14 Occasions in Which it is Disliked to Initiate the Islamic Greetings – Shaykh Salih al-Fawzan
These are the occasions in which initiating the Islamic greeting is disliked;
1. The One Speaking: It is disliked to initiate the Islamic greeting to a person who is speaking since he is busy with conversing with someone.
2. The One Busy with Remembering Allah: “The one who is occupied with remembering Allāh ﷻ” meaning saying – SubḥānAllāh, Allāhu Akbar and reciting the Quʾān.
3. The One Busy with the Speech of Muḥammad: Meaning the one who is busy in [reading, studying and memorising] the ḥadīth of the Prophet ﷺ.
4. The Orator: Meaning to greet the khaṭīb at times other than the Friday sermon, since speaking in Friday prayer is [already] prohibited, it is prohibited to greet the khāṭīb and those listening.
5. The One Teaching: “…whilst teaching…” meaning the person who is engaged in teaching the Qurʾān, ḥadīth, matters of jurisprudence or Arabic grammar, do not greet him. Some people, when they arrive to a gathering whilst the lesson has commenced, they greet and raise their voices. This is disliked since this will distract the teacher and those sitting and listening. This would cause the people to turn their attention to him (rather than the teacher).
6. The One Researching Knowledge: “..who is indulged in researching the sciences of knowledge..” meaning the person who is researching an academic issue. Do not greet him and disturb his research. This is not correct.
7. The Preacher: “..or the preacher..” meaning the one preaching to the people, so do not greet him if you arrive. Sit down and listen to the admonition and do not extend the Islamic greetings as you will disturb the lecturer and those listening.
8. The faqīḥ: Meaning the one revising knowledge of jurisprudence (fiqḥ).
9. The Caller to the Prayer: [meaning] the one calling the ʾathān for the prayer. Do not greet him whilst he is calling the people to prayer since you will disturb him during the ʾathān.
10. The One Praying: “..the one in prayer..” meaning if you arrive and there is a person praying then do not greet him until he has completed his prayer. It has been reported from the Prophet ﷺ that one of the companions had greeted him and he returned the salutation by indicating [with his hand, head or finger]. So if someone greets you whilst you are in prayer then return the salutation by indication.
11. The One Purifying Himself: “..or a person purifying himself..” the one who is performing the ablution, so do not greet him until he has finished making his ablution. However, if he is washing himself for other than the purpose of worship such as cooling down or merely cleaning, then there is no problem for you to greet him.
12. The One Eating: It is not legislated to greet the one busy eating.
13. The One Reliving Himself: “..and he who is relieving himself..” And this is severe. This is referring to the person who is urinating or defecating; do not greet him whilst he is relieving himself. Since it is disliked for the one urinating or defecating to speak whilst in this condition, so do not greet him.
14. The Mujāhid: “..the person who is engaged in fighting the enemy in jiḥād.” the last occasion is the fighter who is engaged in battle, do not greet him whilst he is fighting, because he is engaged in fighting the enemy of Allāh ﷻ.
Source: Itḥāf aṭ-Ṭālib Sharḥ Manẓūma al-ʼAdāb Li Ibn ʿAbd al-Qawī, al-Fawzān, Sāliḥ ibn Fawzān p.219: Maktab ar-Rushd, Riyadh, KSA, 2003
✍Translator: Ṣalaḥ al-Irānī
🌐http://dusunnah.com/article/14-occasions-in-which-initiating-the-greetings-is-disliked/
These are the occasions in which initiating the Islamic greeting is disliked;
1. The One Speaking: It is disliked to initiate the Islamic greeting to a person who is speaking since he is busy with conversing with someone.
2. The One Busy with Remembering Allah: “The one who is occupied with remembering Allāh ﷻ” meaning saying – SubḥānAllāh, Allāhu Akbar and reciting the Quʾān.
3. The One Busy with the Speech of Muḥammad: Meaning the one who is busy in [reading, studying and memorising] the ḥadīth of the Prophet ﷺ.
4. The Orator: Meaning to greet the khaṭīb at times other than the Friday sermon, since speaking in Friday prayer is [already] prohibited, it is prohibited to greet the khāṭīb and those listening.
