al-hajr (ie: boycotting) varies according to how strong or weak, and how few or how numerous the people who are doing the boycotting are. The purpose is to rebuke and discipline the person being shunned and to deter the masses from doing likewise.
وَهَذَا الْهَجْرُ يَخْتَلِفُ بِاخْتِلَافِ الْهَاجِرِينَ فِي قُوَّتِهِمْ وَضَعْفِهِمْ وَقِلَّتِهِمْ وَكَثْرَتِهِمْ فَإِنَّ الْمَقْصُودَ بِهِ زَجْرُ الْمَهْجُورِ وَتَأْدِيبُهُ وَرُجُوعُ الْعَامَّةِ عَنْ مِثْلِ حَالِهِ.
If the maṣlaḥah (ie: purpose) is more likely be to achieved by boycotting, and it will weaken and reduce the evil, then it is prescribed,
فَإِنْ كَانَتْ الْمَصْلَحَةُ فِي ذَلِكَ رَاجِحَةً بِحَيْثُ يُفْضِي هَجْرُهُ إلَى ضَعْفِ الشَّرِّ وَخِفْيَتِهِ كَانَ مَشْرُوعًا.
But if the person being boycotting and others will not be deterred by that, rather the evil will increase, and the person doing the boycotting is weak and the bad consequences will outweigh the good, then boycotting is not prescribed, rather softening the hearts of some people is more effective than shunning.
وَإِنْ كَانَ لَا الْمَهْجُورُ وَلَا غَيْرُهُ يَرْتَدِعُ بِذَلِكَ بَلْ يُزِيدُ الشَّرَّ وَالْهَاجِرُ ضَعِيفٌ بِحَيْثُ يَكُونُ مَفْسَدَةُ ذَلِكَ رَاجِحَةً عَلَى مَصْلَحَتِهِ لَمْ يَشْرَعْ الْهَجْرُ؛ بَلْ يَكُونُ التَّأْلِيفُ لِبَعْضِ النَّاسِ أَنْفَعَ مِنْ الْهَجْرِ.
But in some cases boycotting is more effective than softening the hearts.
وَالْهَجْرُ لِبَعْضِ النَّاسِ أَنْفَعُ مِنْ التَّأْلِيفِ؛
Hence the Prophet ﷺ sought to soften the hearts of some people and boycotted others,
وَلِهَذَا كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَأَلَّفُ قَوْمًا وَيَهْجُرُ آخَرِينَ.
And the three who stayed behind (from Tābūk) were better than most of those whose hearts were to be softened, because they were leaders who held positions of influence among their tribes. So the interests of Islām dictated that the hearts of the leaders be softened, whereas the three who were shunned were believers and there were many other believers besides them.
كَمَا أَنَّ الثَّلَاثَةَ الَّذِينَ خُلِّفُوا كَانُوا خَيْرًا مِنْ أَكْثَرِ الْمُؤَلَّفَةِ قُلُوبُهُمْ لَمَّا كَانَ أُولَئِكَ كَانُوا سَادَةً مُطَاعِينَ فِي عَشَائِرِهِمْ فَكَانَتْ الْمَصْلَحَةُ الدِّينِيَّةُ فِي تَأْلِيفِ قُلُوبِهِمْ وَهَؤُلَاءِ كَانُوا مُؤْمِنِينَ وَالْمُؤْمِنُونَ سِوَاهُمْ كَثِيرٌ
So, boycotting them was supporting Islām and was a means of purifying them of their sins.
فَكَانَ فِي هَجْرِهِمْ عِزُّ الدِّينِ وَتَطْهِيرُهُمْ مِنْ ذُنُوبِهِمْ
Similarly, what is prescribed with regard to the enemy is to fight them sometimes, and to seek truces with them sometimes, and to take the jizyah sometimes, according to circumstances and what is in the ummah’s best interests.
وَهَذَا كَمَا أَنَّ الْمَشْرُوعَ فِي الْعَدُوِّ الْقِتَالُ تَارَةً وَالْمُهَادَنَةُ تَارَةً وَأَخْذُ الْجِزْيَةِ تَارَةً كُلُّ ذَلِكَ بِحَسَبِ الْأَحْوَالِ وَالْمَصَالِحِ.
And the opinions of the Imāms like Aḥmad and others in this issue is based on this foundation, and this is why he would differentiate between places where bidʿah had increased like the Qadariyyah in Baṣrah, and astrology in Khurasān, and Tashayyuʿ (ie: Shīʿism) in al-Kūfah, and places where it was not the case.
وَجَوَابُ الْأَئِمَّةِ كَأَحْمَدَ وَغَيْرِهِ فِي هَذَا الْبَابِ مَبْنِيٌّ عَلَى هَذَا الْأَصْلِ وَلِهَذَا كَانَ يُفَرِّقُ بَيْنَ الْأَمَاكِنِ الَّتِي كَثُرَتْ فِيهَا الْبِدَعُ كَمَا كَثُرَ الْقَدَرُ فِي الْبَصْرَةِ وَالتَّنْجِيمُ بِخُرَاسَانَ وَالتَّشَيُّعُ بِالْكُوفَةِ وَبَيَّنَ مَا لَيْسَ كَذَلِكَ.
Ibn Taymiyyah, Majmūʿ al-Fatāwá 28/206
ابن تيمية، مجموع الفتاوى ٢٨/٢٠٦
https://shamela.ws/index.php/book/7289
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
وَهَذَا الْهَجْرُ يَخْتَلِفُ بِاخْتِلَافِ الْهَاجِرِينَ فِي قُوَّتِهِمْ وَضَعْفِهِمْ وَقِلَّتِهِمْ وَكَثْرَتِهِمْ فَإِنَّ الْمَقْصُودَ بِهِ زَجْرُ الْمَهْجُورِ وَتَأْدِيبُهُ وَرُجُوعُ الْعَامَّةِ عَنْ مِثْلِ حَالِهِ.
If the maṣlaḥah (ie: purpose) is more likely be to achieved by boycotting, and it will weaken and reduce the evil, then it is prescribed,
فَإِنْ كَانَتْ الْمَصْلَحَةُ فِي ذَلِكَ رَاجِحَةً بِحَيْثُ يُفْضِي هَجْرُهُ إلَى ضَعْفِ الشَّرِّ وَخِفْيَتِهِ كَانَ مَشْرُوعًا.
But if the person being boycotting and others will not be deterred by that, rather the evil will increase, and the person doing the boycotting is weak and the bad consequences will outweigh the good, then boycotting is not prescribed, rather softening the hearts of some people is more effective than shunning.
وَإِنْ كَانَ لَا الْمَهْجُورُ وَلَا غَيْرُهُ يَرْتَدِعُ بِذَلِكَ بَلْ يُزِيدُ الشَّرَّ وَالْهَاجِرُ ضَعِيفٌ بِحَيْثُ يَكُونُ مَفْسَدَةُ ذَلِكَ رَاجِحَةً عَلَى مَصْلَحَتِهِ لَمْ يَشْرَعْ الْهَجْرُ؛ بَلْ يَكُونُ التَّأْلِيفُ لِبَعْضِ النَّاسِ أَنْفَعَ مِنْ الْهَجْرِ.
But in some cases boycotting is more effective than softening the hearts.
وَالْهَجْرُ لِبَعْضِ النَّاسِ أَنْفَعُ مِنْ التَّأْلِيفِ؛
Hence the Prophet ﷺ sought to soften the hearts of some people and boycotted others,
وَلِهَذَا كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَأَلَّفُ قَوْمًا وَيَهْجُرُ آخَرِينَ.
And the three who stayed behind (from Tābūk) were better than most of those whose hearts were to be softened, because they were leaders who held positions of influence among their tribes. So the interests of Islām dictated that the hearts of the leaders be softened, whereas the three who were shunned were believers and there were many other believers besides them.
