‘Abdullah b. Mas’ûd – Allah be pleased with him – said:

The believer sees his sins as if he is sitting at the foot of a mountain fearing that it might fall on him, while the sinner (fâjir) sees his sins as a fly that lands on his nose, he just waves it away.

Al-Bukhârî, Al-Sahîh, The Book of Supplications, Chapter on Tawbah.

Ibn Hajr quotes in his commentary, Fath Al-Bârî:

Ibn Abî Jumrah said, “The reason for this [fear] is that the heart of a believer is illuminated; so when he sees from himself something that goes against what he illuminates his heart with, it is very distressing to him. The wisdom behind giving the example of a mountain is that a person might find some way to escape from other dangers, but if a mountain falls on a person he does not survive. In short, the believer is dominated by fear (of Allah) due to the strength of îmân he has; he does not therefore feel falsely secure about being punished because of his sins. This is the way of the Muslim: he always fears and checks on himself, his good deeds are little to him and he fears even the small bad deeds he has done.”

It’s just a small sin

Bilâl b. Sa’d – Allah have mercy on him – said:

Do not think about how small the sin is, but think about who you have just disobeyed.

Ibn Al-Mubârak, Al-Zuhd wa Al-Raqâ`iq Vol.1 p150.

Source: http://www.sayingsofthesalaf.net/

Related Links:

• The Cure for Individuals and Societies – Al-Istiqaamah Magazine, Issue No.8
• How to Remove Sins – By: Abu Tasneem Dawood Adeeb
  Transcribed by: Umm Hasna Firdous Bint Jabir. Listen to audio @ troid.org
• How to Erase Our Sins – from Ahadeeth
  Compilation of Ahadîth that speaks of ways in which we can erase our sins, InshaAllâh!
• Keeping Sins a Secret
  References: Lecture by Allama Ehsan Ilahi Zaheer (rahimahullah), Qawaaid wa-Fawaaid min al-Arabeen an-Nawawi by Shaikh Nathim Sultan, Tafseer Ibn Katheer, and others.

AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu

Question:

There is much talk about Tahiyyatul-Masjid: Some say that it should not be done during the times when it is reported that prayer is forbidden, such as at the times of sunrise and sunset. Others say that it is permissible since the reasons for it are not restricted by any time and that it should be done even if half the sun had set. I request a detailed explanation of this.

Answer:

There is some disagreement amongst the scholars in this matter, but the correct view is that Tahiyyatul-Masjid is lawful at all times, even after Fajr and after Asr based upon the general meaning of the words of the Prophet (sallallaahu alaihi wa sallam): If any of you enters the mosque, he should not sit until he has prayed two Rakahs. [1] Also, it is a prayer that there is a reason to perform, like Salat At-Tawaf [2] and Salat Al-Khusuf, [3] and the correct view in all of these is that they should be performed at all of the times when prayer is (normally) prohibited, just like making up for an obligatory prayer which one has missed, based upon the words of the Prophet (sallallaahu alaihi wa sallam) regarding Salat At-Tawaf: O people of (the tribe of) Abdi Manaf! Do not prevent anyone from performing Tawaf of this House and praying anytime of the night or day that he wishes. [4] And he (sallallaahu alaihi wa sallam) said, regarding Salat Al-Kusuf: Verily the sun and the moon are two Signs among the Signs of Allaah, they are not eclipsed for the death or the birth of any man, so if you see them, pray and supplicate, until what you are suffering is removed. [5] And he (sallallaahu alaihi wa sallam) said: Whoever slept through a prayer or forgot it, must make up for it as soon as he remembers it, and there is no expiation for it except this,. [6] All of these Hadiths extend to include the times when prayer is prohibited and other times. This saying is the preferred view of Shaikh Al-Islam, Ibn Taymiyyah and his student, the great scholar, Ibn Al-Qayyim – may Allaahs mercy be on both of them. And Allaah is the Granter of success.

[1] Al-Bukhari no. 1163 and Muslim no. 714 [2] Salat At-Tawaf: A two rakah prayer following circumambulation of the Kabah during Hajj and Umrah. [3] Salat Al-Khusuf: Prayer of the lunar or solar eclipse. [4] Abu Dawud no. 1894, At-Tirmithi no. 868 and Ahmad 4:81 [5] Al-Bukhari no. 1040 and Muslim no. 901 [6] Al-Bukhari no. 597 and Muslim no. 684

Shaykh `Abdul-`Azeez Bin Baz

Fatawa Islamiyah Vol. 2 Page 286
The following two links are of great value regarding Tahiyyatul Masjid – by Sheik Fawzan

The Prayer of Greeting the Masjid

The Instances and Times When Taheeyahtul Masjid Doesn’t have to be Prayed.

