Question: What is the ruling on the Eid Prayer?
Answer: I consider the ‘Eid prayer to be an obligation upon every individual (Fardh ‘Ain) and that it is not permissible for men to leave it. Rather it is an obligation upon them to attend it, because the Prophet ( r) commanded it; in fact, he (r) commanded the young, veiled women to go out to the ‘Eid prayer. Indeed, he (r) commanded the menstruating women to go out to ‘Eidprayer. Indeed, he commanded the menstruating women to go out to the ‘Eidprayer, but to keep away from the prayer place. All of this proves the obligation of it; and this opinion which I have mentioned is the most authoritative opinion, and it was the chosen view of Shaikh Al-Islam, Ibn Taimiyyah.
But it is like the Friday prayer, in that if it is missed, it is not made up for, as there is no evidence that it is necessary to make it up, and no prayer need be offered in place of it, because if the Zuhrprayer in its place, because the time of it is Zuhr time, whereas if the ‘Eidprayer is missed, it is not made up for.
My advice to my Muslim brothers is to fear Allah, the Almighty, the All-Powerful and perform this prayer which consists of goodness, supplication, meeting the people, and fostering harmony and love between them. If the people were invited to a gathering for the purpose of vain pursuits, you would see those who attend rushing to it. Why is this so, when the Messenger ( r) has invited them to this prayer by which they attain a reward from Allah, the Most Glorified, the Most High which is their right according to His Promise?
But it is incumbent upon the women when they go out to this prayer to stay clear of the place of the men, and to be in a corner of the Masjid which is far from the men and not to go out beautifully adorned and smelling of perfume or displaying their beauty.
This is why, when the Prophetr ordered the women to go out to it they asked him: Oh, Messenger of Allah! If one of us does not have a Jilbab?” He r said:
” Her sister should cover her with her Jilbab”
The Jilbab is a sheet or something resembling an ‘Aba’ah. This proves that the women must go out covered in a Jilbab, because the Messenger r said:
” Her sister should cover her with her Jilbab”
It is incumbent upon the Imam, I mean the Imam of theEid prayer, when he delivers the sermon to the men, to deliver a special sermon to the women if they can not hear the men’s sermon, then it is sufficient.
However, it is preferred for him to end the sermon wit mention of rulings particular to women, admonishing them and reminding them ( of Allah) as he Prophet r used to do when he addressed the men during the Eidprayer turning to the women, he would admonish them and remind them (of Allah)
Taken from Fatawa Arkanul-Islam page562-562
By The Honorable Shaikh Muhammad bin Saalih al-Uthaymeen
https://maktabahuthaymeen.wordpress.com/2012/08/19/eid-prayer-is-an-obligation/
Answer: I consider the ‘Eid prayer to be an obligation upon every individual (Fardh ‘Ain) and that it is not permissible for men to leave it. Rather it is an obligation upon them to attend it, because the Prophet ( r) commanded it; in fact, he (r) commanded the young, veiled women to go out to the ‘Eid prayer. Indeed, he (r) commanded the menstruating women to go out to ‘Eidprayer. Indeed, he commanded the menstruating women to go out to the ‘Eidprayer, but to keep away from the prayer place. All of this proves the obligation of it; and this opinion which I have mentioned is the most authoritative opinion, and it was the chosen view of Shaikh Al-Islam, Ibn Taimiyyah.
But it is like the Friday prayer, in that if it is missed, it is not made up for, as there is no evidence that it is necessary to make it up, and no prayer need be offered in place of it, because if the Zuhrprayer in its place, because the time of it is Zuhr time, whereas if the ‘Eidprayer is missed, it is not made up for.
My advice to my Muslim brothers is to fear Allah, the Almighty, the All-Powerful and perform this prayer which consists of goodness, supplication, meeting the people, and fostering harmony and love between them. If the people were invited to a gathering for the purpose of vain pursuits, you would see those who attend rushing to it. Why is this so, when the Messenger ( r) has invited them to this prayer by which they attain a reward from Allah, the Most Glorified, the Most High which is their right according to His Promise?
