IlmTest
'Abdullāh bin 'Umar reported that the Messenger of Allāh ﷺ said: حَدَّثَنَا عِيسَى بْنُ إِبْرَاهِيمَ الْغَافِقِيُّ، حَدَّثَنَا ابْنُ وَهْبٍ، ح وَحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا اللَّيْثُ، - وَحَدِيثُ ابْنِ وَهْبٍ أَتَمُّ - عَنْ مُعَاوِيَةَ بْنِ…
In al-Ta’leeq al-Mughni:
قَالَ فِي التَّعْلِيقِ الْمُغْنِي
These ahādīth clearly indicate the importance of making the rows straight,
فَهَذِهِ الْأَحَادِيثُ فِيهَا دَلَالَةٌ وَاضِحَةٌ عَلَى اهْتِمَامِ تَسْوِيَةِ الصُّفُوفِ
Which is part of the perfection of prayer;
وَأَنَّهَا مِنْ إِتْمَامِ الصَّلَاةِ
They indicate that people should not stand back (from the row) or in front of (the row),
وَعَلَى أَنَّهُ لَا يَتَأَخَّرُ بَعْضُ عَلَى بَعْضٍ وَلَا يَتَقَدَّمُ بَعْضُهُ عَلَى بَعْضٍ
And that they should stand shoulder to shoulder, foot to foot and knee to knee with their neighbours.
وَعَلَى أَنَّهُ يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صَاحِبِهِ وَقَدَمَهُ بِقَدَمِهِ وَرُكْبَتَهُ بِرُكْبَتِهِ
But nowadays this Sunnah is being ignored!
لَكِنِ الْيَوْمَ تُرِكَتْ هَذِهِ السُّنَّةُ
If someone does this nowadays the people shy away from him like Zebras!
وَلَوْ فُعِلَتِ الْيَوْمَ لَنَفَرَ النَّاسُ كَالْحُمُرِ الْوَحْشِيَّةِ
Verily to Allāh we belong and unto Him is our return.
فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Shams al-Haqq ʿAthīm Abādī, ʿAwn al-Maʿbūd Sharh Sunan Abī Dāwūd 2/256
العظيم البدوي، عون المعبود شرح سنن أبي داود ٢/٢٥٦
http://shamela.ws/browse.php/book-5760/page-616
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قَالَ فِي التَّعْلِيقِ الْمُغْنِي
These ahādīth clearly indicate the importance of making the rows straight,
فَهَذِهِ الْأَحَادِيثُ فِيهَا دَلَالَةٌ وَاضِحَةٌ عَلَى اهْتِمَامِ تَسْوِيَةِ الصُّفُوفِ
Which is part of the perfection of prayer;
وَأَنَّهَا مِنْ إِتْمَامِ الصَّلَاةِ
They indicate that people should not stand back (from the row) or in front of (the row),
وَعَلَى أَنَّهُ لَا يَتَأَخَّرُ بَعْضُ عَلَى بَعْضٍ وَلَا يَتَقَدَّمُ بَعْضُهُ عَلَى بَعْضٍ
And that they should stand shoulder to shoulder, foot to foot and knee to knee with their neighbours.
وَعَلَى أَنَّهُ يُلْزِقُ مَنْكِبَهُ بِمَنْكِبِ صَاحِبِهِ وَقَدَمَهُ بِقَدَمِهِ وَرُكْبَتَهُ بِرُكْبَتِهِ
But nowadays this Sunnah is being ignored!
لَكِنِ الْيَوْمَ تُرِكَتْ هَذِهِ السُّنَّةُ
If someone does this nowadays the people shy away from him like Zebras!
وَلَوْ فُعِلَتِ الْيَوْمَ لَنَفَرَ النَّاسُ كَالْحُمُرِ الْوَحْشِيَّةِ
Verily to Allāh we belong and unto Him is our return.
فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Shams al-Haqq ʿAthīm Abādī, ʿAwn al-Maʿbūd Sharh Sunan Abī Dāwūd 2/256
العظيم البدوي، عون المعبود شرح سنن أبي داود ٢/٢٥٦
http://shamela.ws/browse.php/book-5760/page-616
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One of the new things that we see some people doing, with no evidence in Sharī’ah:
ومن الهيئات المضافة مجدَّداً إلى المصافة بلا مستند:
Is that in prayer they try to align themselves with a person on the right if they are on the right hand side of the row,
ما نراه من بعض المصلين من ملاحقته مَن على يمينه إن كان في يمين الصف،
Or to align themselves with a person on their left if they are on the left hand side of the row,
ومَن على يساره إن كان في ميسرة الصف،
And they turn their feet inward so that their ankles are touching the ankles of the people next to them.
وليِّ العقبين ليُلصق كعبيه بكعبي جاره.
This is something for which there is no basis in Sharī'ah,
وهذه هيئة زائدة على الوارد،
And it is going to the extreme in implementing the Sunnah.
فيها إيغال في تطبيق السنة،
This is wrong on two counts.
وهي هيئة منقوضة بأمرين:
Firstly: The alignment of the row should begin from where the Imām is standing.
الأَول: أَن المصافة هي مما يلي الإِمام,
Whoever is on the right of the row should align himself by looking at those who are to his left (i.e. closer to the Imām).
فمن كان على يمين الصف, فَلْيُصافَّ على يساره مما يلي الإِمام,
Thus the line will be straightened and the gaps will be filled. Alignment is done by lining up necks, shoulders and ankles, and by completing the front rows.
وهكذا يتراصون ذات اليسار واحداً بعد واحد على سمت واحد في: تقويم الصف, وسد الفُرج, والتراص والمحاذاة بالعنق, والمنكب, والكعب, وإِتمام الصف الأَول فالأَول.
But to try to spread the legs wide and turn the feet inward so that one's ankles touch one’s neighbours’ ankles is an obvious mistake and an exaggeration,
أَما أَن يلاحق بقدمه اليمنى - وهو في يمين الصف - من عَلَى يمينه, وَيَلْفِت قَدَمَهُ حتى يتم الإِلزاق؛ فهذا غلط بَيِّن, وتكلف ظاهر,
And a new interpretation which is indicative of going to extremes in trying to apply the Sunnah.
وفهم مستحدث فيه غُلُوٌّ في تطبيق السنة,
It causes annoyance and is not prescribed in Sharī’ah, and it widens the gaps between people standing in prayer.
وتضييق ومضايقة, واشتغال بما لم يُشرع, وتوسيع للفُرج بين المتصافين,
That becomes apparent when the people prostrate, and when they stand up again they become distracted in trying to fill the gaps,
يظهر هذا إِذا هَوَى المأْموم للسجود, وتشاغل بعد القيام لملأ الفراغ,
And turning their feet to make their ankles touch their neighbours’ ankles, which makes them miss out on what they should be doing, which is to make the toes point in the direction of the Qiblah.
