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[Reference for this article:http://www.aloloom.net/vb/showthread.php?t=900]

A Forgotten Sunnah: Walking Barefooted

Al-Hasan bin ‘Alee narrated to us, Yazeed bin Haarun narrated to us, Al- Jurayri informed us on Abdillah bin Buraydah: that a man from the Companions of the Prophet -sallahu ‘alayhi wasallam- traveled to Fadaalah bin ‘Ubayd -may Allah be pleased with him- while he was in Egypt. So he arrived at him and said: I have not come to you to visit you. But you and I have heard a hadeeth from the Messenger of Allah -sallahu ‘alayhi wasallam- and I hope that you have some knowledge from Him (the Prophet -sallahu ‘alayhi wasallam-) about it. He said: And what is it? He said: Such and such. (Then) he said: Why do I see you dishoveled while you are the Leader of the land? He said: The Messenger of Allah -sallahu ‘alayhi wasallam- has forbidden us from indulging too much in the comforts of life. He said: Why don’t I see any shoes on you? He said: The Prophet -sallahu ‘alayhi wasallam- used to command us to go barefooted sometimes.

Collected in Abu Daawud (3629) and Sheikh Al-Albaani has authenticated it in As-Silsilah As-Saheehah (502).

Fawaa’id: Sheikh Al-Albaani -may Allah have mercy upon him- says in As-Silsilah As-Saheehah: ….This (hadeeth) is a reminder about an unknown sunnah in the minds of many of the people and it is the sunnah of Walking without shoes -sometimes-. It is a sunnah that many people are ignorant of save a few. And if some would try and implement this the people would see this as a strange affair. Perhaps they would even criticize them for this act of theirs. [Until he said]… So imitate your loved one and your Prophet -sallahu ‘alayhi wasallam- and walk barefooted sometimes and shoed at others….. As this has been authenticated on the Prophet -sallahu ‘alayhi wasallam- that He walked barefooted occasionally! Except that majority of the time He -sallahu ‘alayhi wasallam- was shoed.

Taken from:http://www.aloloom.net/vb/showthread.php?t=900]

Translator: Abu Fouzaan Qaasim

http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=10611

From amongst the expressions for straightening the rows are:

• “Istawoo” i.e. straighten your lines,
• “istaqeemoo” i.e. be straight, upright,
• “i’tadiloo” i.e. align yourselves, and
• “aqeemoo saf” i.e. establish the rows.

Straightening the Rows: From the Perfection of Salaah

The following addresses some of the conclusions reached in the book “Laa Jadeed fee Ahkaam as-Salaat” of Shaykh Bakr Aboo Zayd (may Allaah have Mercy on him):

In the Name of Allaah, the Most Merciful…

May His Salaat and Salaam be upon the Final Messenger…

1. The obvious meaning of the order: “fill the gaps” is to not leave any space between people when praying. When two people stand side by side and connect to each other – their shoulders and feet connect. If they were to move even closer; their hips, (sides of) knees, and (sides of) calves touch. (Try it) Oddly shaped people (obese or otherwise) may not be able.

2. The obvious meaning of the prohibition: “do not leave gaps for the shaytaan” is to not leave any space, or to stand next to each other: connected.

3. The obvious understanding of the Companions when addressed with this speech was to not leave any space, to the point that they joined their ankles, knees, and shoulders, as narrated explicitly by the likes of Anas and Nu’maan (may Allaah be pleased with them both).

4. Their understanding and application was witnessed by the Prophet (sallallahau ‘alayhe wa sallam) who did not rebuke them for extremism or harshness. This is something called “taqreer” and thus becomes legislation, and can be easily identified as the correct understanding.

5. It is possible to join knees when standing, so to claim that this is impossible and necessitates ta’weel (leaving the obvious understanding) of the action of the Companions is false. (Again – try it) Of course the whole knee is not intended (that would be impossible), rather it is a case of “itlaaq al-kull wa iraadatul-ba’dh”. The intended meaning is the sides of the knees, as is obvious.