But it is incumbent upon the women when they go out to this prayer to stay clear of the place of the men, and to be in a corner of the Masjid which is far from the men and not to go out beautifully adorned and smelling of perfume or displaying their beauty.
This is why, when the Prophetr ordered the women to go out to it they asked him: Oh, Messenger of Allah! If one of us does not have a Jilbab?” He r said:
” Her sister should cover her with her Jilbab”
The Jilbab is a sheet or something resembling an ‘Aba’ah. This proves that the women must go out covered in a Jilbab, because the Messenger r said:
” Her sister should cover her with her Jilbab”
It is incumbent upon the Imam, I mean the Imam of theEid prayer, when he delivers the sermon to the men, to deliver a special sermon to the women if they can not hear the men’s sermon, then it is sufficient.
However, it is preferred for him to end the sermon wit mention of rulings particular to women, admonishing them and reminding them ( of Allah) as he Prophet r used to do when he addressed the men during the Eidprayer turning to the women, he would admonish them and remind them (of Allah)
Taken from Fatawa Arkanul-Islam page562-562
By The Honorable Shaikh Muhammad bin Saalih al-Uthaymeen
https://maktabahuthaymeen.wordpress.com/2012/08/19/eid-prayer-is-an-obligation/
Forwarded from Salafi Lectures/Classes/Events & Reminders
"I asked Sh. Badr bin Muhammad al-Badr:
What is the ruling on the statement "Eid Mubaarak" before the day of Eid i.e. the night of Eid?
The Shaykh hafidhahullah said:
The statement "taqabbal Allaah minnaa wa minkum" if it is said before the Eid prayer then there is no harm in that and if it is said after the Eid prayer then this is better."
Date:
1st of Shawwaal, 1436
16th of July, 2015
Abu Ruqayyah Abdus Samad
What is the ruling on the statement "Eid Mubaarak" before the day of Eid i.e. the night of Eid?
The Shaykh hafidhahullah said:
The statement "taqabbal Allaah minnaa wa minkum" if it is said before the Eid prayer then there is no harm in that and if it is said after the Eid prayer then this is better."
Date:
1st of Shawwaal, 1436
16th of July, 2015
Abu Ruqayyah Abdus Samad
Shaykh Rabee' bin Hādī Al-Madkhalī حفظه الله said:
《ما ضاع شباب الأمة و ما ضاع الناس إلا بالسكوت عن الباطل》
❝The youth of this ummah have not been lost, nor the people, except by being silent about the falsehood.❞
Reference: [الذريعة:ج:١،ص:٢٠٦]
Translator: Abū Umar Fārūq حفظه الله
《ما ضاع شباب الأمة و ما ضاع الناس إلا بالسكوت عن الباطل》
❝The youth of this ummah have not been lost, nor the people, except by being silent about the falsehood.❞
Reference: [الذريعة:ج:١،ص:٢٠٦]
Translator: Abū Umar Fārūq حفظه الله
Forwarded from SALAAF AS SAALIH
Shaikh Ibn ‘Uthaymeen (رحمه الله) said:
“Be stronger than the desire of your soul.”
[Liqa Bab al-Maftuh (no. 216)]
“Be stronger than the desire of your soul.”
[Liqa Bab al-Maftuh (no. 216)]
A Neglected Sunnah: Praying Two Rak'ah Upon Returning Home after 'Eed prayer
On the authority of Abu Sa'eed al-Khudree (radiAllaahu 'anhu) who said: The Messenger of Allaah (صلى الله عليه وسلم) used to not pray anything before the 'Eed prayer. And then when he returned to his home, he prayed two rak'ah.
[Ibn Maajah and others, declared hasan by Al-Albaanee in al-Irwaa]
On the authority of Abu Sa'eed al-Khudree (radiAllaahu 'anhu) who said: The Messenger of Allaah (صلى الله عليه وسلم) used to not pray anything before the 'Eed prayer. And then when he returned to his home, he prayed two rak'ah.
[Ibn Maajah and others, declared hasan by Al-Albaanee in al-Irwaa]
تَقَبَّلَ اللهُ مِنَّ وَ مِنْكُمْ
Taqabbal-Allaahu Minna wa Minkum [May Allaah accept (good deeds) from us and from you]
Eid Mubarak to you and your Family.