ولي العقب للإِلزاق, وَتَفْويتٌ لِتوجيه رؤوس القدمين إِلى القبلة.
Doing that is like competing with one’s neighbour and trying to take his place.
وفيه ملاحقة المصلي للمصلي بمكانه الذي سبق إِليه, واقتطاع لمحل قدم غيره بغير حق.
All of that is not prescribed in Sharī'ah.
وكل هذا تَسَنَّنٌ بما لم يُشرع.
Shaykh Dr. Bakr ibn ʿAbdillāh Abū Zayd, La Jadid fi Aḥkām al-Salāt 1/12
بكر أبو زيد، لا جديد في أحكام الصلاة ١/١٢
http://shamela.ws/browse.php/book-29883/page-9
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ومن الهيئات المضافة مجدَّداً إلى المصافة بلا مستند:
Is that in prayer they try to align themselves with a person on the right if they are on the right hand side of the row,
ما نراه من بعض المصلين من ملاحقته مَن على يمينه إن كان في يمين الصف،
Or to align themselves with a person on their left if they are on the left hand side of the row,
ومَن على يساره إن كان في ميسرة الصف،
And they turn their feet inward so that their ankles are touching the ankles of the people next to them.
وليِّ العقبين ليُلصق كعبيه بكعبي جاره.
This is something for which there is no basis in Sharī'ah,
وهذه هيئة زائدة على الوارد،
And it is going to the extreme in implementing the Sunnah.
فيها إيغال في تطبيق السنة،
This is wrong on two counts.
وهي هيئة منقوضة بأمرين:
Firstly: The alignment of the row should begin from where the Imām is standing.
الأَول: أَن المصافة هي مما يلي الإِمام,
Whoever is on the right of the row should align himself by looking at those who are to his left (i.e. closer to the Imām).
فمن كان على يمين الصف, فَلْيُصافَّ على يساره مما يلي الإِمام,
Thus the line will be straightened and the gaps will be filled. Alignment is done by lining up necks, shoulders and ankles, and by completing the front rows.
وهكذا يتراصون ذات اليسار واحداً بعد واحد على سمت واحد في: تقويم الصف, وسد الفُرج, والتراص والمحاذاة بالعنق, والمنكب, والكعب, وإِتمام الصف الأَول فالأَول.
But to try to spread the legs wide and turn the feet inward so that one's ankles touch one’s neighbours’ ankles is an obvious mistake and an exaggeration,
أَما أَن يلاحق بقدمه اليمنى - وهو في يمين الصف - من عَلَى يمينه, وَيَلْفِت قَدَمَهُ حتى يتم الإِلزاق؛ فهذا غلط بَيِّن, وتكلف ظاهر,
And a new interpretation which is indicative of going to extremes in trying to apply the Sunnah.
وفهم مستحدث فيه غُلُوٌّ في تطبيق السنة,
It causes annoyance and is not prescribed in Sharī’ah, and it widens the gaps between people standing in prayer.
وتضييق ومضايقة, واشتغال بما لم يُشرع, وتوسيع للفُرج بين المتصافين,
That becomes apparent when the people prostrate, and when they stand up again they become distracted in trying to fill the gaps,
يظهر هذا إِذا هَوَى المأْموم للسجود, وتشاغل بعد القيام لملأ الفراغ,
And turning their feet to make their ankles touch their neighbours’ ankles, which makes them miss out on what they should be doing, which is to make the toes point in the direction of the Qiblah.
ولي العقب للإِلزاق, وَتَفْويتٌ لِتوجيه رؤوس القدمين إِلى القبلة.
Doing that is like competing with one’s neighbour and trying to take his place.
وفيه ملاحقة المصلي للمصلي بمكانه الذي سبق إِليه, واقتطاع لمحل قدم غيره بغير حق.
All of that is not prescribed in Sharī'ah.
وكل هذا تَسَنَّنٌ بما لم يُشرع.
Shaykh Dr. Bakr ibn ʿAbdillāh Abū Zayd, La Jadid fi Aḥkām al-Salāt 1/12
بكر أبو زيد، لا جديد في أحكام الصلاة ١/١٢
http://shamela.ws/browse.php/book-29883/page-9
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Abū Hurayrah (may Allāh be pleased with him) reported that the Prophet ﷺ said:
وعن أبي هريرة رضي الله عنه عن النبي - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - قال:
“Make good your standing in the rows during prayer.”
\"أحسنوا إقامةَ الصفوفِ في الصلاة\".
Ṣaḥīḥ
صحيح
Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Sahīh Targhīb wa Tarhīb #499 1/334
ناصر الدين الألباني، صحيح الترغيب والترهيب #٤٩٩ ١/٣٣٤
http://shamela.ws/browse.php/book-179/page-333
Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Sahīh al-Jāmi as-Saghīr #195 1/100
ناصر الدين الألباني، صحيح الجامع الصغير وزيادته #١٩٥ ١/١٠٠
http://shamela.ws/browse.php/book-10757/page-38
Imām Aḥmad, Musnad #10290 16/199
أحمد إبن حنبل، مسند #١٠٢٩٠ ١٦/١٩٩
http://shamela.ws/browse.php/book-13157/page-10128
Ibn Hibbān, Sahīh (Mukhrajah) #2179 5/552
ابن حبان، صحيح #٢١٧٩ ٥/٥٥٢
http://shamela.ws/browse.php/book-1734/page-4325
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وعن أبي هريرة رضي الله عنه عن النبي - صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - قال:
“Make good your standing in the rows during prayer.”
\"أحسنوا إقامةَ الصفوفِ في الصلاة\".
Ṣaḥīḥ
صحيح
Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Sahīh Targhīb wa Tarhīb #499 1/334
ناصر الدين الألباني، صحيح الترغيب والترهيب #٤٩٩ ١/٣٣٤
http://shamela.ws/browse.php/book-179/page-333
Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Sahīh al-Jāmi as-Saghīr #195 1/100
ناصر الدين الألباني، صحيح الجامع الصغير وزيادته #١٩٥ ١/١٠٠
http://shamela.ws/browse.php/book-10757/page-38
Imām Aḥmad, Musnad #10290 16/199
أحمد إبن حنبل، مسند #١٠٢٩٠ ١٦/١٩٩
http://shamela.ws/browse.php/book-13157/page-10128
Ibn Hibbān, Sahīh (Mukhrajah) #2179 5/552
ابن حبان، صحيح #٢١٧٩ ٥/٥٥٢
http://shamela.ws/browse.php/book-1734/page-4325
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Nu'man b. Bashir reported: I heard the Messenger of Allah (ﷺ) say: Straighten your rows, or Allah would create dissension amongst you.
