Forwarded from Authentic Narrations
YouTube
The Real Tilaawah of the Quran is NOT Mere Recitation! - By Moosaa Richardson
The Real Tilaawah of the Quran is NOT Mere Recitation! - Abul-'Abbaas Moosaa Richardson حفظه الله
http://www.bakkah.net/en/wp-content/uploads/2015/06/STOP-Reciting-Quran-and-Bring-the-Tilaawah.mp3
http://www.bakkah.net/en/wp-content/uploads/2015/06/STOP-Reciting-Quran-and-Bring-the-Tilaawah.mp3
Forwarded from Al manhaj Al nabawi
🔹Concerning I`tikaaf 1️⃣
1. Itikaaf (secluding oneself in the masjid) is a recommended act in Ramadaan as well as any other day in the year. The source for that is found in Allaahs saying: while you are making Itikaaf in the masaajid. And there are also many authentic ahaadeeth concerning the Prophets (sallallaahu alayhi wasallam) Itikaaf and narrations from the Salaf concerning that also. They are mentioned in the Musnnafs of Ibn Abee Shaibah and Abdur-Razzaaq.
It is authentically established that the Prophet (sallallaahu alayhi wasallam) made Itikaaf in the last ten days of Shawaal,[1] and that Umar RAA said to the Prophet (sallallaahu alayhi wasallam): I made an oath (to Allaah) in the Days of Ignorance that I would make Itikaaf for one night in the Masjid Al-Haraam? So the Prophet (sallallaahu alayhi wasallam) said: Fulfill your oath. So he made Itikaaf one night. [2]
2. Observing it in Ramadaan is established in the hadeeth of Abu Hurairah RAA: Allaahs Messenger (sallallaahu alayhi wasallam) would make Itikaaf for ten days in every Ramadaan. But when it was the year in which he died, he made Itikaaf for twenty days. [3]
3. The best time to do it is in the last part of Ramadaan because the Prophet (sallallaahu alayhi wasallam) would make Itikaaf during the last ten days of Ramadaan until Allaah took his soul (in death). [4]
Its Conditions:
1. Its observance is not legislated except in the masaajid, based on Allaahs saying: And do not have intercourse with them (your wives) while you are making Itikaaf in the masaajid. [5] And Aaishah said: The Sunnah for the one doing Itikaaf is that he should not go out (of the masjid) except for some need that he must fulfill. He should not witness a funeral, nor should he touch his wife, or have intercourse with her. And there is no Itikaaf except in a masjid that establishes the Jamaaah (congregational prayer). And the Sunnah for the one doing Itikaaf is that he should be fasting (on the day he makes Itikaaf). [6]
2. The masjid should also hold the Jumuah prayers so that he is not forced to leave the masjid to pray the Jumuah prayer. This is because going out for it is an obligation, based on Aaishahs saying in one report from her of the previous hadeeth: and there is no Itikaaf except in a masjid that holds the Jumuah prayer. [7]
Furthermore, I came upon an authentic hadeeth that clearly specifies the masaajid mentioned in the previous ayah to mean the three masaajid: Masjid Al-Haraam, Masjid An-Nabawee and Masjid Al-Aqsaa. The hadeeth is: There is no Itikaaf except in the three masaajid. [8]
According to what I came across, those among the Salaf who held this opinion were Hudhaifah Ibn Al-Yamaan, Saeed Ibn Al-Musayyib and Ataa. However, he (Ataa) did not mention Masjid Al-Aqsaa. Others held the opinion that it was any congregating masjid (in which the Jumuah prayer is held), without restriction. And yet others disagreed saying it can even be done in the masjid of ones home. And there is no doubt that adhering to what complies with the hadeeth about it is what deserves to be followed. And Allaah, Glorified and Exalted, knows best.
3. It is from the Sunnah for the one making Itikaaf to observe fasting, as has been stated by Aaishah RAA. [9]
http://bit.ly/2srvR3g
1. Itikaaf (secluding oneself in the masjid) is a recommended act in Ramadaan as well as any other day in the year. The source for that is found in Allaahs saying: while you are making Itikaaf in the masaajid. And there are also many authentic ahaadeeth concerning the Prophets (sallallaahu alayhi wasallam) Itikaaf and narrations from the Salaf concerning that also. They are mentioned in the Musnnafs of Ibn Abee Shaibah and Abdur-Razzaaq.