كَمَا أَنَّ الثَّلَاثَةَ الَّذِينَ خُلِّفُوا كَانُوا خَيْرًا مِنْ أَكْثَرِ الْمُؤَلَّفَةِ قُلُوبُهُمْ لَمَّا كَانَ أُولَئِكَ كَانُوا سَادَةً مُطَاعِينَ فِي عَشَائِرِهِمْ فَكَانَتْ الْمَصْلَحَةُ الدِّينِيَّةُ فِي تَأْلِيفِ قُلُوبِهِمْ وَهَؤُلَاءِ كَانُوا مُؤْمِنِينَ وَالْمُؤْمِنُونَ سِوَاهُمْ كَثِيرٌ
So, boycotting them was supporting Islām and was a means of purifying them of their sins.
فَكَانَ فِي هَجْرِهِمْ عِزُّ الدِّينِ وَتَطْهِيرُهُمْ مِنْ ذُنُوبِهِمْ
Similarly, what is prescribed with regard to the enemy is to fight them sometimes, and to seek truces with them sometimes, and to take the jizyah sometimes, according to circumstances and what is in the ummah’s best interests.
وَهَذَا كَمَا أَنَّ الْمَشْرُوعَ فِي الْعَدُوِّ الْقِتَالُ تَارَةً وَالْمُهَادَنَةُ تَارَةً وَأَخْذُ الْجِزْيَةِ تَارَةً كُلُّ ذَلِكَ بِحَسَبِ الْأَحْوَالِ وَالْمَصَالِحِ.
And the opinions of the Imāms like Aḥmad and others in this issue is based on this foundation, and this is why he would differentiate between places where bidʿah had increased like the Qadariyyah in Baṣrah, and astrology in Khurasān, and Tashayyuʿ (ie: Shīʿism) in al-Kūfah, and places where it was not the case.
وَجَوَابُ الْأَئِمَّةِ كَأَحْمَدَ وَغَيْرِهِ فِي هَذَا الْبَابِ مَبْنِيٌّ عَلَى هَذَا الْأَصْلِ وَلِهَذَا كَانَ يُفَرِّقُ بَيْنَ الْأَمَاكِنِ الَّتِي كَثُرَتْ فِيهَا الْبِدَعُ كَمَا كَثُرَ الْقَدَرُ فِي الْبَصْرَةِ وَالتَّنْجِيمُ بِخُرَاسَانَ وَالتَّشَيُّعُ بِالْكُوفَةِ وَبَيَّنَ مَا لَيْسَ كَذَلِكَ.
Ibn Taymiyyah, Majmūʿ al-Fatāwá 28/206
ابن تيمية، مجموع الفتاوى ٢٨/٢٠٦
https://shamela.ws/index.php/book/7289
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Question #2: Is it correct for a person who is afflicted with al-ʿAyn (ie: the evil eye) to have the person who afflicted them appear while the Rāqī (ie: the reciter) is reading over them? Also, is it correct for the Rāqī to request the Jinn to show the sick person who it was that afflicted him with al-ʿAyn?
س 2: مدى صحة تخيل المريض للعائن من جراء القراءة، أو طلب الراقي من القرين أن يخيل للمريض من أصابه بالعين.
Answer #2: The issue of the person behind the al-ʿAyn appearing before the sick person during the reading session, or the Rāqī ordering the Jinn to do so is from the work of the Shayṭān and is not permissible. This is a form of seeking aid from the Shayaṭīn who would appear in the form of the person who afflicted the sick person with ʿAyn. This practice is prohibited because; it involves seeking the aid of Shayaṭīn, it causes enmity between people, it spreads fear amongst them and is therefore included in the statement of Allah the Exalted: {And indeed, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief} [72:6]
ج 2: تخيل المريض للعائن أثناء القراءة عليه، وأمر القارئ له بذلك هو عمل شيطاني لا يجوز؛ لأنه استعانة بالشياطين، فهي التي تتخيل له في صورة الإنسي الذي أصابه، وهذا عمل محرم؛ لأنه استعانة بالشياطين، ولأنه يسبب العداوة بين الناس، ويسبب نشر الخوف والرعب بين الناس، فيدخل في قوله تعالى: {وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا}.
Bakr Abū Zayd, Ṣāliḥ al-Fawzan, ʿAbd al-ʿAzīz Āl-Shaykh, ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz
بكر أبو زيد … صالح الفوزان … عبد العزيز آل الشيخ … عبد العزيز بن عبد الله بن باز
al-Lajnah ʾl-Dāʾimah, Fatāwá al-Lajnah al-Dāʾimah - 2 1/90 #20361
اللجنة الدائمة للبحوث العلمية والإفتاء، فتاوى اللجنة الدائمة - 2 ١/٩٠ #٢٠٣٦١
https://shamela.ws/index.php/book/21772
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
س 2: مدى صحة تخيل المريض للعائن من جراء القراءة، أو طلب الراقي من القرين أن يخيل للمريض من أصابه بالعين.
Answer #2: The issue of the person behind the al-ʿAyn appearing before the sick person during the reading session, or the Rāqī ordering the Jinn to do so is from the work of the Shayṭān and is not permissible. This is a form of seeking aid from the Shayaṭīn who would appear in the form of the person who afflicted the sick person with ʿAyn. This practice is prohibited because; it involves seeking the aid of Shayaṭīn, it causes enmity between people, it spreads fear amongst them and is therefore included in the statement of Allah the Exalted: {And indeed, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief} [72:6]
ج 2: تخيل المريض للعائن أثناء القراءة عليه، وأمر القارئ له بذلك هو عمل شيطاني لا يجوز؛ لأنه استعانة بالشياطين، فهي التي تتخيل له في صورة الإنسي الذي أصابه، وهذا عمل محرم؛ لأنه استعانة بالشياطين، ولأنه يسبب العداوة بين الناس، ويسبب نشر الخوف والرعب بين الناس، فيدخل في قوله تعالى: {وَأَنَّهُ كَانَ رِجَالٌ مِنَ الْإِنْسِ يَعُوذُونَ بِرِجَالٍ مِنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا}.
Bakr Abū Zayd, Ṣāliḥ al-Fawzan, ʿAbd al-ʿAzīz Āl-Shaykh, ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz
بكر أبو زيد … صالح الفوزان … عبد العزيز آل الشيخ … عبد العزيز بن عبد الله بن باز
al-Lajnah ʾl-Dāʾimah, Fatāwá al-Lajnah al-Dāʾimah - 2 1/90 #20361
اللجنة الدائمة للبحوث العلمية والإفتاء، فتاوى اللجنة الدائمة - 2 ١/٩٠ #٢٠٣٦١
https://shamela.ws/index.php/book/21772
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Telegram
IlmTest
Islām in its Original Form
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://www.youtube.com/llmTest?sub_confirmation=1
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://www.youtube.com/llmTest?sub_confirmation=1
Yazīd b. Abī Ḥabīb reported that Ḥuḏayfah b. Yamān said: “No people belittle or disregard the rights of Allāh (over them), except that Allāh sends upon them those who disregard (and trample on) their rights.”
حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ إِدْرِيسَ، قَالَ: حَدَّثَنَا مُوسَى بْنُ أَيُّوبَ الْبَجَلِيُّ، قَالَ: حَدَّثَنَا ابْنُ لَهِيعَةَ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، قَالَ: قَالَ حُذَيْفَةُ بْنُ الْيَمَانِ: «مَا اسْتَخَفَّ قَوْمٌ بِحَقِّ اللَّهِ عَزَّ وَجَلَّ إِلَّا بَعَثَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِمْ مَنْ يَسْتَخِفُّ بِحَقِّهِمْ»
Ibn Abī ʾl-Dunyā, al-ʿUqūbāt 1/176 #263
ابن أبي الدنيا، العقوبات ١/١٧٦ #٢٦٣
https://shamela.ws/index.php/book/8266
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
حَدَّثَنَا عَبْدُ اللَّهِ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ إِدْرِيسَ، قَالَ: حَدَّثَنَا مُوسَى بْنُ أَيُّوبَ الْبَجَلِيُّ، قَالَ: حَدَّثَنَا ابْنُ لَهِيعَةَ، عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ، قَالَ: قَالَ حُذَيْفَةُ بْنُ الْيَمَانِ: «مَا اسْتَخَفَّ قَوْمٌ بِحَقِّ اللَّهِ عَزَّ وَجَلَّ إِلَّا بَعَثَ اللَّهُ عَزَّ وَجَلَّ عَلَيْهِمْ مَنْ يَسْتَخِفُّ بِحَقِّهِمْ»
Ibn Abī ʾl-Dunyā, al-ʿUqūbāt 1/176 #263
ابن أبي الدنيا، العقوبات ١/١٧٦ #٢٦٣
https://shamela.ws/index.php/book/8266
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
On the authority of Abū Ḏarr (may Allah be pleased with him) that some people from amongst the Companions of the Messenger of Allah ﷺ said to the Prophet ﷺ: “O Messenger of Allah, the affluent have made off with the rewards; they pray as we pray, they fast as we fast, and they give (much) in charity by virtue of their wealth.”
وعن أبي ذرٍّ رضي الله عنه: إنَّ ناساً مِنْ أصحابِ النبيِّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - قالوا للنبي - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -: يا رسول الله! ذَهبَ أهلُ الدُّثور بالأجورِ، يُصلُّونَ كما نُصلي، وَيصُومون كما نصومُ، ويتصدَّقونَ بِفُضولِ أموالِهِم.
He ﷺ said: “Has not Allah made things for you to give in charity? Truly every tasbīḥah (ie: saying: subḥān Allah) is a charity, and every takbīrah (ie: saying: Allahu akbar) is a charity, and every taḥmīdah (ie: saying: al-ḥamdulillāh) is a charity. And commanding the good is a charity, and forbidding an evil is a charity, and in the buḍʿi (ie: sexual act) of each one of you there is a charity.
قال: "أو ليسَ قد جَعَلَ اللهُ لكم ما تصدَّقون بِهِ؛ إنَّ بِكُلِّ تسبيحةٍ صدقةً، وكلِّ تكبيرةٍ صدقةً، وكلِّ تحميدةٍ صدقةً، وأمرٍ بالمعروف صدقةً، ونهيٍ عن منكرٍ صدقةً، وفي بُضعِ أحدِكم صدَقةً".
They said: ”O Messenger of Allah, when one of us fulfills his carnal desire will he have some reward for that?“
قالوا: يا رسول الله! أيأتي أحدُنا شهوتَه ويكونُ لهُ فيها أجرٌ؟
He ﷺ said: ”Do you not see that if he were to act upon it (his desire) in an unlawful manner then he would be deserving of punishment? Likewise, if he were to act upon it in a lawful manner then he will be deserving of a reward."
قال: "أرأيتُم لو وَضَعها في حَرامٍ، أكان عَليه وِزرٌ؟ فكذلك إذا وضَعَها في الحلالِ كانَ لَه أجرٌ".
Ṣaḥīḥ; Reported by Muslim and Ibn Mājah.
صحيح؛ رواه مسلم وابن ماجه.
Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Tarġīb wa al-Tarhīb 2/235 #1556
محمد ناصر الدين الألباني، صحيح الترغيب والترهيب ٢/٢٣٥ #١٥٥٦
https://shamela.ws/index.php/book/179
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
وعن أبي ذرٍّ رضي الله عنه: إنَّ ناساً مِنْ أصحابِ النبيِّ - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - قالوا للنبي - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ -: يا رسول الله! ذَهبَ أهلُ الدُّثور بالأجورِ، يُصلُّونَ كما نُصلي، وَيصُومون كما نصومُ، ويتصدَّقونَ بِفُضولِ أموالِهِم.
He ﷺ said: “Has not Allah made things for you to give in charity? Truly every tasbīḥah (ie: saying: subḥān Allah) is a charity, and every takbīrah (ie: saying: Allahu akbar) is a charity, and every taḥmīdah (ie: saying: al-ḥamdulillāh) is a charity. And commanding the good is a charity, and forbidding an evil is a charity, and in the buḍʿi (ie: sexual act) of each one of you there is a charity.
قال: "أو ليسَ قد جَعَلَ اللهُ لكم ما تصدَّقون بِهِ؛ إنَّ بِكُلِّ تسبيحةٍ صدقةً، وكلِّ تكبيرةٍ صدقةً، وكلِّ تحميدةٍ صدقةً، وأمرٍ بالمعروف صدقةً، ونهيٍ عن منكرٍ صدقةً، وفي بُضعِ أحدِكم صدَقةً".
They said: ”O Messenger of Allah, when one of us fulfills his carnal desire will he have some reward for that?“
قالوا: يا رسول الله! أيأتي أحدُنا شهوتَه ويكونُ لهُ فيها أجرٌ؟
He ﷺ said: ”Do you not see that if he were to act upon it (his desire) in an unlawful manner then he would be deserving of punishment? Likewise, if he were to act upon it in a lawful manner then he will be deserving of a reward."
قال: "أرأيتُم لو وَضَعها في حَرامٍ، أكان عَليه وِزرٌ؟ فكذلك إذا وضَعَها في الحلالِ كانَ لَه أجرٌ".
Ṣaḥīḥ; Reported by Muslim and Ibn Mājah.
صحيح؛ رواه مسلم وابن ماجه.
Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Tarġīb wa al-Tarhīb 2/235 #1556
محمد ناصر الدين الألباني، صحيح الترغيب والترهيب ٢/٢٣٥ #١٥٥٦
https://shamela.ws/index.php/book/179
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Telegram
IlmTest
Islām in its Original Form
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://www.youtube.com/llmTest?sub_confirmation=1
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://www.youtube.com/llmTest?sub_confirmation=1
It was narrated by al-Bazzār and al-Ṭabarānī on the authority of ʿAmmār b. Yāsir (may Allah be pleased with him) that the Messenger of Allah - ﷺ - said: “Khadījah has been preferred over the women of this ummah, just as Maryam has been preferred over all the women of the world.” The ḥadīth is Ḥasan and Allah knows best.
فروى البزار، والطبرانيّ من حديث عمار بن ياسر - رضي الله عنهما - رفعه: "لقد فُضِّلت خديجة على نساء أمتي، كما فُضِّلت مريم على نساء العالمين"، وهو حديث حسن الإسناد، والله تعالى أعلم.
Muḥammad b. Ādam al-Ethiobī, Al-Baḥr al-Muḥīt ath-Thajāj Sharḥ Ṣaḥīḥ al-Imām Muslim b. al-Ḥajjāj 39/13
محمد بن آدم الأثيوبي، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج ٣٩/١٣
https://shamela.ws/index.php/book/148870
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
فروى البزار، والطبرانيّ من حديث عمار بن ياسر - رضي الله عنهما - رفعه: "لقد فُضِّلت خديجة على نساء أمتي، كما فُضِّلت مريم على نساء العالمين"، وهو حديث حسن الإسناد، والله تعالى أعلم.
Muḥammad b. Ādam al-Ethiobī, Al-Baḥr al-Muḥīt ath-Thajāj Sharḥ Ṣaḥīḥ al-Imām Muslim b. al-Ḥajjāj 39/13
محمد بن آدم الأثيوبي، البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج ٣٩/١٣
https://shamela.ws/index.php/book/148870
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Hushaym stated: Ashʿath b. Suwwaar narrated to us…that Ibn Masʿūd said: “It is upon you to take permission when entering upon your mothers and your sisters.” Ashʿath said: On the authority of ʿAdī b. Thābit who said: A woman from the Anṣār said to the Messenger ﷺ: “O Messenger of Allah, sometimes I am in a state at home in which I do not like anyone to see me in, not my father nor my sons, but men amongst my relatives keep walking in on me while I am in that state.”
