; if he was dearer to him than a person who spoke out against ahlul-bid'ah (the innovators), he replied:
"When he fasts and prays and secludes himself, then he does so for the benefit of his own self. However, when he speaks out against the innovators, he does sofor the benefit of the Muslims in general, and this is more virtuous."
So it is clear that openly opposing the innovators is of general benefit to the Muslims and is considered one o the types of Jihaad in the path of Allaah.
Since purifyiing the religion of Allaah and defending it from their attacks is a collective obligation - as is agreed upon by the Scholars.
For Allah did not raise up some people to oppose the innovators, then the religious would suffer harm, corruption and deviation.
Indeed, this type of corruption is even greater than the corruption resulting from the disbelievers conquering the Muslims.
Since when the disbelievers conquer the Muslims, they do not corrupt their hearts, nor their religious, except for some time. Whereas the innovators corrupt the hearts from the very beginning."
[ Source: Majmoo'ul-Fataawaa (28/231-232) ]
*************
Shaykh Saalih al-Fowzaan was asked:
“Is it from the way of the Salaf that if a preacher makes a mistake and/or opposes the methodology of the Salaf in front of the people that their mistakes and errors should be spread in writings via electronic media?”
He replied:
If his statement has been spread among the people (publicly), it is incumbent to spread the refutation against him, so that the truth is clarified to the people. However, if his statement has not become widespread, then it is enough to (privately) advise him.
Openly refute those who openly oppose the methodology of the salaf.
https://yusufestesquran.files.wordpress.com/2012/12/openlyrefutethosewhoopenlyoppose.pdf
Raising hands in Du'aa: Sunnah
Wiping face after Du'aa: bid'ah
Summary
Shaykh al-Albaani mentions the Narration of Anas bin Malik when the Qur’aanic recitors were killed:
‘Anas said: I never ever saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- painfully agitated about anything as I saw him agitated over them. Indeed I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- in the early morning prayer raising his hands and he supplicated against those who killed them. [And in another narration: supplicating against them.] Narrated by Ahmad (3/137) This Isnaad is authentic.
At-Tabraani narrated in ‘Sagheer’ also from Anas with the wording:
‘Indeed I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- whenever he would pray the early morning prayer, he would raise his hands supplicating against them.’ This portion was narrated by al-Bayhaqi (2/211) and Nawawi (3/500) said: ‘Its Isnaad is Saheeh or hasan’
There is a recommendation in this hadeeth of raising the hands while supplicating the Qunoot.
Farj the freed slave of Abu Yusuf said: ‘I saw my master Abu Yusuf, if he would enter into the Qunoot for the Witr he would raise his hands in the Dua.’ From ‘Sharh al-Hidayah’ (1/306)
Likewise Ahmad holds this opinion and so does Ishaaq.
The raising of the hands is established from the Ameer-ul-Mumineen Umar bin al-Khattab -Radi Allaahu anhu- as is narrated by Bukhari in ‘Rafa’ al-Yadain’ (23), Ibn Nasr (134) and al-Bayhaqi (2/212) on the authority of Abu Uthmaan an-Nahdi:
‘Umar would perform the Qunoot with us in the early morning prayer, and would raise his hands, so much that the side of his body under his arms would be seen.
As for wiping the hands on the face after ending the Dua’ in the prayer, then this is not established with an authentic narration, nor an authentic statement, nor by analogy.
This is a Bida’, as for outside the prayer, then it is not authentic, and everything that is narrated regarding this is weak, some of it is more severe in its weakness than other narrations; I have researched it in ‘Da’eef Abi Dawood’ (262) and ‘al-Hadeeth as-Saheehah’ (597), this is why al-Izz bin Abdus-Salaam said in some of his Fatawa: ‘None does this except an ignorant person.’
