*If a fāsiq comes to you*
Allāh ﷻ orders and commands the believers to verify any information that comes to them.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ
O you who believe!
If a FĀSIQ (rebellious evil person) comes to you with a news...
...VERIFY IT...
...lest you HARM people in IGNORANCE...
...and afterwards you become REGRETFUL to what you have done.
[Sūrah al-Hujurāt Āyah 6]
This has become common on social media where those who indulge in Fisq (open sin and disobedience) spread lies and slander, yet people foolishly believe it.
Those who do this will taste regret either in this life, or even worse, in the next.
On that Day, the severity of regret will be in proportion to the severity of harm that was caused.
Allāh ﷻ orders and commands the believers to verify any information that comes to them.
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ
O you who believe!
If a FĀSIQ (rebellious evil person) comes to you with a news...
...VERIFY IT...
...lest you HARM people in IGNORANCE...
...and afterwards you become REGRETFUL to what you have done.
[Sūrah al-Hujurāt Āyah 6]
This has become common on social media where those who indulge in Fisq (open sin and disobedience) spread lies and slander, yet people foolishly believe it.
Those who do this will taste regret either in this life, or even worse, in the next.
On that Day, the severity of regret will be in proportion to the severity of harm that was caused.
🚫 A Great Danger 🚫
Sh. Ṣāliḥ al-Fawzān Hafiẓahullāh mentioned the story of a man who read Bukhārī on his own and he came across the Ḥadeeth:
الحبة السوداء شفاء من كل داء
'Blackseed has cure for every illness.'
However he read الحبة السوداء (blackseed) as الحية السوداء (black snake), thus he went, bought a black snake, slaughtered it, ate it and afterwards died from its poisoning, so had he asked the scholars he would've saved himself,
Hence merely studying without returning to Ahlul-'Ilm (for its understanding) is a great danger so look to how many pretenders of knowledge have killed themselves (due to self-amazement).
● [Taken from the Shaykh's book: طرق تعلم العلم]
Translated (Paraphrased) By: Sameeullaah Sameeullaah (Aboo Maryamm)
Sh. Ṣāliḥ al-Fawzān Hafiẓahullāh mentioned the story of a man who read Bukhārī on his own and he came across the Ḥadeeth:
الحبة السوداء شفاء من كل داء
'Blackseed has cure for every illness.'
However he read الحبة السوداء (blackseed) as الحية السوداء (black snake), thus he went, bought a black snake, slaughtered it, ate it and afterwards died from its poisoning, so had he asked the scholars he would've saved himself,
Hence merely studying without returning to Ahlul-'Ilm (for its understanding) is a great danger so look to how many pretenders of knowledge have killed themselves (due to self-amazement).
● [Taken from the Shaykh's book: طرق تعلم العلم]
Translated (Paraphrased) By: Sameeullaah Sameeullaah (Aboo Maryamm)
!!Don't post your personal problems on facebook {or any social media}.
!!Your personal problems requires personal solutions not social attention.
...."I only complain of my grief and sorrow to Allah, and i know from Allah which you know not"
~Surah Yusuf C.12| V. 86
!!Your personal problems requires personal solutions not social attention.
...."I only complain of my grief and sorrow to Allah, and i know from Allah which you know not"
~Surah Yusuf C.12| V. 86
Abu Muhammad al-Jamaiki asked the Shaykh (may Allah preserve him),
In these days you have the common folk returning their affairs back to "The well-known major students of knowledge" in matters that should be returned back to the scholars. Is this correct?
Shaykh Muhammad Ibn Haadi (may Allah preserve him) stated,
This is not correct. You must return your affairs to the 'ulama. Return your affairs to the 'ulama, those who know how to extract the meanings and properly determine a situation.
And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few. [Nisaa: 83]
Not returning your affairs to the proper people is a means that would lead to damaging deficiencies and much harm. Therefore, it is a must that matters be returned back to the 'ulama and not the students of knowledge because they are not equipped to handle the major and big affairs on their own and they try to tackle these things, it would lead to deficiencies."
Then Abu 'Abdis Salaam al-Juyaanee asked the Shaykh,
Is this phrase "The Well-known Major Students of Knowledge" even correct?
Shaykh Muhammad Ibn Haadi al-Madkhalee (may Allah preserve him) stated:
There's no such thing as the major students of knowledge; you have 'ulama and students of knowledge. Return your affairs to the 'ulama.
In these days you have the common folk returning their affairs back to "The well-known major students of knowledge" in matters that should be returned back to the scholars. Is this correct?
Shaykh Muhammad Ibn Haadi (may Allah preserve him) stated,
This is not correct. You must return your affairs to the 'ulama. Return your affairs to the 'ulama, those who know how to extract the meanings and properly determine a situation.
And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few. [Nisaa: 83]
Not returning your affairs to the proper people is a means that would lead to damaging deficiencies and much harm. Therefore, it is a must that matters be returned back to the 'ulama and not the students of knowledge because they are not equipped to handle the major and big affairs on their own and they try to tackle these things, it would lead to deficiencies."
Then Abu 'Abdis Salaam al-Juyaanee asked the Shaykh,
Is this phrase "The Well-known Major Students of Knowledge" even correct?
Shaykh Muhammad Ibn Haadi al-Madkhalee (may Allah preserve him) stated:
There's no such thing as the major students of knowledge; you have 'ulama and students of knowledge. Return your affairs to the 'ulama.
OH ALLAAH SETTLE OUR DEBT FOR US AND SPARE US FROM POVERTY!
It was narrated that Suhayl said: Abu Saalih used to tell us, when one of us wanted to sleep, to lie down on his right side and say:
_اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَرَبَّ الْعَرْشِ الْعَظِيمِ، رَبَّنَا وَرَبَّ كُلِّ شَيْءٍ، فَالِقَ الْحَبِّ وَالنَّوَى، وَمُنْزِلَ التَّوْرَاةِ وَالْإِنجِيلِ، وَالْفُرْقَانِ، أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ شَيْءٍ أّنْتَ آخِذٌ بِنَاصِيَتهِ. اللَّهُمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ، اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرِ_
Allaahumma Rabbas-samaawaatis-sab'i wa Rabbal-'Arshil-'Adheem, Rabbanaa wa Rabba kulli shay'in, faaliqal-habbi wannawaa, wa munzilat-Tawraati wal-'Injeeli, wal-Furqaani, 'a'oothu bika min sharri kulli shay'in 'Anta 'aakhithun binaasiyatihi. Allaahumma 'Antal-'Awwalu falaysa qablaka shay'un, wa 'Antal-'Aakhiru falaysa ba'daka shay'un, wa 'Antadh-Dhaahiru falaysa fawqaka shay'un, wa 'Antal-Baatinu falaysa doonaka shay'un, iqdhi 'annad-dayna wa 'aghninaa minal-faqri.
