The Exquisite Pearl

This poem is from a book by Sheikh Abdur Rahman ibn Nasir As-Sa’di (Rahimahullaah) called Al-Durrat Al-Fakhirah (The Exquisite Pearl).

Fortunate are those who avoid the destructive paths;
Intending the stations of Allaah’s good pleasure.

Those who journey with the utmost sincerity;
Following the legislation by which faith is measured.

Those who build the stations of their journey;
Submitting between being fearful and being hopeful.

Those whose hearts the Divine has filled;
With devotion to Him and love for the Most-Merciful.

Those who remember Him do so abundantly;
In private, public, at all times in continuance.

Seeking nearness to the Sovereign Master;
By obeying Him and forsaking disobedience.

Doing what is obligatory and optional is their way;
Inspecting their own faults and their deficiences.

Their souls patiently enduring all that is disdainful;
Desirous of what it entails of benevolence.

They arrive at the Station of Contentment;
Ultimately reaching the Garden and safety.

For His bounties to His creation they are greatful;
With their heart, tongues and limbs of their body.

Reliance is their companion in all affairs;
Whilst striving in the pleasure of the All-Merciful.

Worshipping the Divine, believing in His presence;
Thus taking their place at the Station of Excellence.

Advising others to that which pleases their Lord;
With knowledge, guidance and compassion.

Accompanying the people in bodily form;
Whilst their spirits dwell at a sublimer station.

They alert the creation to their complete need for Allaah;
Continuously fearing a decrease in their faith.

Their hearts turning away from all distractions;
Completely emptied of other than the Most-Merciful.

Their movements, concerns and resolves;
Are all for Allaah, not the creation, nor the Devil.

The best of friends is the seeker of these paths;
Which leads to acquiring goodness and Ihsan.

Remaining Steadfast After Ramadhan

Shaikh Saalih Al-Fawzaan hafidhahullaah

From Ahaadeeth us-Siyaam: Ahkaam wa Ada
Sufyaan ibn 'Abdillaah radhiAllaahu 'anhu said: "O Messenger of Allaah, tell me something about Islaam, which I cannot ask anyone else besides you." He said: "Say: 'I believe in Allaah' and then be steadfast (upon that)." [Saheeh Muslim (38)]
The hadeeth is proof that the servant is obligated, after having eemaan in Allaah, to persevere and be steadfast upon obeying Him by performing the obligatory acts and avoiding the prohibited ones. This is achieved by following the Straight Path, which is the firm Religion without drifting away from it, to the right or to the left.
If the Muslim lives through Ramadhaan and spent his days in fasting and his nights in prayer and he accustomed himself to doing acts of good, then he must continue to remain upon this obedience to Allaah at all times. This is the true state of the slave, for indeed, the Lord of the months is One and He is ever watchful and witnessing over his servants at all times.
Indeed, steadfastness after Ramadhaan and the rectification of one's statements and actions are the greatest signs that one has gained benefit from the month of Ramadhaan and striven in obedience. They are tokens of reception and signs of success.
Furthermore, the deeds of a servant do not come to an end with the end of a month and the beginning of another, rather they continue and extend until he reaches death. Allaah says:
"And worship your Lord until the certainty (death) comes to you." [al-Hijr: 99]
If the fasting of Ramadhaan comes to an end, then indeed the voluntary fasting is still prescribed throughout the entire year. If standing in prayer at night during Ramadhan comes to an end, then indeed, the entire year is a time for performing the night prayer. And if the Zakaat-ul-Fitr comes to an end, then there is still the Zakaah that is obligatory as well as the voluntary charity that lasts the whole year. This goes the same for reciting the Qur'aan and pondering over its meaning as well as every other righteous deed that is sought, for they can be done at all times. From the many bounties that Allaah has bestowed upon his servants is that He has placed for them many different types of righteous acts and provided many means for doing good deeds. Therefore, the ardor and zeal of the Muslim must be constant and he must continue to remain in the service of his Lord.
It is unfortunate to find that some people perform worship by doing different types of righteous deeds during Ramadhaan. They guard strictly upon their five daily prayers in the masjid, they recite the Qur'aan a lot and they give in charity from their wealth. But when Ramadhaan comes to an end, they grow lazy in their worship Rather, sometimes they even abandon the obligations, both generally, such as praying in congregation, and specifically, such as praying the fajr prayer.
And they commit forbidden acts such as sleeping over the time of prayers, indulging in places of foolishness and entertainment, and mingling in parks, especially on the day of 'Eed. Obtaining help from these evils is only through the grace of Allaah. Thus, they demolish what they have constructed and destroy what they have established. This is an indication of deprivation and a sign of perdition. We ask Allaah for His safeguarding and protection.
Indeed, this type of people take the example of turning in repentance and ceasing from committing evil deeds as something specific and restricted to the month of Ramadhaan. And they stop doing these (good) acts when the month stops. Thus, it is as if they have abandoned sinning for the sake of Ramadhaan, and not out of fear of Allaah. How terrible is the state of these people, who do not know Allaah, except in Ramadhaan!
Truly, the success that Allaah grants His servant lies in the fasting of Ramadhaan. His assisting him to do that is a great favor, thus the calls for the servant to be grateful to his Lord. This understanding can be found in the statement of Allaah after completing the favor of the month of fasting:
"(He wants that you) must complete the same number of days, and that you must magnify Allaah (by saying Allaahu Akbar) for having guided you, so that you may be grateful to Him." [2:185]
The one who is grateful for having fasted, will remain upon that condition and continue to perform righteous deeds. Verily, the true way of the Muslim is that of one who praises and thanks his Lord for giving him the ability to fast and make qiyaam. His condition after Ramadhaan is better than it was before Ramadhaan. He is more receptive to obey, desiring to do good deeds and quick to enforce the obligatory acts. This is because he has gained benefit form this prominent institute of learning. It is that of one who fears for having his fast not accepted, for indeed Allaah only accepts from those who fear Him. The righteous predecessors would struggle to complete and perfect their deeds, hoping afterwards, that it would be accepted and fearing that it would be rejected. From the reports of 'Alee, "Be more concerned with having your deeds accepted than the deed itself. Did you not hear Allaah say: 'Verily Allaah, only accepts those from those who fear Him. (i.e. possess taqwaa).' [5:27] "[Lataa'if ul Ma'aarif, p. 246]
'Aa'ishah said: "I asked the Messenger of Allaah concerning the ayah: 'And the one who are given what they are given and their hearts tremble with fear.' Are they the ones who drink alcohol and steal?" He said: "No, o daughter of as-Siddeeq. Rather, they are the ones who fast and pray and give in charity yet fear that it won't be accepted from them. They are the ones who rush to do good deeds and they are the first to do them." [Saheeh Sunan at-Tirmidhee 3/79-80]
So be warned and again be warned of turning backward after having attained guidance of going astray after persevering. And ask Allaah to provide you with duration in doing righteous deeds and continuity in performing good acts. And ask Allaah that He grant you a good end, so that He may accept our Ramadhaan from us.

sunnan of Eid and rulings

Allaah has set out several rulings concerning Eid, including the following:

1 – It is mustahabb to recite takbeer during the night of Eid from sunset on the last day of Ramadaan until the imam comes to lead the prayer. The format of the takbeer is as follows:

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great, and all praise be to Allaah).