وَقَالَ هُشَيْمٌ: أَخْبَرَنَا أَشْعَثُ بْنُ سَوَّارٍ عَنْ كُرُدُوسٍ عَنِ ابْنِ مَسْعُودٍ قَالَ: عَلَيْكُمْ أَنْ تَسْتَأْذِنُوا عَلَى أُمَّهَاتِكُمْ وَأَخَوَاتِكُمْ، قَالَ أَشْعَثُ عَنْ عَدِيِّ بْنِ ثَابِتٍ إِنَّ امْرَأَةً مِنَ الْأَنْصَارِ قَالَتْ: يَا رَسُولَ اللَّهِ إِنِّي أَكُونُ فِي مَنْزِلِي عَلَى الْحَالِ الَّتِي لَا أُحِبُّ أَنْ يَرَانِي أحد عليها لا وَالِدٌ وَلَا وَلَدٌ، وَإِنَّهُ لَا يَزَالُ يَدْخُلُ عَلَيَّ رَجُلٌ مِنْ أَهْلِي وَأَنَا عَلَى تِلْكَ الْحَالِ،
So the following verse was revealed: {O you who believe! Enter not houses other than your own, until you have asked permission and greeted those within them} [24:27]
قَالَ فَنَزَلَتْ يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتاً الآية.
Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAdhīm 6/36
ابن كثير، تفسير ط العلمية ٦/٣٦
https://shamela.ws/index.php/book/23604
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
وَقَالَ هُشَيْمٌ: أَخْبَرَنَا أَشْعَثُ بْنُ سَوَّارٍ عَنْ كُرُدُوسٍ عَنِ ابْنِ مَسْعُودٍ قَالَ: عَلَيْكُمْ أَنْ تَسْتَأْذِنُوا عَلَى أُمَّهَاتِكُمْ وَأَخَوَاتِكُمْ، قَالَ أَشْعَثُ عَنْ عَدِيِّ بْنِ ثَابِتٍ إِنَّ امْرَأَةً مِنَ الْأَنْصَارِ قَالَتْ: يَا رَسُولَ اللَّهِ إِنِّي أَكُونُ فِي مَنْزِلِي عَلَى الْحَالِ الَّتِي لَا أُحِبُّ أَنْ يَرَانِي أحد عليها لا وَالِدٌ وَلَا وَلَدٌ، وَإِنَّهُ لَا يَزَالُ يَدْخُلُ عَلَيَّ رَجُلٌ مِنْ أَهْلِي وَأَنَا عَلَى تِلْكَ الْحَالِ،
So the following verse was revealed: {O you who believe! Enter not houses other than your own, until you have asked permission and greeted those within them} [24:27]
قَالَ فَنَزَلَتْ يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَدْخُلُوا بُيُوتاً الآية.
Ibn Kathīr, Tafsīr al-Qurʾān al-ʿAdhīm 6/36
ابن كثير، تفسير ط العلمية ٦/٣٦
https://shamela.ws/index.php/book/23604
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
The Explanation of the Ḥadīth: “There are three affairs that are serious, whether you say them seriously or jokingly, they are serious”
شرح حديث: (ثلاث جدهن جد وهزلهن جد)
The author (ie: Abū Dāwūd) may Allah have mercy on him then recorded in the chapter: “Chapter: Regarding A Divorce That Was Said In Jest”
قال المصنف رحمه الله تعالى: [باب في الطلاق على الهزل.
On the authority of Abū Hurayrah; the Messenger ﷺ said: “There are three affairs that are serious, whether you say them seriously or jokingly, they are serious: marriage, divorce and taking back your (divorced) wife.”
حدثنا القعنبي حدثنا عبد العزيز -يعني: ابن محمد - عن عبد الرحمن بن حبيب عن عطاء بن أبي رباح عن ابن ماهك عن أبي هريرة أن رسول الله صلى الله عليه وآله وسلم قال: (ثلاث جدهن جد، وهزلهن جد: النكاح والطلاق والرجعة)].
His wording “Chapter: Regarding A Divorce That Was Said In Jest” meaning that a person divorces his wife then says that he was only joking and was not serious when he divorced her, or says I only wanted to joke around and so on. This is not considered to be joking, because these three issues are serous whether saying them seriously or jokingly. So she would be divorced. If this were not the case, everyone who divorced his wife would say that he was only joking.
قوله: [باب في الطلاق على الهزل] يعني: كون الإنسان يطلق ثم يقول: إنه هازل يضحك، وإنه ليس جاداً في طلاقه، أو يقول: إنما أردت أن أمزح، وما إلى ذلك، فلا يعتبر مزاحه؛ لأن هذه الثلاث جدهن جد، وهزلهن جد، فيعتبر ويقع الطلاق، ولو كان لا يقع لأمكن كل أحد قد طلق زوجته أن يقول: أنا كنتُ أمزح،
But the clear statement of divorce, if it is uttered then it is considered to be a divorce. If he says that he was only joking, well indeed his joke about this matter is serious.
ولكن هذا اللفظ الذي هو صريح الطلاق إذا أتى به فإنه يعتبر معناه، ولو قال: إنه هازل؛ فإن هزله جده.
His statement: “There are three affairs that are serious, whether you say them seriously or jokingly, they are serious…” So whether a person intends them and is serious or says them jokingly, indeed they are serious and are implemented. So it is not befitting to be careless and negligent in the likes of these matters and joke about them.
قوله: [(ثلاث جدهن جد وهزلهن جد)] فسواء كان الإنسان يقصدهن ويكون متعمداً جاداً، أو يقولها هازلاً مازحاً أو ما إلى ذلك، فإنها تكون جداً ويعتبر مقتضاها، فلا يصلح التساهل والتهاون بهذا بهزل ومزح وما إلى ذلك.
His statement: “Marriage, divorce and taking back your (divorced) wife.” Some of the scholars added the freeing of a slave, but there are not any authentic aḥadīth concerning it.
قوله: [(النكاح والطلاق والرجعة)] وبعض العلماء يلحق العتق بهذه الثلاث، ولا يصح في ذلك حديث،
In ʿAwn al-Maʿbūd it states: “Abū Bakr al-Maʿārifī stated: there is a narration with the addition of the freeing of a slave but there are no authentic aḥadīth concerning [all of] them.”
قال في عون المعبود: (قال أبو بكر المعافري: روي فيه: (والعتق)، ولم يصح شيء منه، فإن كان أراد ليس منه شيء على شرط الصحيح فلا كلام،
If what he intended was that there are no authentic aḥadīth with the conditions of an authentic ḥadīth, then there is no issue here, but if he intended that the ḥadīth is inauthentic then this statement is not fully correct, for indeed it is Ḥasan as was declared by al-Tirmiḏī as well as al-Albānī who mentioned its supporting narrations.
وإن أراد أنه ضعيف ففيه نظر، فإنه يحسَّن كما قال الترمذي)، أي: أن الترمذي قال عن هذا الحديث: حديث حسن غريب، وحسنه الألباني بشواهد ذكرها.
ʿAbd al-Muḥsin al-ʿAbbād, Sharḥ Abī Dāwūd 251/29
عبد المحسن العباد، شرح سنن أبي داود ٢٥١/٢٩
https://shamela.ws/index.php/book/37052
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
شرح حديث: (ثلاث جدهن جد وهزلهن جد)
The author (ie: Abū Dāwūd) may Allah have mercy on him then recorded in the chapter: “Chapter: Regarding A Divorce That Was Said In Jest”
قال المصنف رحمه الله تعالى: [باب في الطلاق على الهزل.
On the authority of Abū Hurayrah; the Messenger ﷺ said: “There are three affairs that are serious, whether you say them seriously or jokingly, they are serious: marriage, divorce and taking back your (divorced) wife.”