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا غُنْدَرٌ، عَنْ شُعْبَةَ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، وَابْنُ، بَشَّارٍ قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، قَالَ سَمِعْتُ سَالِمَ بْنَ أَبِي الْجَعْدِ الْغَطَفَانِيَّ، قَالَ سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " لَتُسَوُّنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ وُجُوهِكُمْ " .
Imam Muslim, Sahīh Muslim #436 1/324
صحيح مسلم #٤٣٦ ١/٣٢٤
http://shamela.ws/browse.php/book-1727/page-1166
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حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا غُنْدَرٌ، عَنْ شُعْبَةَ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى، وَابْنُ، بَشَّارٍ قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، عَنْ عَمْرِو بْنِ مُرَّةَ، قَالَ سَمِعْتُ سَالِمَ بْنَ أَبِي الْجَعْدِ الْغَطَفَانِيَّ، قَالَ سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ " لَتُسَوُّنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ وُجُوهِكُمْ " .
Imam Muslim, Sahīh Muslim #436 1/324
صحيح مسلم #٤٣٦ ١/٣٢٤
http://shamela.ws/browse.php/book-1727/page-1166
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IlmTest
Nu'man b. Bashir reported: I heard the Messenger of Allah (ﷺ) say: Straighten your rows, or Allah would create dissension amongst you. حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا غُنْدَرٌ، عَنْ شُعْبَةَ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى،…
“Its meaning is that enmity and hatred will be cast among you as well as a differing of the hearts,
أَنَّ مَعْنَاهُ يُوقِعُ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ وَاخْتِلَافَ الْقُلُوبِ
As is said that: ‘so and so’s face changed towards me.’ Meaning: there became apparent to me from his face a dislike for me, and his heart changed towards me.
كَمَا يُقَالُ تَغَيَّرَ وَجْهُ فُلَانٍ عَلَيَّ أَيْ ظَهَرَ لِي مِنْ وَجْهِهِ كَرَاهَةٌ لِي وَتَغَيَّرَ قَلْبُهُ عَلَيَّ
Since their differing in the rows is a differing of their outwardness, and the outward differing is a reason for inward differing.”
لِأَنَّ مُخَالَفَتَهُمْ فِي الصُّفُوفِ مُخَالَفَةٌ فِي ظَوَاهِرِهِمْ وَاخْتِلَافُ الظَّوَاهِرِ سَبَبٌ لِاخْتِلَافِ الْبَوَاطِنِ
Imām An-Nawawī, Sharh Sahīh Muslim 4/157
النووي، شرح النووي على مسلم ٤/١٥٧
http://shamela.ws/browse.php/book-1711/page-868
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أَنَّ مَعْنَاهُ يُوقِعُ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ وَاخْتِلَافَ الْقُلُوبِ
As is said that: ‘so and so’s face changed towards me.’ Meaning: there became apparent to me from his face a dislike for me, and his heart changed towards me.
كَمَا يُقَالُ تَغَيَّرَ وَجْهُ فُلَانٍ عَلَيَّ أَيْ ظَهَرَ لِي مِنْ وَجْهِهِ كَرَاهَةٌ لِي وَتَغَيَّرَ قَلْبُهُ عَلَيَّ
Since their differing in the rows is a differing of their outwardness, and the outward differing is a reason for inward differing.”
لِأَنَّ مُخَالَفَتَهُمْ فِي الصُّفُوفِ مُخَالَفَةٌ فِي ظَوَاهِرِهِمْ وَاخْتِلَافُ الظَّوَاهِرِ سَبَبٌ لِاخْتِلَافِ الْبَوَاطِنِ
Imām An-Nawawī, Sharh Sahīh Muslim 4/157
النووي، شرح النووي على مسلم ٤/١٥٧
http://shamela.ws/browse.php/book-1711/page-868
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IlmTest
Nu'man b. Bashir reported: I heard the Messenger of Allah (ﷺ) say: Straighten your rows, or Allah would create dissension amongst you. حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا غُنْدَرٌ، عَنْ شُعْبَةَ، ح وَحَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى،…
He ﷺ said: “Straighten your rows, or Allāh would create dissension amongst you.”
قال: «لتسوُّنَّ صُفُوفكم، أو ليُخَالفَنَّ اللَّهُ بين وُجُوهِكم»
Meaning: between the viewpoints in your outlook – such that your hearts will differ,
أي: بين وجهات نظركم حتى تختلف القلوب،
And this is without doubt a threat to the one who leaves off straightening,
وهذا بلا شكٍّ وعيدٌ على مَن تَرَكَ التسويةَ،
Due to this; some of the people of knowledge hold the obligation of straightening the row.
ولذا ذهب بعضُ أهل العِلم إلى وجوب تسوية الصَّفِّ.
They corroborate that with: the command of the Prophet ﷺ with it,
واستدلُّوا لذلك: بأمْرِ النبيِّ صلّى الله عليه وسلّم به،
And his threat over contravening it,
وتوعُّدِه على مخالفته،
And so something which has come with a command for it; as well as a threat over its contravention, then it is not possible for it to be said that: it is merely a Sunnah (optional procedure).
وشيء يأتي الأمرُ به، ويُتوعَّد على مخالفته لا يمكن أن يُقال: إنه سُنَّة فقط.
Due to this; the outweighing view in this issue is the obligation of straightening the rows,
ولهذا كان القولُ الرَّاجحُ في هذه المسألة: وجوب تسوية الصَّفِّ،
And that if the congregation do not straighten the row; then they are sinful,
وأنَّ الجماعة إذا لم يسوُّوا الصَّفَّ فهم آثمون،
And this is what is apparent from the speech of Shaikh al-Islām Ibn Taymiyyah (rahimahullaah).
وهذا هو ظاهر كلام شيخ الإِسلام ابن تيمية رحمه الله.
Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Ash-Sharh al-Mumtī 3/10
ابن عثيمين، الشرح الممتع على زاد المستقنع ٣/١٠
http://shamela.ws/browse.php/book-10649/page-846
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قال: «لتسوُّنَّ صُفُوفكم، أو ليُخَالفَنَّ اللَّهُ بين وُجُوهِكم»
Meaning: between the viewpoints in your outlook – such that your hearts will differ,
أي: بين وجهات نظركم حتى تختلف القلوب،
And this is without doubt a threat to the one who leaves off straightening,
وهذا بلا شكٍّ وعيدٌ على مَن تَرَكَ التسويةَ،
Due to this; some of the people of knowledge hold the obligation of straightening the row.