Or you can say Allaahu akbar three times, so you say:

Allaahu akbar, Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, Allaahu akbar, wa Lillaahi’l-hamd (Allaah is Most Great, Allaah is Most Great, Allaah is Most Great, there is no god except Allaah, Allaah is Most Great, Allaah is Most Great , Allaah is Most Great, and all praise be to Allaah).

Both are permissible.

Men should raise their voices reciting this dhikr in the marketplaces, mosques and homes, but women should not raise their voices.

2 – You should eat an odd number of dates before leaving for the Eid prayer, because the Prophet (peace and blessings of Allaah be upon him) did not set out on the day of Eid until he had eaten an odd number of dates. He should stick to an odd number as the Prophet (peace and blessings of Allaah be upon him) did.

3 – You should wear your best clothes – this is for men. With regard to women, they should not wear beautiful clothes when they go out to the Eid prayer-place, because the Prophet (peace and blessings of Allaah be upon him) said: “Let them go out looking decent” i.e., in regular clothes that are not fancy. It is haraam for them to go out wearing perfume and makeup.

4 – Some of the scholars regarded it as mustahabb to do ghusl for the Eid prayer, because it is narrated that some of the salaf did this. Doing ghusl for Eid prayer is mustahabb, just as it is prescribed for Jumu’ah because one is going to meet people. So if one does ghusl, that is good.

5 – The Eid prayer. The Muslims are unanimously agreed that the Eid prayer is prescribed in Islam. Some of them say that it is Sunnah, some say that it is fard kafaayah (a communal obligation) and some say that it is fard ‘ayn (an individual obligation), and that not doing it is a sin. They quoted as evidence the fact that the Prophet (peace and blessings of Allaah be upon him) commanded even the virgins and women in seclusion, i.e., those who did not ordinarily come out, to attend the Eid prayer place, except that those who were menstruating should keep away from the prayer-place itself, because it is not permissible for a menstruating woman to stay in the mosque; it is permissible for her to pass through but not to stay there.

It seems to me, based on the evidence, that it is fard ‘ayn (an individual obligation) and that every male is obliged to attend the Eid prayer except for those who have an excuse. This was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him).

In the first rak’ah the imam should recite Sabbih isma rabbika al-A‘ala (Soorat al-A’la 87) and in the second rak’ah he should recite Hal ataaka hadeeth ul-ghaashiyah (al-Ghaashiyah 88). Or he may recite Soorat Qaaf (50) in the first and Soorat al-Qamar (54) in the second. Both options are narrated in saheeh reports from the Messenger of Allaah (peace and blessings of Allaah be upon him).

6 – If Jumu’ah and Eid fall on the same day, the Eid prayer should be held, as should Jumu’ah prayer, as is indicated by the apparent meaning of the hadeeth of al-Nu’maan ibn Basheer which was narrated by Muslim in his Saheeh. But those who attend the Eid prayer with the imam may attend Jumu’ah if they wish, or they may pray Zuhr.

7 – One of the rulings on Eid prayer is that according to many scholars, if a person comes to the Eid prayer-place before the imam comes, he should sit down and not pray two rak’ahs, because the Prophet (peace and blessings of Allaah be upon him) prayed Eid with two rak’ahs, and he did not offer any prayer before or after it.

Some of the scholars are of the view that when a person comes he should not sit down until he has prayed two rak’ahs, because the Eid prayer-place is a mosque, based on the fact that menstruating women are not allowed there, so it comes under the same rulings as a mosque, which indicates that it is a mosque. Based on this, it comes under the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “When any one of you enters the mosque, let him not sit down until he has prayed two rak’ahs.” With regard to the fact that the Prophet (peace and blessings of Allaah be upon him) did not offer any prayer before or after the Eid prayer, that is because when he arrived the prayer started.

Thus it is proven that we should pray Tahiyyat al-Masjid (two rak’ahs to “greet the mosque”) when arriving at the Eid prayer-place, as in the case of all mosques, because if we assume from the hadeeth that there is no Tahiyyat al-Masjid for the Eid mosque, then we should say that there is no Tahiyyat al-Masjid for the Jumu’ah mosque either, because when the Messenger of Allaah (peace and blessings of Allaah be upon him) arrived at the Jumu’ah mosque he would deliver the khutbah, then pray two rak’ahs then leave and pray the regular Sunnahs of Jumu’ah in his house, so he did not offer any prayer before it or after it (in the mosque).

What seems more likely to be correct in my view is that we should pray two rak’ahs in the Eid prayer-place to greet the mosque, but we should not denounce one another with regard to this issue, because it is a matter concerning which the scholars differ. We should not denounce others with regard to matters where the scholars differ, unless there is a clear text. So we should not denounce the one who prays (Tahiyyat al-Masjid) or the one who sits down without praying.

8 – One of the rulings on the day of Eid – Eid al-Fitr – is that Zakaat al-Fitr is due on this day. The Prophet (peace and blessings of Allaah be upon him) enjoined that it should be paid before the Eid prayer. It is permissible to pay it one or two days before that, because of the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) which was narrated by al-Bukhaari: “They used to give it one or two days before (Eid) al-Fitr.” If it is paid after the Eid prayer, it does not count as Sadaqat al-Fitr, because of the hadeeth of Ibn ‘Abbaas: “Whoever pays it before the prayer, it is Zakaat al-Fitr, and whoever pays it after the prayer, it is ordinary charity.” It is haraam to delay Zakaat al-Fitr until after the Eid prayer. If one delays it with no excuse then it is not acceptable zakaah, but if there is an excuse – such as if a person is traveling and does not have anything to give or anyone to give it to, or he is expecting his family to pay it and they are expecting him to pay it, then in this case he should pay it when it is easy for him to do so, even if that is after the prayer, and there is no sin on him because he has an excuse.

9 – People should greet one another, but that results in haraam actions on the part of many people, such as men entering houses and shaking hands with unveiled women without any mahram being present. Some of these evils are worse than others.

We see some people denouncing those who refuse to shake hands with those who are not their mahrams, but it is they who are the wrongdoers, not he. But he should explain to them and tell them to ask trustworthy scholars to verify his actions and he should tell them not to get angry and insist on following the customs of his forefathers, because they do not make a permissible thing forbidden or a forbidden thing permissible. He should explain to them that if they do that, they will be like those of whom Allaah says (interpretation of the meaning):

“And similarly, We sent not a warner before you (O Muhammad) to any town (people) but the luxurious ones among them said: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps”
[al-Zukhruf 43:23]

Some people have the custom of going out to the graveyard on the day of Eid to greet the occupants of the graves, but the occupants of the graves have no need of any greeting or congratulations, because they do not fast or pray qiyaam.

Visiting the graves is not something to be done especially on the day of Eid or Friday or any particular day. It was proven that the Prophet (peace and blessings of Allaah be upon him) visited the graves at night, as mentioned in the hadeeth of ‘Aa’ishah narrated by Muslim. And the Prophet (peace and blessings of Allaah be upon him) said: “Visit the graves for they will remind you of the Hereafter.”