حدثنا القعنبي حدثنا عبد العزيز -يعني: ابن محمد - عن عبد الرحمن بن حبيب عن عطاء بن أبي رباح عن ابن ماهك عن أبي هريرة أن رسول الله صلى الله عليه وآله وسلم قال: (ثلاث جدهن جد، وهزلهن جد: النكاح والطلاق والرجعة)].
His wording “Chapter: Regarding A Divorce That Was Said In Jest” meaning that a person divorces his wife then says that he was only joking and was not serious when he divorced her, or says I only wanted to joke around and so on. This is not considered to be joking, because these three issues are serous whether saying them seriously or jokingly. So she would be divorced. If this were not the case, everyone who divorced his wife would say that he was only joking.
قوله: [باب في الطلاق على الهزل] يعني: كون الإنسان يطلق ثم يقول: إنه هازل يضحك، وإنه ليس جاداً في طلاقه، أو يقول: إنما أردت أن أمزح، وما إلى ذلك، فلا يعتبر مزاحه؛ لأن هذه الثلاث جدهن جد، وهزلهن جد، فيعتبر ويقع الطلاق، ولو كان لا يقع لأمكن كل أحد قد طلق زوجته أن يقول: أنا كنتُ أمزح،
But the clear statement of divorce, if it is uttered then it is considered to be a divorce. If he says that he was only joking, well indeed his joke about this matter is serious.
ولكن هذا اللفظ الذي هو صريح الطلاق إذا أتى به فإنه يعتبر معناه، ولو قال: إنه هازل؛ فإن هزله جده.
His statement: “There are three affairs that are serious, whether you say them seriously or jokingly, they are serious…” So whether a person intends them and is serious or says them jokingly, indeed they are serious and are implemented. So it is not befitting to be careless and negligent in the likes of these matters and joke about them.
قوله: [(ثلاث جدهن جد وهزلهن جد)] فسواء كان الإنسان يقصدهن ويكون متعمداً جاداً، أو يقولها هازلاً مازحاً أو ما إلى ذلك، فإنها تكون جداً ويعتبر مقتضاها، فلا يصلح التساهل والتهاون بهذا بهزل ومزح وما إلى ذلك.
His statement: “Marriage, divorce and taking back your (divorced) wife.” Some of the scholars added the freeing of a slave, but there are not any authentic aḥadīth concerning it.
قوله: [(النكاح والطلاق والرجعة)] وبعض العلماء يلحق العتق بهذه الثلاث، ولا يصح في ذلك حديث،
In ʿAwn al-Maʿbūd it states: “Abū Bakr al-Maʿārifī stated: there is a narration with the addition of the freeing of a slave but there are no authentic aḥadīth concerning [all of] them.”
قال في عون المعبود: (قال أبو بكر المعافري: روي فيه: (والعتق)، ولم يصح شيء منه، فإن كان أراد ليس منه شيء على شرط الصحيح فلا كلام،
If what he intended was that there are no authentic aḥadīth with the conditions of an authentic ḥadīth, then there is no issue here, but if he intended that the ḥadīth is inauthentic then this statement is not fully correct, for indeed it is Ḥasan as was declared by al-Tirmiḏī as well as al-Albānī who mentioned its supporting narrations.
وإن أراد أنه ضعيف ففيه نظر، فإنه يحسَّن كما قال الترمذي)، أي: أن الترمذي قال عن هذا الحديث: حديث حسن غريب، وحسنه الألباني بشواهد ذكرها.
ʿAbd al-Muḥsin al-ʿAbbād, Sharḥ Abī Dāwūd 251/29
عبد المحسن العباد، شرح سنن أبي داود ٢٥١/٢٩
https://shamela.ws/index.php/book/37052
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
The believer feels guilt over his sins, and persistent worries cause him to get rid of them through tawbah and istiġfār (ie: seeking forgiveness),
فالمؤمن تهمه خطاياه وتلحقه الهموم حتى يتخلص منها بتوبة واستغفار،
Or offering significant deeds assist him in erasing the effects of such sins.
أو حسنات جليلة تمحو آثار هذه السيئة
Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Tafsīr Juzʿ ʿAmma 1/246
ابن عثيمين، تفسير جزء عم ١/٢٤٦
https://shamela.ws/index.php/book/21808
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
فالمؤمن تهمه خطاياه وتلحقه الهموم حتى يتخلص منها بتوبة واستغفار،
Or offering significant deeds assist him in erasing the effects of such sins.
أو حسنات جليلة تمحو آثار هذه السيئة
Muḥammad b. Ṣāliḥ al-ʿUthaymīn, Tafsīr Juzʿ ʿAmma 1/246
ابن عثيمين، تفسير جزء عم ١/٢٤٦
https://shamela.ws/index.php/book/21808
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Abū Dāwūd said: I looked at the narrated aḥadīth, and I found them to be (approximately) four thousand in number.
وَعَنْ أَبِي دَاوُدَ، قَالَ نَظَرْتُ فِي الْحَدِيثِ الْمُسْنَدِ، فَإِذَا هُوَ أَرْبَعَةُ آلَافِ حَدِيثٍ،
Then I further examined them and found that these four thousand revolve around four aḥadīth:
ثُمَّ نَظَرْتُ، فَإِذَا مَدَارُ أَرْبَعَةِ آلَافِ حَدِيثٍ عَلَى أَرْبَعَةِ أَحَادِيثَ:
al-Nuʿman b. Bashīr’s ḥadīth: “What is ḥalāl (ie: permissible) is clear and what is ḥarām (ie: forbidden) is clear.”
حَدِيثُ النُّعْمَانِ بْنِ بَشِيرٍ: «الْحَلَّالُ بَيِّنٌ وَالْحَرَامُ بَيِّنٌ،»
ʿUmar’s ḥadīth: “Indeed actions are only based on intentions.”
وَحَدِيثُ عُمَرَ: «إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ»،
Abū Hurayrah’s ḥadīth: “Indeed Allah is good and does not accept anything except good, and Allah ordered the believers with the same things he ordered the messengers.”
وَحَدِيثُ أَبِي هُرَيْرَةَ: «إِنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ» الْحَدِيثَ،
And (Abū Hurayrah’s ḥadīth): “From the proficiency of a person’s Islām, is to leave off what does not concern him.”
وَحَدِيثُ: «مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ.»
He (Abū Dāwūd) said: “Each of these four ḥadīth is a quarter of knowledge.”
قَالَ: فَكُلُّ حَدِيثٍ مِنْ هَذِهِ رُبُعُ الْعِلْمِ.
Ibn Rajab, Jāmiʿ al-ʿUlūm wa ʾl-Ḥikam 1/62
ابن رجب، جامع العلوم والحكم ١/٦٢
https://shamela.ws/index.php/book/4268
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
وَعَنْ أَبِي دَاوُدَ، قَالَ نَظَرْتُ فِي الْحَدِيثِ الْمُسْنَدِ، فَإِذَا هُوَ أَرْبَعَةُ آلَافِ حَدِيثٍ،
Then I further examined them and found that these four thousand revolve around four aḥadīth:
ثُمَّ نَظَرْتُ، فَإِذَا مَدَارُ أَرْبَعَةِ آلَافِ حَدِيثٍ عَلَى أَرْبَعَةِ أَحَادِيثَ:
al-Nuʿman b. Bashīr’s ḥadīth: “What is ḥalāl (ie: permissible) is clear and what is ḥarām (ie: forbidden) is clear.”
حَدِيثُ النُّعْمَانِ بْنِ بَشِيرٍ: «الْحَلَّالُ بَيِّنٌ وَالْحَرَامُ بَيِّنٌ،»
ʿUmar’s ḥadīth: “Indeed actions are only based on intentions.”
وَحَدِيثُ عُمَرَ: «إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ»،
Abū Hurayrah’s ḥadīth: “Indeed Allah is good and does not accept anything except good, and Allah ordered the believers with the same things he ordered the messengers.”