The Permanent Committee for Scholarly Research and Ifta’ has reviewed the translation of the Fatwa request as well as the reply published in the monthly Madinah Magazine issued from Dacca in Bengalese, fifth issue, 35th year, August 1999, corresponding to Rabi` II, 1420. The question submitted by a member of the Bengalese community in the Kingdom of Saudi Arabia states: We used to believe that Allah exists everywhere and that He is Imageless. However, here in Saudi Arabia in a cooperation bureau a Bengalese translator delivered a lecture in which he stated that Allah (may He be Exalted) does not exist everywhere and that He is described as having a Hand, an Eye, and other Attributes. He further claimed that anyone who does not believe as such is a disbeliever. My question is: What is your opinion in this regard? Please explain it in the light of the Qur’an and Sunnah.

The reply(in Madinah Magazine) from Decca was as follows: Anyone who believes in such claims is either intensely ignorant, mad, or even a member of a deviant sect. Actually, Allah (may He be Exalted) is Imageless and exists everywhere and in everything and His Omnipotence encompasses all things. Moreover, Allah (may He be Exalted) has been described as such in many Ayahs as well as in many Hadith. Therefore, you should pay no attention to such nonsense so that you may not corrupt your Iman. This was the end of the reply.

Reply by Permanent Committee of Scholars:-
This reply is groundless and opposes the Qur’an, Sunnah, Ijma’, and sound ‘Aqidah as it indicates belief in Hulul (a Sufi term meaning indwelling) which means that Allah dwells everywhere even in dirty places (Exalted be He far above any such thing). The reply also involves denying some of Allah’s Attributes wherewith He has described Himself and His Messenger (peace be upon him) has described Him, i.e. being High above His Creatures, rising over His ‘Arsh (Throne), being Distinct from His Creation, and being Incomparable in any respect to His Creatures. It also involves denying the fact that Allah is described as having a Hand, a Foot, a Leg, a Face, two Hands, two Eyes, and other Attributes related to His Self and Actions as proved by the Qur’an and Sunnah.

Allah (may He be Exalted) says: (Surah Al-Baqarah, 2: 255) And He is the Most High, the Most Great. He (may He be Exalted) also says:(Surah Al-Mulk, 67: 16-17) Do you feel secure that He, Who is over the heaven (Allýh), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, Who is over the heaven (Allýh), will not send against you a violent whirlwind? The Prophet (peace be upon him) said: “Do not you trust me though I am the trustworthy person of the One in the Heavens?” Moreover, Allah (may He be Exalted) says:(Surah TaýHa, 20: 5) The Most Gracious (Allýh) rose over (Istawý) the (Mighty) Throne (in a manner that suits His Majesty). The same fact is stressed in seven places in the Qur’an.

Furthermore, He (may He be Exalted) says:(Surah Al-Rahman, 55: 27) And the Face of your Lord full of Majesty and Honour will remain forever. He (may He be Exalted) says:(Surah Al-Qasas, 28: 88) Everything will perish except His Face.

Addressing Iblis (Satan), Allah (may He be Exalted) says:(Surah Sad, 38: 75) What prevents you from prostrating yourself to one whom I have created with Both My Hands. He (may He be Exalted) says:(Surah Al-Ma’idah, 5: 64) Nay, both His Hands are widely outstretched.

In the same regard, the Prophet (peace be upon him) said: “The people will be thrown into the Fire and it will keep on saying, ýIs there any more?ý until the Lord of the worlds puts His Foot over it.” According to another narration of the Hadith, he (peace be upon him) said: …His Foot over it, whereupon its different sides will come close to each other, and it will say: Enough! Enough!”

To the same effect, Allah (may He be Exalted) says to Musa (Moses – peace be upon him):(Surah TaýHa, 20: 39) In order that you may be brought up under My Eye. Allah (may He be Exalted) says:(Surah Al-Qamar, 54: 14) Floating under Our Eyes. The Prophet (peace be upon him) said: “Your Lord is not one-eyed.”