Visiting graves is an act of worship, and acts of worship are not acceptable unless they are in accordance with sharee’ah. The Prophet (peace and blessings of Allaah be upon him) did not single out the day of Eid for visiting the graves, so we should not do so either.

10 – There is nothing wrong with what men do on the day of Eid of embracing one another.

11 – It is prescribed for the one who goes out to the Eid prayer to go by one route and return by another, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him). This Sunnah does not apply to other prayers, Jumu’ah or anything else, it only applies to Eid.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/216-223

dua at the time of the Adhaan

Sa’d b. Abu Waqqas reported: The Messenger of Allah (may peace be upon him) said: If anyone says on hearing the Mu’adhdhin:

وَأَنا أَشْـهَدُ أَنْ لا إِلـهَ إِلاّ اللهُ وَحْـدَهُ لا شَـريكَ لَـه ، وَأَنَّ محَمّـداً عَبْـدُهُ وَرَسـولُه ، رَضيـتُ بِاللهِ رَبَّاً ، وَبِمُحَمَّـدٍ رَسـولاً وَبِالإِسْلامِ دينَـاً .

Wa ‘anaa ashhadu an laa ilaaha illal-laahu wahdahu laa shareeka lahu, wa ‘anna Muhammadan ‘abduhu wa Rasooluhu, radheetu billaahi Rabban, wa bi Muhammadin Rasoolan wabil-islami deenan.

‘I bear witness that none has the right to be worshipped but Allaah alone, Who has no partner, and that Muhammad is His salve and His Messenger. I am pleased with Allah as my Lord, with Muhammad as my Messenger and with Islam as my religion.’

his sins would be forgiven [1]

[To be recited in Arabic after the Mu'aththin's Tashahhud or the words of affirmation of faith][2]

[1] Muslim 1/290

[2] Ibn Khuzayma 1/220

the divine decree

The divine decree related to the believer is always a bounty, even if it is in the form of withholding (something that is desired), and it is a blessing, even if it appears to be a trial, and an affliction that has befallen him is in reality a cure, even though it appears to be a disease!

Unfortunately, due to the ignorance of the worshipper, and his transgressions, he does not consider anything to be a gift or a blessing or a cure unless he can enjoy it immediately, and it is in accordance with his nature.
If he were only given a little bit of understanding, then he would have counted being withheld from as a blessing, and the sickness as a mercy, and he would relish the trouble that befalls him more than he relishes his ease, and he would enjoy poverty more than he enjoys richness, and he would be more thankful when he is blessed with little than when he is blessed with a lot."

-Imam ibn al Qayyim rahimahullah
Madarij al-Salikin 2/215-216

Impermissibilty of bringing children to the masjid that disturb those offering the prayers

Question:

Some of the people come to the Masjid and they have their children with them who have not reached the age of discernment and they cannot pray properly. These children line up in the rows with those who are offering prayer and some of them fidget (or play frivolously) and disturb those who are around them. So, what is the ruling on this? And what is your advice to the parents of such children?
Answer:

I think that bringing children (to the Masjid) who will disturb those who are offering prayer is not permissible, because in that is a disturbance for the Muslims who are performing an obligation from the obligations of Allah. The Prophet heard some of his companions praying and reciting aloud, so he said:
"You all should not raise your voices over each other in recitation ." (Ahmad 2:36, 67)

In another Hadith he said:

" You all should not harm (or bother) one another." (Abu Dawud no.1332)

Thus, everything that contains something that bothers those who are offering prayer, is not permissible for the person to do it.

Hence my advice to the parents of such children is that they do not bring them to the Masjid and they seek guidance in that which the Prophet directed to when he said:

"Command your children to pray when they are seven and beat them about (not offering) it when they are ten. " (Abu Dawud no. 494,495 and Ahmad 2:187)

Likewise, I also direct advice to the people of the Masjid to open their hearts to the children whose coming to (i.e, presence in) the Masjid is legislated (in the Shariah). They should not make things difficult on them or remove them from their places (in the prayer lines) that they came to first. For verily, whoever is the first to come to something, he has the most right to it, regardless of whether he is a child or an adult. Hence, moving the children away from their places in the row contains:

(1)Disregard of their right, because whoever comes to something first-that no one of the Muslims has beaten him to-then he has the most right to it.

(2)It discourages them from attending the Masjids.

(3)It contains the possibility of the child carrying hatred and dislike for the person who removed him from the place that he came to first.

(4)It leads to the children being gathered together (in the row) and they end up playing and causing disturbance to the people of the Masjid that would not have occurred if the children were between the adult men.

In reference to what some of the people of knowledge have mentioned regarding the child being removed from his place so that the child is made to stand at the end of the row or in the last row in the Masjid, using as a proof the Prophets statement:

"Let those of understanding and intelligence be near to me (in the prayer)." (Muslim no. 432)

This opinion is not correct and in opposition to the prophet's statement:

" Whoever comes first to what no on else has beaten him to, then he has the most right to it. " (Abu Dawud no. 3071)

Also, their using the evidence, the prophets statement:

"Let those of understanding and intelligence be near to me (in the prayer)." (Muslim no. 432)

This is not complete (in the way they use it), because the meaning of the Hadith is to encourage those of intellect and understanding to come forward so that they may be near the Prophet. This is because they are closer to correct understanding than the younger people, and more proficient in understanding what they saw from the Prophet or what they heard. The Prophet did not say,

" No one but those of understanding and intellect should be near me (in prayer). "

If the Prophet had said,

" No one but those of understanding and intellect should be near me (in prayer)."

then the opinion of removing the children from their places in the front rows would be acceptable. However, the manner in which this Hadith has been worded is merely his command to those of understanding and intellect to come forward so that they may be near the Messenger of Allah.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah, Vol. 3, p26-29, DARUSSALAM.

Umar's Instructions on the First Night of Ramadaan (Radiyallaahu 'anhu)

It is reported that on the first night of Ramadân, ‘Umar – Allaah be pleased with him – would pray Maghrib, then say (to the people):
Sit down. Then he would give a small address: Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which Allaah told us: so whoever cannot stand in prayer, let him sleep on his bed.

And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Whoever fasts or stands in night prayer, he must make this for Allaah. And you should know that you are in prayer as long as you are waiting for a prayer.

Minimize any vain or false speech in the houses of Allaah (mosques; he said this two or three times). Let none of you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times). And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set).


‘Abd Al-Razzâq Al-San’ânî, Al-Musannaf article 7748.


Posted by: www.sayingsofthesalaf.net

Advice on how to memorize the Qu'ran from shaykh Ibn Baz & shaykh Muqbil (rahimahullaah)

Shaykh Ibn Baz’s advice on memorising the Qur’aan
July 21, 2010
The questioner asks Shaykh Ibn Baaz, may Allah have mercy upon him: I wish to memorize the noble Quran, so which surah (chapter) should I begin with and how can I preserve that which I memorise from the book of Allah?