وَحَدِيثُ أَبِي هُرَيْرَةَ: «إِنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ» الْحَدِيثَ،
And (Abū Hurayrah’s ḥadīth): “From the proficiency of a person’s Islām, is to leave off what does not concern him.”
وَحَدِيثُ: «مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ.»
He (Abū Dāwūd) said: “Each of these four ḥadīth is a quarter of knowledge.”
قَالَ: فَكُلُّ حَدِيثٍ مِنْ هَذِهِ رُبُعُ الْعِلْمِ.
Ibn Rajab, Jāmiʿ al-ʿUlūm wa ʾl-Ḥikam 1/62
ابن رجب، جامع العلوم والحكم ١/٦٢
https://shamela.ws/index.php/book/4268
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
The Ruling on Giving the Salām by Hand
حكم السلام بالإشارة باليد
Question: What is the ruling regarding giving the Salām with your hand (only)?
سؤال: ما حكم السلام بالإشارة باليد؟
Answer: It is not permissible to give Salām by indicating with your hand (only). The Sunnah is to speak it when giving it and replying to it. Giving the Salām by indicating with your hands is not permissible because it is an imitation of some disbelievers, and is not in accordance to what Allah legislated. However, there is no problem if one indicates with their hand, while (also) speaking it, to a person who is far away to show that they are giving Salām, because narrations support this. Likewise, if the person being greeted is praying, they respond by indicating with the hand (only), as was authentically reported in the Sunnah about the Prophet ﷺ.
الجواب: لا يجوز السلام بالإشارة، وإنما السنة السلام بالكلام بدءا وردا. أما السلام بالإشارة فلا يجوز؛ لأنه تشبه ببعض الكفرة في ذلك؛ ولأنه خلاف ما شرعه الله، لكن لو أشار بيده إلى المسلم عليه ليفهمه السلام لبعده مع تكلمه بالسلام فلا حرج في ذلك؛ لأنه قد ورد ما يدل عليه، وهكذا لو كان المسلم عليه مشغولا بالصلاة فإنه يرد بالإشارة، كما صحت بذلك السنة عن النبي صلى الله عليه وسلم.
ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz, Majmūʿ al-Fatāwá 6/352
عبد العزيز ابن باز، مجموع فتاوى ٦/٣٥٢
https://shamela.ws/index.php/book/21537
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
حكم السلام بالإشارة باليد
Question: What is the ruling regarding giving the Salām with your hand (only)?
سؤال: ما حكم السلام بالإشارة باليد؟
Answer: It is not permissible to give Salām by indicating with your hand (only). The Sunnah is to speak it when giving it and replying to it. Giving the Salām by indicating with your hands is not permissible because it is an imitation of some disbelievers, and is not in accordance to what Allah legislated. However, there is no problem if one indicates with their hand, while (also) speaking it, to a person who is far away to show that they are giving Salām, because narrations support this. Likewise, if the person being greeted is praying, they respond by indicating with the hand (only), as was authentically reported in the Sunnah about the Prophet ﷺ.
الجواب: لا يجوز السلام بالإشارة، وإنما السنة السلام بالكلام بدءا وردا. أما السلام بالإشارة فلا يجوز؛ لأنه تشبه ببعض الكفرة في ذلك؛ ولأنه خلاف ما شرعه الله، لكن لو أشار بيده إلى المسلم عليه ليفهمه السلام لبعده مع تكلمه بالسلام فلا حرج في ذلك؛ لأنه قد ورد ما يدل عليه، وهكذا لو كان المسلم عليه مشغولا بالصلاة فإنه يرد بالإشارة، كما صحت بذلك السنة عن النبي صلى الله عليه وسلم.
ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz, Majmūʿ al-Fatāwá 6/352
عبد العزيز ابن باز، مجموع فتاوى ٦/٣٥٢
https://shamela.ws/index.php/book/21537
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
ʿUbayd Allah b. ʿAbd Allah said: “Goodness was not known from ʿUmar or Ibn ʿUmar (may Allah be pleased with them both) until they spoke or acted (ie: how well they used to hide their good deeds).”
حَدَّثَنِي خَالِدُ بْنُ خِدَاشٍ، حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، قَالَ: كَانَ لَا يُعْرَفُ الْبِرُّ فِي عُمَرَ وَلَا ابْنِ عُمَرَ حَتَّى يَقُولَا أَوْ يَعْمَلَا،
Ibn Abī ʾl-Dunyā, al-Ikhlāṣ wa ʾl-Niyyah 1/62 #38
ابن أبي الدنيا، الإخلاص ١/٦٢ #٣٨
https://shamela.ws/index.php/book/6225
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
حَدَّثَنِي خَالِدُ بْنُ خِدَاشٍ، حَدَّثَنِي مَالِكُ بْنُ أَنَسٍ، عَنِ الزُّهْرِيِّ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ، قَالَ: كَانَ لَا يُعْرَفُ الْبِرُّ فِي عُمَرَ وَلَا ابْنِ عُمَرَ حَتَّى يَقُولَا أَوْ يَعْمَلَا،
Ibn Abī ʾl-Dunyā, al-Ikhlāṣ wa ʾl-Niyyah 1/62 #38
ابن أبي الدنيا، الإخلاص ١/٦٢ #٣٨
https://shamela.ws/index.php/book/6225
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
And Ayyūb (al-Sakhtiyānī) said: “A person will not know the mistake of his teacher until he hears al-ikhtilāf (ie: the differences of opinion from elsewhere).”
وقال أَيّوب رحمه الله: لا يَعرِف الرجلُ خطأَ مُعلِّمه حتّى يعرِفَ الاختلاف. [عيون الأخبار 2/526].
Aḥmad al-Ṭayyār, Ḥayāh al-Salaf 1/84
أحمد الطيار، حياة السلف ١/٨٤
https://shamela.ws/book/17505/81
@ilmtest [https://news.1rj.ru/str/ilmtest]
وقال أَيّوب رحمه الله: لا يَعرِف الرجلُ خطأَ مُعلِّمه حتّى يعرِفَ الاختلاف. [عيون الأخبار 2/526].
Aḥmad al-Ṭayyār, Ḥayāh al-Salaf 1/84
أحمد الطيار، حياة السلف ١/٨٤
https://shamela.ws/book/17505/81
@ilmtest [https://news.1rj.ru/str/ilmtest]
Al-Bayhaqī narrated (4/44) with an authentic chain of narration from Ibn ʿUmar that he (may Allah be pleased with him) used to raise his hands with every takbīr of the Janāzah prayer.
روى البيهقي (4/44) بسند صحيح عن ابن عمر أنه كان يرفع يديه على كل تكبيرة من تكبيرات الجنازة.
So whoever thinks that he would not do that except due to it being established from the Prophet ﷺ, then he may raise his hands.
فمن كان يظن أنه لا يفعل ذلك إلا بتوقيف من النبي صلى الله عليه وسلم، فله أن يرفع
Muḥammad Nāṣir ʾl-Dīn al-Albānī, Aḥkām al-Janāʾiz 1/117
محمد ناصر الدين الألباني، أحكام الجنائز ١/١١٧
https://shamela.ws/index.php/book/854
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
روى البيهقي (4/44) بسند صحيح عن ابن عمر أنه كان يرفع يديه على كل تكبيرة من تكبيرات الجنازة.
So whoever thinks that he would not do that except due to it being established from the Prophet ﷺ, then he may raise his hands.
فمن كان يظن أنه لا يفعل ذلك إلا بتوقيف من النبي صلى الله عليه وسلم، فله أن يرفع
Muḥammad Nāṣir ʾl-Dīn al-Albānī, Aḥkām al-Janāʾiz 1/117
محمد ناصر الدين الألباني، أحكام الجنائز ١/١١٧
https://shamela.ws/index.php/book/854
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Hishām b. ʿUrwah reported from his father that ʿUmar b. al-Khaṭṭāb said: “Do not force your girls to marry ugly men, because they also love (beauty) like you love (beauty).”
