supplication

Question:

What is the most potent supplication one can make when one's heart feels constricted?

Answer:

Removing hardship and opening the breast of man are in the Hand of Allah Almighty Alone.If you are afflicted with a hardship,if you feel yourself hampered or inhibited,turn to Allah Almighty and ask Him to remove your hardship.Do what the Messenger of Allah `sallAllahu alaihi wa sallam used to do when hardship befell him,he would turn prayer and he used to say when afflicted:

لَا إلَهَ إِلَّا اللَّهُ الْعَظـيمُ الْحَلِـيمْ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ العَـرْشِ العَظِيـمِ، لَا إِلَـهَ إِلَّا اللَّهْ رَبُّ السَّمَـوّاتِ ورّبُّ الأَرْضِ ورَبُّ العَرْشِ الكَـريم

La ilaha illalllahul adhimul halim. La ilaha illallahu,rabbul arshil adhim. La ilaha illallahu, rabbus samawati wa rabbul ardi wa rabbul arshil karim.

"None has the right to be worshipped except Allah,the Magnificent,the Foebearing.None has the right to be worshipped except Allah,Lord of the magnificent throne.None has the right to be worshipped except Allah,Lord of the heavens,Lord of the Earth and Lord of the noble throne."[1]

The Permanent Committee

---------------
Footnote:
[1]Al-Bukhari no.6346 and Muslim no.2730

Source:Fatawa Islamiyah (Islamic Verdicts) Volume 7,page.297-298|Collected by:Muhammad bin Abdul-Aziz al-Musnad|Published by:Darussalam.

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

Some Oft-Quoted Weak Ahaadeeth

From, "Fasting in Ramadaan as observed by the Prophet" by Shaikh Saleem al-Hilaalee and Shaikh Alee Hassan

Allaah, the One free of all imperfections and Most High, has appointed for the Sunnah of the Prophet (sallalalhu alaihi wa-sallam) trustworthy bearers who expel from it the alterations of the people of falsehood, the misinterpretations of those going beyond bounds, and uncovering the false accretions added to it by those who try to adulterate it.

Throughout the ages many accretions have been mixed with it, either weak ahaadeeth, lies or fabrications and the like and this has been fully explained and made clear by the scholars throughout the ages. One who looks today into the works of writers and speeches of admonition will see that they do not give the slightest attention to this matter except those upon whom is Allaah’s Mercy. Even though scholarly reference works, which explain which ahadeeth are authentic and uncover the weak narrations, are readily available.

In explaining this matter and its evil consequences upon the knowledge and the people, we do not intend to rebuke or accuse anyone. We will just quote some examples of narrations which have been introduced and become well known amongst the people, to the point that you will hardly read an article or hear an admonition except that the weak ahaadeeth have a prominent place in it.

So acting upon his (sallalalhu alaihi wa-sallam) saying: “Convey from me even if it is only a single Aayah...”’ [Reported by al-Bukhaaree (6/361)]

And his (sallalalhu alaihi wa-sallam) saying: “The Deen is sincerity and sincere advising.” [Reported by Muslim (no. 55)]

So we say: The weak ahaadeeth, which have become widespread amongst the people, at every level, are very many, to the point that very few manage to mention anything authentic - despite its being plentiful also. May Allaah have mercy upon the Imaam Abdullaah lbn al-Mubaarak who said: “There is sufficiency in the authentic ahaadeeth so there is no need for what is weak.” So let this imam be our example. And let us stick to the authentic and pure knowledge.

From the weak ahaadeeth which people commonly quote concerning Ramadaan are:

1. “If the servants knew how great Ramadaan was, then they would wish that Ramadaan lasted all year. Indeed, Paradise is decorated for Ramadaan from the start of the year till the next year...” and it is a long hadeeth.

This hadeeth is reported by Ibn Khuzaimah (no. 1886), Ibn al-Jawzee in Kitaabul-Mawdoo’aat (2/188-189) and Aboo Yalaa in his Musnad as occurs in al-Mataalibul-’Aaliyah (46/a-b manuscript) by way of Jareer ibn Ayyoob al Bajalee: from ash-Shabee: from Naafi ibn Burdah: from Aboo Masood al­ Ghifaaree.

This hadeeth is fabricated (mawdoo), the cause being Jareer ibn Ayyoob. lbn Hajr quotes his biography in Lisaanul-Meezaan (2/101) and says: “Famous for his weakness.” Then he quotes the saying of Aboo Nu’aim about him: “He used to fabricate ahaadeeth,” from al-Bukhaaree: “Munkar in narrating hadeeth,” and from an-Nasaaee: “Abandoned!”

Ibn al-jawzee declared it to be fabricated, and Ibn Khuzaimah said after relating it: “If the narration is authentic, since there is some doubt in the heart about Jareer Ibn Ayyoob al-Bajalee.”

2. “0 people a very great month has come upon you, a month containing a night better than a thousand months. Allaah has made it an obligation to fast in it, and standing in prayer in its night is a supererogatory action. Whoever seeks nearness to Him with a good deed in it will be like one performing an obligatory action in other months... It is a month the beginning of which is a mercy, the middle is forgiveness, and its end is a granting of freedom from the Fire...” It is also a long hadeeth and we have quoted the most well-known parts of it.

This hadeeth is also reported by Ibn Khuzaimah (No. 1887), al-Mahaamulee in his Amaalee (No. 293), and al-Asbahaanee in at-Targheeb (Q/178, B-manuscript) by way of Alee ibn Zayd ibn Jud’aan: from Sa’eed ibn al-Musaayib: from Salmaan.

This isnaad is do’eef due to the weakness of ‘Ale ibn Zayd. Ibn Sad says about him, “He is somewhat weak, he is not used as a proof” Ahmad ibn Hanbal said: “He is not strong.” Ibn Ma’een said: “He is weak.” Ibn Abee Khaithumah said: ‘Weak in everything.” Ibn Khuzaimah said: “I do not accept him as a proof due to his weak memory.” - as occurs in at-Tahdheeb (7/322-323).

Ibn Khuzaimah said after quoting his narration: “If the narration is authentic.” Ibn Hajr says in al-Atraaf: “It is narrated by ‘Ale ibn Zayd ibn Jud’aan alone and he is weak” as As-Suyootee quotes from him in Jamul Jawaami (No. 24,714). lbn Abee Haatim reports from his father in ‘llalul-Hadeeth (1/249) that he said: “The hadeeth is munkar!”

3. “Fast and you will be healthy.”

It is part of a hadeeth reported by Ibn ‘Adiyy in al-Kaamil (7/2521) by way of Nahshal ibn Sa’eed: from ad-Dahhaak: from Ibn Abbaas. At-Tabaraanee reports it in ol-Awsat (I/Q, 69 A-manuscript of Majmo’ ul-Bahrain) and Aboo Nu’aim in at-Tibbun-Nawawee as occurs in Takhreejul-Ihyaa’ (7/401) by way of Muhammad ibn Sulaimaan ibn Abee Daawood: from Zuhair ibn Muhammad: Suhail lbn Abee Saalih: from Aboo Hurairah.

Its isnaad is weak. Aboo Bakr al-Athrum said: “I heard Ahmad say - and he mentioned the narration of the people of Shaam from Zuhair ibn Muhammad, he said: ‘They report ahaadeeth from him which are munkar’”

Aboo Haatim said: “There is some weakness in his memory, his ahaadeeth narrated in Iraaq are better than his hadeeth narrated in Shaam due to his weak memory.” Al-Alee said: “These ahaadeeth which the people of Shaam narrate from him do not please me,” as occurs in Tahdheebul-Kamaal (9/417).

Muhammad Ibn Sulaimaan is from Shaam and has a biography in Taareekh Dimishq (15 Q,386 - manuscript) - so his narrations from Zuhair, as the scholars have stated, are munkar and this hadeeth is one of them!