May ALLAH gives us all Happiness, Success, Health & Forgive all our sins. Aameen.
Taqabbal-Allaahu Minna wa Minkum [May Allaah accept (good deeds) from us and from you]
Eid Mubarak to you and your Family.
May ALLAH gives us all Happiness, Success, Health & Forgive all our sins. Aameen.
The cure for bad memory
Abu ʿAbdillah Muhammad ibn Idris ash-Shafi’ee 204 AH (May Allah have mercy on him) said,
شَكَوْتُ إِلَى وَكِيعٍ سُوءَ حِفْظِي… فَأَرْشَنِي إِلَى تَرْكِ الْمَعَاصِي
وَقَالَ بِأَنَّ الْعِلْمَ نُورٌ … وَنُورُ اللهِ لَا يُؤتَاهُ عَاصِي
“I complained to Wakī’ of a deficiency in my ability to memorize ** So he instructed me to abandon sin
And he said to me that knowledge is a light ** And the light of Allah is not granted to a sinner.”
http://tryingtofollowthesalaf.com/2014/09/11/cure-for-bad-memory/
Abu ʿAbdillah Muhammad ibn Idris ash-Shafi’ee 204 AH (May Allah have mercy on him) said,
شَكَوْتُ إِلَى وَكِيعٍ سُوءَ حِفْظِي… فَأَرْشَنِي إِلَى تَرْكِ الْمَعَاصِي
وَقَالَ بِأَنَّ الْعِلْمَ نُورٌ … وَنُورُ اللهِ لَا يُؤتَاهُ عَاصِي
“I complained to Wakī’ of a deficiency in my ability to memorize ** So he instructed me to abandon sin
And he said to me that knowledge is a light ** And the light of Allah is not granted to a sinner.”
http://tryingtofollowthesalaf.com/2014/09/11/cure-for-bad-memory/
"The person who is seeking the truth, one evidence will be enough for him. A person who is upon their desires, a thousand evidences will still not be clear for him."
— Shaykh Al-Albaani (rahimahullah) (from Al Haa’iyyah of Abi Dawud class taught by Umar Quinn (hafidahullah) at Masjid Rahmah Class 01 (December 21, 2013) – 12:30pm)
— Shaykh Al-Albaani (rahimahullah) (from Al Haa’iyyah of Abi Dawud class taught by Umar Quinn (hafidahullah) at Masjid Rahmah Class 01 (December 21, 2013) – 12:30pm)
WHAT IS NOT FROM SALAFIYYAH – Translation of Recent tweets by Sh. Muhammad Umar Saalim Baazmul
WHAT IS NOT FROM SALAFIYYAH
translation of recent tweets by Sh. Muhammad Umar Saalim Baazmul
1) Taking (knowledge) from just anyone without first looking at their situation in dealing with the Sunnah is not from the methodology of the Salaf. It used to be said: “Indeed this knowledge is religion so look at who you take your religion from.”
2) Treating the mistakes of the people of Sunnah like the mistakes of the people of innovation is not from the methodology of the Salaf, for verily every son of Adam is prone to many mistakes. The methodology of a man is to be looked at and his mistake is dealt with upon that basis.
3) Partisanship, making pacts and secret gathering in exclusion to the rest of the people is not from the methodology of the Salaf. It has been reported that: “Whenever you see those who congregate in the masjid in exclusion to the people, then know that they are upon misguidance.”
4) It is not from the methodology of the Salaf to incite the people against the rulers and instigate them to rebel, demonstrate, revolt or publicly criticize them, their ministers or appointees.
5) It is not from the methodology of the Salaf to abandon the seeking of mandatory knowledge and neglect seeking recommended knowledge.
6) It is not from the methodology of the Salaf to attack the scholars, speak against them, to disavow their knowledge and books and to call to burning, destroying and not referencing them due to a mere mistake they fell into.
7) Blind allegiance to opinions and overestimating them is not from the methodology of the Salaf. They used to say: “My view is correct and can possibly be wrong and what my opponent is upon is wrong but may possible be right.”