حَدَّثَنَا سَعِيدٌ قَالَ: نا عِيسَى بْنُ يُونُسَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ: «لَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الرَّجُلِ الْقَبِيحِ، فَإِنَّهُنَّ يُحْبِبْنَ مَا تُحِبُّونَ»
Saʿīd b. Manṣūr, Sunan 1/244 #811
سعيد بن منصور، سنن ١/٢٤٤ #٨١١
https://shamela.ws/index.php/book/13122
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
حَدَّثَنَا سَعِيدٌ قَالَ: نا عِيسَى بْنُ يُونُسَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، قَالَ: قَالَ عُمَرُ بْنُ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ: «لَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الرَّجُلِ الْقَبِيحِ، فَإِنَّهُنَّ يُحْبِبْنَ مَا تُحِبُّونَ»
Saʿīd b. Manṣūr, Sunan 1/244 #811
سعيد بن منصور، سنن ١/٢٤٤ #٨١١
https://shamela.ws/index.php/book/13122
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Telegram
IlmTest
Islām in its Original Form
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://www.youtube.com/llmTest?sub_confirmation=1
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://www.youtube.com/llmTest?sub_confirmation=1
وكان أصلع أعسر يسر طوالا آدم شديد الادمة هكذا وصفه جماعة
ابن حجر العسقلاني، تهذيب التهذيب ٧/٤٣٩
https://shamela.ws/index.php/book/3310
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
ابن حجر العسقلاني، تهذيب التهذيب ٧/٤٣٩
https://shamela.ws/index.php/book/3310
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
The Messenger of Allah ﷺ said: The duʿāʾ (ie: supplication) of (the one in) distress is: “O Allah, I hope for Your Mercy. Do not leave me to myself even for the blinking of an eye (ie: a moment). Rectify all of my affairs for me. There is none worthy of worship but You.”
أَخْبَرَنَا عُمَرُ بْنُ مُحَمَّدٍ الْهَمْدَانِيُّ، حَدَّثَنَا زَيْدُ بْنُ أَخْزَمَ، حَدَّثَنَا أَبُو عَامِرٍ الْعَقَدِيُّ، حَدَّثَنَا عَبْدُ الْجَلِيلِ بْنُ عَطِيَّةَ، عَنْ جَعْفَرِ بْنِ مَيْمُونٍ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «دَعَوَاتُ الْمَكْرُوبِ: اللَّهُمَّ رَحْمَتَكَ أَرْجُو، فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ، لَا إِلَهَ إِلَّا أَنْتَ»
Al-Albānī: Ḥasan.
[تعليق الألباني] حسن - «تمام المنة» (232)، «تخريج الكلم» (121)، «التعليق الرغيب» (3/42).
Ibn Ḥibbān, Ṣaḥīḥ (Mukhrajjah) 3/250 #970
ابن حبان، صحيح ٣/٢٥٠ #٩٧٠
https://shamela.ws/index.php/book/1734
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
أَخْبَرَنَا عُمَرُ بْنُ مُحَمَّدٍ الْهَمْدَانِيُّ، حَدَّثَنَا زَيْدُ بْنُ أَخْزَمَ، حَدَّثَنَا أَبُو عَامِرٍ الْعَقَدِيُّ، حَدَّثَنَا عَبْدُ الْجَلِيلِ بْنُ عَطِيَّةَ، عَنْ جَعْفَرِ بْنِ مَيْمُونٍ حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرَةَ، عَنْ أَبِيهِ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «دَعَوَاتُ الْمَكْرُوبِ: اللَّهُمَّ رَحْمَتَكَ أَرْجُو، فَلَا تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، وَأَصْلِحْ لِي شَأْنِي كُلَّهُ، لَا إِلَهَ إِلَّا أَنْتَ»
Al-Albānī: Ḥasan.
[تعليق الألباني] حسن - «تمام المنة» (232)، «تخريج الكلم» (121)، «التعليق الرغيب» (3/42).
Ibn Ḥibbān, Ṣaḥīḥ (Mukhrajjah) 3/250 #970
ابن حبان، صحيح ٣/٢٥٠ #٩٧٠
https://shamela.ws/index.php/book/1734
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Nuʿaym b. Ḥammād reported that ʿAbd al-Raḥmān b. Mahdī was asked: “How do you know the Ṣaḥīḥ aḥadīth from the faulty ones?”
وقال نُعَيم بن حمَّاد: قلت لعبد الرحمن بن مَهْدي: كيف تَعْرِفُ صحيحَ الحديثِ مِنْ خطئه؟
He replied, “Just as al-ṭabīb (ie: the doctor) recognises the symptoms of al-majnūn (ie: a crazed lunatic).”
قال: «كما يَعْرِفُ الطبيبُ المجنونَ».
Ibn Abī Ḥātim, ʿIlal al-Ḥadīth 1/19
ابن أبي حاتم، علل الحديث ١/١٩
https://shamela.ws/index.php/book/1350
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
وقال نُعَيم بن حمَّاد: قلت لعبد الرحمن بن مَهْدي: كيف تَعْرِفُ صحيحَ الحديثِ مِنْ خطئه؟
He replied, “Just as al-ṭabīb (ie: the doctor) recognises the symptoms of al-majnūn (ie: a crazed lunatic).”
قال: «كما يَعْرِفُ الطبيبُ المجنونَ».
Ibn Abī Ḥātim, ʿIlal al-Ḥadīth 1/19
ابن أبي حاتم، علل الحديث ١/١٩
https://shamela.ws/index.php/book/1350
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Telegram
IlmTest
Islām in its Original Form
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://www.youtube.com/llmTest?sub_confirmation=1
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://www.youtube.com/llmTest?sub_confirmation=1
Abū Ṭālib reported that a man asked Abū ʿAbd Allah (ie: Imām Aḥmad): “How do I soften and subdue my heart?”
أَخْبَرَنَا زكريا بن يَحْيَى الساجي حَدَّثَنَا أبو طالب أن أبا عبد اللَّه قَالَ له رجل كيف يرق قلبي
He replied: “Visit the graveyard, and run your hand over head of an orphan.”
قَالَ أدخل المقبرة وامسح رأس اليتيم.
Ibn Abī Yaʿlá, Ṭabaqāt al-Ḥanābilah 1/39
ابن أبي يعلى، طبقات الحنابلة ١/٣٩
https://shamela.ws/index.php/book/9543
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
أَخْبَرَنَا زكريا بن يَحْيَى الساجي حَدَّثَنَا أبو طالب أن أبا عبد اللَّه قَالَ له رجل كيف يرق قلبي
He replied: “Visit the graveyard, and run your hand over head of an orphan.”
قَالَ أدخل المقبرة وامسح رأس اليتيم.
Ibn Abī Yaʿlá, Ṭabaqāt al-Ḥanābilah 1/39
ابن أبي يعلى، طبقات الحنابلة ١/٣٩
https://shamela.ws/index.php/book/9543
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Abū al-Bakhtarī said: A man entered the masjid (of Kūfa) and said: ”Judgement is for no one except Allah.“
يَحْيَى بْنُ آدَمَ، قَالَ: حَدَّثَنَا يَزِيدُ بْنُ عَبْدِ الْعَزِيزِ، عَنْ عُمَرَ بْنِ حَسِيلِ بْنِ سَعْدِ بْنِ حُذَيْفَةَ، قَالَ حَدَّثَنَا حَبِيبُ أَبُو الْحَسَنِ الْعَبْسِيُّ، عَنْ أَبِي الْبَخْتَرِيِّ، قَالَ: دَخَلَ رَجُلٌ الْمَسْجِدَ فَقَالَ: لَا حُكْمَ إِلَّا لِلَّهِ
Then another man said- ”There is no judgement except for Allah.“
ثُمَّ قَالَ آخَرُ: لَا حُكْمَ إِلَّا لِلَّهِ،
So ʿAlī (b. Abī Ṭālib may Allah be pleased with him) said: ”Judgement is for no one except Allah and verily the promise of Allah is true and do not let those who have no yaqīn (ie: certainty) disquiet and discourage you. Do you not understand what they are saying? They are saying that there is no governance and leadership. O people, your affairs will not be orderly except with a leader whether he is righteous or fājir (ie: immoral).“
فَقَالَ عَلِيٌّ: لَا حُكْمَ إِلَّا لِلَّهِ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ فَمَا تَدْرُونَ مَا يَقُولُ هَؤُلَاءِ؟ يَقُولُونَ: لَا إِمَارَةَ، أَيُّهَا النَّاسُ، إِنَّهُ لَا يُصْلِحُكُمْ إِلَّا أَمِيرٌ بَرٌّ أَوْ فَاجِرٌ،
They said: ”We recognize the righteous (leader) but what about the unrighteous (leader)?"