6. al-Khattaabee’s words in al-Ma’aalam (1/184) “wa laa yahaak-ku bimankibihi mankiba saahibhi” do not in any way imply that one should leave spaces in the row. It means that they should not “grind” their shoulders together in a way that causes friction, and thus a distraction for one’s prayers. Joining shoulders does not necessitate any friction between them. Actually the hadeeth, “The best of you are the softest (or easiest) with their shoulders in prayer.” is a proof that the shoulders are indeed supposed to be connected in the row, since how could a person be described as being “soft-shouldered” while he is not touching anything?!

7. Ibn Hajr’s words in Fat-hul-Baaree (2/211) are clear in conveying how important it is to not leave gaps. Nothing he said could be interpreted as an indication that we are to leave gaps. His reference to the actions of the Comapanions (joining their shoulders and feet) as a “mubaalaghah” does not in any way mean a negative mubaalaghah (extremism, excessiveness, etc.) Rather it is a praiseworthy mubaalaghah (devout fulfillment of an order), like in the hadeeth “Baalighoo fil-istinshaaq…” (Sniff in a lot of water when performing wudhoo…) Had they engaged in a blameworthy mubaalaghah, how could the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) remain silent about it?!

8. al-Bukhaaree called the chapter he collected this hadeeth in: “The chapter of joining the shoulders and feet together in the row“. This is the obvious meaning understood from the reports of the Companions actions, as mentioned.

9. Joining the feet and shoulders does not necessitate being “overly obsessed” with it, nor being distracted from one’s devotion to the prayer. People who claim this are often used to praying without anyone touching them, so a simple touch disturbs them.

10. Swaying in the prayer line has become common, both front to back swaying, and side to side. Joining the shoulders in the row is the prophetic solution for this modern day innovation that comes from the Jews and their manner of prayer. This swaying is a kind of heedlessness that desperately needs a solution, as pointed out by the scholars, including Shaykh Bakr Aboo Zayd (may Allaah have Mercy on him) himself in his book Tas-heeh ad-Du’aa’.

11. Joining the feet and shoulders does not mean hurting people. There are people who hurt the Muslims by literally “jamming” their ankle bone to their brother’s ankle bone and maybe even grinding it, perhaps excessively. This is a clear contradiction to the sense of ease and tranquility we are to establish in the prayer.

12. Many people are confused about how to line up for prayer. Some people draw a line and ask the people to put their toes on it. Others say we should put our heels on it. This is a practice that was not done in the time of the Prophet (sallallaahu ‘alayhe wa sallam), one that has arisen as a solution to a problem that exists because we left the original guidance of the Messenger (sallallaahu ‘alayhe wa sallam) and do not join our shoulders and ankles together in the row. A row with people’s ankles and shoulders connected is a straight and connected row and usually only needs a few minor adjustments before starting the prayer.

13. Anas’ statement about the manner of lining up that “If I would do this with any of them today, they would flee like wild mules!” proves that he was describing the actual physical joining of the feet and shoulders, not an allegorical one.

Original Source: http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=8324

Related Links:

• Requirements of Salat & The Errors in Prayer & Sutrah
• The Magnifying Glass – 40 Common Mistakes in Salaat – Saalih Ibn Abdul-Azeez Ibn Muhammad Aalish-Shaykh [PDF]

Written by : Ibraheem ibn Muhammad Al-Huqayl
Translated by Abo Aaliyah Abdullah ibn Dwight

All praise belongs to Allaah. He is the Only One who can give guidance. And may peace and blessings be upon His final messenger sent to mankind and Jinn. To our topic. Below are some points taken from an article posted on www.al-daawah.net . I took four points from the article in Arabic and translated them to English for the English speaking Muslims. The article was lengthy and out of fear for boredom I avoided the whole text. Anyone who wants more clarity should return to the site.

Some people that celebrate Valentine’s Day say, “Verily Islam encourages people to be loving and peaceful. And Valentine’s Day is a day when Muslims can spread love and peace among themselves.” So why is it prohibited to participate in this celebration?

The answer to that question can be given from various angles.