_O Allaah! Rabb of the seven heavens and Rabb of the Magnificent Throne. Our Rabb and the Rabb of everything. Splitter of the grain and the date-stone, Revealer of the Torah and the Injeel and the Furqan (the Qur'an), I seek refuge in You from the evil of everything that You shall seize by the forelock. O Allaah! You are the First and nothing has come before you, and You are the Last, and nothing may come after You. You are the Most High, nothing is above You and You are the Most Near and nothing is nearer than You. Remove our debts from us and enrich us against poverty._
He narrated that from Abu Hurayrah, from the Prophet (peace and blessings of Allaah be upon him). Narrated by Muslim (2713) . . .
It was narrated that Suhayl said: Abu Saalih used to tell us, when one of us wanted to sleep, to lie down on his right side and say:
_اللَّهُمَّ رَبَّ السَّمَاوَاتِ السَّبْعِ وَرَبَّ الْعَرْشِ الْعَظِيمِ، رَبَّنَا وَرَبَّ كُلِّ شَيْءٍ، فَالِقَ الْحَبِّ وَالنَّوَى، وَمُنْزِلَ التَّوْرَاةِ وَالْإِنجِيلِ، وَالْفُرْقَانِ، أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ شَيْءٍ أّنْتَ آخِذٌ بِنَاصِيَتهِ. اللَّهُمَّ أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ، اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرِ_
Allaahumma Rabbas-samaawaatis-sab'i wa Rabbal-'Arshil-'Adheem, Rabbanaa wa Rabba kulli shay'in, faaliqal-habbi wannawaa, wa munzilat-Tawraati wal-'Injeeli, wal-Furqaani, 'a'oothu bika min sharri kulli shay'in 'Anta 'aakhithun binaasiyatihi. Allaahumma 'Antal-'Awwalu falaysa qablaka shay'un, wa 'Antal-'Aakhiru falaysa ba'daka shay'un, wa 'Antadh-Dhaahiru falaysa fawqaka shay'un, wa 'Antal-Baatinu falaysa doonaka shay'un, iqdhi 'annad-dayna wa 'aghninaa minal-faqri.
_O Allaah! Rabb of the seven heavens and Rabb of the Magnificent Throne. Our Rabb and the Rabb of everything. Splitter of the grain and the date-stone, Revealer of the Torah and the Injeel and the Furqan (the Qur'an), I seek refuge in You from the evil of everything that You shall seize by the forelock. O Allaah! You are the First and nothing has come before you, and You are the Last, and nothing may come after You. You are the Most High, nothing is above You and You are the Most Near and nothing is nearer than You. Remove our debts from us and enrich us against poverty._
He narrated that from Abu Hurayrah, from the Prophet (peace and blessings of Allaah be upon him). Narrated by Muslim (2713) . . .
STOP messaging the opposite sex under the guise of ‘Dawah’ ❌❌
Advice for all the Muslims especially…
Brothers: who communicate with unrelated women through social media, Facebook, Twitter, What’s App; messenger, text, etc. under the guise of “knowledge and Dawah”.
Sisters: who communicate with incarcerated men, and other unrelated males through social media, Facebook, Twitter, What’s App; messenger, text, etc.
Shaykh Ubayd Al Jabari said
(summary translation):
I would like to bring attention to a dangerous affair which many of the Muslim men and women who ascribe themselves to knowledge fall into. We have dealt with this issue before but many of the people are stubborn and refuse to accept advice. This issue is concerning personal conversations and messaging via the cell phone.
This affair has entangled many men and women under the pretext of Dawah.
This justification is invalid and distorted.
It is not hidden from any male or female Muslim whose heart is filled with awe and fear of Allah that seclusion with the opposite sex is impermissible. It is not permissible for unrelated men and women to be alone together. (Related meaning her husband and those men she is never able to marry). This affair of messaging the opposite sex is more dangerous than being alone together. If the man and woman are alone together in the home or a car, they may attract the eyes of the people and thus be seen. But when chatting on the internet or messaging on the phone they are hidden in seclusion from everyone except the Creator of the heavens and the earth and the noble Angels who write the deeds of man.
Many wives complain of their husbands indulging in these conversations and
messages.
I call upon every male Salafi and female Salafi to abandon this evil action which Shaytan opened upon them and beautified it in their hearts while they use the excuse of knowledge, spreading knowledge and Dawah.
It was not the practice of the Salaf for men and women to meet and study together; rather the woman asks the scholar what she needs to know concerning her religion. Likewise if there is a female scholar she sits with those who come to take knowledge from her from the men and women but she only speaks with the man in the presence of her related guardian from behind a curtain.
Shaykh Uthaymeen said (summary):
It is not permissible for anyone to send a message to an unrelated woman, due to the Fitna involved in this. The person sending the message may assume there is no Fitna involved in this, but Shaytan will stay with him until he tempts him or he tempts her.
Correspondence between men and women is a great Fitna and great danger which must be avoided even if the person says there is no passion or love
involved.
Shaykh Ferkous said (summary):
Messaging an unrelated woman and speaking with her even with the excuse of getting to know her or for marriage; is not permissible according to Islam; whether the conversation is through normal means or via the internet, because this opens the door to Fitna. And this leads to instinctive impulses that inspire love which leads to searching for ways to meet one another which leads to dangerous consequences which does not protect the honor or the religion.
http://www.sahab.net/forums/index.php?showtopic=90276
Translator’s words: This also applies to women speaking freely with unrelated students of knowledge or Daee.
Shaykh Jamal Al-Hārithī said in “A Message exclusively to the Muslim Woman”
What’s the difference between the woman who speaks freely with a Shaykh, student of knowledge or a Daee as though he is from her unmarriageable kin, and the woman who speaks with the vendor in the market place? Or are we free from the Fitna which the Prophet peace be upon him warned against in his statement: “I have not left behind me any trial more difficult upon the men than the women.” (Sahih al-Bukhari 5096) The Prophet peace be upon him said this to the best generation.
This does not mean the Prophet peace be upon him was accusing his companions of evil thus no scholar or Daee should think we are accusing
Advice for all the Muslims especially…
Brothers: who communicate with unrelated women through social media, Facebook, Twitter, What’s App; messenger, text, etc. under the guise of “knowledge and Dawah”.
Sisters: who communicate with incarcerated men, and other unrelated males through social media, Facebook, Twitter, What’s App; messenger, text, etc.
Shaykh Ubayd Al Jabari said
(summary translation):
I would like to bring attention to a dangerous affair which many of the Muslim men and women who ascribe themselves to knowledge fall into. We have dealt with this issue before but many of the people are stubborn and refuse to accept advice. This issue is concerning personal conversations and messaging via the cell phone.
This affair has entangled many men and women under the pretext of Dawah.
This justification is invalid and distorted.