ولذا ذهب بعضُ أهل العِلم إلى وجوب تسوية الصَّفِّ.
They corroborate that with: the command of the Prophet ﷺ with it,
واستدلُّوا لذلك: بأمْرِ النبيِّ صلّى الله عليه وسلّم به،
And his threat over contravening it,
وتوعُّدِه على مخالفته،
And so something which has come with a command for it; as well as a threat over its contravention, then it is not possible for it to be said that: it is merely a Sunnah (optional procedure).
وشيء يأتي الأمرُ به، ويُتوعَّد على مخالفته لا يمكن أن يُقال: إنه سُنَّة فقط.
Due to this; the outweighing view in this issue is the obligation of straightening the rows,
ولهذا كان القولُ الرَّاجحُ في هذه المسألة: وجوب تسوية الصَّفِّ،
And that if the congregation do not straighten the row; then they are sinful,
وأنَّ الجماعة إذا لم يسوُّوا الصَّفَّ فهم آثمون،
And this is what is apparent from the speech of Shaikh al-Islām Ibn Taymiyyah (rahimahullaah).
وهذا هو ظاهر كلام شيخ الإِسلام ابن تيمية رحمه الله.
Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Ash-Sharh al-Mumtī 3/10
ابن عثيمين، الشرح الممتع على زاد المستقنع ٣/١٠
http://shamela.ws/browse.php/book-10649/page-846
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Does the Movement to Fill the Gaps Affect the Prayer
هل الحركة لسد الفرج تؤثر على الصلاة
Question: Movement within the prayer in order to fill any gaps – does this affect the prayer or not?
س: سؤال عن الفرج في الصفوف هل الحركة بسدها يؤثر على الصلاة أو لا؟
Answer: Filling them is legislated and movement in that is legislated and does not affect the prayer.
ج: سدها مشروع والحركة في ذلك مشروعة ولا تؤثر في الصلاة،
So if there is a gap in the row and the person draws his brother in order to come close until the gap is filled, or that a person comes from behind him – from the row next to theirs and so fills the gap – then all of this is legislated.
فإذا كان في الصف خلل وجذب الإنسان أخاه ليقترب حتى يسد الخلل، أو جاء إنسان من خلفه فسد الخلل من الصف الذي يليهم فكل هذا مشروع،
That does not affect the prayer,
وليس ذلك مؤثرا في الصلاة
Rather it is from the completion of the prayer and its perfection,
بل هو من كمال الصلاة وتمامها؛
Since the Messenger ﷺ commanded with filling the gaps in the rows.
لأن الرسول صلى الله عليه وسلم أمر بسد الفرح في الصفوف.
Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz, Majmū’ al-Fatāwā 12/202
ابن باز، مجموع فتاوى ١٢/٢٠٢
http://shamela.ws/browse.php/book-21537/page-6283
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هل الحركة لسد الفرج تؤثر على الصلاة
Question: Movement within the prayer in order to fill any gaps – does this affect the prayer or not?
س: سؤال عن الفرج في الصفوف هل الحركة بسدها يؤثر على الصلاة أو لا؟
Answer: Filling them is legislated and movement in that is legislated and does not affect the prayer.
ج: سدها مشروع والحركة في ذلك مشروعة ولا تؤثر في الصلاة،
So if there is a gap in the row and the person draws his brother in order to come close until the gap is filled, or that a person comes from behind him – from the row next to theirs and so fills the gap – then all of this is legislated.
فإذا كان في الصف خلل وجذب الإنسان أخاه ليقترب حتى يسد الخلل، أو جاء إنسان من خلفه فسد الخلل من الصف الذي يليهم فكل هذا مشروع،
That does not affect the prayer,
وليس ذلك مؤثرا في الصلاة
Rather it is from the completion of the prayer and its perfection,
بل هو من كمال الصلاة وتمامها؛
Since the Messenger ﷺ commanded with filling the gaps in the rows.
لأن الرسول صلى الله عليه وسلم أمر بسد الفرح في الصفوف.
Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz, Majmū’ al-Fatāwā 12/202
ابن باز، مجموع فتاوى ١٢/٢٠٢
http://shamela.ws/browse.php/book-21537/page-6283
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Fayd ibn Ishāq reported that Al-Fuḍayl ibn 'Iyād said:
وَقَالَ فَيْضُ بنُ إِسْحَاقَ: قَالَ الفُضَيْلُ:
“By Allāh, it is not permitted to harm a dog or pig without right,
وَاللهِ مَا يَحِلُّ لَكَ أَنْ تُؤْذِيَ كَلْباً وَلاَ خِنْزِيْراً بِغَيْرِ حَقٍّ،
So how can you harm a Muslim?”
فَكَيْفَ تُؤْذِي مُسْلِماً؟!
Imām al-Dhahabī, Siyar Aʿlām al-Nubalā 8/427
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٨/٤٢٧
http://shamela.ws/browse.php/book-10906/page-5553
Al-Mizzī, Tahdīb Kamal 23/291
المزي، جمال الدين، تهذيب الكمال في أسماء الرجال ٢٣/٢٩١
http://shamela.ws/browse.php/book-3722/page-12179
Ibn Asākir, Tārīkh Dimashq 48/421
أبو القاسم ابن عساكر، تاريخ دمشق ٤٨/٤٢١
http://shamela.ws/browse.php/book-71/page-22572
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وَقَالَ فَيْضُ بنُ إِسْحَاقَ: قَالَ الفُضَيْلُ:
“By Allāh, it is not permitted to harm a dog or pig without right,
وَاللهِ مَا يَحِلُّ لَكَ أَنْ تُؤْذِيَ كَلْباً وَلاَ خِنْزِيْراً بِغَيْرِ حَقٍّ،
So how can you harm a Muslim?”
فَكَيْفَ تُؤْذِي مُسْلِماً؟!
Imām al-Dhahabī, Siyar Aʿlām al-Nubalā 8/427
الذهبي، شمس الدين، سير أعلام النبلاء ط الرسالة ٨/٤٢٧
http://shamela.ws/browse.php/book-10906/page-5553
Al-Mizzī, Tahdīb Kamal 23/291
المزي، جمال الدين، تهذيب الكمال في أسماء الرجال ٢٣/٢٩١
http://shamela.ws/browse.php/book-3722/page-12179
Ibn Asākir, Tārīkh Dimashq 48/421
أبو القاسم ابن عساكر، تاريخ دمشق ٤٨/٤٢١
http://shamela.ws/browse.php/book-71/page-22572
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“A heart will not be salīm (pure),
وَاَلَّذِي عِنْدِي أَنَّهُ لَا يَكُونُ الْقَلْبُ سَلِيمًا
If it is spiteful,
إذَا كَانَ حَقُودًا
Jealous,
حَسُودًا،
Amazed with itself,
مُعْجَبًا
And arrogant.”