• The celebrations and holidays in Islaam purpose are for worship to draw near to Allaah the Most High. These joyous special events are from the Islamic legislation. The only days that Islam legislates as holidays are; Jum’ah, Fitr and Adha. Worship in Islam is ordained with limits. Therefore absolutely nobody has the right to decide a holiday or celebration which Allaah or His messenger (peace and blessings be upon him) didn’t fix. And for that reason to celebrate Valentine’s Day or any other day invented by the son of Adam is considered a misguided practice in Islaam. Moreover to add such days are an addition to the days Allaah has fixed.

• Celebrating Valentine’s Day is following the ways and traditions of the Romans, and the Christians.
  • The Christians are following the Romans in celebrating Valentine’s Day; as this day isn’t part of their religion. Since the Muslims have been prohibited from resembling the Christians in their religious practices, then how about an act which is invented and blindly followed in the faith of the pagans!!
  • And in general, resembling the disbelievers, pagans and the People of the Book in their actions is prohibited. It doesn’t matter whether it is in acts of their belief and worship, the prohibition still remains. And the prohibition included in worship is sterner.
  • Additionally to follow them in particular actions of worship, conduct and character is also Haraam as laid down from the Quran, Sunnah and consensus of the companions. Allah says,” And be not as those who divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment.”[Al-Imran 105] , Has not the time come for the hearts of those who believe (in the Oneness of Allâh – Islâmic Monotheism) to be affected by Allâh’s Reminder (this Qur’ân), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurât (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fâsiqûn (rebellious, disobedient to Allâh[Al-Hadeed 16]
  • Allaah has warned the believers from practicing the acts of the People of the Book. These people have changed their religion, altered words in their books and invented practices which weren’t ordained for them to do. Furthermore they have abandoned the deeds prescribed for them. The Prophet (peace and blessings be upon him)said,” Whoever resembles a people in their actions and practices is just like them.”[Abu Dawud 4021, Ahmed 2/50)…
  • Ibn Taymeeyah reported that there is a consensus among the people of knowledge that acting like the disbelievers during their holidays was considered Haraam during the era of the companions (may Allaah be pleased with them all). Acting like the disbelievers in their religious practices –like Valentine’s Day is more dangerous than dressing like them, imitating their customs and character. The reason for this is because there are some acts which are innovated, misunderstood, and whatever hasn’t been misinterpreted has been abrogated. i.e by the Quran and Prophet(peace and blessings be upon him). There isn’t anything remaining in their actions to draw close to Allaah.
  • Celebrating Valentine’s Day is imitating the pagans’ joyous celebrations- Romans. And not only is it imitating the Romans, but the people of the book too. They have a myth about this saint and have fallen into extreme acts around him. The People of the Book direct worship to this man which no man deserves. i.e they have given him –St. Valentine -a holiday and celebrate it.

• The purpose behind St. Valentine ’s Day today is to spread love between the Muslims and disbelievers.
  • This act contradicts Islaam. The right which the Muslim owes the disbeliever is justice and fairness in all dealings. The Muslim must not oppress the Kafir…Allaah has ordained love for the disbeliever to be absent in his verse “You (O Muhammad SAW) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad SAW ), even though they were their fathers, or their sons, or their brothers, or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rûh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allâh is pleased with them, and they with Him. They are the Party of Allâh. Verily, it is the Party of Allâh that will be the successful.”[ Al-Mujadelah 22”] Ibn Taymeeyah(may Allaah have mercy on him) said, “ Allaah has stated that love between the Muslim and disbeliever is non-existent. And any Muslim who loves a disbeliever isn’t a true believer…

http://abuaaliyah.multiply.com/journal/item/18/Why_Muslims_Dont_Celebrate_St._Valentines_Day

Related Links:

• Valentines Day – Yawm al-Hubb – by ‘Abdul ‘Azîz Aal ash-Shaykh
  Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-’Ilmiyyah wal-Iftaa.
• [Blog] Congratulating on new Gregorian year, the new Hijri (lunar) year, and the Mawlid
• Greeting The Kuffaar On Their Festivals – Imaam Ibn Uthaymeen – 2 Pages [PDF]

From last hadith in The Book of Revelation of the 1st Volume of Sahih Bukhari:

Narrated ‘Abdullah bin ‘Abbas:

Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allaah’s Messenger had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius’s question said to them, “Who amongst you is closely related to that man who claims to be a Prophet?” Abu Sufyan replied, “I am the nearest relative to him (amongst the group).”