It is not hidden from any male or female Muslim whose heart is filled with awe and fear of Allah that seclusion with the opposite sex is impermissible. It is not permissible for unrelated men and women to be alone together. (Related meaning her husband and those men she is never able to marry). This affair of messaging the opposite sex is more dangerous than being alone together. If the man and woman are alone together in the home or a car, they may attract the eyes of the people and thus be seen. But when chatting on the internet or messaging on the phone they are hidden in seclusion from everyone except the Creator of the heavens and the earth and the noble Angels who write the deeds of man.
Many wives complain of their husbands indulging in these conversations and
messages.
I call upon every male Salafi and female Salafi to abandon this evil action which Shaytan opened upon them and beautified it in their hearts while they use the excuse of knowledge, spreading knowledge and Dawah.
It was not the practice of the Salaf for men and women to meet and study together; rather the woman asks the scholar what she needs to know concerning her religion. Likewise if there is a female scholar she sits with those who come to take knowledge from her from the men and women but she only speaks with the man in the presence of her related guardian from behind a curtain.
Shaykh Uthaymeen said (summary):
It is not permissible for anyone to send a message to an unrelated woman, due to the Fitna involved in this. The person sending the message may assume there is no Fitna involved in this, but Shaytan will stay with him until he tempts him or he tempts her.
Correspondence between men and women is a great Fitna and great danger which must be avoided even if the person says there is no passion or love
involved.
Shaykh Ferkous said (summary):
Messaging an unrelated woman and speaking with her even with the excuse of getting to know her or for marriage; is not permissible according to Islam; whether the conversation is through normal means or via the internet, because this opens the door to Fitna. And this leads to instinctive impulses that inspire love which leads to searching for ways to meet one another which leads to dangerous consequences which does not protect the honor or the religion.
http://www.sahab.net/forums/index.php?showtopic=90276
Translator’s words: This also applies to women speaking freely with unrelated students of knowledge or Daee.
Shaykh Jamal Al-Hārithī said in “A Message exclusively to the Muslim Woman”
What’s the difference between the woman who speaks freely with a Shaykh, student of knowledge or a Daee as though he is from her unmarriageable kin, and the woman who speaks with the vendor in the market place? Or are we free from the Fitna which the Prophet peace be upon him warned against in his statement: “I have not left behind me any trial more difficult upon the men than the women.” (Sahih al-Bukhari 5096) The Prophet peace be upon him said this to the best generation.
This does not mean the Prophet peace be upon him was accusing his companions of evil thus no scholar or Daee should think we are accusing
them of evil, nor are we accusing the women of evil. But the phone conversation, Paltalk, and messenger is a form of seclusion. And the Prophet peace be upon him said: “There is no man who is secluded with a woman except that the third party is Shaytan” (Jami` at-Tirmidhi 1171)
Translated by Rasheed ibn Estes Barbee
http://mtws.posthaven.com/stop-messaging-the-opposite-sex-under-the-guise-of-dawah
Translated by Rasheed ibn Estes Barbee
http://mtws.posthaven.com/stop-messaging-the-opposite-sex-under-the-guise-of-dawah
Masjid Tawheed wa Sunnah
Stop messaging the opposite sex under the guise of ‘Dawah’
Download Stop_messaging_the_opposite_sex_and_calling_it_Dawah.pdf
Those who spread the video of Shaykh Ibn Uthaymeen رحمه الله Fear Allah and stop lying especially while you don't know the reality behind this video.
Clarification on the statement of Ibn Uthaymeen’s - "The Salafi Sect" Vs. The Way of the Salaf by Dr. Abdulilah Lahmami
بسم الله الرحمن الرحيم
I asked Dr. Abdulilah Lahmami حفظه الله if what did Shaykh ‘Uthaymeen رحمه الله meant on the Salafi sect. He replied:
❝Yā akhī, this kalām of Shaykh Al-‘Uthaymeen رحمه الله, he mentioned it in front of Shaykh Rabee’, and Shaykh Rabee’ corrected him by saying “Do not put Salafiyyah with all the other groups”, then at the end Shaykh Al-'Uthaymeen رحمه الله said “Take from your brother what he has said”. So they have cut it without mentioning the rest of the tape, so they are deceiving people, or they are ignorant Bārakallāhu feek.
Secondly, Shaykh Al-'Uthaymeen رحمه الله in 'Aqīdatul Wasitiyyah himself says “Whoever follows the Qur'ān and Sunnah in the understanding Salaf then he is Salafī. [Page 34 Sharh Al-'Aqīdatul Wasitiyyah].
Also my dear brother, Shaykh Al-'Uthaymeen رحمه الله i met myself personally, in Hajj time, and mentioned to him about his Kalām regarding, he said what he is against is that you don’t be partisan, thinking that you are saved (Not correcting mistakes), and that’s what he was against, not against ascribing to the way of the Salaf Bārakallāhu feek.
And as I said Ibn Taymiyyah رحمه الله said in volume 4 p.149 bārakallāhu feek, there is no harm in ascribing to the way of the Salaf, and saying I’m a Salafi. They used it in the past, and we use it now. Imām Adh-Dhahabi رحمه الله said in Siyār An-Nubalā, 'Abdullah bin Mubarak As-Salafi. So it’s not an issue Akhī Barakallāhu feek.
And as I said Shaykh Al-'Uthaymeen رحمه الله took it back, when he was corrected by shaykh Rabee’ when Shaykh Rabee’ visited the 'Unayza. So tell this people, stop lying about the Shaykh, or at least know what the Shaykh is saying Bārakallāhu feek.❞ - End Quote
——————————————————————————
فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ
So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah, and seeking for its hidden meanings, but none knows its hidden meanings save Allah
[Surah Al-’Imran verse 7 | Translator: Muhsin Khan]
Written by: Tahir Bin Mansoor
https://m.facebook.com/story.php?story_fbid=1101868396572955&id=100002494155740
https://m.facebook.com/story.php?story_fbid=364348730615495&id=100011211133643
Clarification on the statement of Ibn Uthaymeen’s - "The Salafi Sect" Vs. The Way of the Salaf by Dr. Abdulilah Lahmami
بسم الله الرحمن الرحيم
I asked Dr. Abdulilah Lahmami حفظه الله if what did Shaykh ‘Uthaymeen رحمه الله meant on the Salafi sect. He replied:
❝Yā akhī, this kalām of Shaykh Al-‘Uthaymeen رحمه الله, he mentioned it in front of Shaykh Rabee’, and Shaykh Rabee’ corrected him by saying “Do not put Salafiyyah with all the other groups”, then at the end Shaykh Al-'Uthaymeen رحمه الله said “Take from your brother what he has said”. So they have cut it without mentioning the rest of the tape, so they are deceiving people, or they are ignorant Bārakallāhu feek.
Secondly, Shaykh Al-'Uthaymeen رحمه الله in 'Aqīdatul Wasitiyyah himself says “Whoever follows the Qur'ān and Sunnah in the understanding Salaf then he is Salafī. [Page 34 Sharh Al-'Aqīdatul Wasitiyyah].