5. The One Teaching: “…whilst teaching…” meaning the person who is engaged in teaching the Qurʾān, ḥadīth, matters of jurisprudence or Arabic grammar, do not greet him. Some people, when they arrive to a gathering whilst the lesson has commenced, they greet and raise their voices. This is disliked since this will distract the teacher and those sitting and listening. This would cause the people to turn their attention to him (rather than the teacher).
6. The One Researching Knowledge: “..who is indulged in researching the sciences of knowledge..” meaning the person who is researching an academic issue. Do not greet him and disturb his research. This is not correct.
7. The Preacher: “..or the preacher..” meaning the one preaching to the people, so do not greet him if you arrive. Sit down and listen to the admonition and do not extend the Islamic greetings as you will disturb the lecturer and those listening.
8. The faqīḥ: Meaning the one revising knowledge of jurisprudence (fiqḥ).
9. The Caller to the Prayer: [meaning] the one calling the ʾathān for the prayer. Do not greet him whilst he is calling the people to prayer since you will disturb him during the ʾathān.
10. The One Praying: “..the one in prayer..” meaning if you arrive and there is a person praying then do not greet him until he has completed his prayer. It has been reported from the Prophet ﷺ that one of the companions had greeted him and he returned the salutation by indicating [with his hand, head or finger]. So if someone greets you whilst you are in prayer then return the salutation by indication.
11. The One Purifying Himself: “..or a person purifying himself..” the one who is performing the ablution, so do not greet him until he has finished making his ablution. However, if he is washing himself for other than the purpose of worship such as cooling down or merely cleaning, then there is no problem for you to greet him.
12. The One Eating: It is not legislated to greet the one busy eating.
13. The One Reliving Himself: “..and he who is relieving himself..” And this is severe. This is referring to the person who is urinating or defecating; do not greet him whilst he is relieving himself. Since it is disliked for the one urinating or defecating to speak whilst in this condition, so do not greet him.
14. The Mujāhid: “..the person who is engaged in fighting the enemy in jiḥād.” the last occasion is the fighter who is engaged in battle, do not greet him whilst he is fighting, because he is engaged in fighting the enemy of Allāh ﷻ.
Source: Itḥāf aṭ-Ṭālib Sharḥ Manẓūma al-ʼAdāb Li Ibn ʿAbd al-Qawī, al-Fawzān, Sāliḥ ibn Fawzān p.219: Maktab ar-Rushd, Riyadh, KSA, 2003
✍Translator: Ṣalaḥ al-Irānī
🌐http://dusunnah.com/article/14-occasions-in-which-initiating-the-greetings-is-disliked/
✅NEW READ: From the greatest of calamities is that the young students of knowledge are consulted...
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You can take off your Hijaab, you can shave off your beard, you can walk, talk, eat, dance, and act like the Kuffaar, but for all your attemps to gain accepetance from them, they will never accept you till you abandon your religion. So who are you really fooling?
{Never will the Jews nor the Christians be pleased with you till you follow their religion.}
📚 [Surah al-Baqarah 2 :210]
{Never will the Jews nor the Christians be pleased with you till you follow their religion.}
📚 [Surah al-Baqarah 2 :210]
Imam Ahmad, an-Nasai, at-Tirmidhi and Ibn Hibban in his Sahih report the hadith of Ka’b ibn Malik al-Ansari, (ra), from the Prophet (pbuh) that he said: “Two hungry wolves let loose among sheep are not more harmful then a person craving after wealth and status is to his Deen (Religion).” at-Tirmidhi said, “It is hasan Sahih.”
The wording of the hadith of Jabir, (ra) is: “Two ravenous wolves which spend the night amongst sheep whose shepherd is absent, will not cause more havoc for the people than will love of status and wealth to a Believer’s Deen.”
The wording of the hadith of Jabir, (ra) is: “Two ravenous wolves which spend the night amongst sheep whose shepherd is absent, will not cause more havoc for the people than will love of status and wealth to a Believer’s Deen.”
"Indeed, the prayer prevents from immorality & wrongdoing."
(29:45)
Ibn 'Uthaymeen:
"So look & reflect over your prayer, when you have prayed do you find in yourself hatred for immorality, dislike for evil&abhorrence for disobedience, or does your prayer not bring any of this?
🌐https://twitter.com/MarkazMuaadh/status/940179307216932864
(29:45)
Ibn 'Uthaymeen:
"So look & reflect over your prayer, when you have prayed do you find in yourself hatred for immorality, dislike for evil&abhorrence for disobedience, or does your prayer not bring any of this?