مُتَكَبِّرًا
Ibn al-ʿArabī al-Mālikī , Aḥkām al-Qur’ān 3/459
ابن العربي، أحكام القرآن لابن العربي ط العلمية ٣/٤٥٩
http://shamela.ws/browse.php/book-1464/page-1720
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وَاَلَّذِي عِنْدِي أَنَّهُ لَا يَكُونُ الْقَلْبُ سَلِيمًا
If it is spiteful,
إذَا كَانَ حَقُودًا
Jealous,
حَسُودًا،
Amazed with itself,
مُعْجَبًا
And arrogant.”
مُتَكَبِّرًا
Ibn al-ʿArabī al-Mālikī , Aḥkām al-Qur’ān 3/459
ابن العربي، أحكام القرآن لابن العربي ط العلمية ٣/٤٥٩
http://shamela.ws/browse.php/book-1464/page-1720
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Islām in its Original Form
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“We say:
نحن نقول
Suicide attacks, now, in the present time, all of them are not legislated (in the Sharī'ah),
العمليات الانتحارية في الزمن الحاضر الآن كلها غير مشروعة
And all of them are unlawful (and prohibited),
و كلها محرمة
And it could be that they are from those types (of suicide) by which the one who does it will remain in the Hellfire forever.”
و قد تكون من النوع الذي يخلد صاحبه في النار
Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Silsilah Al-Huda Wa-Noor 760/5
ناصر الدين الألباني، سلسلة الهدى والنور ٧٦٠/٥
http://alalbany.net/play.php?catsmktba=16626
http://www.alalbany.me/files/760.doc
http://www.alalbany.me/files/760.mp3
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نحن نقول
Suicide attacks, now, in the present time, all of them are not legislated (in the Sharī'ah),
العمليات الانتحارية في الزمن الحاضر الآن كلها غير مشروعة
And all of them are unlawful (and prohibited),
و كلها محرمة
And it could be that they are from those types (of suicide) by which the one who does it will remain in the Hellfire forever.”
و قد تكون من النوع الذي يخلد صاحبه في النار
Shaykh Muḥammad Nāsir al-Dīn al-Albānī, Silsilah Al-Huda Wa-Noor 760/5
ناصر الدين الألباني، سلسلة الهدى والنور ٧٦٠/٥
http://alalbany.net/play.php?catsmktba=16626
http://www.alalbany.me/files/760.doc
http://www.alalbany.me/files/760.mp3
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The Sitting With Abū Yūsuf
جليس أبي يوسف
Tāhir al-Zuhrī said:
وعن طاهر الزهري قال:
A man used to sit in Qādi Abū Yūsuf’s (the student of Imām Abū Hanifa) circles. This individual used to maintain silence a lot.
كان رجل يجلس إلى أبي يوسف فيطيل الصمت،
So one day Abū Yūsuf asked him “Why do you not speak (and participate in our discussions)?”
فقال له أبو يوسف: ألا تتكلم؟
The individual replied, “Of course! So when does a fasting person eat?”
قال: بلى، متى يفطر الصائم؟
Abū Yūsuf replied “When the sun sets (at Maghrib)”.
قال: إذا غابت الشمس،
The individual replied “What if the sun does not set until midnight?”.
قال: فإن لم تغب إلى نصف الليل؟
Abū Yūsuf laughed and said “You were correct to keep quiet in the sittings at all times, and I made a mistake when I forced you to speak.”
فضحك أبو يوسف وقال: أصبت في صمتك وأخطأت في استدعائي لنطقك
Ibn al-Jāwzī al-Hanbalī, Akbār al-Hamqa wal Mughafilīn 1/158
ابن الجوزي، أخبار الحمقى والمغفلين ١/١٥٨
http://shamela.ws/browse.php/book-11068/page-146
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جليس أبي يوسف
Tāhir al-Zuhrī said:
وعن طاهر الزهري قال:
A man used to sit in Qādi Abū Yūsuf’s (the student of Imām Abū Hanifa) circles. This individual used to maintain silence a lot.
كان رجل يجلس إلى أبي يوسف فيطيل الصمت،
So one day Abū Yūsuf asked him “Why do you not speak (and participate in our discussions)?”
فقال له أبو يوسف: ألا تتكلم؟
The individual replied, “Of course! So when does a fasting person eat?”
قال: بلى، متى يفطر الصائم؟
Abū Yūsuf replied “When the sun sets (at Maghrib)”.
قال: إذا غابت الشمس،
The individual replied “What if the sun does not set until midnight?”.
قال: فإن لم تغب إلى نصف الليل؟
Abū Yūsuf laughed and said “You were correct to keep quiet in the sittings at all times, and I made a mistake when I forced you to speak.”
فضحك أبو يوسف وقال: أصبت في صمتك وأخطأت في استدعائي لنطقك
Ibn al-Jāwzī al-Hanbalī, Akbār al-Hamqa wal Mughafilīn 1/158
ابن الجوزي، أخبار الحمقى والمغفلين ١/١٥٨
http://shamela.ws/browse.php/book-11068/page-146
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Al-A'mash (who suffered from a'mash al-'ayn [weak eyesight]) said:
حدثنا إسحاق بن إبراهيم الكتاني، قال: حدثنا الفضل بن دكين، قال: حدثنا الأعمش، قال:
Ibrāhīm al-Nakha'ī (rahimahullah) [who was a'war al-'ayn (blind in one eye)], and I were headed to the masjid.
خرجت أنا وإبراهيم النخعي ونحن نريد الجامع،
While we were walking in the streets of Al-Kufah, he said to me, “O Sulaymān.”
فلما صرنا في خلال طرقات الكوفة قال لي: يا سليمان،
I said: “Labbayk [Here I am].”
قلت: لبيك،
He said: "Can you take one road and I take another? For I fear that if we were to pass together by the foolish people, they would say, 'A'war – one eyed – is leading an a'mash – bleary eyed- (through the road) and they would then have backbitten us and fallen into sins.”
قال: هل لك أن تأخذ في خلال طرقات الكوفة كي لا نمر بسفهائها فينظرون إلى أعور وأعمش فيغتابونا ويأثمون؟
So I replied, “O Abū 'Imran! What is wrong then when we are rewarded while they are sinful?”
قلت: يا أبا عمران، وما عليك في أن نؤجر ويأثمون؟
Ibrāhīm al-Nakha'ee replied, “O Subhan Allāh! Bal naslam wa yaslamun! Rather, that we be safe (from their backbiting) and they be safe (of sin) is better than if we are rewarded and they are sinful!”.