Also my dear brother, Shaykh Al-'Uthaymeen رحمه الله i met myself personally, in Hajj time, and mentioned to him about his Kalām regarding, he said what he is against is that you don’t be partisan, thinking that you are saved (Not correcting mistakes), and that’s what he was against, not against ascribing to the way of the Salaf Bārakallāhu feek.
And as I said Ibn Taymiyyah رحمه الله said in volume 4 p.149 bārakallāhu feek, there is no harm in ascribing to the way of the Salaf, and saying I’m a Salafi. They used it in the past, and we use it now. Imām Adh-Dhahabi رحمه الله said in Siyār An-Nubalā, 'Abdullah bin Mubarak As-Salafi. So it’s not an issue Akhī Barakallāhu feek.
And as I said Shaykh Al-'Uthaymeen رحمه الله took it back, when he was corrected by shaykh Rabee’ when Shaykh Rabee’ visited the 'Unayza. So tell this people, stop lying about the Shaykh, or at least know what the Shaykh is saying Bārakallāhu feek.❞ - End Quote
——————————————————————————
فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ
So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah, and seeking for its hidden meanings, but none knows its hidden meanings save Allah
[Surah Al-’Imran verse 7 | Translator: Muhsin Khan]
Written by: Tahir Bin Mansoor
https://m.facebook.com/story.php?story_fbid=1101868396572955&id=100002494155740
https://m.facebook.com/story.php?story_fbid=364348730615495&id=100011211133643
*How did the Prophet eat?*
The Prophet said: I eat as a slave eats, and I sit as a slave sits. Since indeed I’m a slave.
Source: Sahih al-Jami (no. 8)
Ibn al-Qayyim: The Prophet used to sit on his feet while eating.
He used to place his knees on the ground and would place the bottom of his left foot on the upper part of his right foot in humility for the Lord, and in respect for the food and for those present.
This is the best way to sit for eating, because the organs of the body will be in their proper position along with observing good manners.
Source: Prophetic Medicine (pp. 281-282)
The Prophet said: I eat as a slave eats, and I sit as a slave sits. Since indeed I’m a slave.
Source: Sahih al-Jami (no. 8)
Ibn al-Qayyim: The Prophet used to sit on his feet while eating.
He used to place his knees on the ground and would place the bottom of his left foot on the upper part of his right foot in humility for the Lord, and in respect for the food and for those present.
This is the best way to sit for eating, because the organs of the body will be in their proper position along with observing good manners.
Source: Prophetic Medicine (pp. 281-282)
*Denoscription Of Jannah By The Prophet ﷺ | Allāhu Akbar*
عن أبي هريرة رضي الله عنه قال : قلنا : يا رسول الله ، حدثنا عن الجنة ما بناؤه قال : لبنة ذهب ، ولبنة فضة ، وملاطها المسك ، وحصباؤها اللؤلؤ والياقوت ، وترابها الزعفران ، من يدخلها ينعم لا يبأس ، ويخلد لا يموت لا تبلى ثيابه ، ولا يفنى شبابه.
Narrated by Abū Hurayrah Raḍi-Allāhu-‘Anhu who said; We asked Prophet ﷺ: “O Messenger of Allāh tell us about Jannah, what is it made of?”,
He ﷺ replied: “One brick of gold and one brick of silver and its cement is musk, and its pebbles are pearls and rubies, and its soil is saffron, whoever enters it will be in bliss and will never become wretched, and he will live forever and never die, neither his garment will wear out nor his youth will ever fade away.”
● [رواه أحمد ٢/٣٠٤ (٨٠٣٠) وصححه الألباني في صحيح الترمذي]
عن أبي هريرة رضي الله عنه قال : قلنا : يا رسول الله ، حدثنا عن الجنة ما بناؤه قال : لبنة ذهب ، ولبنة فضة ، وملاطها المسك ، وحصباؤها اللؤلؤ والياقوت ، وترابها الزعفران ، من يدخلها ينعم لا يبأس ، ويخلد لا يموت لا تبلى ثيابه ، ولا يفنى شبابه.
Narrated by Abū Hurayrah Raḍi-Allāhu-‘Anhu who said; We asked Prophet ﷺ: “O Messenger of Allāh tell us about Jannah, what is it made of?”,
He ﷺ replied: “One brick of gold and one brick of silver and its cement is musk, and its pebbles are pearls and rubies, and its soil is saffron, whoever enters it will be in bliss and will never become wretched, and he will live forever and never die, neither his garment will wear out nor his youth will ever fade away.”
● [رواه أحمد ٢/٣٠٤ (٨٠٣٠) وصححه الألباني في صحيح الترمذي]
There Is No Difference Between The Prayer Of The Man & The Woman
Question:
The Messenger sallAllaahu 'alayhi wa sallam said: "Pray as you have seen me praying" And that which is understood from this Hadeeth is that there is no difference between the prayer of the man and the prayer of the woman, not in the standing, the sitting and nor in the prostration. So I have been acting in accordance with that since reaching the age of at-Takleef (burdened/obligated to abide by the Sharee'ah). But we have women in Kenya who quarrel with me and they say that your prayer is not correct because it resembles the man's prayer. And the examples they mention where the man's prayer differs from the woman's prayer are holding the two hands upon the chest and when releasing them both and the keeping of the back level in the bowing position (Rukoo') and other than that from the issues about which I have conviction. So I would like you to clarify to me is there a difference between the performance of the prayer of the man and the woman?
Answer:
O questioner, my sister for the sake of Allaah, indeed that which is correct is that there is no difference between the man's prayer and the woman's prayer. As for what some of the jurists mention from the difference [in the prayer of the man and the woman] then there is no evidence for it. And the hadeeth that you mentioned in the question being the statement of the prophet may the peace and blessings be upon him:
"Pray as you have seen me praying"1
[This Hadeeth]is a fundamental principle which generally includes everybody and the legislations are in generality for men and women except for when there is established proof making it specific. So the Sunnah for the woman is that she prays as the men pray in the rukoo' (bowing), the prostration (sujood), the recitation, putting the hands upon the chest and other than that. This is what is best, this is how to put them (hands) upon the knees in the rukoo', this is how to put them upon the ground in prostration either in level with shoulders or in level with the ears, this how you make your back level in the rukoo' and this what is said in the rukoo' and the prostration and after the rising from the rukoo' and rising up from the prostration and between the two prostrations. All of it is just the same as the men acting in accordance to his (sallAllaahu 'alayhi wa sallam) statement:
"Pray as you have seen me praying" [Reported by al-Bukhaaree in as-Saheeh.]
_______________________________________
1 Reported by al-Bukhaaree in [the book of] al-Adhaan no.595, & ad-Daarimee in [the book of] as-Salaat no.1225.
Shaykh
Noorun 'alaa ad-Darb - Majmoo' Fataawa wa Maqaalaat al-Mutanawwi'ah Vol.11.