Heraclius said, “Bring him (Abu Sufyan) close to me and make his companions stand behind him.” Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me.” Abu Sufyan added, “By Allaah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet. The first question he asked me about him was:

‘What is his family status amongst you?’

I replied, ‘He belongs to a good (noble) family amongst us.’

Heraclius further asked, ‘Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?’

I replied, ‘No.’

He said, ‘Was anybody amongst his ancestors a king?’

I replied, ‘No.’

Heraclius asked, ‘Do the nobles or the poor follow him?’

I replied, ‘It is the poor who follow him.’

He said, ‘Are his followers increasing decreasing (day by day)?’

I replied, ‘They are increasing.’

He then asked, ‘Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?’

I replied, ‘No.’

Heraclius said, ‘Have you ever accused him of telling lies before his claim (to be a Prophet)?’

I replied, ‘No. ‘

Heraclius said, ‘Does he break his promises?’

I replied, ‘No. We are at truce with him but we do not know what he will do in it.’ I could not find opportunity to say anything against him except that.

Heraclius asked, ‘Have you ever had a war with him?’

I replied, ‘Yes.’

Then he said, ‘What was the outcome of the battles?’

I replied, ‘Sometimes he was victorious and sometimes we.’

Heraclius said, ‘What does he order you to do?’

I said, ‘He tells us to worship Allaah and Allaah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our Kith and kin.’

Heraclius asked the translator to convey to me the following, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Messengers come from noble families amongst their respective peoples. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man’s statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.

I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allaah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Messengers have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Messengers never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allaah and Allaah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.’

Heraclius then asked for the letter addressed by Allaah’s Messenger which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows: “In the name of Allaah the Beneficent, the Merciful (This letter is) from Muhammad the slave of Allaah and His Messenger to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allaah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allaah’s Statement:)

O people of the scripture! Come to a word common to you and us that we worship none but Allaah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allaah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allaah). (3:64)

Abu Sufyan then added, “When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha) (the Prophet Muhammad) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allaah guided me to it).”

The sub narrator adds, “Ibn An-Natur was the Governor of llya’ (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya’ (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, ‘At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?’ The people replied, ‘Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews).

‘Just Issue orders to kill every Jew present in the country.’

While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allaah’s Messenger to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, ‘Arabs also practice circumcision.’

(After hearing that) Heraclius remarked that sovereignty of the ‘Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syrian and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet and the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, ‘O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).’

(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.

(When they returned) he said, ‘What already said was just to test the strength of your conviction and I have seen it.’ The people prostrated before him and became pleased with him, and this was the end of Heraclius’s story (in connection with his faith).
——-
Subhanak Allaahuma wa bihamdika ash-hadu anlaa illaaha illa anta astaghfiruka wa atubu ilayk

If I said anything correct, then it is from Allaah (subhanahu wa taa’ala), and if I erred, then that is from me and shaytan.

Taken from : http://www.salafitalk.net/st/viewmessages.cfm?Forum=12&Topic=7926

The Difference between Men and Women in Islam
By Shaykh Yahya ibn Ali Al-Hajuri (may Allah preserve him)

Character and Creation:

1. Man was created from dirt and the woman was created from the rib.
2. Allah has decreed the menstrual cycle for the woman and not the man.
3. Men grow beards women don’t, but if she does it’s permissible for her to shave it.
4. Women are deficient in their intellect and religion. i.e A woman witness = ½ a man and during menses she doesn’t pray and fast.
5. The men have been given strength over women.
6. A man’s semen is white and a woman’s is yellow.
7. It’s an obligation to circumcise the man and its sunnah to circumcise the woman.
8. Ear piercing is permissible for women and not for men.

Purification:

1. The urine of the woman is stronger and more dirtier than the man’s
2. It’s legislated for man to redo Wudu if he intends to have relations with his a second time in the same setting.