قال: يا سبحان الله، بل نسلم ويسلمون خير من أن نؤجر ويأثمون.
Ibn al-Jāwzī al-Hanbalī, Al-Muntadhim 7/21
ابن الجوزي، المنتظم في تاريخ الملوك والأمم ٧/٢١
http://shamela.ws/browse.php/book-12406/page-2248
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حدثنا إسحاق بن إبراهيم الكتاني، قال: حدثنا الفضل بن دكين، قال: حدثنا الأعمش، قال:
Ibrāhīm al-Nakha'ī (rahimahullah) [who was a'war al-'ayn (blind in one eye)], and I were headed to the masjid.
خرجت أنا وإبراهيم النخعي ونحن نريد الجامع،
While we were walking in the streets of Al-Kufah, he said to me, “O Sulaymān.”
فلما صرنا في خلال طرقات الكوفة قال لي: يا سليمان،
I said: “Labbayk [Here I am].”
قلت: لبيك،
He said: "Can you take one road and I take another? For I fear that if we were to pass together by the foolish people, they would say, 'A'war – one eyed – is leading an a'mash – bleary eyed- (through the road) and they would then have backbitten us and fallen into sins.”
قال: هل لك أن تأخذ في خلال طرقات الكوفة كي لا نمر بسفهائها فينظرون إلى أعور وأعمش فيغتابونا ويأثمون؟
So I replied, “O Abū 'Imran! What is wrong then when we are rewarded while they are sinful?”
قلت: يا أبا عمران، وما عليك في أن نؤجر ويأثمون؟
Ibrāhīm al-Nakha'ee replied, “O Subhan Allāh! Bal naslam wa yaslamun! Rather, that we be safe (from their backbiting) and they be safe (of sin) is better than if we are rewarded and they are sinful!”.
قال: يا سبحان الله، بل نسلم ويسلمون خير من أن نؤجر ويأثمون.
Ibn al-Jāwzī al-Hanbalī, Al-Muntadhim 7/21
ابن الجوزي، المنتظم في تاريخ الملوك والأمم ٧/٢١
http://shamela.ws/browse.php/book-12406/page-2248
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“No doubt, the correctness of one's 'Aqīdah is the most important of affairs,
فلا ريب أن سلامة العقيدة أهم الأمور،
And the greatest obligation.”
وأعظم الفرائض؛
Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz, Majmū’ al-Fatāwā 8/8
ابن باز، مجموع فتاوى ٨/٨
http://shamela.ws/browse.php/book-21537/page-3533
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فلا ريب أن سلامة العقيدة أهم الأمور،
And the greatest obligation.”
وأعظم الفرائض؛
Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz, Majmū’ al-Fatāwā 8/8
ابن باز، مجموع فتاوى ٨/٨
http://shamela.ws/browse.php/book-21537/page-3533
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Abū Bakr as-Siddīq (may Allāh be pleased with him) said:
قال أبو بكر الصديق:
“Indeed Allāh forgives major sins, so do not despair,
إن الله يغفر الكبير فلا تيئسوا،
And He punishes for minor sins, so do not see them as insignificant.”
ويُعذب على الصغير فلا تغتروا.
Ibn Battāl, Sharh Ṣaḥīḥ al-Bukhārī 1/324
ابن بطال، شرح صحيح البخارى ١/٣٢٤
http://shamela.ws/browse.php/book-10486/page-295
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قال أبو بكر الصديق:
“Indeed Allāh forgives major sins, so do not despair,
إن الله يغفر الكبير فلا تيئسوا،
And He punishes for minor sins, so do not see them as insignificant.”
ويُعذب على الصغير فلا تغتروا.
Ibn Battāl, Sharh Ṣaḥīḥ al-Bukhārī 1/324
ابن بطال، شرح صحيح البخارى ١/٣٢٤
http://shamela.ws/browse.php/book-10486/page-295
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'Abbād bin 'Abdus-Samad reported that Anas bin Mālik (may Allāh be pleased with him) said:
وَحَدَّثَنَا عَبْدُ الْوَارِثِ، نا قَاسِمُ، نا مُحَمَّدُ بْنُ الْجَهْمِ، نا كَامِلُ بْنُ طَلْحَةَ، نا عَبَّادُ بْنُ عَبْدِ الصَّمَدِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ:
“Act upon what you want to learn;
«تَعَلَّمُوا مَا شِئْتُمْ أَنْ تَعْلَمُوا؛
Indeed Allāh doesn't reward you for knowledge until you act upon it.”
فَإِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يَأْجُرُكُمْ عَلَى الْعِلْمِ حَتَّى تَعْمَلُوا بِهِ، فَإِنَّ الْعُلَمَاءَ هِمَّتُهُمُ الْوِعَايَةُ وَإِنَّ السُّفَهَاءَ هِمَّتُهُمُ الرِّوَايَةُ»
Ibn ʿAbd al-Barr al-Namarī, Jāmi Bayān al-'Ilm wa Fadluhu #1230 1/695
ابن عبد البر، جامع بيان العلم وفضله #١٢٣٠ ١/٦٩٥
http://shamela.ws/browse.php/book-22367/page-858
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وَحَدَّثَنَا عَبْدُ الْوَارِثِ، نا قَاسِمُ، نا مُحَمَّدُ بْنُ الْجَهْمِ، نا كَامِلُ بْنُ طَلْحَةَ، نا عَبَّادُ بْنُ عَبْدِ الصَّمَدِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ:
“Act upon what you want to learn;
«تَعَلَّمُوا مَا شِئْتُمْ أَنْ تَعْلَمُوا؛
Indeed Allāh doesn't reward you for knowledge until you act upon it.”
فَإِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يَأْجُرُكُمْ عَلَى الْعِلْمِ حَتَّى تَعْمَلُوا بِهِ، فَإِنَّ الْعُلَمَاءَ هِمَّتُهُمُ الْوِعَايَةُ وَإِنَّ السُّفَهَاءَ هِمَّتُهُمُ الرِّوَايَةُ»
Ibn ʿAbd al-Barr al-Namarī, Jāmi Bayān al-'Ilm wa Fadluhu #1230 1/695
ابن عبد البر، جامع بيان العلم وفضله #١٢٣٠ ١/٦٩٥
http://shamela.ws/browse.php/book-22367/page-858
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The Explanation of the Hadīth: “Whoever died and he ought to have fasted (the missed days of Ramadān) then his guardians must fast on his behalf.” [Al-Bukhārī #1952]
شرح حديث: «من مات وعليه صيام صام عنه وليه»
Question: The hadīth, “Whoever died and he ought to have fasted (the missed days of Ramadān) then his guardians must fast on his behalf.”