The answer: Memorising the mighty book (i.e. the Quran) is from the most virtuous ways of seeking nearness to Allah and that which is best is to begin with is Al Baqarah, that you start from the beginning of the Quran, and that you give importance to taking a bit at a time, and that you make for your self a suitable time in the day or at night in which you can strive to memorise the book of Allah, and I give glad tidings that the one who strives will find (i.e. fruitfulness), and whomsoever strives then Allah makes his affairs easy for him, as Allah free from all imperfections says: “and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him” (At-Talaq 65:4)

So if you strive, you will succeed, and also see a suitable time in the day or at night so that you may prepare it to preserve that which you have memorised, and start from Al Baqarah from its begining, and whomsoever strives whilst having the correct intention then Allah will grant him succes and make his affair easy for him

This was taken from the Shaykhs webiste; http://www.binbaz.org.sa/mat/17115

Translated by Abu Musa Ehsan Bin Manzoor

Source: West London dawah Yahoo group, Message #3985

Shaykh Muqbil on the Correct Way of Memorising the Qur’aan
July 15, 2010

Shaykh Muqbil on the Correct Way of Memorising the Qur’aan and Hadeeth


Question:

What is the correct way of memorising the Qur’aan and the Hadeeths?

Answer:

As for memorising the Qur’aan, then the people differ, from the people there are those that are able to memorise a page, and from them there are those that can memorise both sides of a page; and from them there are those that are not able to memorise except half a page or less (than that), so everyone according to their ability.

From the affairs that which aid in memorising the Qur’aan are repetition, revision and standing in the night prayer with it (i.e. that which you have memorised) if you are able to perform the night prayer. For indeed Allaah, the One free from all imperfections and the Most High says:

Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing (the soul), and most suitable for (understanding) the Word (of Allâh). [Soorah Al-Muzzammil 73:6]

And in some parts of the night (also) offer the Salât (prayer) with it (i.e. recite the Qur’an in the prayer), as an additional prayer (Tahajjud optional prayer Nawâfil) for you (O Muhammad sallAllaahu ‘alayhi wa sallam). [Soorah Al-Isra 17:79]

Likewise taking from the Mashaykh and memorising at their hands. If you do not find them, then I advise you to stick to the cassettes of the proficient reciters, those whom recite with a sound recitation, and not those who exaggerate as ‘Abdul Baasit does; rather, the recitation of just balanced sound reciters and not those that (recite in a manner) that was disliked by some of the Salaf.

As for the memorisation of Hadeeth, then they are little easier if it is done without the Asaaneed (chains of narration), so it is possible that you memorise a Hadeeth in a day or two days or three days then act upon this hadeeth, for indeed this aids in making the Hadeeth firmly grounded, then studying with the brothers and lots of repetition.

Taken From Tuhfatul Mujeeb ‘Alaa Asilatil-Hadhir wal-Ghareeb, p.157, Dar al-Aathar.
Translated by Abu Maryam Taariq bin ‘Ali

The bequest of Nooh (Noah) – alayhi as-Sallam

134 - "When death was approaching the Prophet of Allaah Nooh -sallAllaahu alayhi wa sallam – he said to his son: I will narrate to you my bequest; I command you with two things and prohibit you from two things. I command you with 'La ilaha ‘illa Allaah' (‘There is none worthy of worship in truth except Allaah) if the seven heavens and the seven earths were placed upon a scale and 'La ilaha ‘illa Allaah' was placed on the other, then 'La ilaha ‘illa Allaah' would be heavier.
If the seven heavens and the seven earths were a closed off circle then 'La ilaha ‘illa Allaah' would be able to break it.

The second thing I command you with is Subhana Allaahi wa bihamdihi (Far is Allaah from imperfection and praise is for Him), since it is a supplication for everything, and by it the creation is given its provision. I prohibit you from shirk and pride. ( the narrator said: I asked or someone asked) : O Messenger of Allaah as for shirk then we know about it, but what is pride? Is it that one of us has sandals with two good straps?

The Messenger answered: No.

He asked again: is it that one of us has companions and they sit with him?

The Messenger again answered: No.

Someone asked: O Messenger of Allaah, what is pride?

He said: ridiculing the truth and belittling the people and reviling them."
Silsilah Saheehah: 134
From the benefits of the hadeeth:
The Ahaadeeth of Tawheed, Explained By the Muhaaddith, the Allaamah, Shaykh Naasirud-Deen al-Albaanee (rahimullaah)
Source: Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Translated by: Abbas Abu Yahya

I say: there are many benefits from this hadeeth; I will suffice by indicating to some of them:

1- The permissibility of writing a bequest at the time of death.

2- The excellence of saying 'La ilaha ‘illa Allaah' and saying Subhana Allaah and that they are a cause for the creation to receive provision from Allaah.

3- The scales on the Day of Judgment are true and real, and they have two pans. This is from the belief of the ahl-ul Sunnah, opposing that of the Mu'tazilah and their followers in the modern times. Who do not believe that which has been affirmed regarding 'Aqeedah in the authentic Ahadeeth, with the claim that these are Ahkbaar al-Ahad (singular narrations) which do not
convey certainty. I have exposed this claim in my book 'with ustaadh at-Tantawee'.

4 - The seven earths are like the seven heavens. There are many Ahadeeth regarding this in Bukharee and Muslim and in other books. Perhaps one day we will have time to follow up these Ahadeeth and research them. What supports these Ahadeeth is the saying of Allaah Tabaraka wa Ta' aala : << It is Allaah Who has created seven heavens and of the earth the like thereof (i.e. seven). >> I.e. they are similar in creation and in number.

So, you should not pay any attention to the one who explains it away, there by it ends up as a negation of similarity as well as in numbers, being deceived by the Europeans and where their knowledge has reached to, from having gone up in to space however they do not know of seven earths, along with that they do not know about seven heavens. Will we reject the speech of Allaah and the speech of His Messenger due to the ignorance of the Europeans and others along with them, declaring that the more they increase their knowledge of the universe, the more they increase in their ignorance of it. Allaah the Most Great has spoken the truth when He said : << And of knowledge, you (mankind) have been given only a little>>

5 - That beautification with good clothing has nothing to do with pride what so ever. Rather, it is a matter which is permissible, because Allaah is Beautiful and He loves beauty, like the Messenger of Allaah -sallAllaahu alayhi wa sallam – said regarding this issue, as is narrated by Muslim in his 'Saheeh'.

6- Pride which has been equated with Shirk will not allow entrance in to Paradise for the one who has an equivalent of an atoms worth. That is the pride, which is rejecting the truth after it has been made clear, and defaming innocent people without truth. So, the Muslim should be extremely cautious from being characterized with this type of pride, just like he should be extremely cautious from being characterized with the Shirk which places its companion in the Hell-fire for eternity.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance

The Legal Length of the Beard and the Ruling on Shaving the Beard

Q. I request your Excellencies to make clear the ruling on shaving the beard, or removing anything from it, and what is the legislated area of the beard?

A. Shaving the beard is forbidden, because it is disobedience to the Messenger of Allaah-Sallallahu 'alaihi wa sallam-, for the Prophet-Sallallahu 'alaihi wa sallam- said :

"Grow your beards and shorten your moustaches."