4. “He who abandons fasting during a day of Ramadaan without a valid excuse, or illness - then even if he were to fast for ever it would not make up for it.”

This hadeeth is quoted in disconnected form by al-Bukhaaree in his Saheeh (Fathul-Baaree. 4/160) without an isnaad. It is connected by Ibn Khuzaimah in his Saheeh (No. 1987), at-Tirmidhee (No.723) Aboo Daawood (No.2397). lbn Maajah (No. 1672), an-Nasaa’ee in al-Kubraa as occurs in Tahfatul Ashraaf (10/373), al-Baihaqee (4/228) and Ibn -Iajr in Taghleequt-To’leeq (3/170) by way of Abul-Mutawwas: from his father: from Aboo Hurairah.

Ibn Hajr says in Fathul-Baaree (4/161): “They disagree greatly in their narration from Habeeb ibn Abee Thaabit, it has three weaknesses: (i) contradiction of its narrators, (ii) the condition of Abul-Mutawwas is unknown, (ii) doubt about whether his father met Aboo Hurairah or not.”

Ibn Khuzaimah says after reporting it: “If the narration is authentic, since I do not know Abul Mutawwas or his father.” So this hadeeth is also weak.

These are four ahaadeeth which have been declared weak and unreliable by the scholars, yet we still hear them and see them every day in the blessed month of Ramadaan in particular, and at other times. It is apparent that some of these ahadeeth contain parts whose meaning is correct and established in our Sharee’ah in the Book or the Sunnah. However, this on its own does not allow us to attribute to Allah's Messenger (sallalalhu alaihi wa-sallam) that which is not established authentically from him, particularly since this Ummah alone - to the exception of all previous nations has been particularized by Allaah, the One free of all imperfections, with the use of isnaads (chains of narration). Through them we can ascertain what is acceptable and what has been invented, and what is authentic (saheeh) from that which is not. It is a very precise branch of knowledge, and he indeed spoke well who described it as: “The study of what is narrated and the measure for the authenticity of narrations.”

Sha'baan : Misconceptions and Realities

shared by Shumaila Siddiqui



Growing up in Pakistan, the month of Sha'baan would bring in a lot of excitement and celebration. And that was because celebrating the night of the fifteenth of Sha'baan was a big thing and considered a very virtuous act, indeed. Men would gather in the masjid while the women prepared 'Halwas' and sweets, preparations were made for all night vigils or "Shabeenas" as they were called, buses were made available to take the men to visit the graveyards and flyers were distributed to everyone containing a long list of 'special prayers' so that they could stay up all night praying.

But, Alhamdulillaah, how Allaah Subhaanahu wa Ta'ala protects His Deen. When Allaah enabled me to study this beautiful religion of ours, all that changed. I realized that all those 'special prayers', all those night vigils, all those Halwas and all those graveyard visits were really not the way of the Prophet . In fact all that was far...far away from his Sunnah and the Sharee'ah that he brought.

And so I thought I would bring to attention some of the misconceptions and wrong ideas attached to this month as this ignorance and innovation has become so rampant, that it has become a sort of an epidemic, not only in Pakistan but in practically every Muslim community that exists.

Misconception # 1: The night of the 15th of Sha'baan should be singled out for worship, prayer, etc.
Clarification: Our best example and role model is the Prophet and he never, ever singled out this night for worship or qiyaam nor did his Sahaba.
Shaykh Ibn Baaz said:"There is no saheeh hadeeth concerning the night of the fifteenth of Sha'baan. All the ahaadeeth that have been narrated concerning that are mawdoo' (fabricated) and da'eef (weak), and have no basis. There is nothing special about this night, and no recitation of Qur'aan or prayer, whether alone or in congregation, is specified for this night. What some of the scholars have said about it being special is a weak opinion. It is not permissible to single it out for any special actions. This is the correct view. And Allaah is the Source of strength." (Fataawa Islamiyyah, 4/511)

Misconception # 2: There are special prayers to be offered on this night.
Clarification: The truth of the matter is that there are NO special prayers to be offered on this night specifically. And all those 'ahaadeeth' giving you long lists of special 'formulas' that are "supposed to guarantee you Allaah's forgiveness and Jannah" are all fabricated, false and innovations in our Deen. If there were such prayers, the Prophet (Sal Allaahu Alayhi wa Sallam) would have told us about them and we would have had evidence of him and the Sahaba doing it.


Misconception # 3: Allaah descends to the first heavens on this night to forgive us.
Clarification: Allaah's descending to the first heaven does not only happen on the night of the fifteenth of Sha'baan. Rather it happens every single night of the year.
The Prophet said: "Every night when it is the last third of the night, our Lord, the Superior, the Blessed, descends to the nearest heaven and says: Is there anyone to invoke Me that I may respond to his invocation? Is there anyone to ask Me so that I may grant him his request? Is there anyone asking My forgiveness so that I may forgive him?. " (Bukhaari)
Thus, when 'Abd-Allaah ibn al-Mubaarak was asked about the descent of Allaah on the night of the fifteenth of Sha'baan, he said to the one who asked him: "O weak one! The night of the fifteenth?! He descends every night!"


Misconception # 4: This is the night when our fate, lifespan, and provisions are decreed.
Clarification: Some people think that the "blessed night" (laylatim-mubarakah) mentioned in Surah ad-Dukhaan (44): 3, refers to the night of 15th Shabaan, when Allah decrees our lifespan, provisions and fate. In fact, they even pray 6 rakahs, 2 for each of these things. However, all that is fabricated and far, far away from the Sunnah. And, in reality, the "blessed night" mentioned in Surah ad-Dukhaan, actually is referring to Laylatul Qadr that comes in Ramadhaan. (Tafseer Ibn Kathir of Surah al-Qadr)


Misconception # 5: One should fast on the day of the fifteenth.
Clarification: Here again, there is no saheeh reports that tell us that the Prophet or his Sahaabah ever picked this day specifically to fast. The Sunnah of the Prophet was to fast most of this month and not just the 15th. However, if the fifteenth of Sha'baan coincides with a Monday or Thursday, or with the three white days or if a person is generally fasting, without associating seeking extra rewards to fasting this specific day, then it is allowed. (Sheikh Muhammed Salih Al-Munajjid)


Misconception # 6: This is the night when the souls of departed ones return to their families.
Clarification: Here again, some people misunderstand the ayaat in Surah al-Qadr and think that the 'sending down of the Ruh' as mentioned in this Surah refers to the souls of dead people returning to see their families, even though it refers to Jibreel (Tafseer Ibn Kathir). And that is why we see women preparing the sweets, the Halwas and other 'goodies' for the souls of their loved ones.
Not only is that in itself an erroneous, deviant belief and bid'ah, but to believe that the souls of the dead can return back to the world and meet with their relatives is also totally incorrect and false. The teachings of the Qur'aan and the Sunnah clearly state that the souls of the dead do not return back to the world. Besides, they don't even eat the Halwas. It is actually you who eats it!


Misconception # 7: Visiting graveyards especially this night is something good.
Clarification: Although the Prophet encouraged visiting graves, he forbade singling out any day or night for any kinds of good deeds if it is not prescribed in the Sharee'ah. And he did not specifically visit the graveyard on the night of the 15th of Sha'aan. The hadeeth of Aisha that mentions that the Prophet visited the graveyard this night is not authentic and thus does not have any proof for visiting graves specifically on this night of Shabaan.


Misconception # 8: Even if the ahaadeeth about worship on this night are weak, one can still do it.
Clarification: The correct scholarly view is that weak ahaadeeth should not be followed at all, even if they speak of righteous deeds or of targheeb and tarheeb (promises and warnings). The saheeh reports are sufficient and the Muslim has no need to follow the da'eef reports.
Shaykh Ahmad Shaakir said: "There is no difference between rulings or righteous deeds; we do not take any of them from da'eef reports, rather no one has the right to use any report as evidence unless it is proven to be soundly narrated from the Messenger of Allaah in a saheeh or hasan hadeeth."