Translated by Abu 'Abdillaah al-Kashmiree
http://www.binbaz.org.sa/mat/877
http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=946
Question:
The Messenger sallAllaahu 'alayhi wa sallam said: "Pray as you have seen me praying" And that which is understood from this Hadeeth is that there is no difference between the prayer of the man and the prayer of the woman, not in the standing, the sitting and nor in the prostration. So I have been acting in accordance with that since reaching the age of at-Takleef (burdened/obligated to abide by the Sharee'ah). But we have women in Kenya who quarrel with me and they say that your prayer is not correct because it resembles the man's prayer. And the examples they mention where the man's prayer differs from the woman's prayer are holding the two hands upon the chest and when releasing them both and the keeping of the back level in the bowing position (Rukoo') and other than that from the issues about which I have conviction. So I would like you to clarify to me is there a difference between the performance of the prayer of the man and the woman?
Answer:
O questioner, my sister for the sake of Allaah, indeed that which is correct is that there is no difference between the man's prayer and the woman's prayer. As for what some of the jurists mention from the difference [in the prayer of the man and the woman] then there is no evidence for it. And the hadeeth that you mentioned in the question being the statement of the prophet may the peace and blessings be upon him:
"Pray as you have seen me praying"1
[This Hadeeth]is a fundamental principle which generally includes everybody and the legislations are in generality for men and women except for when there is established proof making it specific. So the Sunnah for the woman is that she prays as the men pray in the rukoo' (bowing), the prostration (sujood), the recitation, putting the hands upon the chest and other than that. This is what is best, this is how to put them (hands) upon the knees in the rukoo', this is how to put them upon the ground in prostration either in level with shoulders or in level with the ears, this how you make your back level in the rukoo' and this what is said in the rukoo' and the prostration and after the rising from the rukoo' and rising up from the prostration and between the two prostrations. All of it is just the same as the men acting in accordance to his (sallAllaahu 'alayhi wa sallam) statement:
"Pray as you have seen me praying" [Reported by al-Bukhaaree in as-Saheeh.]
_______________________________________
1 Reported by al-Bukhaaree in [the book of] al-Adhaan no.595, & ad-Daarimee in [the book of] as-Salaat no.1225.
Shaykh
Abdul-Azeez Bin BazNoorun 'alaa ad-Darb - Majmoo' Fataawa wa Maqaalaat al-Mutanawwi'ah Vol.11.
Translated by Abu 'Abdillaah al-Kashmiree
http://www.binbaz.org.sa/mat/877
http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=946
Fatwaislam
FatwaIslam.Com : There Is No Difference Between The Prayer Of The Man & The Woman
Welcome to FatwaIslam - The Most Comprehensive Online Fatwa Guide! Fataawa from the Major Scholars of the Muslim World
سَمِعَ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " إِنَّمَا مَثَلِي وَمَثَلُ النَّاسِ كَمَثَلِ رَجُلٍ اسْتَوْقَدَ نَارًا، فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ جَعَلَ الْفَرَاشُ وَهَذِهِ الدَّوَابُّ الَّتِي تَقَعُ فِي النَّارِ يَقَعْنَ فِيهَا، فَجَعَلَ يَنْزِعُهُنَّ وَيَغْلِبْنَهُ فَيَقْتَحِمْنَ فِيهَا، فَأَنَا آخُذُ بِحُجَزِكُمْ عَنِ النَّارِ، وَأَنْتُمْ تَقْتَحِمُونَ فِيهَا ".
Narrated Abu Huraira: I heard Allah's Messenger (ﷺ) saying, "My example and the example of the people is that of a man who made a fire, and when it lighted what was around it, Moths and other insects started falling into the fire. The man tried (his best) to prevent them, (from falling in the fire) but they overpowered him and rushed into the fire. The Prophet (ﷺ) added: Now, similarly, I take hold of the knots at your waist (belts) to prevent you from falling into the Fire, but you insist on falling into it."
Sahih al-Bukhari 6483
Narrated Abu Huraira: I heard Allah's Messenger (ﷺ) saying, "My example and the example of the people is that of a man who made a fire, and when it lighted what was around it, Moths and other insects started falling into the fire. The man tried (his best) to prevent them, (from falling in the fire) but they overpowered him and rushed into the fire. The Prophet (ﷺ) added: Now, similarly, I take hold of the knots at your waist (belts) to prevent you from falling into the Fire, but you insist on falling into it."
Sahih al-Bukhari 6483
AbdurRahman.Org
What Type Of Backbiting Is Permissible? – Imaam an-Nawawee
AbdurRahman.org
2 years ago
Posted from al-ibaanah e-Book – Guarding the Tongue : Imaam an-Nawawee
http://salaf-us-saalih.com/2014/01/08/guardingtongueimamnawawi
Know that although backbiting is forbidden, it becomes permissible under certain circumstances when done for a beneficial reason. That which makes it allowable is a valid and legitimate goal, which cannot be achieved except by doing it (i.e. the backbiting). These goals can be broken down into six categories:
1. Oppression – It is permissible for the one who is oppressed to complain about his situation to the ruler or the judge or anyone else who holds authority or has the ability to grant him justice against his oppressor. He should say: “Such and such person wronged me” and “he did such thing to me”, and “he coerced me in this manner” and so on.
2. Seeking assistance in changing an evil and returning a sinner back to what is correct – One should say to the individual whom he expects has the ability to put an end to the evil: “Such and such person did this, so prevent him” or something to that effect. His objective should be to look for a way to ultimately put an end to the evil. If he does not intend this as his goal, then it is forbidden (for him to mention it).
3. Seeking a fatwa (religious ruling) – One should do this by saying to the muftee (scholar capable of issuing a fatwa): “My father” or “my brother” or “such and such person wronged me in this way.” “Does he have the right to do so?” “How shall I go about putting an end to it and obtain my right while repelling oppression from myself?” and so on. Likewise, one may say: “My wife did such and such to me” or “my husband did such and such a thing” and so on. This is permissible due to the necessity for it, however, to be more cautious, it is better for one to say: “What do you say about a man who has done such and such thing?” or “concerning a husband” or “concerning a wife who did such and such” (without saying “my”), etc.
By doing this, the goal is achieved without having to resort to specifying anyone. However, specifying an individual by name is permissible (in this circumstance), based on the hadeeth of Hind (radyAllaahu ‘anhaa), which we shall mention later, by the Will of Allaah, in which she told Allaah’s Messenger: “Indeed, Abu Sufyaan (her husband) is a stingy man.” And the Messenger of Allaah صلى الله عليه و سلم did not forbid her from saying this.