It is authentically established that the Prophet (sallallaahu alayhi wasallam) made Itikaaf in the last ten days of Shawaal,[1] and that Umar RAA said to the Prophet (sallallaahu alayhi wasallam): I made an oath (to Allaah) in the Days of Ignorance that I would make Itikaaf for one night in the Masjid Al-Haraam? So the Prophet (sallallaahu alayhi wasallam) said: Fulfill your oath. So he made Itikaaf one night. [2]
2. Observing it in Ramadaan is established in the hadeeth of Abu Hurairah RAA: Allaahs Messenger (sallallaahu alayhi wasallam) would make Itikaaf for ten days in every Ramadaan. But when it was the year in which he died, he made Itikaaf for twenty days. [3]
3. The best time to do it is in the last part of Ramadaan because the Prophet (sallallaahu alayhi wasallam) would make Itikaaf during the last ten days of Ramadaan until Allaah took his soul (in death). [4]
Its Conditions:
1. Its observance is not legislated except in the masaajid, based on Allaahs saying: And do not have intercourse with them (your wives) while you are making Itikaaf in the masaajid. [5] And Aaishah said: The Sunnah for the one doing Itikaaf is that he should not go out (of the masjid) except for some need that he must fulfill. He should not witness a funeral, nor should he touch his wife, or have intercourse with her. And there is no Itikaaf except in a masjid that establishes the Jamaaah (congregational prayer). And the Sunnah for the one doing Itikaaf is that he should be fasting (on the day he makes Itikaaf). [6]
2. The masjid should also hold the Jumuah prayers so that he is not forced to leave the masjid to pray the Jumuah prayer. This is because going out for it is an obligation, based on Aaishahs saying in one report from her of the previous hadeeth: and there is no Itikaaf except in a masjid that holds the Jumuah prayer. [7]
Furthermore, I came upon an authentic hadeeth that clearly specifies the masaajid mentioned in the previous ayah to mean the three masaajid: Masjid Al-Haraam, Masjid An-Nabawee and Masjid Al-Aqsaa. The hadeeth is: There is no Itikaaf except in the three masaajid. [8]
According to what I came across, those among the Salaf who held this opinion were Hudhaifah Ibn Al-Yamaan, Saeed Ibn Al-Musayyib and Ataa. However, he (Ataa) did not mention Masjid Al-Aqsaa. Others held the opinion that it was any congregating masjid (in which the Jumuah prayer is held), without restriction. And yet others disagreed saying it can even be done in the masjid of ones home. And there is no doubt that adhering to what complies with the hadeeth about it is what deserves to be followed. And Allaah, Glorified and Exalted, knows best.
3. It is from the Sunnah for the one making Itikaaf to observe fasting, as has been stated by Aaishah RAA. [9]
http://bit.ly/2srvR3g
Ilm4all:
You know you've lost it when you seek knowledge for one of the three:
It was narrated from Ibn Umar and Abu Hurairah رضي الله عنهم that the Messenger of Allaah ﷺ said:
❝Whoever seeks knowledge in order to argue with the foolish, or to show off before the scholars, or to attract people's attention, Allaah will admit him to Hell.❞
📚 [Sunan Ibn Maajah (253, 260) and graded as “Hasan” by Shaikh al-Albaanee. Also reported from Jaabir Ibn Abdullaah and Hudhaifah (254, 259)]
You know you've lost it when you seek knowledge for one of the three:
It was narrated from Ibn Umar and Abu Hurairah رضي الله عنهم that the Messenger of Allaah ﷺ said:
❝Whoever seeks knowledge in order to argue with the foolish, or to show off before the scholars, or to attract people's attention, Allaah will admit him to Hell.❞
📚 [Sunan Ibn Maajah (253, 260) and graded as “Hasan” by Shaikh al-Albaanee. Also reported from Jaabir Ibn Abdullaah and Hudhaifah (254, 259)]
Forwarded from SALAAF AS SAALIH
From Abdullaah bin Wahhab who said:
❝I heard Sufyaan at-Thawri say in Makkah: ‘Pleasing the people is a goal which cannot be achieved and seeking the Dunyaa is a goal which cannot be achieved.’❞
[al-Hileeyah, (6/386) | Abbas Abu Yahya (hafidhahullah)]
❝I heard Sufyaan at-Thawri say in Makkah: ‘Pleasing the people is a goal which cannot be achieved and seeking the Dunyaa is a goal which cannot be achieved.’❞
[al-Hileeyah, (6/386) | Abbas Abu Yahya (hafidhahullah)]
Forwarded from AbdurRahmanOrg
I_tik_f_with_the_cell_phone.pdf
296 KB
Iʿtikāf with the Smart Phone! Advice from Shaykh Abdur Razzaq Al Badr
http://mtws.posthaven.com/itikaf-with-the-smart-phone-advice-from-shaykh-abdur-razzaq-al-badr
http://mtws.posthaven.com/itikaf-with-the-smart-phone-advice-from-shaykh-abdur-razzaq-al-badr
Forwarded from Tazkiyyat an~Nafs
If the Dunya consists of temporary gold and the Hereafter of eternal sand, then a smart person should choose the eternal sand and ignore the temporary gold, I say: Well then how difficult can our choice be, when we know that the Dunya consists of temporary sand and the Hereafter consists of eternal gold.