Misconception # 9: Look at all those people doing it. How can they all be wrong?
Clarification: The Muslim is supposed to refer to Allaah and His Messenger (Sal Allaahu Alayhi wa Sallam)'s Sunnah, if there is any confusion or dispute about matters and NOT what the rest of the world is doing.
"O you who believe! Obey Allaah and obey the Messenger and those of you who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination [al-Nisaa' 4:59]
Shaykh Ibn Jibreen said: "These reports (about worship and fasting an the 15th of Sha'baan) became very well known in some countries which were overwhelmed by ignorance; One should not be deceived by the large numbers of ignorant people who do these things."

The Prophet (peace and blessings of Allah be upon him) said:“Whoever does an action that is not part of this matter of ours will have it rejected.” Narrated by Muslim (1718). Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim (12/16):
May Allah save us from falling into any kind of innovated matter in this Deen.(Aameen)

And Allah knows best

Source : Note from'Let's all learn Quran' page

INNOVATIONS | Celebrations | Other celebrations |

Standing the night of the 15th of Sha'baan in prayer and fasting during it's day



Question: Is standing the night of the 15th of Sha'baan in prayer and fasting during it's day legislated?



Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.



As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th day, rather proceeded as per norm.



Shaykh Ibn Fowzaan

al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 614

Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87

Different levels of Innovation

Question:
Is there a difference between the innovation that is considered a sin and the innovation that takes a person outside the fold of Islam?

Answer:
Yes; there is innovation that takes a person outside the fold of Islam such as denying that ALLAH will be seen in the afterlife, denying that ALLAH is above His creation, making supplication to other than ALLAH, sacrificing to other than ALLAH, these are all types of innovation that take a person outside the fold of Islam, but we don’t declare a person to be outside the fold of Islam until we have established the proof against him. This is because some of the people have had the doubts heaped upon them and they are far removed from the era of the Prophet Hood and far removed from the light of Prophet Hood. As a result they fall into innovations such as these; and these innovations take the person outside the fold of Islam. We say, denying that ALLAH will be seen in the afterlife is disbelief, as is denying that ALLAH is above His creation, and claiming that the Koran is created is also disbelief, major disbelief. But as for the one who says, I bear witness that no one has the right to be worshipped except and ALLAH and Muhammad is the Messenger of ALLAH and he prays and he fasts and he desires paradise and he believes in it etc, etc; then perhaps some of the doubts of the people of falsehood came to him and piled up upon him until he fell into the aforementioned innovations. Then we say to him, you fell into disbelief and the proof is this and that and we make it clear to him. So if ALLAH gives him the success to return to the truth then all praises belong to ALLAH, if not then we will say he is a disbeliever only after the proof has been established against him. As for the innovation that is sin then it is different than this. For example I see him with rosary beads (dhikir beads) these rosary beads, oh my brothers, there origin is taken from the Christians and the Hindus! These beads are something which is foreign to the Muslims. Who were they taken from? (They were) taken from the Hindus and the Christians, the Christians took them from the Hindus. And I have seen for myself a Christian monk wearing these beads and a Hindu monk wearing these beads and they were using these beads and now the innovators from the Muslims have taken these beads from them. And other than this from the different types of innovations such as the different types of remembrance that have in them deviation from what is correct as for these types of innovations we don’t say they remove someone from the fold of Islam. We don’t say that a person has left Islam except with proof, and we don’t say that a person is a sinner (fasiq) except with proof. So although it is bida you don’t automatically make him a sinner because of it, but he becomes a sinner after it has been made clear to him after it has been made clear and he stays upon this bida then he becomes a sinner (fasiq).

Fatwa by Sheik Rabee' ibn Haadee Al-Madhkalee
Translated by Abu Qayla Rasheed Barbee

INNOVATION ALERT - 15th Sha'baan 1431 / Tuesday 27th July 2010

http://www.fatwa-online.com/innovations/celebrations/cel005/index.htm

Specifying the day of the 15th of Sha'baan by fasting or reciting the Qur.aan or performing naafilah prayers

ref: http://www.fatwa-online.com/fataawa/innovations/celebrations/cel005/0001102_2.htm

Question: We see some people specifying the 15th of Sha'baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?

Response: That which is correct is that fasting the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha'baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha'baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha'baan than any other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).

Shaykh Ibn 'Uthaymeen

al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 612

Fataawa Shaykh Muhammad Ibn Saalih al-'Uthaymeen - Volume 1, Page 190

Standing the night of the 15th of Sha'baan in prayer and fasting during it's day

ref: http://www.fatwa-online.com/fataawa/innovations/celebrations/cel005/0001102_3.htm

Question: Is standing the night of the 15th of Sha'baan in prayer and fasting during it's day legislated?

Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.

As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th day, rather proceeded as per norm.

Shaykh Ibn Fowzaan

al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 614

Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87

...

Giving sadaqah specifically on the night of 15th of Sha'baan

ref: http://www.fatwa-online.com/fataawa/innovations/celebrations/cel005/0001102_1.htm

Question: When my father was alive, he entrusted me to give sadaqah (charity) according to my means on the 15th of Sha'baan every year, and likewise I have been doing this ever since. However, some people have admonished me for doing so saying it is not permissible. So is giving sadaqah on the night of the 15th of Sha'baan permissible according to the willment of my father or not? Kindly advise us and may Allaah reward you with good.

Response: To specify the giving of sadaqah on the night of the 15th of Sha'baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha'baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa

al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 611

Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Fatwa No. 9760

Saying of the Salaf: The blessed marriage according to the sunnah

Maa shaa 'Allah this was a beautiful explanation:


Yahyâ b. Yahyâ Al-NaysâbûrÎ reports:

I was once with Sufyân b. ‘Uyainah – Allah have mercy on him, when a man came to him and said, “O Abû Muhammad, I complain to you of so-and-so”, meaning his wife, “I am the lowest and most despicable thing to her.” [Sufyân] lowered his head for a few moments, then said, “Perhaps you wanted her in order to better your status.” The man said, “Indeed, o Abû Muhammad.” Sufyân said, “Whoever goes for glory will be tried with ignominy, whoever goes for wealth will be tried with poverty, but whoever goes for religiousness, Allah will bring together for him glory and wealth with the religion.” He then started to narrate to him:

We were four brothers: Muhammad, ‘Umrân, IbrâhÎm and I. Muhammad was the eldest, ‘Umrân was the youngest, and I was in the middle. When Muhammad wanted to marry, he desired status and married a woman of higher standing, so Allah tried him with ignominy. ‘Umrân desired wealth, so he married a richer woman and Allah tried him with poverty: [her family] took everything from him and gave him nothing.

I pondered their situation. Mu’ammar b. Râshid once came to us so I consulted him on the situation and told him the story of my brothers. He reminded me of the hadÎth of Yahyâ b. Ja’dah and the hadÎth of ‘Â`ishah. The hadÎth of Yahyâ b. Ja’dah states that the Prophet – Allah’s peace and blessings be upon him – said, “A woman is married for four things: her religion, her status (lineage), her wealth or her beauty; so take the religious one and be successful.” The hadÎth of ‘Â`ishah states that the Prophet – Allah’s peace and blessings be upon him – said, “The most blessed woman is she who is easiest to maintain.”

Thus, I chose [to marry a woman of] religion and modest dowry, in accordance with the Sunnah of Allah’s Messenger – Allah’s peace and blessings be upon him, and Allah gave me status and wealth along with the religion.

Abû Nu’aym, Hilyatu Al-Awliyâ` 7:289, 290.