🌐https://twitter.com/MarkazMuaadh/status/940179307216932864
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Markaz Mu’aadh
Indeed, the prayer prevents from immorality & wrongdoing."(29:45) Ibn 'Uthaymeen: "So look & reflect over your prayer, when you have prayed do you find in yourself hatred for immorality, dislike for evil&abhorrence for disobedience, or does your prayer not…
Fatwas about financial transactions – Loan a Currency Exchange
The ruling about dealing with usury-based banks through permissible transactions
Question:
What is the ruling concerning dealing with usury-based banks through permissible transactions? And may Allah reward you.
Answer:
All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers until the Day of Resurrection.
In principle, one has to refrain absolutely from dealing with usury-based banks even if the transaction is devoid of the forbidden usury; as the permissible transaction with such banks entails acknowledgement and approval of usury; this is materialized in the cooperation in the usury transactions and intensifying them. It should be noted that most of the permissible transactions entail transgressions of the religion that are manifestly invalid such as: imposing commercial insurance on the permissible bargains, all risks insurance, taking cut of the insurance and imposing taking loan on the contractor if he starts a project for example, as well as imposing a fine upon delay and suchlike.
It goes without saying that the permissible contracts when linked with invalid conditions and restrictions, they either become nullified or the condition is judged invalid without the contract. Both cases cannot occur within of usury-based banks and financial institutions system because they are not structured according to the religious ruling; that is why dealing (with them) is prohibited and concerned by the verse in which Allah عزّ وجلّ says:
﴿ وَتَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِۚ ﴾ [المائدة: 2.[
The meaning of the verse:
﴾ And cooperate in righteousness and piety, but do not cooperate in sin and aggression ﴿ [Al-Mâ’ida: 2]; this is the case in normal circumstances. However, when it is a question of need and necessity, i.e., if the Muslim is compelled or needs to make permissible transactions with usury-based banks while having no other alternatives; it is permissible for him to do that if necessity imposes it with its condition (1) such as fund transfer via banks in return of payment; Allah عزّ وجلّ says:
﴿وَقَدۡ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيۡكُمۡ إِلَّا مَا ٱضۡطُرِرۡتُمۡ إِلَيۡهِۗ ﴾ [الأنعام: 119.[
The meaning of the verse:
﴾ And He has explained to you in detail what is forbidden to you, except under compulsion of necessity ) ﴿ [Al-An‘âm: 119].
The perfect knowledge belongs to Allah عزَّ وجلَّ; and our last prayer is all the praises and thanks are to Allah, the Lord of the Worlds, and prayers of Allah are to Muhammad and his Family, Companions and Brothers until the Day of Resurrection.
Algiers on: Rabî‘ Al-Awwal the 18th, 1430 H.
Corresponding to: March the 15th, 2009 G.
(1) See: the religious necessity’s criteria in the Website. Fatwa n°: (643), ennoscriptd: (The norm concerning the rule: “Necessity makes forbidden things permissible”).
http://ferkous.com/home/?q=en/fatwa-1005-en
The ruling about dealing with usury-based banks through permissible transactions
Question:
What is the ruling concerning dealing with usury-based banks through permissible transactions? And may Allah reward you.
Answer:
All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers until the Day of Resurrection.
In principle, one has to refrain absolutely from dealing with usury-based banks even if the transaction is devoid of the forbidden usury; as the permissible transaction with such banks entails acknowledgement and approval of usury; this is materialized in the cooperation in the usury transactions and intensifying them. It should be noted that most of the permissible transactions entail transgressions of the religion that are manifestly invalid such as: imposing commercial insurance on the permissible bargains, all risks insurance, taking cut of the insurance and imposing taking loan on the contractor if he starts a project for example, as well as imposing a fine upon delay and suchlike.