- Malik ibn Dinar رحمه الله تعالى
@purificationofonesoul
(Telegram Channel)
- Malik ibn Dinar رحمه الله تعالى
@purificationofonesoul
(Telegram Channel)
Forwarded from الأخوات - The Sisters
Ibn Rajab al-Hanbali, in his beneficial work, Lataa’if al-Ma’aarif, wrote the following beautiful words:
[الدنيا كلّها شهرُ صيامِ المتقين ، وعيدُ فِطرِهم يوم لقاءِ ربِّهم ، ومعظمُ نهار الصيام قد ذَهَبَ ، وعيدُ اللِّقاء قد اقترَبَ]
The entire dunya is a month of fasting for the muttaqeen, and their ‘Eid al-fitr is the day of meeting their Lord. And most of the days of fasting have already passed, and the ‘Eid of meeting is swiftly approaching.
[Lataa’if al-Ma’aarif pg 85]
Read more here: https://tulayhah.wordpress.com/2014/06/27/the-entire-dunya-is-a-month-of-fasting-for-the-muttaqeen/
🌸https://news.1rj.ru/str/AlAkhawaatTheSisters
[الدنيا كلّها شهرُ صيامِ المتقين ، وعيدُ فِطرِهم يوم لقاءِ ربِّهم ، ومعظمُ نهار الصيام قد ذَهَبَ ، وعيدُ اللِّقاء قد اقترَبَ]
The entire dunya is a month of fasting for the muttaqeen, and their ‘Eid al-fitr is the day of meeting their Lord. And most of the days of fasting have already passed, and the ‘Eid of meeting is swiftly approaching.
[Lataa’if al-Ma’aarif pg 85]
Read more here: https://tulayhah.wordpress.com/2014/06/27/the-entire-dunya-is-a-month-of-fasting-for-the-muttaqeen/
🌸https://news.1rj.ru/str/AlAkhawaatTheSisters
Forwarded from Trying to Follow the Salaf
"The difference between you and the pious is that they overpower their desires."
Ibn al-Qayyim, Al-Fawa’id, p.76.
Ibn al-Qayyim, Al-Fawa’id, p.76.
Forwarded from Al manhaj Al nabawi
🔹Doubt/Misconception 06:
▪️Performing Both Tarāwīḥ and Tahajjud on the Same Night Is Permissible
Over zealousness, the misinterpretation of some texts—such as the statement of ‘Āisha’ (رضي الله عنها): “When the last ten nights [of Ramaḍān] begin, Allāh’s Messenger (ﷺ) would stay awake at night, wake his family, and tighten his waist wrapper”—the differentiation between tarāwīḥ and tahajjud, and the existence of some reports stating that some of the Salaf allowed this led many people to perform both prayers on the same night. However, as was stated previously, there is no difference between these two prayers. Therefore, whoever performs tarāwīḥ with the congregation has already performed qiyām al-layl and tahajjud; hence, there is absolutely no need for him to pray anything else.
Seeking guidance and clarity on this matter, a concerned individual said to Shaykh Muḥammad Nāṣir al-Dīn al-Albānī (رحمه الله): “O Shaykh, people have divided the night prayer in the last ten nights of Ramaḍān [into two]:
[The night prayer that is performed in the first part of the night [i.e. the tarāwīḥ prayer]
The night prayer that is performed in the last part of the night [i.e. the qiyām al-layl or tahajjud prayer]
This has now become a common practice!”58
The Shaykh (رحمه الله) said: “This is a bidʿah [i.e. an innovation]!”
The individual then asked: “What should we do if we wanted to establish the Sunnah and make things easy for the people?”
The Shaykh (رحمه الله) responded: Perform it early, as ʿUmar [ibn al-Khaṭṭab] (رضي الله عنه) said: “Those who delay the prayer are better.” ‘Umar (رضي الله عنه) ordered Ubayy ibn Kaʿb (رضي الله عنه) to establish the night prayer [i.e tarāwīḥ] with the people after the ʿIshāʾ prayer, so he did, and when ʿUmar (رضي الله عنه) went out to look for something, he (رضي الله عنه) said: “What a good innovation this is, but those who are sleeping are better [than those performing it].”