Note
The first hadÎth is recorded by Al-BukhârÎ and Muslim. The second is found in Al-Nasâ`Î and other collections but has been graded weak by scholars including Shaykh Al-AlbânÎ. However, scholars point out there is another narration that supports and adds to its meaning. This hadÎth states:
It is from the blessing in a woman that she has an easy dowry, an easy proposal [via her guardian] and an easy womb (i.e. she is fertile and bares children without difficulty). One of the reporters of this narration, ‘Urwah, said “And I say from myself, one of the first signs of evil from a woman is for her to have a high dowry.”
This hadÎth is recorded by Imâm Ahmad and others and is graded hasan by Shaykh Al-AlbânÎ.

It is not permissible to give money instead of food for the fidyah for not fasting

An old, sick man cannot fast. Is it acceptable for him to give money instead of food?.


Praise be to Allaah.


We must understand an important principle, which is that when Allaah specifically mentions giving food, then it must be food. Allaah says (interpretation of the meaning):

“And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know”
[al-Baqarah 2:184]

And He said concerning kafaarat yameen (the expiation for breaking a vow) (interpretation of the meaning):

“for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa’idah 5:89]

In the case of zakaat al-fitr, the Prophet (peace and blessings of Allaah be upon him) enjoined giving one saa’ of food as zakaat al-fitr. So whatever is mentioned specifically as food or as feeding (the poor) in the texts cannot be given in the form of money.

Based on this, if an old man is required to give food instead of fasting, it is not acceptable for him to give money instead. Even if he paid ten times the value of the food, it would not be acceptable, because he has turned away from what is mentioned in the texts. Similarly with regard to zakaat al-fitr, if he paid ten times the value of the food, it would not be acceptable in place of a saa’ of wheat, because the equivalent value is not mentioned in the texts. And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does an action that is not part of this matter of ours will have it rejected.”

Based on this, we say to the brother who is not able to fast because of old age: Feed one poor person for each day, and you may give the food in one of two ways:
1 – Giving it to them in their houses, giving each one one-fourth of a saa’ of rice along with some condiment to accompany it.
2 – Making food and inviting a number of poor people whom you are obliged to feed. So if ten days have passed, you could make dinner and invite ten poor people to come and eat, and do that when the next ten days have passed and the next ten. When Anas ibn Maalik (may Allaah be pleased with him) grew old and became unable to fast, he would feed thirty poor persons on the last day of Ramadaan. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 19/116

What is the ruling on giving money for Zakaatul-Fitr?

Question: What is the ruling on giving money for Zakatul-Fitr,because there is someone who says that it is permissible?

Answer: Sheikh Ibn Baz (may Allaah give him light in his grave)”It is not unknown to any Muslim that the most important pillar of Islam is the testimony that none has the right to be worshipped but Allaah and Muhammad is the Messenger of Allaah. The testimony that none has the right to be worshipped but Allaah necessitates that none should be worshipped but Allaah alone. The testimony that Muhammad is the Messenger of Allaah (may the peace and blessing of Allaah be upon him) necessitates that He should not be worshipped except with what the Messenger of Allaah (may the peace and blessing of Allaah be upon him) sanctioned.

Zakatul-Fitr is an act of worship according to consensus of the Muslims, and the fundamental principle regarding acts of worship is that they are Tawqeef (i,e meaning it is from Allaah the doors are closed, you cannot come with something new) Therefore, it is not permissible for anyone to seek to worship Allaah with any act of worship except from what is taken from Muhammad (may peace and blessing of Allaah be upon him). He is the only one that Allaah has blessed with this noble position Allaah the Most High said: AND HE (MUHAMMAD) DOES NOT SPEAK FROM (HIS OWN) DESIRE.IT IS ONLY A REVELATION THAT IS REVEALED (TO HIM)-(An-Najm-53-3,4) And he (may peace and blessing of Allaah be upon him) said “whoever introduces into this matter of ours that which is not of it, then it is rejected.[Al-Bukhari]

He (may peace and blessings of Allaah be upon him) legislated Zakatul-Fitr by that which is confirmed from him in the authentic hadiths as a Sa’ of raisins or Sa’ of dried dates or Sa’ of barley or cottage cheese. This is the Sunnah of Muhammad (May peace and blessing of Allaah be upon him) regarding Zakatul-Fitr. In the time of the Prophet (May the peace and blessing of Allaah be upon him) dinars and dirhams (i.e.gold and silver coins) existed-especially in Al-Madinah-among the Muslims. These were the two leading forms of currency at the time, and yet the Prophet (May the peace and blessing of Allaah be upon him) did not mention them in regards to Zakatul-Fitr” ALLAAH KNOWS BEST!

WAL-HAMDU LILLAAH.
FIKS Research Department

When is the Night of Al-Qadr?

AUTHOR: Imaams Al-Albaanee and Ibn Al-'Uthaimeen
SOURCE: Mentioned Below
PRODUCED BY: Al-Ibaanah.com

The Night of Al-Qadr occurs in the last ten nights of Ramadaan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night. Below are the sayings of two of our great scholars, Muhammad Ibn Saalih Al-'Uthaimeen and Muhammad Naasir-ud-Deen Al-Albaanee (may Allaah have mercy on both of them).

The Night of Al-Qadr has a Fixed Date:

The best night in Ramadaan is the Night of Al-Qadr, based on the Prophet's saying: "Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven." [1]

It is on the twenty-seventh night of Ramadaan according to the strongest opinion. A majority of the ahaadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: "I heard Ubay Bin Ka'ab (radyAllaahu 'anhu) say when it was said to him that 'Abdullaah Ibn Mas'ood (radyAllaahu 'anhu) said "Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr." He (Ubay Bin Ka'ab) said: "May Allaah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadaan. And by Allaah I know on which night it is. It is on the night that Allaah's Messenger (sallAllaahu 'alayhi wa sallam) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays."

In one report this is raised to being a saying of the Prophet (sallAllaahu 'alayhi wa sallam). [2]

[Imaam Al-Albaanee in his book Qiyaam Ramadaan (pg. 18-19)]

The Night of Al-Qadr is to be sought:

The Night of Al-Qadr is in the last ten nights of Ramadaan, based on the saying of the Prophet: "Search for the Night of Al-Qadr in the last ten nights of Ramadaan." [Al-Bukhaaree and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadaan." [Al-Bukhaaree] And it is closer to the last seven nights, based on the hadeeth of Ibn 'Umar (radyAllaahu 'anhumaa) that: "Some men from the Companions of Allaah's Messenger saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadaan). So the Prophet (sallAllaahu 'alayhi wa sallam) said: 'I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.'" [Al-Bukhaaree and Muslim] And it is also based on the hadeeth in Muslim from Ibn 'Umar that the Prophet said: "Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him."

Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka'ab (radyAllaahu 'anhu) who said: "By Allaah, I know which night it is. It is on the night that Allaah's Messenger commanded us to perform the Night Prayer. It is on the twenty-seventh night."[Muslim]

The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allaah's Will and Wisdom. What directs us to this is the Prophet's (sallAllaahu 'alayhi wa sallam) saying: "Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th)."

Al-Haafidh Ibn Hajr said in Fath-ul-Baaree: "The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes."

Allaah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allaah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.

And perhaps Allaah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.

[Imaam Muhammad Ibn Saalih Al-'Uthaimeen in his book Majaalis Shahr Ramadaan (pg. 106-107)]

Footnotes:

[1] Reported by Al-Bukhaaree, Muslim and others from the narration of Abu Hurairah (raa) and by Ahmad (5/318) from the narration of 'Ubaadah Ibn As-Saamit (raa). The addition to it in [...] belongs to him and to Muslim from Abu Hurairah.

[2] Reported by Muslim and others and it is referenced in Saheeh Abee Dawood (1247)

The favors of Allaah

Question & Answer Session

By Shaykh Muhammad al-Maliki حفظه الله
on Saturday, December 29th, 2007


The Shaykh started by praising Allaah and sending salaat and salaam upon the best of creation, the Messenger of Allaah صلى الله عليه وسلم and those who follow his Sunnah.