8) Animosity on account of the mere occurrence of differing is not from the methodology of the Salaf. They used to differentiate in that regard according to a man’s circumstance and the reality of the issue. Differing along with a pure intention doesn’t ruin the love in any case.
9) It isn’t from the methodology of the Salaf to restrict the religion in one issue such as that whoever agrees with me is Salafi and whoever disagrees with me isn’t Salafi. Salafiyyah is a methodology not a single issue.
10) Blind following and blind allegiance without evidence is not from the methodology of the Salaf.
11) It is not from the methodology of the Salaf to revile the Sahabah, even just one of them.
12) Involving oneself and delving into fitnah is not the methodology of the Salaf. Rather they avoided and warned against it.
13) Falling into division, differing and mutual hatred is not from methodology of the Salaf. Their slogan was: Do not hate one another and do not abandon one another and be brothers oh slaves of Allah.
14) Innovation and invention is not from the methodology of the Salaf. Their slogan was: Follow and do not innovate for you have been sufficed, and the affair of old is binding upon you.
15) Knowing the truth because of men is not from the methodology of the Salaf such as that anything that came from so and so must be true. Rather, their slogan was: know the truth and you will know its people, know the truth and you will be from its people.
16) Seeking popularity and elevation over people is not from the methodology of the Salaf. For verily loving to be manifested breaks the backs of people and when a youth is given leadership he misses out on abundant goodness.
17) Being concerned with purely intellectual sciences is not from the methodology of the Salaf. Their knowledge was only what Allah said, what the Prophet – صلى الله عليه وسلم – said and what the Sahabah said.
18) It is not from the methodology of the Salaf to be silent from advising regarding Allah, His Messenger, His Book, the rulers of the muslims and their masses.
19) Over-inclination to the world and leaving off working for the hereafter is not from the methodology of the Salaf.
20) It is not from the methodology of the Salaf to utilize every verse and hadeeth
as evidence until
WHAT IS NOT FROM SALAFIYYAH
translation of recent tweets by Sh. Muhammad Umar Saalim Baazmul
1) Taking (knowledge) from just anyone without first looking at their situation in dealing with the Sunnah is not from the methodology of the Salaf. It used to be said: “Indeed this knowledge is religion so look at who you take your religion from.”
2) Treating the mistakes of the people of Sunnah like the mistakes of the people of innovation is not from the methodology of the Salaf, for verily every son of Adam is prone to many mistakes. The methodology of a man is to be looked at and his mistake is dealt with upon that basis.
3) Partisanship, making pacts and secret gathering in exclusion to the rest of the people is not from the methodology of the Salaf. It has been reported that: “Whenever you see those who congregate in the masjid in exclusion to the people, then know that they are upon misguidance.”
4) It is not from the methodology of the Salaf to incite the people against the rulers and instigate them to rebel, demonstrate, revolt or publicly criticize them, their ministers or appointees.
5) It is not from the methodology of the Salaf to abandon the seeking of mandatory knowledge and neglect seeking recommended knowledge.
6) It is not from the methodology of the Salaf to attack the scholars, speak against them, to disavow their knowledge and books and to call to burning, destroying and not referencing them due to a mere mistake they fell into.
7) Blind allegiance to opinions and overestimating them is not from the methodology of the Salaf. They used to say: “My view is correct and can possibly be wrong and what my opponent is upon is wrong but may possible be right.”
8) Animosity on account of the mere occurrence of differing is not from the methodology of the Salaf. They used to differentiate in that regard according to a man’s circumstance and the reality of the issue. Differing along with a pure intention doesn’t ruin the love in any case.
9) It isn’t from the methodology of the Salaf to restrict the religion in one issue such as that whoever agrees with me is Salafi and whoever disagrees with me isn’t Salafi. Salafiyyah is a methodology not a single issue.
10) Blind following and blind allegiance without evidence is not from the methodology of the Salaf.
11) It is not from the methodology of the Salaf to revile the Sahabah, even just one of them.
12) Involving oneself and delving into fitnah is not the methodology of the Salaf. Rather they avoided and warned against it.
13) Falling into division, differing and mutual hatred is not from methodology of the Salaf. Their slogan was: Do not hate one another and do not abandon one another and be brothers oh slaves of Allah.