The individual then said: “Should the affair of the night prayer then remain the same as it was before the last ten nights [meaning, should we continue to pray the tarāwīḥ prayer alone in the first part of the night in the last ten nights of Ramaḍān, as we did in the first twenty nights]?”
The Shaykh (رحمه الله) responded: “Yes!”
A youth asked Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله): “Am I allowed to pray occasionally in the last third of the night [i.e. pray tahajjud] if I had already prayed tarāwīḥ in the masjid with the congregation?”
The Shaykh (رحمه الله) stated:
Whoever prays with the Imām until he finishes shouldn't pray in the last third of the night because the Companions (رضي الله عنهم) themselves asked the Prophet (ﷺ) to perform supererogatory prayers with them for the remainder of the night, but he (ﷺ) said instead: “Whoever prays with the Imām until he finishes, it will be recorded as if he spent the entire night in prayer.”60 This is what is apparent to me.
This [i.e. his (ﷺ) response] is an indication that an individual shouldn't overburden himself, and that praying with the Imām is sufficient, since the Prophet (ﷺ) didn’t say: “Pray as much as you desire, for the opportunity is there [for you to do so.]” He didn’t say this; instead, he (ﷺ) said: “Whoever prays with the Imām until he finishes, it will be recorded as if he spent the entire night in prayer.”
http://bit.ly/2sge77Z
▪️Performing Both Tarāwīḥ and Tahajjud on the Same Night Is Permissible
Over zealousness, the misinterpretation of some texts—such as the statement of ‘Āisha’ (رضي الله عنها): “When the last ten nights [of Ramaḍān] begin, Allāh’s Messenger (ﷺ) would stay awake at night, wake his family, and tighten his waist wrapper”—the differentiation between tarāwīḥ and tahajjud, and the existence of some reports stating that some of the Salaf allowed this led many people to perform both prayers on the same night. However, as was stated previously, there is no difference between these two prayers. Therefore, whoever performs tarāwīḥ with the congregation has already performed qiyām al-layl and tahajjud; hence, there is absolutely no need for him to pray anything else.
Seeking guidance and clarity on this matter, a concerned individual said to Shaykh Muḥammad Nāṣir al-Dīn al-Albānī (رحمه الله): “O Shaykh, people have divided the night prayer in the last ten nights of Ramaḍān [into two]:
[The night prayer that is performed in the first part of the night [i.e. the tarāwīḥ prayer]
The night prayer that is performed in the last part of the night [i.e. the qiyām al-layl or tahajjud prayer]
This has now become a common practice!”58
The Shaykh (رحمه الله) said: “This is a bidʿah [i.e. an innovation]!”
The individual then asked: “What should we do if we wanted to establish the Sunnah and make things easy for the people?”
The Shaykh (رحمه الله) responded: Perform it early, as ʿUmar [ibn al-Khaṭṭab] (رضي الله عنه) said: “Those who delay the prayer are better.” ‘Umar (رضي الله عنه) ordered Ubayy ibn Kaʿb (رضي الله عنه) to establish the night prayer [i.e tarāwīḥ] with the people after the ʿIshāʾ prayer, so he did, and when ʿUmar (رضي الله عنه) went out to look for something, he (رضي الله عنه) said: “What a good innovation this is, but those who are sleeping are better [than those performing it].”
The individual then said: “Should the affair of the night prayer then remain the same as it was before the last ten nights [meaning, should we continue to pray the tarāwīḥ prayer alone in the first part of the night in the last ten nights of Ramaḍān, as we did in the first twenty nights]?”
The Shaykh (رحمه الله) responded: “Yes!”
A youth asked Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (رحمه الله): “Am I allowed to pray occasionally in the last third of the night [i.e. pray tahajjud] if I had already prayed tarāwīḥ in the masjid with the congregation?”
The Shaykh (رحمه الله) stated:
Whoever prays with the Imām until he finishes shouldn't pray in the last third of the night because the Companions (رضي الله عنهم) themselves asked the Prophet (ﷺ) to perform supererogatory prayers with them for the remainder of the night, but he (ﷺ) said instead: “Whoever prays with the Imām until he finishes, it will be recorded as if he spent the entire night in prayer.”60 This is what is apparent to me.