The favours of Allaah سبحانه وتعالى upon us

Dear Brothers and Sisters, we all know the ni`mah (نعمة – grace, favour) that Allaah تعالى has bestowed upon us with regard to the guidance that He تعالى provided us:

1. Guidance to Islaam
2. Guidance to practicing
3. Guidance to the proper manhaj (methodology) of the Prophet صلى الله عليه وسلم, the Sahaabah (Companions), the students of the Sahaabah and the proper Scholars
4. The ni`mah that Allaah has bestowed upon us by the Hajj and what is brings about from forgiveness of all previous sins. Also, for those who did not perform Hajj but who fasted on the Day of `Arafah, Allaah تعالى forgives them all their sins of the previous year and the coming year.


These are ni`am (graces) from Allaah which we need to thank Him سبحانه وتعالى for. We need to thank Allaah تعالى from our hearts – by having proper belief. We need to thank Allaah تعالى by our tongues – by speaking about the ni`am that Allaah تعالى bestowed upon us. We have to thank Allaah by our actions – by adhering to the correct and proper manhaj, the manhaj (methodology) of the Qur’aan and the Sunnah. That is what the Prophet صلى الله عليه وسلم left us upon, as he صلى الله عليه وسلم said in the Saheeh hadeeth: “I have left you upon a white and clear way, its night is like its day, no one misses it except one who is astray.”[1] He صلى الله عليه وسلم described it by saying “I have left amongst you that which if you hold onto, you will not be misguided: the Book of Allaah, and my Sunnah, and they both would never be found separated until they come before me, to my lake (the hawd) on the Day of Resurrection."[2]

So dear brothers and sisters, the only way to thank Allaah تعالى is to obey Him. Dear brothers and sisters, Allaah سبحانه وتعالى gave us all these graces (ni`am) only so that we should obey Him, follow His Messengers and grasp the proper `Aqeedah (belief). This is the only way to survive in this life and in the Hereafter. So brothers and sisters, fear Allaah with your health, fear Allaah with your wealth, fear Allaah with your family, fear Allaah regarding the guidance that He سبحانه وتعالى gave you so that it will not be taken away from you and then you find no one to guide you. May Allaah تعالى keep us all upon the right path of guidance - upon the Qur’aan and Sunnah.

from the best ways of seeking al - Isti'aanah

From The Best Ways Of Seeking الاستعانة al-Isti’aanah (appealing for aid and assistance), Is Through The Prayer During The Blessed Month Of Ramadhaan





بسم الله الرحمن الرحيم

الحمد لله وحده والصلاة والسلام على من لا نبي بعده وعلى آله وصحبه وأشهد أن لا إله إلا الله وحده لا شريك له، وأشهد أن محمدا عبده ورسوله

أما بعد

________________________________________





Imaam ash-Shaafi’ee (رحمه الله تعالى) said,



شكوت إلى وكيع سوء حفظي فأرشدني إلى ترك المعاصي

وأخـبرني بأن العـلم نــور ونور الله لا يهـدى لعـاص

"I complained to Wakee’ (Ibnul-Jarraah) about the poorness of my memory. So he directed me to abandon disobedience, and informed me that the knowledge of Allaah is light. And the light of Allaah is not given to the disobedient." [Deewaanush-Shaafi’ee (p.88) and Al-Jawaabul-Kaafee of Imaam Ibnul-Qayyim (رحمه الله) (p.104).]



Sins and disobedience are substantial obstacles hindering the ways to attainment of every good and benefit which one seeks after as well as khushoo’ (concentration and humility) in the Salaah.



From these (hindering obstacles) is that a man remains married to a woman of evil character and he doesn’t divorce her, or that he gives wealth to those lacking in intelligence, or makes a loan to someone without witnesses.



On the authority of Abee Moosaa (رضي الله تعالى عنه) that the Prophet (صلى الله عليه وسلم) said:



ثلاثة يدعون الله عز و جل فلا يستجاب لهم: رجل كانت تحته امرأة سيئة الخلق فلم يطلقها و رجل كان له على رجل مال فلم يشهد عليه و رجل آتى سفيها ماله و قال الله تعالى: و لا تؤتوا السفهاء أموالكم

"There are three who call upon Allaah, the Mighty and Majestic, and they are not responded to: A man married to a woman of evil character and he doesn’t divorce her, and a man who has wealth held by another man but does not get that witnessed, and a man who gives wealth to one lacking in intellect, and Allaah, the Most High says:



وَلاَ تُؤْتُواْ السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللّهُ لَكُمْ قِيَاماً وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا

"And do not give unto the foolish your property which Allaah has made a means of support for you, but feed and clothe them therewith, and speak to them Words of Kindness and justice." [Sooratun-Nisaa’(4:5), and this hadeeth is reported by Imaam al-Haakim and Imaam al-Albaanee in Saheehil-Jaami’ (no.3076).]



There also occurs in the hadeeth of Ibn ‘Umar (رضي الله تعالى عنهما) that Allaah’s Messenger (صلى الله عليه وسلم) said:



اثنان لا تجاوز صلاتهما رءوسهما: عبد آبق من مواليه حتى يرجع و امرأة عصت زوجها حتى ترجع

"There are two whose Prayer does not ascend above their heads: A slave who flees from his owner until he returns, and a woman who disobeys her husband until she returns (to obedience)." [Reported by Imaam al-Haakim and Imaam al-Albaanee in his Saheehul-Jaami’ (no.137).]



عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلي الله عليه وسلم :

On the authority of Abee Hurayrah (رضي الله تعالى عنه), who said: The Messenger of Allaah (صلى الله عليه وسلم) said:



إن الله تعالى طيب لا يقبل إلا طيبا ... ثم ذكر الرجل يطيل السفر أشعث أغبر يمد يده إلى السماء : : يا رب ! يا رب ! ومطعمه حرام ومشربه حرام وملبسه حرام وغذي بالحرام فأنى يستجاب له ؟ رواه مسلم

"Verily Allaah ta’aalaa is Tayyib (Good) and accepts only that which is tayyiban…then he mentioned (the case of) a man who, traveled far, disheveled and dusty, and who spreads out his hands to the sky (saying): "Yaa Rabbu yaa Rabb (O Lord! O Lord!) –as his food is Haraam (un-lawful), his drink is haraam, and he is nourished haraam, so how can he be answered!" [From ‘Arba’eenin-Nawawiyyah (hadeeth no.10) reported by Muslim.]



And Allaah said:



إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ

"…To Him ascend (all) the goodly words, and the righteous deeds exalt it (the goodly words i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds)…" [Sooratul-Faatir (35:10).]





As for الاستعانة al-Isti’aanah (appealing for aid and assistance),



وَعَنِ اِبْنِ عَبَّاسٍ قَالَ: كُنْتُ خَلْفَ اَلنَّبِيِّ الله صلى الله عليه وسلم. يَوْمًا, فَقَالَ:

And the narration of Ibn ‘Abbaas (رضي الله تعالى عنهما), who said, "One day I was riding behind the Prophet (صلى الله عليه وسلم) and he said to me,



يَا غُلَامُ! اِحْفَظِ اَللَّهَ يَحْفَظْكَ, اِحْفَظِ اَللَّهَ تَجِدْهُ تُجَاهَكَ, وَإِذَا سَأَلْتَ فَاسْأَلْ اَللَّهَ, وَإِذَا اِسْتَعَنْتَ فَاسْتَعِنْ بِاَللَّهِ رَوَاهُ اَلتِّرْمِذِيُّ, وَقَالَ: حَسَنٌ صَحِيحٌ

"Yaa Ghulaam (Oh young boy)! Be mindful of Allaah and He will protect you. Be mindful of Allaah and you will find Him in front of, when you ask (for anything) ask of it from Allaah, and if you seek help, seek help from Allaah." [Reported hasan saheeh by Imaam at-Tirmidhee.]