In the same context, Allah (may He be Exalted) says:(Surah Al-Qalam, 68: 42) (Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they shall be called to prostrate themselves (to Allýh), but they (hypocrites, and those who pray to show off or to gain good reputation) shall not be able to do so. The Prophet (peace be upon him) interpreted the Ayah to mean that Allah (may He be Exalted) will uncover His Shin on the Day of Resurrection whereupon every believer will prostrate before Him out of reverence and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but they will not be able to do so.

In the same context, the Prophet (peace be upon him) said: “I saw my Lord (may He be Glorified and Exalted) in the best ýýýý Soorah (form).”[1] He also said: “Allah created Adam in the ýýýý Soorah(Image) of The Most Beneficent.”[2] This is in addition to many Nusus (Islamic texts from the Qurýan or the Sunnah) including Allah’s Attributes.

Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) believe in these Attributes and confirm their indications without Tashbih (comparison) or Tamthil (likening Allah’s Attributes to those of His Creation). Allah (may He be Exalted) says:(Surah Al-Shura, 42: 11) There is nothing like Him; and He is the All-Hearer, the All-Seer.

The Permanent Committee for Scholarly Research and Ifta’ in the Kingdom of Saudi Arabia after stating such facts, deems it obligatory for the editor-in-chief of the monthly Madinah Magazine issued from Dacca, Bangladesh, Shaykh Muhiy Al-Din Khan, to publish this Fatwa and demand the person who replied to the Fatwa request to retract his allegations and declare his retraction in the same magazine. In fact, it is virtuous to admit the truth, which is the goal of the believers. Admitting the truth guides the people to the truth and distracts them from falsehood. The Prophet (peace be upon him) said: “If anyone calls others to follow right guidance, his reward will be equivalent to those who follow him (in righteousness) until the Day of Resurrection without their reward being diminished in any respect, and if anyone invites others to follow error, the sin will be equivalent to that of the people who follow him (in sinfulness) until the Day of Resurrection without their sins being diminished in any respect.”

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’ consisting of
Shaykh Abdul Azeez aal-shaykh
Shaykh Abdullah al-Ghudayyan
Shaykh Saalih al-Fawzaan
Shaykh Bakr Abu Zayd

Footnotes:-
[1]Reported in Musnad Ahmed, Sunan at-Tirmidhi & others.
[2]Reported in Asma wa Sifaat of al-Bayhaqee, Al-Kabeer of at-Tabarani, Al-Sifaat of Daraqtuni, At-Tawheed of Ibn Khuzaymah & others

Shaykh Yahya al-Hajuri hafidhahullah mentioned in his refutation of Dr. Zakir Naik pg 21 that Imam Ahmed bin Hanbal (rahmatullah alaihi) said: “Whoever denies the ýýýý (Soorah i.e. Image for Allah) then he is Jahmee (the denier of Allah’s attributes) and the reason is based on the ahadeeth quoted above

Source : http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=9638

The likeness [of the munâfiq] is as the likeness of one who kindled a fire; then, when it lighted all around him, Allâh took away their light and left them in darkness. So they could not see. They are deaf, dumb and blind, so they return not [to the Right Path]. (Quran 2:17)

Qatâdah – Allâh’s mercy be upon him – said:

This is the likeness Allâh has given of the Hypocrite (munâfiq); he says lâ ilâha illallâh and with it marries into the Muslims, inherits from the Muslims, fights alongside the Muslims, and protects his blood and wealth. But when death comes, [the testimony of faith] has no basis in his heart, and no reality in his actions, so the munâfiq is stripped of it at death and left in darkness and blindness wondering therein, just as he was blind about the right of Allâh and obedience to Him in his worldly life and deaf to the truth.

Al-Tabarî, Al-Tafsîr.