This [i.e. his (ﷺ) response] is an indication that an individual shouldn't overburden himself, and that praying with the Imām is sufficient, since the Prophet (ﷺ) didn’t say: “Pray as much as you desire, for the opportunity is there [for you to do so.]” He didn’t say this; instead, he (ﷺ) said: “Whoever prays with the Imām until he finishes, it will be recorded as if he spent the entire night in prayer.”
http://bit.ly/2sge77Z
www.troid.ca
A Clarification of Some Common Doubts and Misconceptions Affiliated with the Month of Ramaḍān - troid.ca | Islamic Articles and…
TROID | Islamic Articles and Audio
Forwarded from Words of Wisdom Ibn al-Qayyim
Imām ibn al-Qayyim رحمه الله said:
Eemān consists of two halves:
One half is Shukr,
One half is is Sabr.
Madārij as-Sālikeen 2/232
Eemān consists of two halves:
One half is Shukr,
One half is is Sabr.
Madārij as-Sālikeen 2/232
Forwarded from SALAAF AS SAALIH
YouTube
Prolonging the Qunūt & Making it Melodious by Shaykh Ṣāleḥ ibn S'ad al-Suḥaymī حفظه الله
Forwarded from Ramadan
On Seeing Laylatu Al-Qadr
Shaykh ʿAbd Al-ʿAzīz b. ʿAbdillāh b. Bāz - Allāh have mercy on him - was asked:
Can Laylatu Al-Qadr bee seen, meaning, can it be seen with the naked eye? Some people say: when a person is able to see Laylatu Al-Qadr he sees a light in the sky or something similar. How did the Messenger of Allāh ﷺ and the Companions, Allāh be pleased with them all, see it? And how can a person know that he has seen Laylatu Al-Qadr? And does a person get its reward even if it occurs on a night in which he does not see it? Please clarify this with evidence.
The Shaykh, Allāh have mercy on him, replied:
Laylatu Al-Qadr can be seen by the eye, by whomever Allāh enables, through seeing its signs. And the Companions used to use its signs to affirm its occurrence. However, not seeing it does not prevent the attainment of its virtue for the one who stands [in prayer] out of firm belief and seeking Allāh’s reward. Thus, the Muslim should strive to attain it in the last ten [nights] of Ramḍān, as commanded by the Prophet ﷺ, seeking the reward; and if [a person’s] standing in prayer out of firm belief and seeking its rewards corresponds to [the actual occurrence of] this night, he will get its reward, even if he does not know [that this is the night]. The Prophet ﷺ said:
“Whoever stands (praying) in Laylatu Al-Qadr out of firm belief and seeking the reward will have his previous sins forgiven.” [Al-Bukhārī and Muslim]
And in another report:
“Whoever stands in it (praying), seeking it, and it occurs, his previous and later sins will be forgiven.”
[This report has been graded ḥasan by some scholars, including Shaykh Ibn Bāz]
It is confirmed from the Prophet ﷺ that one of its signs is the sun rising without rays on the following morning, and (the Companion) Ubay b. Kaʿb used to swear that it was the night of the twenty-seventh, using this sign as evidence. The correct position is that [Laylatu Al-Qadr] occurs in different nights of the last ten [from year to year], and the odd nights of these last ten are more likely, and of them the night of the twenty-seventh is the most likely. Whoever exerts himself in all of the last ten nights, praying, [reciting] Qurān, supplicating, and doing other good deeds, then he will definitely get Laylatu Al-Qadr, and attain what Allāh has promised for the one who stays up [in worship] during it, if he does this out of firm belief and seeking [Allāh’s] reward.
And Allāh is the one who gives success. And may the peace and blessings of Allāh be upon our Prophet Muḥammad, his Family and his Companions.
Translated by Owais Al-Hāshimī
Source: http://www.binbaz.org.sa/fatawa/372
Shaykh ʿAbd Al-ʿAzīz b. ʿAbdillāh b. Bāz - Allāh have mercy on him - was asked:
Can Laylatu Al-Qadr bee seen, meaning, can it be seen with the naked eye? Some people say: when a person is able to see Laylatu Al-Qadr he sees a light in the sky or something similar. How did the Messenger of Allāh ﷺ and the Companions, Allāh be pleased with them all, see it? And how can a person know that he has seen Laylatu Al-Qadr? And does a person get its reward even if it occurs on a night in which he does not see it? Please clarify this with evidence.
The Shaykh, Allāh have mercy on him, replied:
Laylatu Al-Qadr can be seen by the eye, by whomever Allāh enables, through seeing its signs. And the Companions used to use its signs to affirm its occurrence. However, not seeing it does not prevent the attainment of its virtue for the one who stands [in prayer] out of firm belief and seeking Allāh’s reward. Thus, the Muslim should strive to attain it in the last ten [nights] of Ramḍān, as commanded by the Prophet ﷺ, seeking the reward; and if [a person’s] standing in prayer out of firm belief and seeking its rewards corresponds to [the actual occurrence of] this night, he will get its reward, even if he does not know [that this is the night]. The Prophet ﷺ said:
“Whoever stands (praying) in Laylatu Al-Qadr out of firm belief and seeking the reward will have his previous sins forgiven.” [Al-Bukhārī and Muslim]
And in another report:
“Whoever stands in it (praying), seeking it, and it occurs, his previous and later sins will be forgiven.”