And Allaah (عَزَّ و جَلَّ) said,



إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ



"You (Alone) we worship, and You (Alone) we ask for help (for each and everything)." [Sooratul-Faatihah (1:5).]





وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم،

And on the authority of Abee Hurayrah (رضي الله تعالى عنه) that the Prophet (صلى الله عليه وسلم) said:



اَلْمُؤْمِنُ اَلْقَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى اَللَّهِ مِنْ اَلْمُؤْمِنِ اَلضَّعِيفِ, وَفِي كُلٍّ خَيْرٌ, اِحْرِصْ عَلَى مَا يَنْفَعُكَ, وَاسْتَعِنْ بِاَللَّهِ, وَلَا تَعْجَزْ أَخْرَجَهُ مُسْلِمٌ

"A Strong believer is better and more beloved to Allaah than a weak believer, but there is goodness in both of them. Strive and persist in what brings benefit to you, seek Allaah’s help and aid, and do not weaken or become incapable..." [Reported by Imaam Muslim (no.2664).]





ولهذا جاء في بعض الآثار:

And concerning this (striving and seeking help towards that which benefits) comes in some of the Aathaar (narrations) from the wise Arabs:



استعينوا على قضاء الحوائج بكتمانها, فإن كل ذي نعمة محسود

"Seek help for fulfilling needs by being discreet, for verily every owner of a blessing is envied."



Along with this wording as well,



استعينوا على قضاء حوائجكم بكتمانها فإن كل ذي نعمة محسود

"Seek help for fulfilling your needs by being discreet, for verily every owner of a blessing is envied." [Reported by Imaam al-Haafidh Ibn Katheer in his Tafseer of Soorati Yusoof (12:5).]



And with this statement we understand the hikmah (wisdom) in the advice which Prophet Ya'qoob gave to his noble son Yoosuf (عليهما السلام), after he told him about his dream:



لاَ تَقْصُصْ رُؤْيَاكَ عَلَى إِخْوَتِكَ

"Oh my son! Don't relate your vision to your brothers..." [Sooratu Yoosuf, (12:5).]





Furthermore jealousy and envy is not permissible except in two cases,



عن سالم، عن أبيه، عن النبي صلى الله عليه وسلم. قال

Saalim reported his father (Ibn ‘Umar - رضي الله تعالى عنهما), narrating that the Prophet (صلى الله عليه وسلم) said:



لا حسد إلا في اثنتين: رجل آتاه الله القرآن. فهو يقوم به أناء الليل. وآناء النهار. ورجل آتاه الله مالا. فهو ينفقه آناء الليل وآناء النهار

"Envy is not justified except for two cases; A man to whom Allaah has taught and granted the Qur’aan, so that he stands in Salaah reading it throughout the night and day, and a man whom Allaah has given wealth and he gives it in charity (in Allaah’s Cause) during the hours of the night and during the hours of the day." [Reported by Al-Bukhaaree (no.5025) and Muslim in his saheeh (2/388/no.1777).]



And from the best ways for seeking aid and assistance is through the Salaah. It is mentioned from Hudhayfah (رضي الله تعالى عنه) that:



كَانَ النّبيّ إذَا حَزَبَهُ أَمْرٌ صَلّى

"When anything troubled or distressed the Prophet, he (صلى الله عليه وسلم) would pray." [Reported by Ahmad in his Musnad, (no.22788) Aboo Daawood, (no.1319) and Saheehul-Jaami’ (no.4579) of Imaam al-Albaanee.]

Likewise Siyaam (fasting), the Salaah (prayer) and Sadaqah (charity) wipe away the evils caused for a man through his wealth, family and neighbors: From Hudhayfah bin al-Yamaan (رضي الله تعالى عنهما), who also said: “He (صلى الله عليه وسلم) said,



فِتْنَةُ الرَّجُلِ فِي أَهْلِهِ وَ مَالِهِ وَ جَارِهِ تُكَفِّرُهَا الصَّلاَةُ وَ الصِّيامُ وَ الصَّدَقَةُ

“The evil fitnah caused for a man through his family, wealth and neighbors are expiated by Salaah (prayer), Siyaam (fasting) and Sadaqah.” [Reported by al-Bukhaaree, (2/7) and Muslim, (no.144).]



So this Salaatul-‘Isti’aanah is the true Salaah (prayer) by means of which the servant turns for refuge and help to Allaah, the Most High, from sorrows, distress, grief and anxiety. So he then feels consolation and that he is aided by Allaah, the Most High, the Lord of the heavens and the earth. This assists him to proceed successfully through this life and gain the Pleasure of Allaah, and he wins Paradise whose width is like the heavens and earth.





Concerning this Isti’aanah through the Prayer Allaah said:



وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ

الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُوا رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ

"And seek help in patience and As-Salaah (the prayer) and truly it is extremely heavy and hard except for Al-Khaashi'een [those who humble themselves].(They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return." [Sooratul-Baqarah (2:45-46).]





Al-Imaam al-Haafidh Ibn Katheer (رحمه الله تعالى) said in his Tafseer:



يقول تعالى آمراً عبيده فيما يؤملون من خير الدنيا والاَخرة بالاستعانة بالصبر والصلاة, كما قال مقاتل بن حيان في تفسير هذه الاَية: استعينوا على طلب الاَخرة بالصبر على الفرائض والصلاة, فأما الصبر فقيل: إنه الصيام, نص عليه مجاهد, قال القرطبي وغيره: ولهذا يُسمى رمضان شهر الصبر كما نطق به الحديث, وقال سفيان الثوري عن أبي إسحاق عن جري بن كليب عن رجل من بني سليم عن النبي صلى الله عليه وسلم, قال «الصوم نصف الصبر» وقيل: المراد بالصبر الكف عن المعاصي, ولهذا قرنه بأداء العبادات وأعلاها فعل الصلاة. قال ابن أبي حاتم: حدثنا أبي حدثنا عبيد الله بن حمزة بن إسماعيل حدثنا إسحاق بن سليمان عن أبي سنان عن عمر بن الخطاب رضي الله عنه, قال: الصبر صبران: صبر عند المصيبة حسن, وأحسن منه الصبر عن محارم الله. قال: وروي عن الحسن البصري نحو قول عمر, وقال ابن المبارك عن ابن لهيعة عن مالك بن دينار عن سعيد بن جبير, قال: الصبر: اعتراف العبد لله بما أصيب فيه واحتسابه عند الله ورجاء ثوابه, وقد يجزع الرجل وهو يتجلد لا يرى منه إلا الصبر. وقال أبو العالية في قوله تعالى: {واستعينوا بالصبر والصلاة} قال: على مرضاة الله, واعلموا أنها من طاعة الله, وأما قوله: والصلاة, فإن الصلاة من أكبر العون على الثبات في الأمر كما قال تعالى: {اتل ما أوحي إليك من الكتاب وأقم الصلاة إن الصلاة تنهى عن الفحشاء والمنكر ولذكر الله أكبر} الاَية

"Allaah has commanded His servants to use patience and prayer to acquire the good of this life and the Hereafter. Muqaatil bin Hayaan said that this ayaah means, "Seek help in patience and the obligatory prayer in seeking the Hereafter. As for patience (here), they say that it means fasting." There are similar texts reported from Mujaahid. Al-Qurtubee and other scholars commented, "This is why Ramadhaan is called the month of patience" as is mentioned (in the books of Hadeeth). It was also said that "patience" in the ayaah means, refraining from evil, and this is why "patience" was mentioned along with practicing acts of worship, especially and foremost, the prayer. Also, Ibn Abee Haatim narrated that ‘Umar bin Al-Khattaab said, "There are two types of patience: good patience when the disaster strikes, and a better patience while avoiding the prohibitions of Allaah." Ibn Abee Haatim said that Al-Hasan Al-Basree was reported to have said similarly.