It goes without saying that the permissible contracts when linked with invalid conditions and restrictions, they either become nullified or the condition is judged invalid without the contract. Both cases cannot occur within of usury-based banks and financial institutions system because they are not structured according to the religious ruling; that is why dealing (with them) is prohibited and concerned by the verse in which Allah عزّ وجلّ says:
﴿ وَتَعَاوَنُواْ عَلَى ٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَلَا تَعَاوَنُواْ عَلَى ٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِۚ ﴾ [المائدة: 2.[
The meaning of the verse:
﴾ And cooperate in righteousness and piety, but do not cooperate in sin and aggression ﴿ [Al-Mâ’ida: 2]; this is the case in normal circumstances. However, when it is a question of need and necessity, i.e., if the Muslim is compelled or needs to make permissible transactions with usury-based banks while having no other alternatives; it is permissible for him to do that if necessity imposes it with its condition (1) such as fund transfer via banks in return of payment; Allah عزّ وجلّ says:
﴿وَقَدۡ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيۡكُمۡ إِلَّا مَا ٱضۡطُرِرۡتُمۡ إِلَيۡهِۗ ﴾ [الأنعام: 119.[
The meaning of the verse:
﴾ And He has explained to you in detail what is forbidden to you, except under compulsion of necessity ) ﴿ [Al-An‘âm: 119].
The perfect knowledge belongs to Allah عزَّ وجلَّ; and our last prayer is all the praises and thanks are to Allah, the Lord of the Worlds, and prayers of Allah are to Muhammad and his Family, Companions and Brothers until the Day of Resurrection.
Algiers on: Rabî‘ Al-Awwal the 18th, 1430 H.
Corresponding to: March the 15th, 2009 G.
(1) See: the religious necessity’s criteria in the Website. Fatwa n°: (643), ennoscriptd: (The norm concerning the rule: “Necessity makes forbidden things permissible”).
http://ferkous.com/home/?q=en/fatwa-1005-en
Words of Wisdom;
"The effort of doing a good deed ends, but its reward lasts; and the pleasure a sin fades, but its punishment remains."
[Imam Ibn al-Jawzi (رحمه الله) in his work, Hunting the Thought].
"The effort of doing a good deed ends, but its reward lasts; and the pleasure a sin fades, but its punishment remains."
[Imam Ibn al-Jawzi (رحمه الله) in his work, Hunting the Thought].
It was narrated that Anas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Du’a is not rejected between the adhan and iqamah, so engage in du’a (supplication).”
(Narrated by al-Tirmidhi, 212; Abu Dawood, 437; Ahmad, 12174 – this version narrated by him. Classed as saheeh by al-Albani in Saheeh Abi Dawood, 489).
(Narrated by al-Tirmidhi, 212; Abu Dawood, 437; Ahmad, 12174 – this version narrated by him. Classed as saheeh by al-Albani in Saheeh Abi Dawood, 489).
The root of all evil
Imām Ibn al-Qayyim (رحمه الله) said in the book al-Fawā'id (1/58)
❝The people entered the Hellfire by three doors: the door of doubts which led to uncertainty in the religion of Allāh, the door of lusts which led to preferring desires over obedience to Allāh, and the door of anger which led to aggression against His creation.
The sources of every sin are three matters: arrogance which caused iblīs (devil) behave the way he did, greed which caused Adam to be expelled from the garden, and envy which emboldened one of the sons of Adam against his brother.
He who protects himself from these three matters will be protected from evil, (because) unbelief comes from arrogance, disobedience comes from greed, and transgression and injustice come from envy.❞
Imām Ibn al-Qayyim (رحمه الله) said in the book al-Fawā'id (1/58)
❝The people entered the Hellfire by three doors: the door of doubts which led to uncertainty in the religion of Allāh, the door of lusts which led to preferring desires over obedience to Allāh, and the door of anger which led to aggression against His creation.
The sources of every sin are three matters: arrogance which caused iblīs (devil) behave the way he did, greed which caused Adam to be expelled from the garden, and envy which emboldened one of the sons of Adam against his brother.
He who protects himself from these three matters will be protected from evil, (because) unbelief comes from arrogance, disobedience comes from greed, and transgression and injustice come from envy.❞
Tafsir Ayatul Kursi Shaykh 'Abdul Razzaq Al Abbad Al Badr
https://www.youtube.com/watch?v=lZqS3CMhaC8
https://www.youtube.com/watch?v=lZqS3CMhaC8
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Tafsir Ayatul Kursi Shaykh 'Abdul Razzaq Al Abbad Al Badr
Tafsir Ayatul Kursi Shaykh 'Abdul Razzaq Al Abbad Al Badr Hafidhdullaah
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*Badal Umrah*
(MAY ALLAH FULFIL MY FATHER'S DUA. AAMEEN )
Have Umrah performed on behalf of your deceased or unable loved ones by qualified Students of Knowledge.