[This report has been graded ḥasan by some scholars, including Shaykh Ibn Bāz]
It is confirmed from the Prophet ﷺ that one of its signs is the sun rising without rays on the following morning, and (the Companion) Ubay b. Kaʿb used to swear that it was the night of the twenty-seventh, using this sign as evidence. The correct position is that [Laylatu Al-Qadr] occurs in different nights of the last ten [from year to year], and the odd nights of these last ten are more likely, and of them the night of the twenty-seventh is the most likely. Whoever exerts himself in all of the last ten nights, praying, [reciting] Qurān, supplicating, and doing other good deeds, then he will definitely get Laylatu Al-Qadr, and attain what Allāh has promised for the one who stays up [in worship] during it, if he does this out of firm belief and seeking [Allāh’s] reward.
And Allāh is the one who gives success. And may the peace and blessings of Allāh be upon our Prophet Muḥammad, his Family and his Companions.
Translated by Owais Al-Hāshimī
Source: http://www.binbaz.org.sa/fatawa/372
Forwarded from ʀᴇᴍɪɴᴅᴇʀ ʙᴇɴᴇғɪᴛs ᴛʜᴇ ʙᴇʟɪᴇᴠᴇʀ
Imām Ibn Al-Qayyim رحمه الله said:
صلاة المنافقين صلاة أبدان لا صلاة قلوب اللهم لا تجعلنا منهم
“The Ṣalāh of the hypocrites is the Ṣalāh of the body (i.e. physical movements only), not the Ṣalāh of the heart. O Allāh do not make us from them.”
● [مدارج السالكين ١/٣٥٤]
---
Reflect!
---
t.me/ilmprecedesaction
صلاة المنافقين صلاة أبدان لا صلاة قلوب اللهم لا تجعلنا منهم
“The Ṣalāh of the hypocrites is the Ṣalāh of the body (i.e. physical movements only), not the Ṣalāh of the heart. O Allāh do not make us from them.”
● [مدارج السالكين ١/٣٥٤]
---
Reflect!
---
t.me/ilmprecedesaction
Forwarded from Al manhaj Al nabawi
🔹WHAT HAPPENS WHEN (SOUND) KNOWLEDGE DISAPPEARS AND THE IGNORANT ONES ARE TAKEN AS SCHOLARS?! A SHORT REMINDER BY SHAIKH ABDULLAAH AL-BUKHARI
(حفظه الله تعالى)
The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said:
“Verily, Allah does not take away knowledge by snatching it from the people, but He takes it away by taking away (the lives of) the religious scholars till none of the scholars remains alive. Then the people will take ignorant ones as their leaders, who, when asked to deliver religious verdicts, will issue them without knowledge, the result being that they will go astray and will lead others astray.” [Bukhari and Muslim]
Al-Haafidh Al-Qurtubiy (rahimahullaah) stated in Al-Mufhim: ‘’This text (proves) that indeed the disappearance of knowledge will not be by way of removing it from the hearts (of the people); but (its disappearance) will be through the death of the scholars. (Then) the ignorant people will remain- those who will occupy the place of the scholars in the (field) of giving verdicts and teaching. They will teach and give verdicts based on ignorance, so ignorance will spread and become manifest.’’ [End of quote]
Then Shaikh Abdullaah Al-Bukhaari (may Allaah preserve him) said after the above quote: ‘’So if the ‘Sound Sunni knowledge’ is taken away, then acting upon it will be taken away…is that not the case? When ignorance manifests, acting upon it will become manifest; so both knowledge and acting upon (Knowledge) will disappear. Ignorance will manifest and acting upon (ignorance) will become widespread just as Al-Haafidh Al-Qurtubiy (rahimahullaah) clarified in Al-Mufhim.”