14) Innovation and invention is not from the methodology of the Salaf. Their slogan was: Follow and do not innovate for you have been sufficed, and the affair of old is binding upon you.
15) Knowing the truth because of men is not from the methodology of the Salaf such as that anything that came from so and so must be true. Rather, their slogan was: know the truth and you will know its people, know the truth and you will be from its people.
16) Seeking popularity and elevation over people is not from the methodology of the Salaf. For verily loving to be manifested breaks the backs of people and when a youth is given leadership he misses out on abundant goodness.
17) Being concerned with purely intellectual sciences is not from the methodology of the Salaf. Their knowledge was only what Allah said, what the Prophet – صلى الله عليه وسلم – said and what the Sahabah said.
18) It is not from the methodology of the Salaf to be silent from advising regarding Allah, His Messenger, His Book, the rulers of the muslims and their masses.
19) Over-inclination to the world and leaving off working for the hereafter is not from the methodology of the Salaf.
20) It is not from the methodology of the Salaf to utilize every verse and hadeeth
as evidence until
the verse is understood precisely and until the hadeeth is a sunnah that was followed.
21) Exultation above the creation is not from the methodology of the Salaf. They were callers to good, gentleness and mercy.
Post Courtesy: Umar Quinn @AbooSuhailah (hafidhahullaah)
AbdurRahman.org | September 11, 2013 at 5:32 PM | Categories: Salaf, Shaykh Muhammad Bazmool |
21) Exultation above the creation is not from the methodology of the Salaf. They were callers to good, gentleness and mercy.
Post Courtesy: Umar Quinn @AbooSuhailah (hafidhahullaah)
AbdurRahman.org | September 11, 2013 at 5:32 PM | Categories: Salaf, Shaykh Muhammad Bazmool |
WHEN DO WE CALL A PERSON A STUDENT OF KNOWLEDGE? [REMINDER FOR THOSE WHO SAY: WE ONLY INVITE THOSE WHO HAVE GRADUATED!]
Question to Shaikh Ubaid Al-Jaabiri (may Allaah preserve him):
When is the (term) Taalib Al-Ilm (Student of knowledge) applied to a person?
Answer:
If a person is known for (his) adherence to the people of knowledge (i.e. the scholars) and taking from them (i.e. seeking knowledge) from them, he is called a student of knowledge. [End of quote]
All praise is due to Allaah. In the West we have been blessed with salafi students of knowledge- graduates from Madeenah University as well as others who have been seeking knowledge from the scholars for many years. They are known to the scholars for their trustworthiness and firmness upon the Manhaj As-Salafi. They are known to Shaikh Ubaid, Shaikh Rabee, Shaikh Muhammad Bin Haadi, Shaikh Abdullaah Al-Bukhaari and others (may Allaah preserve them all). In our Maraakiz we invite all the Salafi students of knowledge who are trusted by the scholars, whether they studied under the scholars at Madeenah University or studied under the scholars outside the University. We ask Allaah for Ikhlaas, Thabaat, Sidq and Husnul Khaatimah. Aameen
https://www.salaficentre.com/2015/06/when-do-we-call-a-person-a-student-of-knowledge-reminder-for-those-who-say-we-only-invite-those-who-have-graduated/?utm_source=ReviveOldPost&utm_medium=social&utm_campaign=ReviveOldPost
Question to Shaikh Ubaid Al-Jaabiri (may Allaah preserve him):
When is the (term) Taalib Al-Ilm (Student of knowledge) applied to a person?