*What Is Badal Umrah And Its Ruling?*
When a person was not able to perform Umrah during their lifetime, it can be performed on their behalf by another person.
Abu Razin (may Allah be pleased with him) once came to the Prophet (peace be upon him) and said, "O
Messenger of Allah, my father is an old man who cannot perform Hajj or Umrah, nor can he travel."
The Messenger (peace be upon him) said,
*"Perform Hajj and Umrah on behalf of your father."
(Collected by Abu Dawud, Tirmidhi and others)*
Shaykh bin Baaz (may Allah have mercy on him) said,
*"Performing Hajj or Umrah for the deceased is among the most virtuous means of drawing closer to Allah. It is an action that benefits many Muslims who have passed away."*
(Source: Binbaz.org.sa/noor/5285)
(MAY ALLAH FULFIL MY FATHER'S DUA. AAMEEN )
Have Umrah performed on behalf of your deceased or unable loved ones by qualified Students of Knowledge.
*What Is Badal Umrah And Its Ruling?*
When a person was not able to perform Umrah during their lifetime, it can be performed on their behalf by another person.
Abu Razin (may Allah be pleased with him) once came to the Prophet (peace be upon him) and said, "O
Messenger of Allah, my father is an old man who cannot perform Hajj or Umrah, nor can he travel."
The Messenger (peace be upon him) said,
*"Perform Hajj and Umrah on behalf of your father."
(Collected by Abu Dawud, Tirmidhi and others)*
Shaykh bin Baaz (may Allah have mercy on him) said,
*"Performing Hajj or Umrah for the deceased is among the most virtuous means of drawing closer to Allah. It is an action that benefits many Muslims who have passed away."*
(Source: Binbaz.org.sa/noor/5285)
STAYING UP LATE AT THE NIGHT IS FROM THE CALAMITIES
🎓Shaykh Abdur-Razzaaq Al-Badr حفظه الله.
➡️The Noble Shaykh Abdur-Razzaaq al-Badr (may Allah preserve him) stated:
The matter of staying up late at night (especially in this time of ours) is considered to be from the magnificent calamities and the great tribulations. Also, it has for it many violations against many of the people. From the greatest of the violations that comes as a result of it in this time of ours is the wasting of Salaatul-Fajr (i.e. not praying it on time). By Allah, this is physical calamity. When a person sleeps past this magnificent obligation, he has committed a magnificent crime against his day.
Shaykh al-Islaam Ibn al-Qayyim (may Allah have mercy upon him) stated, “At the start of the day, the sun has the status of its youth. And at the last part of it, it has the status of it being in its older age and this is something that is known by way of experience.”
Whoever grows up as a youth upon something, grows old upon it. Therefore, that which the person is at the beginning of the day, holds to be true about him for the rest of the day. If it is upon vigor, then the rest of the day will be vigorous. If it is upon laziness, then the rest of the day is upon laziness.
📚Source: Sharh ash-Shamaa-il | Page 274
#WordsOfWisdom
🎓Shaykh Abdur-Razzaaq Al-Badr حفظه الله.
➡️The Noble Shaykh Abdur-Razzaaq al-Badr (may Allah preserve him) stated:
The matter of staying up late at night (especially in this time of ours) is considered to be from the magnificent calamities and the great tribulations. Also, it has for it many violations against many of the people. From the greatest of the violations that comes as a result of it in this time of ours is the wasting of Salaatul-Fajr (i.e. not praying it on time). By Allah, this is physical calamity. When a person sleeps past this magnificent obligation, he has committed a magnificent crime against his day.
Shaykh al-Islaam Ibn al-Qayyim (may Allah have mercy upon him) stated, “At the start of the day, the sun has the status of its youth. And at the last part of it, it has the status of it being in its older age and this is something that is known by way of experience.”
Whoever grows up as a youth upon something, grows old upon it. Therefore, that which the person is at the beginning of the day, holds to be true about him for the rest of the day. If it is upon vigor, then the rest of the day will be vigorous. If it is upon laziness, then the rest of the day is upon laziness.
📚Source: Sharh ash-Shamaa-il | Page 274
#WordsOfWisdom