And because it is a departure from the guidance of the Messengers to the guidance of the Zoroastrians and the polytheists. The legislated area or the beard is as defined by the scholars of language, which is that it is the facial hair, the jaws and the cheeks, that is, the hair on the cheeks, jaws and chin-all of that is the beard. And removing anything from it is an act of disobedience and also, because the Messenger-Sallallahu 'alaihi wa sallam- said:

"Grow your beards...."

and:

"Leave your beards..."

and:

"Let your beards..."

and:

"Expand your beards..."

-and this proves that it is not permitted to remove anything from it; however, acts of disobedience differ, so shaving is worse than removing a part of it, because it is a greater and clearer violation than removing a part of it.

Ibn 'Uthaimeen-Rahimahullaah

Source: Fataawa Islaamiyya

Signs (major and minor) before the Day of Judgement

A. The Minor Signs

1. The Prophethood of Muhammad (sallallaahu alayhi wasallam)
2. The death of the Prophet (sallallaahu alayhi wasallam)
3. The conquering of Bait ul-Maqdis
4. The Plague of Amwaas (in Palestine)
5. The increase in wealth so that sadaqah is not needed
6. Trials and civil strife:

(i) The appearance of troubles in the east
(ii) The killing of Uthmaan (ra)
(iii) The battle of al-Jamaal
(iv) The battle of Siffeen
(v) The appearance of the Khawaarij (the Renegades - bin Laden & the likes)
(vi) The happening of al-Harrah
(vii) The appearance of the saying that the Quran is created
(viii) The following of the ways of the previous nations

7. The appearance of claimants to Prophethood
8. Widespread safety
9. The appearance of fire in the Hijaz
10. Fighting the Turks
11. Fighting the non-Arabs
12. Dissappearance of trustworthiness
13. Dissappearance of knowledge and appearance of ignorance
14. Increase in the number of police and helpers of the oppressors
15. Spread of fornication
16. Spread of usury
17. Spread of musical instruments and their being thought to be allowed
18. Drinking of intoxicants and its being allowed
19. Adorning the mosques and rivalling therein
20. Building tall buildings
21. The slave girls giving birth to her mistress [Shaikh `Abdul-Muhsin al-`Abbaad said "It has been explained to mean that it is an indication of the many conquests and the large number of captives taken. So from the females captured will be those whose masters have relations with them, and then she gives birth to a child of his. So she will be a slave-girl who has given birth to the child of a free-man (umm walad), and her child will be in the position of being like her master; and it has otherwise been explained to mean how times will change, and that children will become disobedient to their fathers and mothers, and dominate them, until the children become like masters over their fathers and mothers."]
22. Increase in killing
23. Time passing quickly
24. Coming together of markets
25. Appearance of Shirk (Polytheism) in this Ummah (Muslim Nation)
26. Appearance of wickedness, cutting off of relations and ill treatment of neighbours
27. Dying of grey hairs with black dye
28. Increase of extreme miserliness
29. Increase in trade
30. Many earthquakes
31. Appearance of sinking into the earth, transformation into animals and false-accusations
32. The passing away of the pious
33. The raising of the despicable people to positions of importance
34. That greeting is given only to those the person knows
35. That knowledge is sought from other than the scholars in truth
36. Appearance of women in clothes which do not cover them
37. The truthfulness of the dreams of the Believers
38. Spread and increase in writing
39. Laxity with regard to the Sunnah (teachings of Muhammad)
40. Increase in size of the new moons
41. Increase in falsehood and having no concern to check reports (!)
42. Increase in false testimony and witholding true witness
43. Large number of women and small number of men
44. Sudden death being common
45. Hatred amongst peoples hearts
46. The return of the land of the Arabs to being pastures and rivers
47. Increase in rain but decrease in produce
48. The revealing of a mountain of gold by the Euphrates river
49. The talking of wild animals and inanimate objects to people
50. Wishing for death because of the severity of trials
51. Increase in the number of 'Romans' and their fighting the muslims
52. Victory over Constantinople
53. The appearance of al-Qahtaanee
54. Fighting the Jews
55. The expelling by al-Madeenah of its wicked people, then its desolation at the end of time
56. The sending of a pleasant wind to take away the souls of the Believers
57. The attacking of the Sacred House and dismantling of the Ka'bah (in Mecca)

B. The Major Signs

1. The Mahdee
2. The Anti-Christ [Maseeh ud-Dajjal]
3. The descent of Eesaa (Jesus)
4. Yajooj and Maajooj (Gog & Magog)
5. The three great sinkings of the earth
6. The appearance of smoke in the sky
7. The rising of the sun in the west
8. The beast of the earth [Daabbat ul-Ard]
9. The fire which brings the people

source: http://www.salafipublications.com/sps/sp.cfm?subsecID=AQD08&articleID=AQD080001&articlePages=1

Do Not Marry 7 Types Of Women

Do Not Marry 7 Types Of Women


1.Al-Annaanah:

The woman who whines, moans and complains and 'ties a band around her head' all the time (i.e. complains of a headache or some illness but in reality she is not sick, rather she is faking).

2. Al-Mannaanah:

The woman who bestows favours, gifts, etc. upon her husband then (at that time or the future) says; "I did such and such for you or on your behalf or because of you.

3. Al-Hannaanah:

The women who yearns or craves for her former husband or children of the former husband.

4. Kay'atul-Qafaa:

The women who has a brand mark on the nape of her neck (i.e. has a bad reputation or doubts about her).

5. Al-Haddaaqah:

The women who cast her eyes at things (i.e. always looking at something to purchase, then desires it and requires her husband to buy it (No Matter What).

6. Al-Barraaqah:

The women who spends much of her day enhancing her face and beautifying it to such an extent that it will seem like it was manufactured.

7. Al-Shaddaaqah:

The woman who talks excessively...

[Taken from the Book: 'A Concise Manual of Marriage' by Shaykh Ibn Uthaymeen]

Get Your Sins Forgiven on the 15th of Shaaban

أَبِى مُوسَى الأَشْعَرِىِّ عَنْ رَسُولِ اللَّهِ -صلى الله عليه وسلم- قَالَ « إِنَّ اللَّهَ لَيَطَّلِعُ فِى لَيْلَةِ النِّصْفِ مِنْ شَعْبَانَ فَيَغْفِرُ لِجَمِيعِ خَلْقِهِ إِلاَّ لِمُشْرِكٍ أَوْ مُشَاحِنٍ

Abu Musa Al-Ashar’ee (may Allah be pleased with him) narrated that Allah’s messenger (peace and blessings be upon him) said, “Verily Allah looks at His creation on the 15th of Sha’ban and forgives everyone except a person who commits shirk and a person feels rancor towards his brother

Collect by Ibn Majah (1390) Ibn Abee Asim (510) and others .Graded as being Saheeh by Shaykh Al-Albani


Ibn Rajab (may Allah have mercy on him) commented on this topic saying, “ My brothers you must avoid the sins that prevent the servant from receiving Allah’s forgiveness during the fixed dates of Allah’s mercy and pardon. They are as follow;

Shirk- Allah says,”

مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ

“Whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire; and there shall be no helpers for the unjust.[Al-Ma’idah 72]

Murder – If everyone in the Heavens and Earth gathered together and killed a Muslim unjustly Allah would throw them all in Hell.