Answer:
If a person is known for (his) adherence to the people of knowledge (i.e. the scholars) and taking from them (i.e. seeking knowledge) from them, he is called a student of knowledge. [End of quote]
All praise is due to Allaah. In the West we have been blessed with salafi students of knowledge- graduates from Madeenah University as well as others who have been seeking knowledge from the scholars for many years. They are known to the scholars for their trustworthiness and firmness upon the Manhaj As-Salafi. They are known to Shaikh Ubaid, Shaikh Rabee, Shaikh Muhammad Bin Haadi, Shaikh Abdullaah Al-Bukhaari and others (may Allaah preserve them all). In our Maraakiz we invite all the Salafi students of knowledge who are trusted by the scholars, whether they studied under the scholars at Madeenah University or studied under the scholars outside the University. We ask Allaah for Ikhlaas, Thabaat, Sidq and Husnul Khaatimah. Aameen
https://www.salaficentre.com/2015/06/when-do-we-call-a-person-a-student-of-knowledge-reminder-for-those-who-say-we-only-invite-those-who-have-graduated/?utm_source=ReviveOldPost&utm_medium=social&utm_campaign=ReviveOldPost
Ibn Rajab al-Hanbali Rahimahullah
The days of Eid are days of thankfulness, seeking forgiveness and pardoning others.
[Lataaif p.384]
The days of Eid are days of thankfulness, seeking forgiveness and pardoning others.
[Lataaif p.384]
Need Advice from Allah?
Beautiful Hadith is about Wisdom
Abu Huraira reported Allah's Messenger (peace be upon him) as saying: Verily Allah likes three things for you and He disapproves three things for you. He is pleased with you that you worship Him and associate nor anything with Him, that you hold fast the rope of Allah, and be not scattered; and He disapproves for you irrelevant talk, persistent questioning ane the wasting of wealth.
(Muslim Book 18, Hadith 4255)
Beautiful Hadith is about Wisdom
Abu Huraira reported Allah's Messenger (peace be upon him) as saying: Verily Allah likes three things for you and He disapproves three things for you. He is pleased with you that you worship Him and associate nor anything with Him, that you hold fast the rope of Allah, and be not scattered; and He disapproves for you irrelevant talk, persistent questioning ane the wasting of wealth.
(Muslim Book 18, Hadith 4255)
👍1
‘Ali Ibn Abee Taalib رضي الله عنه said:
“The thing I fear for you most is following desires and having extensive hopes (about this worldly life). Following one’s desires blocks you from the truth, and having extensive hopes makes you forget the hereafter. Verily, this worldly life is departing and the hereafter is approaching and each of them has its children. So be children of the hereafter, not children of this world, for today there are (opportunities to do) deeds and there is no reckoning, but tomorrow there will be reckoning and no deeds.”
[Aboo Nu’aym, Hilyah Al-Awliyaa’, 1/40]
“The thing I fear for you most is following desires and having extensive hopes (about this worldly life). Following one’s desires blocks you from the truth, and having extensive hopes makes you forget the hereafter. Verily, this worldly life is departing and the hereafter is approaching and each of them has its children. So be children of the hereafter, not children of this world, for today there are (opportunities to do) deeds and there is no reckoning, but tomorrow there will be reckoning and no deeds.”
[Aboo Nu’aym, Hilyah Al-Awliyaa’, 1/40]
Making Excuses For Your Fellow Brothers & Sisters
Shaykh 'Abdul-'Azīz Ibn 'Abdullāh Ibn 'Abdur-Rahmān Ibn Bāz:
"What is prescribed for the believer is to respect his brother if he apologises to him and accept his excuse if possible, and to think positively of him whenever possible, in hopes that hearts will be free from resentment and that people will be brought together and will incorporate in doing good. It was narrated by `Umar ibn Al-Khattāb - may Allāh be pleased with him -
"Do not think badly of a word uttered by your brother, when you can find a good interpretation for it."
Majmoo' Fataawa Ibn Bāz [26/365]
‘Abdullāh Ibn Muhammad Ibn Manaazil said:
"The Believer seeks excuses for his brothers, and the hypocrite seeks the mistakes for his brothers."
[Ash-Shu’ab, 7/11197]
Ja’far Ibn Muhammad said:
“If something that you dislike reaches you about your brother then search for one excuse for him up to seventy excuses. If it hits the mark, (then good). If not, then say, ‘Perhaps he has an excuse that I am not aware of.‘ ”
[Al-Jaami' Li Shu'ab Al-Īmān, 14/442]
Muhammad Ibn Sireen said:
“If something reaches you about your brother, then search for an excuse for him.
If you do not find an excuse for him, then make an excuse for him.”