Allaah then said,



وَالصَّلاَةِ

(And the Salaah.)



The prayer is one of the best means of assistance for firmly adhering to Allaah's orders, just as Allaah said;



اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ

"(Recite! (O Muhammad - صلى الله عليه وسلم ) what has been revealed to you of the Book (the Qur’aan), and perform As-Salaah. Verily, As-Salaah (the prayer) prevents from Al-Fahshaa’ (great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. Kufr (disbelief), Shirk (polytheism), and every kind of evil wicked deed, etc.) and the remembrance of (praising) of (you by) Allaah (in front of the angels) is greater indeed)." [Sooratul-‘Ankaboot (29):45, Tafseer of Ibn Katheer.]





عن عقبة بن عامر -رضي الله تعالى عنه- قال: سمعت النبي -صلى الله عليه وسلم- يقول:

From ‘Uqbah bin ‘Aamir (رضي الله تعالى عنه), who said that "I heard Allaah’s Messenger (صلى الله عليه وسلم) say:



رجل من أمتي يقوم من الليل يعالج نفسه إلى الطهور وعليه عقدٌ، فإذا وضأ يديه ، انحلَّت عقدة ، فإذا وضأ وجهه ، انحلَّت عقدة ، وإذا مسح رأسه ، انحلت عقدة ، وإذا وضأ رجليه انحلَّت عقدة ، فيقول الله عزَّ و جلَّ للذي وراء الحجاب: انظروا إلى عبدي هذا يعالج نفسه ليسألني ، ما سألني عبدي هذا، فهو له. ما سألني عبدي هذا فهو له

"A man of my Ummah gets up at night, strives against his own self to purify himself and there are knots upon him, so when he washes his hands a knot is untied, when he washes his face a knot is untied, when he wipes his head a knot is untied and when he washes his feet a knot is untied. So Allaah, the Mighty and Majestic, says to those who are behind the Hijaab (screen): "Look at this servant of Mine striving against his own self making Du’aa (request) to Me. Whatever this servant of Mine asks Me then it is his." [Reported by Imaam Ahmad and Ibn Hibbaan in his Saheeh and the wording is his.]





عن انس رضي الله عنه ، قال : سمعت رسول الله صلي الله عليه وسلم يقول :

From Anas (رضي الله تعالى عنه) , who said: "I heard the Messenger of Allaah (صلى الله عليه وسلم), say:



قال الله تعالى : يا ابن ادم ! إنك ما دعـوتـني ورجوتـني غفرت لك على ما كان منك ولا أبالي ، يا ابن آدم ! لو بلغـت ذنـوبك عـنان السماء ، ثم استغـفـرتـني غـفـرت لك ، يا ابن آدم ! إنك لو اتيتني بقراب الأرض خطايا ثم لقيتـني لا تـشـرك بي شيئا لأتـيـتـك بقرابها مغـفـرة

رواه الترمذي رقم : 3540 وقال : حديث حسن صحيح

"Allaah ta’aalaa has said, "Yaa Ibna Aadam (O son of Adam), whatever you call upon Me for, and hope of Me, I shall forgive you for what you have done, and I will not mind. Yaa Ibna Aadam, were your sins to reach the clouds of the sky and then you were to ask forgiveness of Me, I would forgive you. Yaa Ibna Aadam, were you to come to Me with sins nearly as great as the earth and were you to face Me not committing shirk (ascribing partners) in anything, I would bring you forgiveness nearly as great as it." [It was reported by at-Tirmidhee, (no.3540) who said that it is hasan saheeh.]





عن أبي هريرة رضي الله عنه ، قال : قال رسول الله صلي الله عليه وسلم :

From Abee Hurayrah (رضي الله تعالى عنه), who said: "The Messenger of Allaah (صلى الله عليه وسلم), said:



إن الله تعالى قال : من عادى لي وليا فقد آذنته بالحرب ، وما تقرب إلي عبدي بشيء أحب إلي مما افترضته عليه ، ولا يزال عبدي يتقرب إلي بالنوافل حتي أحبه ، فإذا أحببته كنت سمعه الذي يسمع به ، وبصره الذي يبصر فيه ، ويده التي يبطش بها ، ورجله التي يمشي بها ، ولئن سألني لأعـطينه ، ولئن استعاذ ني لأعيذ نه

رواه البخاري رقم : 6502

"Allaah ta’aalaa (the Most High) said, "Whoever shows enmity to a friend of Mine, I shall be at war with him. My servant doesn’t draw near to Me with anything more loved by Me than the religious duties I have imposed upon him, and My servant continues to draw near to Me with the Nawaafil (supererogatory deeds) so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. Were he to ask (something) of Me, I would surely give to him, and were he to ask Me for refuge, I would surely protect him." [Reported by al-Bukhaaree.]



عن أبي هريرة رضي الله عنه: أن رسول الله صلى الله عليه وسلم قال

From Abee Hurayrah (رضي الله تعالى عنه) that the Prophet (صلى الله عليه وسلم) said:



ينزل ربنا تبارك وتعالى كل ليلة إلى السماء الدنيا، حين يبقى ثلث الليل الآخر، يقول: من يدعوني فأستجيب له، من يسألني فأعطيه، من يستغفرني فأغفر له

"Our Lord tabaarak wa ta’alaa descends every night to the lowest heaven, when only one third of the night has remained. He says:"Who would supplicate to Me? I shall respond to him, who is asking of Me? I shall answer, and who is it that seeking forgiveness from Me? I shall forgive him." [Reported by Imaam al-Bukhaaree (no.1145) and Imaam Muslim (no.756).]





ََعَنْ سَلْمَانَ قَالَ: قَالَ رَسُولُ الله صلى الله عليه وسلم.

From Salmaan (رضي الله تعالى عنه): who said, "Allaah’s Messenger (صلى الله عليه وسلم) said,



إِنَّ رَبَّكُمْ كَرِيمٌ يَسْتَحِي مِنْ عَبْدِهِ إِذَا رَفَعَ إِلَيْهِ يَدَيْهِ أَنْ يَرُدَّهُمَا صِفَرًا

"Verily your Rabb (Lord) is Kareem (Most Generous), and is too Shy to turn away empty the hands of His servant when he raises them to Him." [Bulooghul-Maraam (no.1344).]



عن ربيعة بن كعب الأسلمي: قال كنت أبيت مع رسول الله صلى الله عليه وسلم. فأتيته بوضوئه وحاجته. فقال لي "سل" فقلت: أسألك مرافقتك في الجنة. قال "أو غير ذلك؟" قلت: هو ذاك. قال "فأعني على نفسك بكثرة السجود

Rabee’ah bin Ka’b al-Aslamee (رضي الله تعالى عنه) , said "The Prophet (صلى الله عليه وسلم), said to me, "Ask!" I said, "I ask your company in the Jannah (Paradise)." He replied, "Anything else?" I said, "That is all." He said, "Then help me with regard to your soul by making much Sujood (prostration)." [Reported by Muslim (no.489).]



عن أبي هريرة: أن رسول الله صلى الله عليه وسلم قال أقرب ما يكون العبد من ربه وهو ساجد. فأكثروا الدعاء

The Prophet (صلى الله عليه وسلم) also said, "The closest that the servant is to his Lord is when he is prostrating, so make much supplication." [Muslim (no.482).]