4. Warning and Advising the Muslims against Evil – There are several perspectives to this, of which one is: Declaring someone unreliable in the field of narrating hadeeth and giving testimony. This is permissible to do, according to the Ijmaa’ (consensus of the Muslim scholars). Rather, it becomes obligatory due to the need for it. Another case is when an individual desires to enter into a relationship with another person either through marriage, business, the consignment of property, the consigning of something to him or any other of the daily affairs. It is obligatory on you to mention to that individual what you know about the person he wants to get involved with, with the intention of advising him.
If your objective can be achieved by simply saying: “It is not good for you to engage with him in business transactions” or “in a relationship through marriage” or by saying: “You should not do this” or anything similar to that, then adding more to this, such as by mentioning his bad characteristics is not permissible. And if the objective cannot be reached, except by specifically explaining that person’s condition to him, then you may mention that to him in detail. Another case is when you see someone buying a product from an individual who is known for stealing or fornicating or drinking or other than these. It is then upon you to inform the buyer of this, on the count that he is not knowledgeable of it already. And this case is not specified to this example only. Rather, it also applies to when you have knowledge that the commodity that is being traded is defective.
What Type Of Backbiting Is Permissible? – Imaam an-Nawawee
AbdurRahman.org
2 years ago
Posted from al-ibaanah e-Book – Guarding the Tongue : Imaam an-Nawawee
http://salaf-us-saalih.com/2014/01/08/guardingtongueimamnawawi
Know that although backbiting is forbidden, it becomes permissible under certain circumstances when done for a beneficial reason. That which makes it allowable is a valid and legitimate goal, which cannot be achieved except by doing it (i.e. the backbiting). These goals can be broken down into six categories:
1. Oppression – It is permissible for the one who is oppressed to complain about his situation to the ruler or the judge or anyone else who holds authority or has the ability to grant him justice against his oppressor. He should say: “Such and such person wronged me” and “he did such thing to me”, and “he coerced me in this manner” and so on.
2. Seeking assistance in changing an evil and returning a sinner back to what is correct – One should say to the individual whom he expects has the ability to put an end to the evil: “Such and such person did this, so prevent him” or something to that effect. His objective should be to look for a way to ultimately put an end to the evil. If he does not intend this as his goal, then it is forbidden (for him to mention it).
3. Seeking a fatwa (religious ruling) – One should do this by saying to the muftee (scholar capable of issuing a fatwa): “My father” or “my brother” or “such and such person wronged me in this way.” “Does he have the right to do so?” “How shall I go about putting an end to it and obtain my right while repelling oppression from myself?” and so on. Likewise, one may say: “My wife did such and such to me” or “my husband did such and such a thing” and so on. This is permissible due to the necessity for it, however, to be more cautious, it is better for one to say: “What do you say about a man who has done such and such thing?” or “concerning a husband” or “concerning a wife who did such and such” (without saying “my”), etc.
By doing this, the goal is achieved without having to resort to specifying anyone. However, specifying an individual by name is permissible (in this circumstance), based on the hadeeth of Hind (radyAllaahu ‘anhaa), which we shall mention later, by the Will of Allaah, in which she told Allaah’s Messenger: “Indeed, Abu Sufyaan (her husband) is a stingy man.” And the Messenger of Allaah صلى الله عليه و سلم did not forbid her from saying this.
4. Warning and Advising the Muslims against Evil – There are several perspectives to this, of which one is: Declaring someone unreliable in the field of narrating hadeeth and giving testimony. This is permissible to do, according to the Ijmaa’ (consensus of the Muslim scholars). Rather, it becomes obligatory due to the need for it. Another case is when an individual desires to enter into a relationship with another person either through marriage, business, the consignment of property, the consigning of something to him or any other of the daily affairs. It is obligatory on you to mention to that individual what you know about the person he wants to get involved with, with the intention of advising him.
If your objective can be achieved by simply saying: “It is not good for you to engage with him in business transactions” or “in a relationship through marriage” or by saying: “You should not do this” or anything similar to that, then adding more to this, such as by mentioning his bad characteristics is not permissible. And if the objective cannot be reached, except by specifically explaining that person’s condition to him, then you may mention that to him in detail. Another case is when you see someone buying a product from an individual who is known for stealing or fornicating or drinking or other than these. It is then upon you to inform the buyer of this, on the count that he is not knowledgeable of it already. And this case is not specified to this example only. Rather, it also applies to when you have knowledge that the commodity that is being traded is defective.
It is then obligatory upon you to clarify this matter to the buyer, if he is not aware of it.
Another case is when you see a student going to an innovator or a deviant, seeking to attain knowledge from him, and you fear that it may affect the student. In that situation, you must advise him about the state of that innovator, on the condition that your intention only be for the sake of advising. And this is something in which regard many people fall into error, for perhaps the person speaking may do this (advising) because he is jealous (of the person he is warning against). Or perhaps the Devil may deceive him about this matter, causing him to believe that what he is doing is advising and showing compassion, so he believes this.
One last case is when a person has some leadership role, which he does not fulfill properly either because he is not fit for it or because he is a sinner or neglectful, etc. So in this case, one must mention this to those who have general leadership over this person, so that he can be removed and someone fit can be put in charge. Or those who have charge over him can know this about him so that they can deal with him accordingly and not be deceived by him, and so that they can make the right efforts to encourage him to be upright or to replace him.
5. When one openly exposes his acts of evil or his innovation – An example of this is when someone has openly exposed his consumption of alcohol, or his illegal confiscation of people’s money and raising of their taxes unjustly and his usurping command wrongfully. It is thus permissible for one to talk about what that individual has made public. But it is forbidden to mention any of his other defects, unless they fall under one of the categories in which we have mentioned that backbiting is permissible.
6. Defining someone – If someone is known to the people by his nickname, such as “the bleary eyed one”, “the one who limps”, “the deaf guy”, “the blind guy”, “crosseyed”, “flat-nosed”, and other than that, then it is permissible to particularize him as such, with the aim of identifying him. However, it is forbidden to apply that to him, when one’s intention is to degrade him. If he can be identified with another (more appropriate) type of name, then that is more preferable. These are the six cases in which the scholars have stated that backbiting is permissible, if it is done in accordance to the guidelines we mentioned above.
The evidences for the permissibility of backbiting can be found in authentic and well-known ahaadeeth. Furthermore, there is an agreement of the scholars concerning the allowance of backbiting in these six cases.
It is reported in the Saheehs of Al-Bukhaaree and Muslim that ‘Aa’ishah (radyAllaahu ‘anhaa) said: “A man sought permission of the Prophet صلى الله عليه و سلم to enter (his house), so he said: ‘Permit him to enter, and what an evil brother to (his) relatives he is.'” [26] Al-Bukhaaree uses this hadeeth as evidence for the permissibility of backbiting the people of mischief and doubts.