[Al-Jaami' Li Shu'ab Al-Īmān, 14/441]
Abū Haatim said:
“Rebuking a person’s for their every mistake, even minor ones, constantly, will lead to the love diminishing.”
[Rawdhah, p. 182]
Fudayl Ibn ‘Iyaḍ asid:
“Whoever seeks a brother without faults would never have a brother to be his friend.”
[Rawdatul ‘Uqaalaa, p. 169]
Here's a list of excuses you can make (some maybe repeated, it can also be a reminder):
https://www.troid.ca/forum/14-general-discussion/2234-making-excuses
Shaykh 'Abdul-'Azīz Ibn 'Abdullāh Ibn 'Abdur-Rahmān Ibn Bāz:
"What is prescribed for the believer is to respect his brother if he apologises to him and accept his excuse if possible, and to think positively of him whenever possible, in hopes that hearts will be free from resentment and that people will be brought together and will incorporate in doing good. It was narrated by `Umar ibn Al-Khattāb - may Allāh be pleased with him -
"Do not think badly of a word uttered by your brother, when you can find a good interpretation for it."
Majmoo' Fataawa Ibn Bāz [26/365]
‘Abdullāh Ibn Muhammad Ibn Manaazil said:
"The Believer seeks excuses for his brothers, and the hypocrite seeks the mistakes for his brothers."
[Ash-Shu’ab, 7/11197]
Ja’far Ibn Muhammad said:
“If something that you dislike reaches you about your brother then search for one excuse for him up to seventy excuses. If it hits the mark, (then good). If not, then say, ‘Perhaps he has an excuse that I am not aware of.‘ ”
[Al-Jaami' Li Shu'ab Al-Īmān, 14/442]
Muhammad Ibn Sireen said:
“If something reaches you about your brother, then search for an excuse for him.
If you do not find an excuse for him, then make an excuse for him.”
[Al-Jaami' Li Shu'ab Al-Īmān, 14/441]
Abū Haatim said:
“Rebuking a person’s for their every mistake, even minor ones, constantly, will lead to the love diminishing.”
[Rawdhah, p. 182]
Fudayl Ibn ‘Iyaḍ asid:
“Whoever seeks a brother without faults would never have a brother to be his friend.”
[Rawdatul ‘Uqaalaa, p. 169]
Here's a list of excuses you can make (some maybe repeated, it can also be a reminder):
https://www.troid.ca/forum/14-general-discussion/2234-making-excuses
It is not valid to fast on the days of al-Tashreeq, whether that is a voluntary fast or an obligatory fast, except for pilgrims doing tamattu’ or qiraan, if they cannot find a sacrificial animal.
Shaykh Ibn Baaz (may Allah have mercy on him) said: It is not permissible to fast on the thirteenth of Dhu’l-Hijjah, whether that is a voluntary fast or an obligatory fast, because these are the days of eating and drinking and remembering Allah. The Prophet (ﷺ) forbade fasting on these days and did not grant a concession to anyone except for pilgrims doing tamattu’ who could not find a sacrificial animal.
Majmoo’ Fataawa Ibn Baaz (15/381)
Shaykh Ibn ‘Uthaymeen said:
The days of al-Tashreeq are the three days after Eid al-Adha. They are called the days of al-Tashreeq because the people used to dry (yusharriqoon) the meat in the sun so that it would not turn rotten when they stored it. The Messenger of Allah (ﷺ) said concerning these three days: “The days of al-Tashreeq are the days of eating, drinking and remembering Allah.” As that is the case, i.e., their prescribed purpose in sharee’ah is for eating and drinking and remembering Allaah, then this is not a time for fasting. Hence Ibn ‘Umar and ‘Aa’ishah said: “No concession was granted allowing anyone to fast on the days of al-Tashreeq, except for the (pilgrim) who could not find a sacrificial animal” – i.e., those pilgrims who are doing tamattu’ and qiraan; they should fast for three days during Hajj and seven days when they go back home. If the pilgrim doing qiraan or tamattu’ cannot find a sacrificial animal, it is permissible for him to fast on these three days, so that the Hajj season will not end before he can fast them. Apart from that, it is not permissible to fast on these days; even if a person is obliged to fast two consecutive months, he must break his fast on the day of Eid and the three days after that, then he must resume his fast.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/question no. 419
Shaykh Ibn Baaz (may Allah have mercy on him) said: It is not permissible to fast on the thirteenth of Dhu’l-Hijjah, whether that is a voluntary fast or an obligatory fast, because these are the days of eating and drinking and remembering Allah. The Prophet (ﷺ) forbade fasting on these days and did not grant a concession to anyone except for pilgrims doing tamattu’ who could not find a sacrificial animal.