So it is foremost that it should not be done, and restricting to what the Salaf -Radi Allaahu anhum- did, of raising the hands in the Dua’ without wiping the face in the prayer. And success lies with Allaah.’ [Taken from ‘the Original Sifat as-Salah’ vol 3 p.957-959]
Shaykh al-Albaani also said:
‘Raising of the hands in the Qunoot for a problem afflicting the Muslims is established from the Messenger of Allaah -sallAllaahu alayhi wa sallam- when he made Dua’ against the Mushrikeen, those who killed seventy of the recitors of the Qur’aan.
This was narrated by Imam Ahmad (3/137) and by Tabraani in ‘as-Sagheer’ (p.111) from the hadeeth of Anas with an authentic chain, and it is also established from Umar and others in the Qunoot of al-Witr.’ [Taken from ‘Irwaa al-Ghaleel’ (2/181)]
**********************
41- The Ruling of Raising the Hands in the Dua’ of al-Witr By Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz (answer in link below)
Some Athaar (narrations) of the Companions regarding raising the hands in al-Qunoot (answer in link below)
http://www.miraathpublications.net/a-brief-summary-of-the-issue-of-raising-the-hands-for-the-qunoot-in-the-witr/
Wiping face after Du'aa: bid'ah
Summary
Shaykh al-Albaani mentions the Narration of Anas bin Malik when the Qur’aanic recitors were killed:
‘Anas said: I never ever saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- painfully agitated about anything as I saw him agitated over them. Indeed I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- in the early morning prayer raising his hands and he supplicated against those who killed them. [And in another narration: supplicating against them.] Narrated by Ahmad (3/137) This Isnaad is authentic.
At-Tabraani narrated in ‘Sagheer’ also from Anas with the wording:
‘Indeed I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- whenever he would pray the early morning prayer, he would raise his hands supplicating against them.’ This portion was narrated by al-Bayhaqi (2/211) and Nawawi (3/500) said: ‘Its Isnaad is Saheeh or hasan’
There is a recommendation in this hadeeth of raising the hands while supplicating the Qunoot.
Farj the freed slave of Abu Yusuf said: ‘I saw my master Abu Yusuf, if he would enter into the Qunoot for the Witr he would raise his hands in the Dua.’ From ‘Sharh al-Hidayah’ (1/306)
Likewise Ahmad holds this opinion and so does Ishaaq.
The raising of the hands is established from the Ameer-ul-Mumineen Umar bin al-Khattab -Radi Allaahu anhu- as is narrated by Bukhari in ‘Rafa’ al-Yadain’ (23), Ibn Nasr (134) and al-Bayhaqi (2/212) on the authority of Abu Uthmaan an-Nahdi:
‘Umar would perform the Qunoot with us in the early morning prayer, and would raise his hands, so much that the side of his body under his arms would be seen.
As for wiping the hands on the face after ending the Dua’ in the prayer, then this is not established with an authentic narration, nor an authentic statement, nor by analogy.
This is a Bida’, as for outside the prayer, then it is not authentic, and everything that is narrated regarding this is weak, some of it is more severe in its weakness than other narrations; I have researched it in ‘Da’eef Abi Dawood’ (262) and ‘al-Hadeeth as-Saheehah’ (597), this is why al-Izz bin Abdus-Salaam said in some of his Fatawa: ‘None does this except an ignorant person.’
So it is foremost that it should not be done, and restricting to what the Salaf -Radi Allaahu anhum- did, of raising the hands in the Dua’ without wiping the face in the prayer. And success lies with Allaah.’ [Taken from ‘the Original Sifat as-Salah’ vol 3 p.957-959]
Shaykh al-Albaani also said:
‘Raising of the hands in the Qunoot for a problem afflicting the Muslims is established from the Messenger of Allaah -sallAllaahu alayhi wa sallam- when he made Dua’ against the Mushrikeen, those who killed seventy of the recitors of the Qur’aan.