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[Source: Al-Hajr Fee Daw-il Kitaab Was-Sunnah Wa Fahm Salafil Ummah’ Page: 15-16 by Shaikh Abdullaah Al-Bukhaari (may Allaah preserve him)]
http://bit.ly/2t9sdbm
(حفظه الله تعالى)
The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said:
“Verily, Allah does not take away knowledge by snatching it from the people, but He takes it away by taking away (the lives of) the religious scholars till none of the scholars remains alive. Then the people will take ignorant ones as their leaders, who, when asked to deliver religious verdicts, will issue them without knowledge, the result being that they will go astray and will lead others astray.” [Bukhari and Muslim]
Al-Haafidh Al-Qurtubiy (rahimahullaah) stated in Al-Mufhim: ‘’This text (proves) that indeed the disappearance of knowledge will not be by way of removing it from the hearts (of the people); but (its disappearance) will be through the death of the scholars. (Then) the ignorant people will remain- those who will occupy the place of the scholars in the (field) of giving verdicts and teaching. They will teach and give verdicts based on ignorance, so ignorance will spread and become manifest.’’ [End of quote]
Then Shaikh Abdullaah Al-Bukhaari (may Allaah preserve him) said after the above quote: ‘’So if the ‘Sound Sunni knowledge’ is taken away, then acting upon it will be taken away…is that not the case? When ignorance manifests, acting upon it will become manifest; so both knowledge and acting upon (Knowledge) will disappear. Ignorance will manifest and acting upon (ignorance) will become widespread just as Al-Haafidh Al-Qurtubiy (rahimahullaah) clarified in Al-Mufhim.”
————————
[Source: Al-Hajr Fee Daw-il Kitaab Was-Sunnah Wa Fahm Salafil Ummah’ Page: 15-16 by Shaikh Abdullaah Al-Bukhaari (may Allaah preserve him)]
http://bit.ly/2t9sdbm
The Salafi Centre of Manchester
What happens when (sound) knowledge disappears and the ignorant ones are taken as scholars?! A Short Reminder by Shaikh Abdullaah…
The Messenger of Allaah (sallal-laahu-alayhi-wasallam) said: “Verily, Allah does not take away knowledge by snatching it from the people, but He takes it away by taking away (the lives of) the religious scholars till none of the scholars remains alive. Then…
Remaining in the Place of Prayer
Taken From the Fatawaa of our Shaykh, Al-‘Allaama and Mufti of the Kingdom of Saudi Arabia, ‘Abdul ‘Azeez bin ‘Abdullaah Bin Baaz
Translated by Umm Yahya
Shaykh ‘Abdul ‘Azeez bin Baaz (d. 1420 A.H.) – may Allaah have mercy on his soul- said:
‘Sitting after the obligatory prayers is one of the greatest times in which Allaah -Subhanahu wa Ta’ala’s – blessings descend.
Do not hasten to leave the place of prayer, seek forgiveness, say SubhanAllaah, say Alhamdulillaah, say Laa ilaaha illallaah and say AllahuAkbar.
Ibn Battal [1] -RahimuhuAllaah- said:
“Whoever has many sins and wishes for those sins to be removed without any hardship, then he should make the most of the opportunity of remaining in his place after the completion of his prayer, in order for the Angels to increase in their supplication for him and increase in their asking for forgiveness for him.”
[Sharh Ibn Battal – Vol. 3 p. 114]
[1] He had a few works in Ahadeeth, from them was an explanation of Saheeh al-Bukhari and he died in 449 A.H.
http://www.miraathpubs.net/en/remaining-in-the-place-of-prayer/
Taken From the Fatawaa of our Shaykh, Al-‘Allaama and Mufti of the Kingdom of Saudi Arabia, ‘Abdul ‘Azeez bin ‘Abdullaah Bin Baaz
Translated by Umm Yahya
Shaykh ‘Abdul ‘Azeez bin Baaz (d. 1420 A.H.) – may Allaah have mercy on his soul- said:
‘Sitting after the obligatory prayers is one of the greatest times in which Allaah -Subhanahu wa Ta’ala’s – blessings descend.
Do not hasten to leave the place of prayer, seek forgiveness, say SubhanAllaah, say Alhamdulillaah, say Laa ilaaha illallaah and say AllahuAkbar.
Ibn Battal [1] -RahimuhuAllaah- said:
“Whoever has many sins and wishes for those sins to be removed without any hardship, then he should make the most of the opportunity of remaining in his place after the completion of his prayer, in order for the Angels to increase in their supplication for him and increase in their asking for forgiveness for him.”
[Sharh Ibn Battal – Vol. 3 p. 114]
[1] He had a few works in Ahadeeth, from them was an explanation of Saheeh al-Bukhari and he died in 449 A.H.
http://www.miraathpubs.net/en/remaining-in-the-place-of-prayer/
Forwarded from ilm4all
🌟 The meaning of the word KHUSHOO` and its example 🌟
The word KHUSHOO` means: to humble oneself, to surrender completely.