Majmoo’ Fataawa Ibn Baaz (15/381)
Shaykh Ibn ‘Uthaymeen said:
The days of al-Tashreeq are the three days after Eid al-Adha. They are called the days of al-Tashreeq because the people used to dry (yusharriqoon) the meat in the sun so that it would not turn rotten when they stored it. The Messenger of Allah (ﷺ) said concerning these three days: “The days of al-Tashreeq are the days of eating, drinking and remembering Allah.” As that is the case, i.e., their prescribed purpose in sharee’ah is for eating and drinking and remembering Allaah, then this is not a time for fasting. Hence Ibn ‘Umar and ‘Aa’ishah said: “No concession was granted allowing anyone to fast on the days of al-Tashreeq, except for the (pilgrim) who could not find a sacrificial animal” – i.e., those pilgrims who are doing tamattu’ and qiraan; they should fast for three days during Hajj and seven days when they go back home. If the pilgrim doing qiraan or tamattu’ cannot find a sacrificial animal, it is permissible for him to fast on these three days, so that the Hajj season will not end before he can fast them. Apart from that, it is not permissible to fast on these days; even if a person is obliged to fast two consecutive months, he must break his fast on the day of Eid and the three days after that, then he must resume his fast.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/question no. 419
📌📌Backbiting poisons the hearts with hatred and malice📌📌
Abdullah ibn Mas’ud reported: The Messenger of Allah, peace and blessings be upon him, said, “Let not one of you mention anything bad to me about my companions, for I love to meet them while my heart is at rest.”
Source: Sunan al-Tirmidhī 3896
Grade: Hasan (fair) according to Ahmad Shakir
Ash-Shawkani said, “The heart at rest means it is without malice, animosity, and hatred.”
Source: Fī al-Sulūk al-Islāmī al-Qawīm 1/121
عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُبَلِّغُنِي أَحَدٌ عَنْ أَحَدٍ مِنْ أَصْحَابِي شَيْئًا فَإِنِّي أُحِبُّ أَنْ أَخْرُجَ إِلَيْهِمْ وَأَنَا سَلِيمُ الصَّدْرِ
3896 سنن الترمذي كتاب المناقب باب فضل أزواج النبي صلى الله عليه وسلم
5/286 المحدث أحمد شاكر إسناده حسن على الأقل في مسند أحمد
قال الشوكاني وأما سلامة الصدر فالمراد به عدم الحقد والغل والبغضاء
1/121 في السلوك الإسلامي القويم
Abdullah ibn Mas’ud reported: The Messenger of Allah, peace and blessings be upon him, said, “Let not one of you mention anything bad to me about my companions, for I love to meet them while my heart is at rest.”
Source: Sunan al-Tirmidhī 3896
Grade: Hasan (fair) according to Ahmad Shakir
Ash-Shawkani said, “The heart at rest means it is without malice, animosity, and hatred.”
Source: Fī al-Sulūk al-Islāmī al-Qawīm 1/121
عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُبَلِّغُنِي أَحَدٌ عَنْ أَحَدٍ مِنْ أَصْحَابِي شَيْئًا فَإِنِّي أُحِبُّ أَنْ أَخْرُجَ إِلَيْهِمْ وَأَنَا سَلِيمُ الصَّدْرِ
3896 سنن الترمذي كتاب المناقب باب فضل أزواج النبي صلى الله عليه وسلم
5/286 المحدث أحمد شاكر إسناده حسن على الأقل في مسند أحمد
قال الشوكاني وأما سلامة الصدر فالمراد به عدم الحقد والغل والبغضاء
1/121 في السلوك الإسلامي القويم