س: حديث: «من مات وعليه صوم صام عنه وليه»
We heard that this is about a person who has a fast which is due because of an oath that is made.
الشيء الذي أعرف أنه محمول على صوم النذر،
However, some of the 'ulamā scholars mentioned on a program that this is also for Ramadān,
لكن أحد العلماء ذكر في البرنامج أنه صوم رمضان،
Is this correct?
فهل هذا صحيح
Or is what is correct what we already know from some of the Salafi books that we have?
أم الصحيح ما أعرفه عن طريق أحد الكتب السلفية؟
Please give us an answer and may Allāh reward you well.
أفيدوني مأجورين جزاكم الله خير
Answer: This is something general and it is not specific to fasts made obligatory by oaths,
ج: الصواب أنه عام وليس خاصا بالنذر،
And it has been narrated by some of the 'ulamā like Aḥmad and a group of them that they said it is something specific to fasting because of oaths,
وقد روي عن بعض الأئمة كأحمد وجماعة أنهم قالوا: إنه خاص بالنذر،
However this is a position that is to be refuted and rejected because it has no evidence,
ولكنه قول مرجوح ولا دليل عليه
The correct position is that this is general and not for a specific kind of fast.
والصواب أنه عام؛
And the Prophet ﷺ said: “Whoever dies having a fast upon him as a duty, then let his relative fast on his behalf.”
لأن الرسول - صلى الله عليه وسلم - قال: «من مات وعليه صيام صام عنه وليه»
It is agreed upon by Al-Bukhārī and Muslim, and narrated by 'Ā'ishah (may Allāh be pleased with her).
متفق على صحته من حديث عائشة - رضي الله عنها -.
And the Prophet ﷺ did not specify in this hadīth vows,
ولم يقل: صوم النذر،
So it is not permissible to specify the general words of the Prophet ﷺ except with evidence.
ولا يجوز تخصيص كلام النبي - صلى الله عليه وسلم - إلا بالدليل؛
This hadīth of the Prophet ﷺ are general and they include fasts that are obligatory because of vows and oaths, and also fasts that are obligatory from Ramadān.
لأن حديث النبي - عليه الصلاة والسلام - عام يعم صوم النذر وصوم رمضان
Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz Al-Hanbalī, Majmū’ al-Fatāwā #80 25/208
ابن باز، مجموع فتاوى #٨٠ ٢٥/٢٠٨
http://shamela.ws/browse.php/book-21537/page-13425
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شرح حديث: «من مات وعليه صيام صام عنه وليه»
Question: The hadīth, “Whoever died and he ought to have fasted (the missed days of Ramadān) then his guardians must fast on his behalf.”
س: حديث: «من مات وعليه صوم صام عنه وليه»
We heard that this is about a person who has a fast which is due because of an oath that is made.
الشيء الذي أعرف أنه محمول على صوم النذر،
However, some of the 'ulamā scholars mentioned on a program that this is also for Ramadān,
لكن أحد العلماء ذكر في البرنامج أنه صوم رمضان،
Is this correct?
فهل هذا صحيح
Or is what is correct what we already know from some of the Salafi books that we have?
أم الصحيح ما أعرفه عن طريق أحد الكتب السلفية؟
Please give us an answer and may Allāh reward you well.
أفيدوني مأجورين جزاكم الله خير
Answer: This is something general and it is not specific to fasts made obligatory by oaths,
ج: الصواب أنه عام وليس خاصا بالنذر،
And it has been narrated by some of the 'ulamā like Aḥmad and a group of them that they said it is something specific to fasting because of oaths,
وقد روي عن بعض الأئمة كأحمد وجماعة أنهم قالوا: إنه خاص بالنذر،
However this is a position that is to be refuted and rejected because it has no evidence,
ولكنه قول مرجوح ولا دليل عليه
The correct position is that this is general and not for a specific kind of fast.
والصواب أنه عام؛
And the Prophet ﷺ said: “Whoever dies having a fast upon him as a duty, then let his relative fast on his behalf.”
لأن الرسول - صلى الله عليه وسلم - قال: «من مات وعليه صيام صام عنه وليه»
It is agreed upon by Al-Bukhārī and Muslim, and narrated by 'Ā'ishah (may Allāh be pleased with her).
متفق على صحته من حديث عائشة - رضي الله عنها -.
And the Prophet ﷺ did not specify in this hadīth vows,
ولم يقل: صوم النذر،
So it is not permissible to specify the general words of the Prophet ﷺ except with evidence.
ولا يجوز تخصيص كلام النبي - صلى الله عليه وسلم - إلا بالدليل؛
This hadīth of the Prophet ﷺ are general and they include fasts that are obligatory because of vows and oaths, and also fasts that are obligatory from Ramadān.
لأن حديث النبي - عليه الصلاة والسلام - عام يعم صوم النذر وصوم رمضان
Shaykh ʿAbd al-ʿAzīz bin ʿAbdAllāh bin Bāz Al-Hanbalī, Majmū’ al-Fatāwā #80 25/208
ابن باز، مجموع فتاوى #٨٠ ٢٥/٢٠٨
http://shamela.ws/browse.php/book-21537/page-13425
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IlmTest
The Explanation of the Hadīth: “Whoever died and he ought to have fasted (the missed days of Ramadān) then his guardians must fast on his behalf.” [Al-Bukhārī #1952] شرح حديث: «من مات وعليه صيام صام عنه وليه» Question: The hadīth, “Whoever died and he ought…
Point of benefit from the above:
Shaykh ʿAbd al-ʿAzīz bin bin Bāz was a Hanbali scholar; but he did not blind-follow his Madhab and refuted the position of Imam Ahmad because he believed the truth to be with other than him.
May Allāh have mercy on him and grant him Paradise.
Shaykh ʿAbd al-ʿAzīz bin bin Bāz was a Hanbali scholar; but he did not blind-follow his Madhab and refuted the position of Imam Ahmad because he believed the truth to be with other than him.
May Allāh have mercy on him and grant him Paradise.
“We know that everything Allāh legislated is due to a wisdom;
لأننا نعلم أن كل ما شرعه الله فهو لحكمة؛
And from wisdom is testing the slave with obedience in that which the slave does not know its wisdom.”
ومن الحكمة امتحان العبد بالامتثال فيما لا يعلم حكمته؛
Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Tafsīr Surah al-Fatiha wal Baqara 3/133
ابن عثيمين، تفسير العثيمين: الفاتحة والبقرة ٣/١٣٣
http://shamela.ws/browse.php/book-1537/page-1017
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لأننا نعلم أن كل ما شرعه الله فهو لحكمة؛
And from wisdom is testing the slave with obedience in that which the slave does not know its wisdom.”