Zina- Beware, think twice from being exposed to the Almighty’s wrath. The entire creation is Allah’s servants and slaves. Allah vies to protect them and there isn’t anyone who vies for this protection more than Allah. Allah doesn’t want His male and female slaves to commit zina. Therefore He has prohibited fornication and adultery and ordered His servants to lower their gaze.

Shahnaa’- This is when a person harbors ill will against his brother and wants to harm him. Allah says, “

وَلاَ تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ ۚ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَا

“ And do not think Allah to be heedless of what the unjust do; He only respites them to a day on which the eyes shall be fixedly open," [ Ibrahim 42 ]


This is should spare you the harm, knowing these acts prevent forgiveness during the times of pardon for sin.”

TN – Inshallah the 15th will Thursday August 6.

Taken from Lataif al Maa’rif by Ibn Rajab Al-Hanbali (may Allah have mercy on him). Pages 249-250 printed by Maktabatul Islameeyah in 1428 H

Translated by Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1430 H © 12/8/1430

the wives of Ismael (Ishmael) , the story of the Ka'bah

Bukhari
Hadith 4:583
Narrated Ibn Abbas:

The first lady to use a girdle was the mother of Ishmael. She used a girdle so that she might hide her tracks from Sarah. Abraham brought her and her son Ishmael while she was suckling him, to a place near the Ka'ba under a tree on the spot of Zam-zam, at the highest place in the mosque. During those days there was nobody in Mecca, nor was there any water So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Ishmael's mother followed him saying, "O Abraham! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her Then she asked him, "Has Allah ordered you to do so?" He said, "Yes." She said, "Then He will not neglect us," and returned while Abraham proceeded onwards, and on reaching the Thaniya where they could not see him, he faced the Ka'ba, and raising both hands, invoked Allah saying the following prayers:
'O our Lord! I have made some of my offspring dwell in a valley without cultivation, by Your Sacred House (Kaba at Mecca) in order, O our Lord, that they may offer prayer perfectly. So fill some hearts among men with love towards them, and (O Allah) provide them with fruits, so that they may give thanks.' (14.37) Ishmael's mother went on suckling Ishmael and drinking from the water (she had).

When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at him (i.e. Ishmael) tossing in agony; She left him, for she could not endure looking at him, and found that the mountain of Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from Safa and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble, till she crossed the valley and reached the Marwa mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between Safa and Marwa) seven times."

The Prophet said, "This is the source of the tradition of the walking of people between them (i.e. Safa and Marwa). When she reached the Marwa (for the last time) she heard a voice and she asked herself to be quiet and listened attentively. She heard the voice again and said, 'O, (whoever you may be)! You have made me hear your voice; have you got something to help me?" And behold! She saw an angel at the place of Zam-zam, digging the earth with his heel (or his wing), till water flowed from that place. She started to make something like a basin around it, using her hand in this way, and started filling her water-skin with water with her hands, and the water was flowing out after she had scooped some of it."

The Prophet added, "May Allah bestow Mercy on Ishmael's mother! Had she let the Zam-zam (flow without trying to control it) (or had she not scooped from that water) (to fill her water-skin), Zam-zam would have been a stream flowing on the surface of the earth." The Prophet further added, "Then she drank (water) and suckled her child. The angel said to her, 'Don't be afraid of being neglected, for this is the House of Allah which will be built by this boy and his father, and Allah never neglects His people.' The House (i.e. Kaba) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She lived in that way till some people from the tribe of Jurhum or a family from Jurhum passed by her and her child, as they (i.e. the Jurhum people) were coming through the way of Kada'. They landed in the lower part of Mecca where they saw a bird that had the habit of flying around water and not leaving it. They said, 'This bird must be flying around water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came (towards the water)." The Prophet added, "Ishmael's mother was sitting near the water. They asked her, 'Do you allow us to stay with you?" She replied, 'Yes, but you will have no right to possess the water.' They agreed to that." The Prophet further said, "Ishmael's mother was pleased with the whole situation as she used to love to enjoy the company of the people. So, they settled there, and later on they sent for their families who came and settled with them so that some families became permanent residents there. The child (i.e. Ishmael) grew up and learnt Arabic from them and (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty they made him marry a woman from amongst them.

After Ishmael's mother had died, Abraham came after Ishmael's marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael's wife about him, she replied, 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied, 'We are living in misery; we are living in hardship and destitution,' complaining to him. He said, 'When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).' When Ishmael came, he seemed to have felt something unusual, so he asked his wife, 'Has anyone visited you?' She replied, 'Yes, an old man of so-and-so description came and asked me about you and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.' On that Ishmael said, 'Did he advise you anything?' She replied, 'Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.' Ishmael said, 'It was my father, and he has ordered me to divorce you. Go back to your family.' So, Ishmael divorced her and married another woman from amongst them (i.e. Jurhum).

Then Abraham stayed away from them for a period as long as Allah wished and called on them again but did not find Ishmael. So he came to Ishmael's wife and asked her about Ishmael. She said, 'He has gone in search of our livelihood.' Abraham asked her, 'How are you getting on?' asking her about their sustenance and living. She replied, 'We are prosperous and well-off (i.e. we have everything in abundance).' Then she thanked Allah' Abraham said, 'What kind of food do you eat?' She said. 'Meat.' He said, 'What do you drink?' She said, 'Water." He said, "O Allah! Bless their meat and water." The Prophet added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it." The Prophet added, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected, unless he lives in Mecca." The Prophet added," Then Abraham said Ishmael's wife, "When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.' When Ishmael came back, he asked his wife, 'Did anyone call on you?' She replied, 'Yes, a good-looking old man came to me,' so she praised him and added. 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in a good condition.' Ishmael asked her, 'Did he give you any piece of advice?' She said, 'Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.' On that Ishmael said, 'It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.'

Then Abraham stayed away from them for a period as long as Allah wished, and called on them afterwards. He saw Ishmael under a tree near Zamzam, sharpening his arrows. When he saw Abraham, he rose up to welcome him (and they greeted each other as a father does with his son or a son does with his father). Abraham said, 'O Ishmael! Allah has given me an order.' Ishmael said, 'Do what your Lord has ordered you to do.' Abraham asked, 'Will you help me?' Ishmael said, 'I will help you.' Abraham said, Allah has ordered me to build a house here,' pointing to a hillock higher than the land surrounding it." The Prophet added, "Then they raised the foundations of the House (i.e. the Ka'ba). Ishmael brought the stones and Abraham was building, and when the walls became high, Ishmael brought this stone and put it for Abraham who stood over it and carried on building, while Ishmael was handing him the stones, and both of them were saying, 'O our Lord! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing.' The Prophet added, "Then both of them went on building and going round the Ka'ba saying: O our Lord ! Accept (this service) from us, Verily, You are the All-Hearing, the All-Knowing." (2.127)

What Benefits the Dead (person)

117 - The dead (person) benefits from the action of other than his (action) in (the following) matters:

First: Supplication of the Muslim for him, if the conditions of acceptance are fulfilled in it, due to the saying of Allah, the Blessed and Exalted, “And those who came after them say: 'Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.’” [Surah Al-Hashr 59:10]

And as for the ahadeeth, they are a lot, some of them were already mentioned, and some of them will come in the visiting of the graves (chapter), and the supplication of the Prophet sallallahu alayhe wa sallam for them, and his order with that.