Source: Sayings of the Salaf

Question answered by Shaykh Muqbil ibn Haadi (rahimahullah):

Q.  On a rainy day how does a person pray? Does he pray alone or does he gather his family and pray congregation?

A.   He gathers his children and wife and leads them in Salah in his home. The men pray behind him. Then the women form a rank behind them. And even if there is only one woman she must still form an independent row based on the hadeeth from   Anas(may Allah be pleased with him) ,”I prayed behind the messenger of Allah and the women stood behind us.” If a woman is by herself she forms a rank by herself. And if there is a man in the house he should pray next to leader of the Salah, while the women stand behind them and the same goes for the children. They should form a row behind the Imam. The children should pray in the same row with the man; as the one praying behind the man should be at the age of discernment. This is based on the hadeeth where the Prophet(peace and blessings be upon him said,”

لِيَلِيَنِى مِنْكُمْ أُولُو الأَحْلاَمِ وَالنُّهَى

“Let those of intellects stand behind me”collected by Muslim(123)

Hence the person behind the Imam should be at the age of discernment. Now as for placing the children at the end of lines here or there then there is no problem with this action. It isn’t a must for the men to be in one rank, and the children in one rank. Then   behind the kids the women form one rank. It has been reported that the companions used do this during the Prophet’s (peace and blessings be upon him) lifetime. Meaning the men formed a rank, then the children behind them and subsequently the women behind them. However this hadeeth was reported with Shahar ibn Howshab in the isnad and he is criticized. The child should pray next to their elders based on the hadeeth previously mentioned. Ash-Shawkani said this hadeeth proves that the child should close any gaps in the rows. The hadeeth is when Anas(may Allah be pleased with him)said,” I and another ghulam (child) prayed behind the Messenger of Allah(peace and blessings be upon him)and the women were behind us. Ghulam can be used to refer to child under the age of puberty. Another proof for this is the hadeeth

يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ

” Let the person who recites the Quran best lead the prayer.”Muslim(673)

‘Amr ibn Abee Salamah said, I was considered to be the most well-versed and well memorized of the Quran while I was seven years old. Therefore they let me lead the prayer. So it is permissible for a young child to lead the prayer. It’s permissible for a young child to form a separate rank and Allah knows best. So if there is a man and a woman what do they do? The man prays in front and the woman behind him alone.

[http://abuaaliyah.multiply.com/journal/item/29/Faataawa_Series_from_the_Scholars_in_Yemen_2_]

QUESTION:

Is it permissible for Muslims to put their children in the schools of the non-Muslims, knowing the many contradictions to the the Islaamic Sharee’ah that are found in their schools and the effects they have on our children? Specifically for:

(a) those who have a proper Islaamic school in their city, but it is expensive

(b) those who do not have a proper Islaamic school in their city, rather there are “Islaamic” schools run by people of innovation

(c) those who do not have any kind of Islaamic school whatsoever in their city

ANSWER: by Shaykh Muhammad ‘Umar Baazmool, instructor at Umm Al-Quraa University in Makkah

What is apparent to me, and Allaah knows best, is that it is not permissible under any circumstances for the Muslims to put their children in the schools of the non-Muslims. This is not permissible, expecially when these schools teach things that are foreign to the Deen, like the beliefs of the Christians or the Jews, or other impermissible things.

This is the case whether there is an Islaamic school in the city or not. No doubt, when one puts his children in the non-Muslims’ school while there is an Islaamic school in the city, this is even more severely prohibited than the one who does so and does not have an Islaamic school in his city.

[ This was the end of the shaykh's answer on the cassette. When asked over the telephone about the issue of Muslims putting their children in the schools of the people of bid'ah, the shaykh requested that the following be added to his answer: ]

And it is not permissible for the Muslims to put their children into schools where innovation is being taught, or things that are in contradiction to the Sunnah. The scholars are preventing students of knowledge from reading the books of the innovators, so how can it be permissible for little children to study in schools where innovations are taught?! Especially when they are not able to distinguish between Sunnah and bid’ah, their hearts may become attached to innovations, and Allaah’s Refuge is sought. So it is not permissible to put children in schools where innovation is taught.

SOURCE

This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB010, dated 1423/6/25.

Check other Family and Children Articles

The following was taken from Sahab.net

http://www.sahab.net/sahab/showthread.php?threadid=323391

All praises belong to ALLAH peace and blessings are upon the Messenger of ALLAH, as to what follows
{ALLAH the Exalted says}  “For over My servants no authority shall you have“

Some of the Companions said :
{Verily the believer exhausts his devil just like one of you exhausts his camel during travel.}

Exhaust: weaken; meaning they exhaust him making him lose weight.

Thus making him a (nidwan)

And the (nidwu) is animal that has become lean (skinny) though traveling thus it meat has left its body.

Meaning the believer wears out his devil, so he debilitates him and makes him lose weight from his grief and sadness, because he is not able to tempt him.