This was narrated by Imam Ahmad (3/137) and by Tabraani in ‘as-Sagheer’ (p.111) from the hadeeth of Anas with an authentic chain, and it is also established from Umar and others in the Qunoot of al-Witr.’ [Taken from ‘Irwaa al-Ghaleel’ (2/181)]
**********************
41- The Ruling of Raising the Hands in the Dua’ of al-Witr By Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz (answer in link below)
Some Athaar (narrations) of the Companions regarding raising the hands in al-Qunoot (answer in link below)
http://www.miraathpublications.net/a-brief-summary-of-the-issue-of-raising-the-hands-for-the-qunoot-in-the-witr/
Al-Hakeem al-Tirmidhi said:
صلاح خمسة في خمسة صلاح الصبي في المكتب وصلاح الفتى في العلم وصلاح الكهل في المسجد وصلاح المرأة في البيت وصلاح المؤذي في السجن
The rectitude of five lie in five:
📌The rectitude of a child lies in the study-room.
📌 The rectitude of a youth lies in (seeking and acquiring) knowledge.
📌The rectitude of the mature, middle-aged man lies in the masjid.
📌 The rectitude of a woman is in her house.
📌And the rectitude of one who harms others is in the prison.
📚[Al-Siyar of al-Dhahabi (13/441)]
صلاح خمسة في خمسة صلاح الصبي في المكتب وصلاح الفتى في العلم وصلاح الكهل في المسجد وصلاح المرأة في البيت وصلاح المؤذي في السجن
The rectitude of five lie in five:
📌The rectitude of a child lies in the study-room.
📌 The rectitude of a youth lies in (seeking and acquiring) knowledge.
📌The rectitude of the mature, middle-aged man lies in the masjid.
📌 The rectitude of a woman is in her house.
📌And the rectitude of one who harms others is in the prison.
📚[Al-Siyar of al-Dhahabi (13/441)]
🌺
“Understanding is more precious to us than memorising.”
Abū ‘Alī an-Naysābūrī, History of Islām by Imām Dhahabī (v. 7, p. 349)
“Understanding is more precious to us than memorising.”
Abū ‘Alī an-Naysābūrī, History of Islām by Imām Dhahabī (v. 7, p. 349)
'Umar b. al-Khaṭṭāb(ra):said
“If you see that someone has slipped, correct him, pray for him & don't help Shaytaan against him (by insulting him).”
[Tafseer al-Qurtubi, v. 15, p. 256]
“If you see that someone has slipped, correct him, pray for him & don't help Shaytaan against him (by insulting him).”
[Tafseer al-Qurtubi, v. 15, p. 256]
REMINDER ‼️‼️‼️
Shaykh Al-‘Uthaymeen(رحمه الله) said:
“We do not exist in this life so that we can live the way animals live: to eat, drink and sleep only. Rather, we exist in order to earn the provision we need for the Hereafter.”
(Sharh Al-Kaafiyah Ash-Shaafiyah)
Shaykh Al-‘Uthaymeen(رحمه الله) said:
“We do not exist in this life so that we can live the way animals live: to eat, drink and sleep only. Rather, we exist in order to earn the provision we need for the Hereafter.”
(Sharh Al-Kaafiyah Ash-Shaafiyah)
⚜STUDENT OF KNOWLEDGE ⚜
🔘The student of knowledge should sleep less as long as it does not harm his body and mind.
🔘He should not sleep more than eight hours in a day and night and that is a third (of one’s) time within a twenty four hour period. However, if he is able to sleep less, then he should do so.
📖Written by The Salafi Centre of Manchester. Posted in Calling To Islam - 'Da'wa', Pearls of Wisdom, Seeking Knowledge
[Original source: تذكرة السامع والمتكلم page: 77. Quoted by Shaikh Raslaan in Fadlul Ilm. Page: 281]
🔘The student of knowledge should sleep less as long as it does not harm his body and mind.
🔘He should not sleep more than eight hours in a day and night and that is a third (of one’s) time within a twenty four hour period. However, if he is able to sleep less, then he should do so.