From that is his saying sallallahu alayhe wa sallam, “Supplication of a Muslim for his brother in his absence is answered, by his head is an appointed angel, everything that he supplicated for his brother with good, the appointed angel with him says, ‘ Aameen and for you with same.” [Muslim reported it (87, 8/86) and the text is by him, and Abu Dawud (1/240), and Ahmed (6/452) from the Hadith of Abu Ad-dardaa.] But, the funeral prayer takes most of the witness for that, because most of it is supplication for the dead (person) and seeking forgiveness for him, as its explanation preceded.

Second: Carrying out of the guardian of the dead (person) the fast of oath for him and there are ahadeeth about it:

The First: Aysha radi Allahu anha narrated that the Messenger of Allah sallallahu alayhe wa sallam said, “Whoever dies and there is (make up of) fast upon him, then his guardian should fast (them) for him.” [Al-Bukhari reported it (4/156), and Muslim (3/155) and Abu Dawud (376/1), and AlBayhaqee from his path (6/279), and At-Tahaawee in Mishkal Alathaar (141, 3/140) and Ahmed (6/69)]

The Second: Ibn Abbas radi Allahu anhu narrated, “A lady traveled by the sea so she vowed, if Allah, the Blessed and Exalted saves her, she would fast a month, so Allah, Azza wa Jal saved her but she did not fast until she died, so a relative to her came (Either her sister or her daughter) to the Prophet sallallahu alayhe wa sallam, she mentioned that to him, so he sallallahu alahe wa sallam said, ‘If you saw, if she had a debt upon her, then would you discharge it?’ She said, ‘Yes’. So, he sallallahu alayhe wa sallam said, ‘Then the debt of Allah has more right that you discharge (it), (in another narration, then discharge (it) for your mother).’”

[Abu Dawud reported it (2/81), and An-Nasaee (2/143), and At-Tahaawee (3/140), and Al-Bayhaqee (4/255, 256, 10/85), and At-Tayalesee (2630), Ahmed (1861, 1970, 3137, 3224, 3420) and the text with the second addition is by him, and its chain is authentic based upon the condition of the two Shaykh (Al-Bukhari and Muslim), and the first addition is by Abu Dawud and Al-Bayhaqee. And Al-Bukhari reported it (159 − 4/158) and Muslim (3/156) and At-Tirmidhi (43 − 2/42) and he authenticated it, and Ibn Majah (1/535) with its like, and there is with all of them the second addition, and with Muslim is the last]

The Third: From him also. “Sad bin Ubadah radi Allahu anhu asked the Messenger of Allah sallallahu alayhe wa sallam for legal opinion (fatwa), he said, ‘My mother died and there is a oath upon her?’ he sallallahu alayhe wa sallam said, ‘Discharge it for her’.” [Al-Bukhari reported it (5/400, 494) and Muslim (6/76) and Abu Dawud (2/81) and An-Nasaee (144, 2/130) and At-Tirmidhi (2/375) and Al-Bayhaqee authenticated it (10/85, 278/6, 4/256) and Al-Tayalesee (2717 and Ahmed (1893, 3049, 47/6)1]

Third: Discharging of the debt for him by any person, a guardian or other than him (i.e. guardian), there are many ahadeeth about it; the mention of many already preceded in the issue # 17.

Forth: Whatever the righteous son does from the righteous actions, his parents receive same (reward) as his reward, without any decrease from his reward, because the son is from their labor and their earning, and Allah Ajja wa Jal says it, “And that man can have nothing but what he does (good or bad).” [Surah An-Najm 53:39] and the Messenger of Allah sallallahu alayhe wa sallam said, “The best of what the man eats is from his earning, and his son is from his earning”. [Abu Dawud reported it (2/108) and An-Nasaa’ee (2/211) and At-Tirmidhee (2/287) and he graded it as hasan, and Ad-Daaremee (2/247), and Ibn Majah (430 − 2/2), and Al-Haakem (2/46), and At-Tayalesee (1580), and Ahmed (220, 202, 201, 193, 173, 162, 127, 126, 6/41), and Al-Haakem said, “(it is) authentic upon the condition of the two Shaykh (Al-Bukhari and Muslim), and Ad-Dhahabe agreed with him, it is a mistake from (many) aspects there is not enough room to discuss it (here). There is a witness for it from the hadith of Abdullah bin Amr. Abu Dawud, Ibn Majah and Ahmed reported it with an authentic chain (214, 204, 2/179)]

And it supports what the ayat (verses) and the ahadeeth points to (it), and particular ahadeeth mentioned about the parent benefiting with the action of his righteous son like the charity, and the fasting, and the emancipation (of slaves) and the likes of it and they are these (ahadeeth):

The First: Aysha radi Allahu anha narrated, “A man said, ‘my mother died suddenly2, (and she did not fast), and I think if she could speak, she would have given charity, so is there reward for her if I give charity for her (and for me reward)? He sallallahu alayhe wa sallam said, ‘Yes’. [Al-Bukhari reported it (5/399 − 400, 3/198) and Muslim (5/73, 3/81), and Malik in Muwatta (2/228), and Abu Dawud (2/15), and An-Nasaaee (2/129) and Ibn Majah (2/160), and Al-Bayhaqee (4/62, 6/277-278,) and Ahmed (6/51).

And the text is by Al-Bukhari in one of his narration, and the last addition is the other narration, and Ibn Majah, and the second addition is by him, and the first by Muslim.

The Second: Ibn Abbas radi Allahu anhu narrated, “Sad bin Ubadah - brother of Bane Saa’edah - his mother died while he was absent from her, he said, ‘O Messenger of Allah, my mother died while I was absent from her, so would it benefit her if I give charity with anything for her?’ He sallallahu alayhe wa sallam said: ‘Yes’, so he said, ‘I take you as a witness that the garden of Al-Mukharaf3 is a charity for her’”. [Al-Bukhari reported it (5/297, 301, 307), and Abu Dawud (2/15), and An-Nasaaee (2/130) and At-Tirmidhee (2/25), and Al-Bayhaqee (6/278) and Ahmed (3080 − 3504 − 3508) and the text is by him]

The Third: Abu Hurayra radi Allahu anhu narrated, “A man said to the Prophet sallallahu alayhe wa sallam: my father died and he left behind wealth and did not advise (me regarding it), so would it expiate for him if I give charity for him? He sallallahu alayhe wa sallam said, ‘Yes’.” [Muslim reported it (5/73) and An-Nasaee (2/129), and Ibn Majah (2/160) and Al-Bayhaqee (6/278) and Ahmed (2/371)]