والحمد لله أولا وأخيرا وبالله التوفيق

________________________________________



كتبه الفقير إلى الله تعالى

أخوكم

أبو رقية و محمد، عبد الرحمن عمر ﺍﻟفيلادلفي الأَثَرِيّ السلفي

20th of Ramadhaan, 1428AH and edited on the 11th of Ramadhaan, 1430AH (Corresponding to Tuesday, September 01, 2009)

UNITY in and outside of Ramdhaan

In the Name of Allah, the Most Merciful, the Bestower of Mercy

Al-Istiqaamah

Ramadhan 1417H / January 1997CE Issue No.5

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RAMADHAN
A REMINDER OF UNITY

By the Shaykh - the Scholar of Hadith - Muhammad Nasirud-Din al-Albani 1


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Abu Hurayrah radiallahu 'anhu related that the Prophet sallahu 'alayhi wa sallam said: "Fast when they fast, end the fast when they end theirs, and sacrifice the day that they sacrifice."2
Al-Bayhaqi relates by way of Abu Hanifah, who said: 'Ali ibn al-Aqmar related to me, from Masruq, who said: I entered upon 'aishah on the day of 'Arafah, so she said: "Serve Masruq with some gruel, and make it more sweet." Masruq said: Nothing prevented me from fasting this day except that I feared that it may be the day of Sacrifice. So 'aishah said to me: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."

This chain of narration is jayyid (good) due to what has preceded.

UNDERSTANDING THE HADITH
Imam at-Tirmidhi says after quoting the hadith:
"One of the people of knowledge has explained this hadith by saying: Its meaning is to fast and end the fast along with the Jama'ah and the majority of people."

As-San'ani said in Sublus-Salam (2/72):
"In this (hadith) is a proof that being in agreement with the people is accepted in establishing 'Eid, and that the individual person who believes that it is the day of 'Eid - because of the sighting of the moon - then it is obligatory upon him to be in agreement with the people, and that the ruling of the people - concerning the Prayer, breaking the fast, and sacrificing - is binding upon the individual."

Ibn al-Qayyim - rahimahullah - mentioned this meaning in Tahdhibus-Sunan (3/214), and said: "It is said: In it a refutation of those who say that whosoever knows the positions of the moon due to astronomical calculations, then it is permissible for him to fast and end the fast, even if others do not know. It is also said: That the individual witness who sees the moon, but the qadi (judge) has not accepted his testimony, then there is no fasting for him, just as there is no fasting for the people."

Abul-Hasan as-Sindi said in Hashiyah 'ala Ibn Majah, after mentioning the hadith of Abu Hurayrah which was related by at-Tirmidhi: "And its apparent meaning is: That there is no room for individual (opinions) to enter into these affairs, nor to act individually in this. Rather, this affair goes back to the Imam (the Leader of the Muslims) and the Jama'ah (united body of Muslims under the Imam). It is obligatory upon the individuals to follow the Imam and the Jama'ah. From this is that is an individual sights the moon, but the qadi rejects his witness, then the individual has no right in these matters, but rather he must follow the Jama'ah in this."

And this is the meaning which is evident from the hadith, and which is emphasised by the fact that 'aishah radiallahu 'anha used it with Masruq when he prevented himself from fasting on the day of 'Arafah, fearing that it could be the day of Sacrifice. So she explained to him that there is no weight given to his individual opinion in this, and that he should follow the Jama'ah. So she said to him: "The day of Sacrifice is when the people sacrifice, and the day of ending the fast is when the people end their fast."

And this is what is befitting for the easy-natured and tolerant Shari'ah (Prescribed Islamic Law), one of the goals of which is uniting the people together, unifying their ranks and keeping away from them all that would split their comprehensive unity - from the individual opinions. So the Shari'ah does not give any weight to the individual opinion in matters concerning 'ibadah jama'iyyah (collective acts of worship), such as Fasting, 'Eid and Prayer in congregation - even if the opinion is correct, from one angle. Do you not see that the Sahabah (the Companions) - radiallahu 'anhum - used to pray behind each other. So from them were those who held

the view that touching a woman, or the flowing of blood from the body invalidates the wudhu' (ablution), along with those who did not hold this view. From them were those who would complete the Prayer whilst traveling, whilst others shortened. Yet these, and other such differences, did not prevent them from collectively praying behind a single Imam and deeming it to be acceptable. And this is because they knew that tafarruq (splitting-up) in the Religion is more evil than having ikhtilaf (differences) in some opinions. Indeed, the matter with one of them reached the extent that he would not even deem acceptable any opinion which differed with the great Imam in the major gatherings; such as the gathering at Mina (during Hajj), to the extent that he would totally abandon acting upon his opinion in that gathering - fleeing from that which could result from this evil, because of acting according to his own opinion.
Thus, Abu Dawud relates (1/307) that 'Uthman radiallahu 'anhu prayed four rak'ahs at Mina, so 'Abdullah ibn Mas'ud critisised him saying: "I prayed two rak'ahs with the Prophet sallallahu 'alayhi wa sallam, and two rak'ahs with Abu Bakr, and two rak'ahs with 'Umar, and two rak'ahs with 'Uthman in the beginning of his rule, then he completed it (i.e. by praying four rak'ahs). After that the ways became divided with you all. So I hope from these four rak'ahs, that two of them would be accepted." Then Ibn Mas'ud prayed four rak'ahs. So it was said to him: You criticised 'Uthman, yet you prayed four? So he said: "Differing is evil."

Its chain of narration is Sahih (authentic), and something similar to this is related in the Musnad (5/155) of Imam Ahmad, from Abu Dharr radiallahu 'anhum ajrna'in.

So those who continue splitting-up with regards to the Prayer, and who refuse to follow the local Imams in some mosques - especially in the witr Prayer during Ramadhan - using as proof that this is against their madhhab (school of thought), then they should reflect upon the above mentioned hadith and athar (narration). Likewise, those who claim knowledge of astronomy and who, due to their opinion, fast and end their fast alone - preceding or lagging behind the majority of Muslims, not seeing any problem in doing so - should also reflect upon the previously quoted proofs. So all of them should consider, and reflect upon the knowledge that has been mentioned. Perhaps they will find for themselves a cure for their ignorance and self-delusion, so that they may then become a unified rank along with their Muslim brothers - for indeed the Hand of Allah is over the Jama'ah.


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1. Silsilatul-Ahadithus-Sahihah (1/442-445), the hadith authentications have been abridged and edited.
2. Sahih: Related by at-Tirmidhi (2/37). Shaykh al-Albani authenticated it in as-Sahihah (no.224).

2: From the Sunnah is Clinging to the Jamaa'ah

From the Sunnah is clinging to the Jamaa'ah.[1] Whoever desires other than the Jamaa'ah and departs from it then he has thrown off the yoke of Islaam from his neck and he is astray, leading others astray.[2]

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NOTES
1. 'Umar, radiallaahu' anhu reports that the Prophet said, "Stick to the Jamaa'ah and beware of splitting, for Shaitaan is found along with the single person but is further from two. Whoever desires the centre of Paradise then let him stick to the Jamaa'ah. He whose good deed pleases him and his evil deed causes him to feel bad then he is a believer." Reported by Ahmad (1/18), at-Tirmidhee (no. 2165) al-Haakim (1/114) and is declared saheeh by Shaikh al-Albaanee in as-Saheehah (no. 1116).

Anas, radiallaahu 'anhu, reports that the Prophet said, "Indeed the Children of Israa'eel divided into seventy one sects and my Ummah will divide into seventy two sects, all of them will be in the fire except one and that is the Jamaa'ah." Reported by Ibn Maajah (no. 3993) and declared saheeh by Shaikh al-Albaanee.

2. Alluding to the hadith of Ibn 'Abbaas, radiallaahu 'anhummaa, who said: Allaah's Messenger said,"He who sees from his ruler something he dislikes, let him be patient with him, for he who splits away from the Jamaa'ah by a handspan and then dies, dies a death of Jaahiliyyah" and in a narration, "then he has thrown off the yoke of Islaam from his neck." Reported by al-Bukhaaree (trans. 9/145), Muslim and Ahmad and the other narration by at-Tirmidhee (no. 2867) and Ahmad (4/130). Refer to Sharh ul-'Aqeedat-Tahaawiyyah (379-382), checked by Shaikh Naasir ud-deen al-Albaanee.