📖Written by The Salafi Centre of Manchester. Posted in Calling To Islam - 'Da'wa', Pearls of Wisdom, Seeking Knowledge
[Original source: تذكرة السامع والمتكلم page: 77. Quoted by Shaikh Raslaan in Fadlul Ilm. Page: 281]
💢💐Fruits Of Knowledge💐💢
Here are some quotes from the famous book Jaami’ul Bayaan al-’ilm wa fadhlihi by the great scholar Ibn ‘AbdilBar
1⃣Aboo Hurayrah:”It is more beloved for me to sit a little while, learning my religion, than for me to pray the entire night up until dawn”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 60]
2⃣ al-Hasan al-Basree: ”The scholar is better than the one who is Zaahid (very religious) and worships a lot”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 61]
3⃣‘Umar bin al-Khattaab: ”That one thousand worshippers who fast during the day and pray during the night, all die, is easier to bare than the death of one single scholar who understands the halaal from the haraam.”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 65]
4⃣Sufyaan ath-Thawree: ”There is no deed better than seeking knowledge – if the intentions are pure”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 63]
5⃣al-Azdi: ”I asked Ibn ‘Abbaas about Jihaad whereupon he replied ‘Do you wish to know something better than Jihaad? Build a Masjid and teach the people their obligations in Islaam and the Sunnah’ “‘
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 76]
6⃣‘Umar bin ‘AbdilAzeez: ”He who acts without knowledge, causes more harm than benefit”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 66]
7⃣‘Abdullaah bin al-Mubaarak: ”Allaah gave Prophet Suleymaan a choice between either knowledge or power, and he chose knowledge above power. And because he did that Allaah granted him power as well.”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 114]
8⃣al-Hasan al-Basree: ”The entire world is a place of darkness except the gatherings of the scholars!”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 114]
9⃣Luqmaan al-Hakeem: ”O my dear son, seek knowledge whilst you are still young, seeking knowledge at an old age is difficult”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 174]
1⃣0⃣Sufyaan ath-Thawree: ”Knowledge will bring honour to you in this world and the hereafter”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 118]
1⃣1⃣az-Zuhree: ”Knowledge is a treasure, the key to that treasure is asking questions”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 176]
1⃣2⃣Sa’eed bin al-Mussayib: ”I would travel days and nights in search of one single hadeeth”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 188]
1⃣3⃣ Imaam Maalik: ”Knowledge is not gained until one tastes poverty (ie seeking knowledge is not easy)”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 194]
1⃣4⃣Imaam ash-Shaafi’ee: ”I was born an orphan (without a father) and my mother was poor so she did not have money to buy paper for me, so I would look for bones of dead animals to write on”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 157]
1⃣5⃣ ‘Abdullaah bin Mas’ood: ”No one is born a scholar, knowledge comes with studies”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 200]
1⃣6⃣ az-Zuhree: ”Whoever wishes to gain ALL knowledge at once and become a scholar over night, that knowledge will leave him quickly, rather take things one step at a time” 📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 206]
1⃣7⃣az-Zuhree: ”Knowledge is lost through forgetfulness & no revision”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 213]
1⃣8⃣Aboo Dardaa’: ”The one thing I fear the most about being questioned on the day of Judgment is that it will be said ‘You had the knowledge, but what did you do with it?’ ” 📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 5]
1⃣9⃣Aboo Dardaa’: ”Why do I see you hungry for food but fed up with knowledge?”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 305]
2⃣0⃣ Qaasim bin Muhammad; ”That my tongue is cut off is more beloved to me that for me to speak without knowledge” 📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 114]
2⃣1⃣Aboo Bakr as-Sideeq: ”Which sky will shield me and which earth will bare me, if I was to say about the Book of Allaah, that which I had no knowledge of?”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume
Here are some quotes from the famous book Jaami’ul Bayaan al-’ilm wa fadhlihi by the great scholar Ibn ‘AbdilBar
1⃣Aboo Hurayrah:”It is more beloved for me to sit a little while, learning my religion, than for me to pray the entire night up until dawn”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 60]
2⃣ al-Hasan al-Basree: ”The scholar is better than the one who is Zaahid (very religious) and worships a lot”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 61]