ومن الحكمة امتحان العبد بالامتثال فيما لا يعلم حكمته؛
Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Tafsīr Surah al-Fatiha wal Baqara 3/133
ابن عثيمين، تفسير العثيمين: الفاتحة والبقرة ٣/١٣٣
http://shamela.ws/browse.php/book-1537/page-1017
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Islām in its Original Form
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Az-Zurhī reported that 'Umar (may Allāh be pleased with him) said:
وَرَوَى الْخَلَّالُ مِنْ حَدِيثِ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنْ الزُّهْرِيِّ قَالَ: قَالَ عُمَرُ - رَضِيَ اللَّهُ عَنْهُ -
“Indeed Knowledge isn't based on one's young or old age, but Allāh The Exalted places it where He wills.”
إنَّ الْعِلْمَ لَيْسَ عَنْ حَدَاثَةِ السِّنِّ وَلَا قِدَمِهِ، وَلَكِنَّ اللَّهَ تَعَالَى يَضَعُهُ حَيْثُ يَشَاءُ
Ibn Muflih, Adab al-Shar'īah 2/110
ابن مفلح، شمس الدين، الآداب الشرعية والمنح المرعية ٢/١١٠
http://shamela.ws/browse.php/book-21582/page-562
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وَرَوَى الْخَلَّالُ مِنْ حَدِيثِ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنْ الزُّهْرِيِّ قَالَ: قَالَ عُمَرُ - رَضِيَ اللَّهُ عَنْهُ -
“Indeed Knowledge isn't based on one's young or old age, but Allāh The Exalted places it where He wills.”
إنَّ الْعِلْمَ لَيْسَ عَنْ حَدَاثَةِ السِّنِّ وَلَا قِدَمِهِ، وَلَكِنَّ اللَّهَ تَعَالَى يَضَعُهُ حَيْثُ يَشَاءُ
Ibn Muflih, Adab al-Shar'īah 2/110
ابن مفلح، شمس الدين، الآداب الشرعية والمنح المرعية ٢/١١٠
http://shamela.ws/browse.php/book-21582/page-562
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'Abdullāh ibn Aḥmad reported that he heard his father (Imām Aḥmad) supplicate in his prostration:
وَقَالَ عَبْدُ اللَّهِ بْنُ أَحْمَدَ: سَمِعْت أَبِي يَقُولُ فِي سُجُودِهِ:
“Oh Allāh as you have protected my face from prostrating to other than You, protect my face from asking other than You.”
اللَّهُمَّ كَمَا صُنْتَ وَجْهِي عَنْ السُّجُودِ لِغَيْرِك فَصُنْ وَجْهِي عَنْ الْمَسْأَلَةِ لِغَيْرِك.
Ibn al-Qūdāmah al-Maqdisee, Al-Mughnî 1/392
المقدسي، نجم الدين، المغني ١/٣٩٢
http://shamela.ws/browse.php/book-8463/page-390
Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 9/233
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٩/٢٣٣
http://shamela.ws/browse.php/book-10495/page-14697
Ibn al-Jāwzī al-Hanbalī, Manāqib Imām Ahmad 1/392
ابن الجوزي، مناقب الإمام أحمد ١/٣٩٢
http://shamela.ws/browse.php/book-13250/page-391
Ibn Muflih, Al-Mubdi' 1/416
ابن مفلح، شمس الدين، المبدع في شرح المقنع ١/٤١٦
http://shamela.ws/browse.php/book-21619/page-404
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وَقَالَ عَبْدُ اللَّهِ بْنُ أَحْمَدَ: سَمِعْت أَبِي يَقُولُ فِي سُجُودِهِ:
“Oh Allāh as you have protected my face from prostrating to other than You, protect my face from asking other than You.”
اللَّهُمَّ كَمَا صُنْتَ وَجْهِي عَنْ السُّجُودِ لِغَيْرِك فَصُنْ وَجْهِي عَنْ الْمَسْأَلَةِ لِغَيْرِك.
Ibn al-Qūdāmah al-Maqdisee, Al-Mughnî 1/392
المقدسي، نجم الدين، المغني ١/٣٩٢
http://shamela.ws/browse.php/book-8463/page-390
Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 9/233
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٩/٢٣٣
http://shamela.ws/browse.php/book-10495/page-14697
Ibn al-Jāwzī al-Hanbalī, Manāqib Imām Ahmad 1/392
ابن الجوزي، مناقب الإمام أحمد ١/٣٩٢
http://shamela.ws/browse.php/book-13250/page-391
Ibn Muflih, Al-Mubdi' 1/416
ابن مفلح، شمس الدين، المبدع في شرح المقنع ١/٤١٦
http://shamela.ws/browse.php/book-21619/page-404
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'Imraān al-Qomī narrated:
عن سعيد الجريري عن عمران القمي قال
A man came to Hudhayfah (may Allāh be pleased with him) and said:
جاء رجل إلى حذيفة فقال
“O Aba 'Abdullāh, I fear that I am a munāfiq (hypocrite).”
يا أبا عبد الله إني أخشى أن أكون منافقا
So he (may Allāh be pleased with him) asked him, “Do you (sometimes) pray when no one is around? And do you seek forgiveness whenever you sin?”
قال تصلي إذا خلوت وتستغفر إذا أذنبت
The man replied: “Yes.”
قال نعم
So Hudhayfah (may Allāh be pleased with him) said: “Go! For Allāh did not make you a munāfiq.”
قال اذهب فما جعلك الله منافقا
Ibn Asākir, Tārīkh Dimashq 61/251
أبو القاسم ابن عساكر، تاريخ دمشق ٦١/٢٥١
http://shamela.ws/browse.php/book-71/page-28315
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عن سعيد الجريري عن عمران القمي قال
A man came to Hudhayfah (may Allāh be pleased with him) and said:
جاء رجل إلى حذيفة فقال
“O Aba 'Abdullāh, I fear that I am a munāfiq (hypocrite).”
يا أبا عبد الله إني أخشى أن أكون منافقا
So he (may Allāh be pleased with him) asked him, “Do you (sometimes) pray when no one is around? And do you seek forgiveness whenever you sin?”
قال تصلي إذا خلوت وتستغفر إذا أذنبت
The man replied: “Yes.”
قال نعم
So Hudhayfah (may Allāh be pleased with him) said: “Go! For Allāh did not make you a munāfiq.”
قال اذهب فما جعلك الله منافقا
Ibn Asākir, Tārīkh Dimashq 61/251
أبو القاسم ابن عساكر، تاريخ دمشق ٦١/٢٥١
http://shamela.ws/browse.php/book-71/page-28315
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