“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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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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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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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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“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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“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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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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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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“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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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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'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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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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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.

“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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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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'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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'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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The Wise Do Not Boast of Their Piety
التقي العاقل لا يتباهى بتقواه

Tāhir bin Hussain al-Marwazī asked someone: “How long have you been in Iraq?”
قال طاهر بن الحسين للمروزي: منذ كم دخلت العراق؟

He replied: “Twenty years, and I have been fasting for thirty.”
قال: منذ عشرين سنة وإني أصوم الدهر منذ ثلاثين سنة،

Tāhir remarked, “I asked one question and you gave me two answers.”
قال طاهر: سألتك عن مسألة فأجبتني عن مسألتين.

Ibn al-Jāwzī al-Hanbalī, Akhbār al-Hamqā wa al-Mughafilīn (Stories of Fools and Ignoramuses) 1/146
ابن الجوزي، أخبار الحمقى والمغفلين ١/١٤٦
http://shamela.ws/browse.php/book-11068/page-134

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Abū Mūsā (may Allāh be pleased with him) said:
عَلِيُّ بْنُ مُسْهِرٍ، عَنْ عَاصِمٍ، عَنْ أَبِي كَبْشَةَ، عَنْ أَبِي مُوسَى، قَالَ:

“A righteous companion to sit with is better than being alone,
«الْجَلِيسُ الصَّالِحُ خَيْرٌ مِنَ الْوَحْدَةِ،

And being alone is better than an evil companion to sit with.”
وَالْوَحْدَةُ خَيْرٌ مِنْ جَلِيسِ السُّوءِ »

Ibn Abi Shaybah, Musannaf #34819 7/141
أبو بكر بن أبي شيبة، مصنف #٣٤٨١٩ ٧/١٤١
http://shamela.ws/browse.php/book-9944/page-39417

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“Be conscious of Allāh in these three things:
فراقب الله في هذه المواضع الثلاثة،

In your deeds,
في فعلك،

In your statements,
وفي قولك،

And in what you keep secret.”
وفي سريرتك

Shaykh Muḥammad ibn Sāliḥ al-ʿUthaymīn, Sharh Riyaḍh al-Ṣāliḥīn 1/326
ابن عثيمين، شرح رياض الصالحين ١/٣٢٦
http://shamela.ws/browse.php/book-9260/page-321

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Yūnus ibn 'Ubayd said: Imām ash-Shāfi'ī one day said to me:
حَدَّثَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ مُحَمَّدٍ الْبَغْدَادِيُّ الْوَرَّاقُ ثنا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنُ زِيَادٍ النَّيْسَابُورِيُّ، قَالَ: سَمِعْتُ يُونُسَ بْنَ عَبْدِ الْأَعْلَى، يَقُولُ: قَالَ لِي الشَّافِعِيُّ ذَاتَ يَوْمٍ:

“O Yūnus, if you have a friend who aids you upon obedience, tighten your grip on him.
\" يَا يونُسُ إِذَا كَانَ لَكَ صَدِيقٌ فَشُدَّ يَدَيْكَ بِهِ

Taking a friend is difficult and leaving one is easy.”
فَإِنَّ اتِّخَاذَ الصَّدِيقِ صَعْبٌ وَمُفَارَقَتُهُ سَهْلٌ.

Abu Nuaym al-Isfahani, Hilyatu Al-Awliyâ 9/121
أبو نعيم الأصبهاني، حلية الأولياء وطبقات الأصفياء ٩/١٢١
http://shamela.ws/browse.php/book-10495/page-14216

Ibn al-Jāwzī al-Hanbalī, Sifat as-Safwa 1/436
ابن الجوزي، صفة الصفوة ١/٤٣٦
http://shamela.ws/browse.php/book-12031/page-590

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