Ibn Mas’ood (radyAllaahu ‘anhu) narrated: “The Messenger of Allaah صلى الله عليه و سلم divided a portion (of war booty amongst the people), so a man from the Ansaar said: ‘I swear by Allaah, Muhammad did not intend the face of Allaah by this (i.e. he was not fair).’ So I went to Allaah’s Messenger and informed him of this. His face changed (i.e. he became mad) and said: ‘May Allaah have mercy on Moosaa. He was indeed abused with greater than this, but he was patient.'” [27]
In some of the reports of the hadeeth, Ibn Mas’ood said: “I said: I will not raise another hadeeth to him again, after this.”
Al-Bukhaaree uses this hadeeth as proof that a person is allowed to inform his brother of what is being said about him. ‘Aa’ishah (radyAllaahu ‘anhaa) reported that Allaah’s Messenger صلى الله عليه و سلم once said: “I do not think that this person and that person know anything at all about our Religion.” [28]
Al-Laith bin Sa’ad, one of the narrators of the hadeeth’s chain said: “They were two individuals from among the hypocrites (at his
Another case is when you see a student going to an innovator or a deviant, seeking to attain knowledge from him, and you fear that it may affect the student. In that situation, you must advise him about the state of that innovator, on the condition that your intention only be for the sake of advising. And this is something in which regard many people fall into error, for perhaps the person speaking may do this (advising) because he is jealous (of the person he is warning against). Or perhaps the Devil may deceive him about this matter, causing him to believe that what he is doing is advising and showing compassion, so he believes this.
One last case is when a person has some leadership role, which he does not fulfill properly either because he is not fit for it or because he is a sinner or neglectful, etc. So in this case, one must mention this to those who have general leadership over this person, so that he can be removed and someone fit can be put in charge. Or those who have charge over him can know this about him so that they can deal with him accordingly and not be deceived by him, and so that they can make the right efforts to encourage him to be upright or to replace him.
5. When one openly exposes his acts of evil or his innovation – An example of this is when someone has openly exposed his consumption of alcohol, or his illegal confiscation of people’s money and raising of their taxes unjustly and his usurping command wrongfully. It is thus permissible for one to talk about what that individual has made public. But it is forbidden to mention any of his other defects, unless they fall under one of the categories in which we have mentioned that backbiting is permissible.
6. Defining someone – If someone is known to the people by his nickname, such as “the bleary eyed one”, “the one who limps”, “the deaf guy”, “the blind guy”, “crosseyed”, “flat-nosed”, and other than that, then it is permissible to particularize him as such, with the aim of identifying him. However, it is forbidden to apply that to him, when one’s intention is to degrade him. If he can be identified with another (more appropriate) type of name, then that is more preferable. These are the six cases in which the scholars have stated that backbiting is permissible, if it is done in accordance to the guidelines we mentioned above.
The evidences for the permissibility of backbiting can be found in authentic and well-known ahaadeeth. Furthermore, there is an agreement of the scholars concerning the allowance of backbiting in these six cases.
It is reported in the Saheehs of Al-Bukhaaree and Muslim that ‘Aa’ishah (radyAllaahu ‘anhaa) said: “A man sought permission of the Prophet صلى الله عليه و سلم to enter (his house), so he said: ‘Permit him to enter, and what an evil brother to (his) relatives he is.'” [26] Al-Bukhaaree uses this hadeeth as evidence for the permissibility of backbiting the people of mischief and doubts.
Ibn Mas’ood (radyAllaahu ‘anhu) narrated: “The Messenger of Allaah صلى الله عليه و سلم divided a portion (of war booty amongst the people), so a man from the Ansaar said: ‘I swear by Allaah, Muhammad did not intend the face of Allaah by this (i.e. he was not fair).’ So I went to Allaah’s Messenger and informed him of this. His face changed (i.e. he became mad) and said: ‘May Allaah have mercy on Moosaa. He was indeed abused with greater than this, but he was patient.'” [27]
In some of the reports of the hadeeth, Ibn Mas’ood said: “I said: I will not raise another hadeeth to him again, after this.”
Al-Bukhaaree uses this hadeeth as proof that a person is allowed to inform his brother of what is being said about him. ‘Aa’ishah (radyAllaahu ‘anhaa) reported that Allaah’s Messenger صلى الله عليه و سلم once said: “I do not think that this person and that person know anything at all about our Religion.” [28]
Al-Laith bin Sa’ad, one of the narrators of the hadeeth’s chain said: “They were two individuals from among the hypocrites (at his
time).”
Zayd bin Arqam (radyAllaahu ‘anhu) reported: “We set out on a journey with the Prophet and the people suffered great difficulty (due to a lack of provisions). So ‘Abdullaah bin Ubay [29] said to his companions: ‘Don’t spend on those who are with Allaah’s Messenger so that they may disperse and go away from him.’ He said: ‘If we return to Madeenah, surely, the more honorable will expel the lowly ones from it. So I went to the Prophet صلى الله عليه و سلم and informed him of that. He sent for ‘Abdullaah bin Ubay and asked him, but ‘Abdullaah bin Ubay swore that he did not say so. So the people said: ‘Zayd told a lie to Allaah’s Messenger.’ And what they said distressed me very much. Later Allaah revealed the confirmation of my statement in His saying; ‘When the hypocrites come to you…’ [Surah Al-Munafiqeen]” [30]
Also there is the hadeeth of Hind (radyAllaahu ‘anhaa), the wife of Abu Sufyaan, in which she said to the Prophet: “Indeed, Abu Sufyaan is a stingy man.” [31] And also the hadeeth of Faatimah Bint Qays (radyAllaahu ‘anhaa), when the Prophet صلى الله عليه و سلم said to her (with regard to her accepting marriage proposals from two suitors): “As for Mu’awiyah, then he is utterly poor. And as for Abu Jahm, then he does not cease to remove the stick from his shoulder (i.e. he beats his wives).” [32]
Footnotes :
[26] Saheeh – Reported by Al-Bukhaaree (10/471 of al-Fath) and Muslim (2591)
[27] Saheeh – Reported by Al-Bukhaaree and Muslim and its checking has preceded.
[28] Saheeh – Reported by Al-Bukhaaree (10/485 of al-Fath)
[29] Translator’s Note: He was the leader of the hypocrites in Madeenah. Upon his death, Allaah revealed verses commanding the Prophet صلى الله عليه و سلم not to pray the funeral prayer over him.
[30] Saheeh – Reported by Al-Bukhaaree (8/664 and 646-648 of al-Fath) and Muslim (2772).
[31] Saheeh – Reported by Al-Bukhaaree (9/504 of al-Fath) and Muslim (1714).