قَالُوا: هَذَا الْبَرُّ قَدْ عَرَفْنَاهُ، فَمَا بَالُ الْفَاجِرِ؟
He said: “A believer (when there is a leader) is able to perform good and the immoral person is given respite until Allah's appointed decree is reached and the roads are kept safe and your markets kept operative and your enemy is fought and your spoils of war divided and the right of the weak is not exploited by the strong.”
فَقَالَ: يَعْمَلُ الْمُؤْمِنُ وَيُمْلِي لِلْفَاجِرِ، وَيُبَلِّغُ اللَّهُ الْأَجَلَ، وَتَأْمَنُ سُبُلُكُمْ، وَتَقُومُ أَسْوَاقُكُمْ، وَيُقَسَّمُ فَيْؤُكُمْ وَيُجَاهَدُ عَدُوُّكُمْ وَيُؤْخَذُ الضَّعِيفُ مِنَ الْقَوِيِّ أَوْ قَالَ: مِنَ الشَّدِيدِ مِنْكُمْ.
Ibn Abī Shaybah, al-Muṣannaf 7/562 #37931
إبن أبي شيبة، مصنف ٧/٥٦٢ #٣٧٩٣١
https://shamela.ws/index.php/book/9944
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
يَحْيَى بْنُ آدَمَ، قَالَ: حَدَّثَنَا يَزِيدُ بْنُ عَبْدِ الْعَزِيزِ، عَنْ عُمَرَ بْنِ حَسِيلِ بْنِ سَعْدِ بْنِ حُذَيْفَةَ، قَالَ حَدَّثَنَا حَبِيبُ أَبُو الْحَسَنِ الْعَبْسِيُّ، عَنْ أَبِي الْبَخْتَرِيِّ، قَالَ: دَخَلَ رَجُلٌ الْمَسْجِدَ فَقَالَ: لَا حُكْمَ إِلَّا لِلَّهِ
Then another man said- ”There is no judgement except for Allah.“
ثُمَّ قَالَ آخَرُ: لَا حُكْمَ إِلَّا لِلَّهِ،
So ʿAlī (b. Abī Ṭālib may Allah be pleased with him) said: ”Judgement is for no one except Allah and verily the promise of Allah is true and do not let those who have no yaqīn (ie: certainty) disquiet and discourage you. Do you not understand what they are saying? They are saying that there is no governance and leadership. O people, your affairs will not be orderly except with a leader whether he is righteous or fājir (ie: immoral).“
فَقَالَ عَلِيٌّ: لَا حُكْمَ إِلَّا لِلَّهِ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَلَا يَسْتَخِفَّنَّكَ الَّذِينَ لَا يُوقِنُونَ فَمَا تَدْرُونَ مَا يَقُولُ هَؤُلَاءِ؟ يَقُولُونَ: لَا إِمَارَةَ، أَيُّهَا النَّاسُ، إِنَّهُ لَا يُصْلِحُكُمْ إِلَّا أَمِيرٌ بَرٌّ أَوْ فَاجِرٌ،
They said: ”We recognize the righteous (leader) but what about the unrighteous (leader)?"
قَالُوا: هَذَا الْبَرُّ قَدْ عَرَفْنَاهُ، فَمَا بَالُ الْفَاجِرِ؟
He said: “A believer (when there is a leader) is able to perform good and the immoral person is given respite until Allah's appointed decree is reached and the roads are kept safe and your markets kept operative and your enemy is fought and your spoils of war divided and the right of the weak is not exploited by the strong.”
فَقَالَ: يَعْمَلُ الْمُؤْمِنُ وَيُمْلِي لِلْفَاجِرِ، وَيُبَلِّغُ اللَّهُ الْأَجَلَ، وَتَأْمَنُ سُبُلُكُمْ، وَتَقُومُ أَسْوَاقُكُمْ، وَيُقَسَّمُ فَيْؤُكُمْ وَيُجَاهَدُ عَدُوُّكُمْ وَيُؤْخَذُ الضَّعِيفُ مِنَ الْقَوِيِّ أَوْ قَالَ: مِنَ الشَّدِيدِ مِنْكُمْ.
Ibn Abī Shaybah, al-Muṣannaf 7/562 #37931
إبن أبي شيبة، مصنف ٧/٥٦٢ #٣٧٩٣١
https://shamela.ws/index.php/book/9944
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Ahl al-bidaʿ (ie: the people of innovation) are numerous, and while they may boast about their numbers, Allah said: {Were you to obey most people, they would misguide you} [6:116]
ما أكثر أهل البدع، وهم يتباهون بهذه الكثرة مع الأسف الشديد، والله تعالى يقول : ( إن تطع أكثر من في الأرض يضلوك عن سبيل الله) (الأنعام : 116)
Rabīʿ b. Hādī al-Madkhalī, Marḥaban Yā Ṭālib al-ʿIlm 1/457
ربيع بن هادي المدخلي، مرحبا يا طالب العلم ١/٤٥٧
https://archive.org/details/Rabee_al-madkhali_marhaban__taalib_alilm/page/n458
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
ما أكثر أهل البدع، وهم يتباهون بهذه الكثرة مع الأسف الشديد، والله تعالى يقول : ( إن تطع أكثر من في الأرض يضلوك عن سبيل الله) (الأنعام : 116)
Rabīʿ b. Hādī al-Madkhalī, Marḥaban Yā Ṭālib al-ʿIlm 1/457
ربيع بن هادي المدخلي، مرحبا يا طالب العلم ١/٤٥٧
https://archive.org/details/Rabee_al-madkhali_marhaban__taalib_alilm/page/n458
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
Internet Archive
Marhaban ya Tālib al-'Ilm : Shaykh Rabī bin Hādī al-Madkhalī : Free Download, Borrow, and Streaming : Internet Archive
Shaykh Rabī bin Hādī al-Madkhalī (hafidahullah) - Marhaban Yā Tālib al-'Ilmافتراضي لأول مرة على الشبكة العنكبوتية...
Jābir (may Allah be pleased with him) reported that the Prophet ﷺ said: “The most beloved meal in the sight of Allah is the one shared by many hands.”
«أحب الطعام إلى الله ما كثرت عليه الأيدي» .
(حسن) ... [ع1 حب هب الضياء] عن جابر. الصحيحة 895.
Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr 1/96 #171
محمد ناصر الدين الألباني، صحيح الجامع الصغير وزيادته ١/٩٦ #١٧١
https://shamela.ws/index.php/book/10757
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net
«أحب الطعام إلى الله ما كثرت عليه الأيدي» .
(حسن) ... [ع1 حب هب الضياء] عن جابر. الصحيحة 895.
Muḥammad Nāṣir ʾl-Dīn al-Albānī, Ṣaḥīḥ al-Jāmiʿ al-Ṣaġīr 1/96 #171
محمد ناصر الدين الألباني، صحيح الجامع الصغير وزيادته ١/٩٦ #١٧١
https://shamela.ws/index.php/book/10757
Telegram: https://news.1rj.ru/str/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
YouTube: https://youtube.com/llmTest
Website: https://www.ilmtest.net