When we say “TO PRAY WITH KHUSHOO`” it means to pray with complete submission, devotion, humility, tranquility (a state of peace and calmness, free from worldly distractions), in the state of being god-fearing.
🌴🌴🌴
Example:
Narrated Jaabir Ibn `Abdullaah رضي الله عنه:
“We proceeded in the company of the Messenger of Allaah ﷺ for the battle of Dhaat ar-Riqaa` (ذَاتِ الرِّقَاعِ). One of the Muslims killed the wife of one of the unbelievers. He (the husband of the woman killed) took an oath saying: ‘I shall not rest until I kill one of the companions of Muhammad’.
He went out following the footsteps of the Prophet ﷺ. The Prophet ﷺ encamped at a certain place. He said: ❝Who will keep a watch on us?❞ A person from the Muhaajiroon (Emigrants) and another from the Ansaar (Helpers) responded. He said: ❝Go to the mouth of the mountain-pass.❞ When they went to the mouth of the mountain-pass the man from the Muhaajiroon lay down while the man from the Ansaar stood praying.
The man (enemy) came to them. When he saw the person he realized that he was the watchman of the Muslims. He shot him with an arrow and hit the target. But he (the man from the Ansaar took the arrow out and) threw it away. He (the enemy) then shot three arrows. Then he (the Muslim) bowed and prostrated and awoke his companion. When he (the enemy) perceived that they (the Muslims) had become aware of his presence, he ran away.
When the man from the Muhaajiroon saw the (man from the Ansaar) bleeding, he asked him: ‘Glory be to Allaah! Why did you not wake me up the first time when he shot at you.’
He (the man from the Ansaar) replied: ‘I WAS BUSY RECITING A CHAPTER OF THE QUR’AAN. I DID NOT LIKE TO LEAVE IT.’”
📚 [Sunan Abu Dawood (198) and graded as “Hasan” by Shaikh al-Albaanee. Also reported by Imaam Ahmad (14704, 14865), Ibn Khuzaimah (36), Ibn Hibbaan (1096), al-Haakim (557) and said it is “Saheeh” and al-Dhahabee agreed with him. Al-Imaam al-Bukhaaree also reported a shorter version of it in Mu`allaq form (without a chain of narration) in the Book of Wudhu, under Chapter (32)]
The word KHUSHOO` means: to humble oneself, to surrender completely.
When we say “TO PRAY WITH KHUSHOO`” it means to pray with complete submission, devotion, humility, tranquility (a state of peace and calmness, free from worldly distractions), in the state of being god-fearing.
🌴🌴🌴
Example:
Narrated Jaabir Ibn `Abdullaah رضي الله عنه:
“We proceeded in the company of the Messenger of Allaah ﷺ for the battle of Dhaat ar-Riqaa` (ذَاتِ الرِّقَاعِ). One of the Muslims killed the wife of one of the unbelievers. He (the husband of the woman killed) took an oath saying: ‘I shall not rest until I kill one of the companions of Muhammad’.
He went out following the footsteps of the Prophet ﷺ. The Prophet ﷺ encamped at a certain place. He said: ❝Who will keep a watch on us?❞ A person from the Muhaajiroon (Emigrants) and another from the Ansaar (Helpers) responded. He said: ❝Go to the mouth of the mountain-pass.❞ When they went to the mouth of the mountain-pass the man from the Muhaajiroon lay down while the man from the Ansaar stood praying.
The man (enemy) came to them. When he saw the person he realized that he was the watchman of the Muslims. He shot him with an arrow and hit the target. But he (the man from the Ansaar took the arrow out and) threw it away. He (the enemy) then shot three arrows. Then he (the Muslim) bowed and prostrated and awoke his companion. When he (the enemy) perceived that they (the Muslims) had become aware of his presence, he ran away.
When the man from the Muhaajiroon saw the (man from the Ansaar) bleeding, he asked him: ‘Glory be to Allaah! Why did you not wake me up the first time when he shot at you.’
He (the man from the Ansaar) replied: ‘I WAS BUSY RECITING A CHAPTER OF THE QUR’AAN. I DID NOT LIKE TO LEAVE IT.’”
📚 [Sunan Abu Dawood (198) and graded as “Hasan” by Shaikh al-Albaanee. Also reported by Imaam Ahmad (14704, 14865), Ibn Khuzaimah (36), Ibn Hibbaan (1096), al-Haakim (557) and said it is “Saheeh” and al-Dhahabee agreed with him. Al-Imaam al-Bukhaaree also reported a shorter version of it in Mu`allaq form (without a chain of narration) in the Book of Wudhu, under Chapter (32)]