3⃣‘Umar bin al-Khattaab: ”That one thousand worshippers who fast during the day and pray during the night, all die, is easier to bare than the death of one single scholar who understands the halaal from the haraam.”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 65]
4⃣Sufyaan ath-Thawree: ”There is no deed better than seeking knowledge – if the intentions are pure”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1. page 63]
5⃣al-Azdi: ”I asked Ibn ‘Abbaas about Jihaad whereupon he replied ‘Do you wish to know something better than Jihaad? Build a Masjid and teach the people their obligations in Islaam and the Sunnah’ “‘
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 76]
6⃣‘Umar bin ‘AbdilAzeez: ”He who acts without knowledge, causes more harm than benefit”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 66]
7⃣‘Abdullaah bin al-Mubaarak: ”Allaah gave Prophet Suleymaan a choice between either knowledge or power, and he chose knowledge above power. And because he did that Allaah granted him power as well.”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 114]
8⃣al-Hasan al-Basree: ”The entire world is a place of darkness except the gatherings of the scholars!”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 114]
9⃣Luqmaan al-Hakeem: ”O my dear son, seek knowledge whilst you are still young, seeking knowledge at an old age is difficult”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 174]
1⃣0⃣Sufyaan ath-Thawree: ”Knowledge will bring honour to you in this world and the hereafter”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 118]
1⃣1⃣az-Zuhree: ”Knowledge is a treasure, the key to that treasure is asking questions”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 176]
1⃣2⃣Sa’eed bin al-Mussayib: ”I would travel days and nights in search of one single hadeeth”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 188]
1⃣3⃣ Imaam Maalik: ”Knowledge is not gained until one tastes poverty (ie seeking knowledge is not easy)”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 194]
1⃣4⃣Imaam ash-Shaafi’ee: ”I was born an orphan (without a father) and my mother was poor so she did not have money to buy paper for me, so I would look for bones of dead animals to write on”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 157]
1⃣5⃣ ‘Abdullaah bin Mas’ood: ”No one is born a scholar, knowledge comes with studies”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 200]
1⃣6⃣ az-Zuhree: ”Whoever wishes to gain ALL knowledge at once and become a scholar over night, that knowledge will leave him quickly, rather take things one step at a time” 📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 206]
1⃣7⃣az-Zuhree: ”Knowledge is lost through forgetfulness & no revision”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 213]
1⃣8⃣Aboo Dardaa’: ”The one thing I fear the most about being questioned on the day of Judgment is that it will be said ‘You had the knowledge, but what did you do with it?’ ” 📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 5]
1⃣9⃣Aboo Dardaa’: ”Why do I see you hungry for food but fed up with knowledge?”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 1 page 305]
2⃣0⃣ Qaasim bin Muhammad; ”That my tongue is cut off is more beloved to me that for me to speak without knowledge” 📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 114]
2⃣1⃣Aboo Bakr as-Sideeq: ”Which sky will shield me and which earth will bare me, if I was to say about the Book of Allaah, that which I had no knowledge of?”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume
2 page 111]
2⃣2⃣‘Umar bin al-Khattaab: ”Learn the Sunnah and learn the Arabic language”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 322]
2⃣3⃣ Ibn ‘Abbaas: ”He who answers ALL questions is insane!
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 315]
2⃣4⃣ Ibn ‘AbdilBar: ”None of the people of innovation interpreted the Qur’aan based upon the Sunnah, this is why they went astray and led others astray too”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 369]
2⃣5⃣ al-Hasan al-Basree: ”Few actions according to the Sunnah will always be better than many actions based upon innovation”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 372
2⃣2⃣‘Umar bin al-Khattaab: ”Learn the Sunnah and learn the Arabic language”
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 322]
2⃣3⃣ Ibn ‘Abbaas: ”He who answers ALL questions is insane!
📚 [Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 315]
2⃣4⃣ Ibn ‘AbdilBar: ”None of the people of innovation interpreted the Qur’aan based upon the Sunnah, this is why they went astray and led others astray too”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 369]
2⃣5⃣ al-Hasan al-Basree: ”Few actions according to the Sunnah will always be better than many actions based upon innovation”
📚[Jaami'ul Bayaan al-'ilm wa fadhlihi volume 2 page 372