The Forth: Abdullah bin Amr radi Allahu anhu narrated, “Al-Aase bin Waael As-Samee advised to free for him hundred slaves, so his son Hishaam freed fifty slaves, and his son Amr wanted to free for him the remaining fifty, he said: Until I ask the Messenger of Allah sallallahu alayhe wa sallam (about it), so he came to the Prophet sallallahu alayhe wa sallam, then he said: O Messenger of Allah, my father advised to free for him hundred slaves, and Hishaam freed for him fifty, and fifty remains upon him, so should I free for him (the remaining fifty)? So, he sallallahu alayhe wa sallam said: If he was a Muslim, then you should emancipate (slaves), and give charity for him or perform Hajj for him, that would reach him, (in another narration): If he acknowledged the tawheed, then you should fast, and give charity for him, that would benefit him.”4 [Abu Dawud reported it in other (Al-Wachaayaa) (2/15), and Al-Bayhaqee (6/279), and the text is by him, and Ahmed (number 6704) and the other narration is by him, and their chains are hasan]

Fifth: Whatever behind him, which reaches him are righteous traces, continuous charities, due to His, the Blessed and Exalted saying, “ and We record that which they send before (them), and their traces…” [Surah Yaseen 36:12] and there are ahadeeth about it:

The First: Abu Hurayra radi Allahu anhu narrated that the Messenger of Allah sallallahu alayhe wa sallam said, “When the man dies, his action5 comes to an end for him except for three (things): A continuous charity, or knowledge which he has benefited (others) with, or a righteous6 son who supplicates for him.” [Muslim reported it (5/73), and the text is by him, and Al-Bukhari in Al-Adab Al-Mufrad (page 8), and Abu Dawud (2/15), and An-Nasaaee (2/129), and At-Tahaawee in Al-Mishkal (1/85), and Al-Bayhaqee (6/278), and Ahmed (2/372), and the addition is by Abu Dawud and Al-Bayhaqee]

The Second: Abu Qutaadah radi Allahu anhu narrated, “The Messenger of Allah sallallahu alayhe wa sallam said, ‘The best of what the man leaves behind after him are three: a righteous son who supplicates for him, a charity (that) is going on its reward reaches him, and knowledge, (which he left behind, others) working by it after him.’” [Ibn Majah reported it (1/106), and Ibn Hibban in His Saheh (number 84, 85), and At-Tabaraanee in Al-Mu’ajam Al-Chager (page 79), and Ibn Abdulbarr in Jamia Bayan Al’ilm (1/15), and its chain is authentic as Al-Mundheree said in Attargeeb (1/58).

The Third: Abu Hurayra radi Allahu anhu said, “The Messenger of Allah sallallahu alayhe wa sallam said, ‘That which will reach the believer from his action and his rewards after his death are: knowledge, which he taught and spread, and a righteous son that he left behind, and a mushaf that he bequeathed, or a masjid that he made, or a house for wayfarer that he made, or a river, which he caused to flow, or a charity that he took out from his wealth during his good health and his life that (its reward) would reach him after his death.” [Ibn Majah reported it (1/106) with hasan chain, and Ibn Khuzayma reported it in his Sahih also, and Al-Bayhaqee as Al-Mundheer]

The Forth: Jareer bin Abdullah radi Allahu anhu said, “While we were in the company of the Messenger of Allah sallallahu alayhe wa sallam in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woolen clothes, or cloaks, with their swords hung (around their necks). {And there was no clothe upon them nor anything other than it.} Most of them were from Mudar tribe, nay all of them were from Mudar tribe.

The color of the face of the Messenger of Allah sallallahu alayhe wa sallam underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce Adhan). He pronounced Adhan and Iqima, and he sallallahu alayhe wa sallam prayed (with the Companions) {the Zuhr, then he claimed a small minbar}, then he addressed (the companions), {So he praised Allah and Exalted him}, {then he said, to proceed, Allah revealed in His Book}: “O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him He created his wife (Hawwâ), and from them both He created many men and women; and fear Allâh through Whom you demand (your mutual rights), and (do not cut the relations of) the wombs (kinship). Surely, Allâh is Ever an All-Watcher over you.” [Surah An-Nisaa 4:1]

“O you who believe! Fear Allâh and keep your duty to Him. And let every person look to what he has sent forth for tomorrow, and fear Allâh. Verily, Allâh is Well-Acquainted with what you do. {And be not like those who forgot Allâh (i.e. became disobedient to Allâh), and He caused them to forget their own selves (let them to forget to do righteous deeds). Those are the Fâsiqûn (rebellious, disobedient to Allâh). Not equal are the dwellers of the Fire and the dwellers of Paradise. It is the dwellers of Paradise that will be successful.}” [Surah Al-Hashr 59:18 − 19]

Give charity before you are prevented from the charity (i.e. giving charity), so, some donated a dinar, others a dirham, still others clothes, some donated a sa' of wheat, {some donated barley} some a sa’ of dates, {until he sallallahu alayhe wa sallam said: and none of you should deem anything of the charity insignificant} even if it is half a date. {So they slowed down until the anger appeared on his face}, then a person from among the Ansar came there with a money bag {in another narration a bag of gold}, which his hands could scarcely lift; in fact, it could not be (lifted). {So, he handed it over to the Messenger of Allah sallallahu alayhe wa sallam while he was on his minbar}, {he (the Ansar man) said: O Messenger of Allah this is in the way of Allah}, {So, the Messenger of Allah sallallahu alayhe wa sallam grasped it}, {(then) Abu Bakr stood and gave, then Umar stood and gave, then the Muhajeroon and the Ansaar stood and they stood}.

Then the people followed {in (giving) the charities}, {whoever had dinar, and whoever had dirham, and whoever had, and whoever had…}, until I saw two heaps of food and clothes, and I saw the face of the Messenger sallallahu alayhe wa sallam glistening, like gold (on account of joy). The Messenger of Allah sallallahu alayhe wa sallam said: He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil precedent, there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden, {then he recited this verse: “ and We record that which they send before (them), and their traces…” [Surah Yaseen 36:12]} {Then, he said, “Divide it amongst them”.}

[Muslim reported it (3/88, 89, 8/61, 62), and An-Nasaee (355/1, 356), and Ad-Daaremee (1/126, 127), and At-Tahaawee in Al-Mishkal (1/93, 97), And Al-Bayhaqee (4/175, 176), and At-Tahalesee (670), and Ahmed (4/357, 358, 359, 360, 361, 362), and Ibn AbI Haatem also in his tafseer, as in Ibn Kathir (3/565), and the addition that is before the last is by him, and its chain is authentic, and by At-Tirmidhee (3/377) and he authenticated it, and Ibn Majah (1/90), The two sentences that is before the stated addition with the two addition are in both of them (At-Tirmidhee and bin Majah).

As for the first addition, it is in Al-Bayhaqee, and what is after it to the forth are by him, and by Muslim, and the fifth to the eighth by Al-Bayhaqee, and with At-Tahalesee the fifth, and the ninth by Ad-Daaremee and Ahmed, and by Muslim its like and such by At-Tayalesee and Ahmed also, and the tenth and twelfth, and fifteenth and nineteenth by Al-Bayhaqee, and eleventh and seventeenth by At-Tahaawee and Ahmed, and fourteenth by At-Tayalesee, and sixteenth and seventeenth by Muslim and At-Tirmidhee and Ahmed and other than them, the second narration is by An-Nasaee and Al-Bayhaqee, and the third by At-Tahawee and Ahmed]


Reference: “The Rulings of Funerals and its innovation” by Shaykh Albanee; Translated by Nasrin As.Salafiyah