Just like the person wears out his riding camel during travel and makes it lose weight due to the length of the travel and its hardships.

And this is the condition of the believer with his devil in the constant struggle with him.

He resists his plots and plans and whispers by always being firm upon the obedience of ALLAH the Exalted and Mighty.

And with this ibn Abi Dunya narrates in his book “The plots of the devil” from some of the salaf they said:

Verily a devil meets another devil so he says to him, “Why is it that I see you looking sickly? (Meaning the change is weight)” The (other) devil replies, verily I am with a man that if he eats he remembers the name of ALLAH so I can not eat with him. And if he drinks he remembers the name of ALLAH so I can not drink with him. And if he enters into his home he remembers the name of ALLAH so I am rejected outside of the house.

The other devil says, but as for me then I am with a man if he eats he does not remember ALLAH so he and I eat together, and if he drinks he does not remember ALLAH so I drink with him, and when he enters his home he does not remember ALLAH so I enter with him.

http://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=4703

Check other [Shytaan] articles/audio/fatawa

Bismillaah wal hamdulillaah was salaatu was salaamu ‘alaa rasoolillaah, wa ba’d!

If one’s house is empty, some from the people of knowledge – from the Companions (radiya Allaahu ‘anhum) and others – have ruled that it is recommended for a man to greet himself upon entering. ‘Abdullaah Ibn ‘Umar (radiya Allaahu ‘anh) said, “If one enters an uninhabited (or empty) house, then let him say, ‘As-Salaamu ‘Alaina Wa.’Alaa ‘Ibaadullahis-Saaliheen (Peace be upon us and upon Allâh’s righteous slaves).’” [2] And the same is related from Mujaahid and others. Ibn Hajr said, “The order to spread greetings of peace embraces greetings one’s own self when one enters a place in which there is no one, for Allâh (subhaanahu wa ta’aala) said,

“But when you enter the houses, greet one another (the literal translation is, ‘greet yourselves’)..” (Qur’an 24:61)

If you enter your home and your family is inside, then it is recommended for you to greet them as well. Abu Az-Zubair related that he heard Jaabir (radiya Allaahu ‘anh) say, “When you enter upon your family, then greet them ‘with a greeting from Allâh, blessed and good.’” [3] It is not, however, compulsory to give greetings of peace when you enter your home. Ibn Juraij once asked ‘Ataa, “When I leave and enter again, is it compulsory for me to greet them?” Ge answered, “No, and it being compulsory is not related from anyone; nonetheless, doing so is more beloved to me, and I do not forsake doing so except on occasions in which I forget.” After becoming aware of the inherent virtues of this practise, a Muslim should not abonden it. One of the virtues or rewards of this practise is mentioned in the following Hadeeth, Abu Umaamah (radiya Allaahu ‘anh) related that the Prophet (sall Allaahu ‘alayhi wa sallam) said,

“Each of [the following] three has a guarantee with Allâh – that if he lives, he is taken care of , and if he dies, he will enter Paradise: one who enters his house with ‘Salaam’ har a guarantee with Allâh ‘Azza Wa-Jall (The Most Mighty and Exalted); one who goes out to the Masjid has a guarantee with Allâh; and one who geos out in the way of Allâh has a guarantee with Allâh.” [4]

[1] Related by Abu Daawood (17), and the wording mentioned here is from his narration of the Hadeeth. Al-Albaanee said, “Saheeh”. And about one of its chains, Ibn Muflaih said, “Its chain is good.” The following compiler related it as well: Ahmed (18555), An-Nassaaee (38), Ibn Maajah (350), and Ad-Daarimee (2641)

[2] Al-Adab Al-Mufrad, by Al-Bukhaaree (1055). Ibn Hajr ruled that its chain is Hasan (Fathul-Baaree 11/22). And in Saheeh Al-Adab Al-Mufrad, Al-Albaanee also ruled that its chain is Hasan.

[3] Al-Adab Al-Mufrad (1095). Al-Albaanee said, “Its chain is Saheeh.”

[4] Al-Adab Al-Mufrad (1094). Al-Albaanee said, “Saheeh.”

Source: The Book of Manners
Compiled by: Fu’âd Ivb ‘Abdul-’Azeez Ash-Shulbook
Translated by: Faisal Shafiq, Montréal, Canada
Page 73-74
From www.salafibookstore.com

Taken from : http://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=5054

Source : http://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=6704