[32] Saheeh – Reported by Muslim (1480)
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Zayd bin Arqam (radyAllaahu ‘anhu) reported: “We set out on a journey with the Prophet and the people suffered great difficulty (due to a lack of provisions). So ‘Abdullaah bin Ubay [29] said to his companions: ‘Don’t spend on those who are with Allaah’s Messenger so that they may disperse and go away from him.’ He said: ‘If we return to Madeenah, surely, the more honorable will expel the lowly ones from it. So I went to the Prophet صلى الله عليه و سلم and informed him of that. He sent for ‘Abdullaah bin Ubay and asked him, but ‘Abdullaah bin Ubay swore that he did not say so. So the people said: ‘Zayd told a lie to Allaah’s Messenger.’ And what they said distressed me very much. Later Allaah revealed the confirmation of my statement in His saying; ‘When the hypocrites come to you…’ [Surah Al-Munafiqeen]” [30]
Also there is the hadeeth of Hind (radyAllaahu ‘anhaa), the wife of Abu Sufyaan, in which she said to the Prophet: “Indeed, Abu Sufyaan is a stingy man.” [31] And also the hadeeth of Faatimah Bint Qays (radyAllaahu ‘anhaa), when the Prophet صلى الله عليه و سلم said to her (with regard to her accepting marriage proposals from two suitors): “As for Mu’awiyah, then he is utterly poor. And as for Abu Jahm, then he does not cease to remove the stick from his shoulder (i.e. he beats his wives).” [32]
Footnotes :
[26] Saheeh – Reported by Al-Bukhaaree (10/471 of al-Fath) and Muslim (2591)
[27] Saheeh – Reported by Al-Bukhaaree and Muslim and its checking has preceded.
[28] Saheeh – Reported by Al-Bukhaaree (10/485 of al-Fath)
[29] Translator’s Note: He was the leader of the hypocrites in Madeenah. Upon his death, Allaah revealed verses commanding the Prophet صلى الله عليه و سلم not to pray the funeral prayer over him.
[30] Saheeh – Reported by Al-Bukhaaree (8/664 and 646-648 of al-Fath) and Muslim (2772).
[31] Saheeh – Reported by Al-Bukhaaree (9/504 of al-Fath) and Muslim (1714).
[32] Saheeh – Reported by Muslim (1480)
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What Type Of Backbiting Is Permissible? – Imaam an-Nawawee
Posted from al-ibaanah e-Book – Guarding the Tongue : Imaam an-Nawawee Know that although backbiting is forbidden, it becomes permissible under certain circumstances when done for a beneficial rea…
Forwarded from Al manhaj Al nabawi
🔹Severe Warning against Declaring Things Unlawful or Lawful Based on One’s Own Accord Allaah (The Most High) said:
{وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ لِّتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ}[سورة النحل: آية:116]
And say not concerning that which your tongues put forth falsely: “This is lawful and this is forbidden,” so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper. [16:116]
Imaam Sadi (rahimahullaah) said: Do not declare (this or that) to be unlawful and lawful on your own accord – lying and fabricating things against Allaah, and forging statements against Him (i.e. passing judgements or rulings that such and such is lawful or unlawful based on ignorance, guessing, assumptions, desires etc).
[إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لَا يُفْلِحُونَ – Verily, those who invent lies against Allah will never prosper]; neither (will they proper) in this worldly life nor in the afterlife.
[Source: Tayseer Al-Kareem al-Mannaan Fee Tafseer Kalaam al-Mannaan. Publisher Daar Ibn Hazm 1st Edition 1424AH (Year 2003). Abridged & slightly paraphrased]
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📚Is your MAIN concern the Akhira or Dunya?
It was narrated that Anas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said:
“Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place.
But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him.”
(Narrated by al-Tirmidhi, 2389; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6510).
It was narrated that Anas (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said:
“Whoever is mainly concerned about the Hereafter, Allaah will make him feel independent of others and will make him focused and content, and his worldly affairs will fall into place.
But whoever is mainly concerned with this world, Allaah will make him feel in constant need of others and will make him distracted and unfocused, and he will get nothing of this world except what is decreed for him.”
(Narrated by al-Tirmidhi, 2389; classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6510).
Question:
If a woman is killed as a martyr for the sake of Allaah, how does the hadeeth “The shaheed will be married to seventy-two hoor al-‘iyn” apply to her?
Answer: This number is only for men. A woman will have only one husband in Paradise, and she will be satisfied with him and will not need any more than that.
The Muslim woman – who is not influenced by the claims of those who propagate permissiveness and knows that she is not like men in her make-up and nature, because Allaah has made her like that – does not object to the rulings of Allaah or feel angry. Rather she accepts what Allaah has decreed for her. Her sound nature tells her that she cannot live with more than one man at a time. So long as she has entered Paradise, she will have all that she desires, so she should not dispute now about the delights and rewards that her Lord has chosen for her, for your Lord does not treat anyone unjustly. If she is one of the people of Paradise, then she is included, like men, in the words of Allaah (interpretation of the meaning):
“Trays of gold and cups will be passed round them; (there will be) therein all that inner-selves could desire, and all that eyes could delight in and you will abide therein forever”
[al-Zukhruf 43:71]
- Shaykh ‘Abd-Allaah ibn Jibreen
We ask Allaah for al-Firdaws, the highest part of Paradise. May Allaah bless our Prophet Muhammad sallallahu alaihi wa sallam.
If a woman is killed as a martyr for the sake of Allaah, how does the hadeeth “The shaheed will be married to seventy-two hoor al-‘iyn” apply to her?
Answer: This number is only for men. A woman will have only one husband in Paradise, and she will be satisfied with him and will not need any more than that.
The Muslim woman – who is not influenced by the claims of those who propagate permissiveness and knows that she is not like men in her make-up and nature, because Allaah has made her like that – does not object to the rulings of Allaah or feel angry. Rather she accepts what Allaah has decreed for her. Her sound nature tells her that she cannot live with more than one man at a time. So long as she has entered Paradise, she will have all that she desires, so she should not dispute now about the delights and rewards that her Lord has chosen for her, for your Lord does not treat anyone unjustly. If she is one of the people of Paradise, then she is included, like men, in the words of Allaah (interpretation of the meaning):
“Trays of gold and cups will be passed round them; (there will be) therein all that inner-selves could desire, and all that eyes could delight in and you will abide therein forever”
[al-Zukhruf 43:71]
- Shaykh ‘Abd-Allaah ibn Jibreen
We ask Allaah for al-Firdaws, the highest part of Paradise. May Allaah bless our Prophet Muhammad sallallahu alaihi wa sallam.
Do not answer questions without quoting a scholar!
Shaykh Muhammad Naasir al-Albaanee - May Allah have mercy on hom - said:
"An unlearned [individual] who answers questions cannot only say 'it is allowed' or 'it is not allowed', rather he must mention the scholar who says it."
[Silsilah al-Hudaa wan-Noor, no.333, of al-Albaanee | Translated by: Abu Ruqayyah 'Abdussamad]
Shaykh Muhammad Naasir al-Albaanee - May Allah have mercy on hom - said:
"An unlearned [individual] who answers questions cannot only say 'it is allowed' or 'it is not allowed', rather he must mention the scholar who says it."
[Silsilah al-Hudaa wan-Noor, no.333, of al-Albaanee | Translated by: Abu Ruqayyah 'Abdussamad]