Prayer:

1. The Athaan and Iqamah aren’t a must for the women and it’s incorrect for a woman to call them for men.
2. A woman prays behind a man, even if she’s alone. However if a man prays behind another man alone, his prayer is incorrect.
3. A woman can’t lead a man in prayer.
4. If a woman leads the prayer for other women she must stand in the middle. When a man leads the prayer he stands in front row all alone.
5. Congregational prayer is must for the men and not the women.
6. The best row for women in congregation is the last and the best row for the men is the first.
7. Walking to prayer at night is recommended for men, but not for woman.
8. If the imam makes a mistake in prayer the women clap and the men say “ Subhanallah”
9. The women don’t have to attend Jumu’ah; and men must attend Jumu’ah .
10. Women can’t deliver the sermon for Eid, Jumu’ah, Eclipse prayer and Rain prayer.
11. Prayer is invalid when a woman passes in front of a man. And if a man passes in front of another man during prayer, it’s still valid.
12. The Eid prayer is an obligation for men, but not for women. However it’s recommended for women to attend if they are safe from fitah.

Funeral Prayer:

1. The congregation stands at the head of the deceased man and at the middle of the deceased woman.
2. It’s disliked for women to visit the graveyard and it’s recommended for men.
3. Women can’t accompany a funeral procession, but men can.
4. Women wash and shroud each other and men wash and shroud each other; unless they were spouses.

Zakah and Sadaqah:

1. Women are encouraged more than men to give charity.
2. A woman can pay Zakah on her children’s and husband’s behalf, but a man can’t pay Zakah on his children’s and wife’s behalf.
3. Redemption is a duty for the man and not the woman. This can occur if a man intentionally had relations with his wife during daylight in Ramadan.
4. A woman can’t fast voluntarily unless she has her husband’s permission. A man doesn’t need his wife’s permission to fast voluntarily.

Hajj

1. A woman must have a Mahram when travelling.
2. A woman mustn’t raise her voice during the Talbeeyah; and  a man should raise voice.
3. A woman’s Ihram is the clothes she wears for the journey.
4. A man can do Ramal-a slight jog between Safa and Marwa, and around the Ka’bah; and a woman shouldn’t.
5. It’s not recommended for the women to try and kiss or touch the black stone during crowding.
6. A man can ascend on Safa and Marwa, however a woman mustn’t.

Aqeeqah:

1. For a girl one sheep is sacrificed and for a boy two.

Jihad, Battle and Leadership:

1. There were no women Prophets or Messengers.
2. A woman can’t be a leader for the people or the military.
3. The Prophet (peace and blessings be upon him) took the pledge from the men through a handshake and from the women by speech.
4. Women aren’t obliged to perform Jihad unlike the men. However there are certain conditions that must adhered to before the men embark on this  obligation.

Marriage , Divorce, Iddah, Kulla’:

1. Women are given the Sadaq, not the men.
2. Men have the authority for divorce, marriage and giving the Mahr, not the women.
3. A man can marry a woman from Ahul Kitab if he knows she frees from Zina. A woman doesn’t have this right.
4. A man can have more than one wife. A woman can’t have more than one husband.
5. The Waleemah and wedding are the responsibility on the man not the woman.
6. It’s permissible for the women to beat the Duff at their wedding. This act isn’t permissible for the men.
7. Maintenance and support are the duty of the men not the women.
8. A woman is under the authority of her husband. A man isn’t under the authority of his wife.
9. A woman can’t have anyone visit her home unless she gets her husband’s permission first. A Man doesn’t need permission for visitors in his home.
10. The Angels curse the woman if her husband separates from her bed. The husband doesn’t receive this curse.
11. A woman must have her husband’s permission before she leaves home. A man doesn’t need his wife’s permission to leave home.
12. A man doesn’t have an ‘Idda unless he wants to marry his ex-wife’s sister or aunt. However if he divorces his fourth wife and wants to remarry, then he must wait until his ex-wife concludes her “Iddah.

Dress and Adornment:

1. It’s recommended for a woman to adorn herself in her home for her husband.
2. It’s haraam for a woman to imitate a man in his dress.
3. It’s an obligation for the women to sag their clothes below her ankles. Sagging pants and thoubs below the ankles is Haraam for men.
4. A woman can’t change her clothes unless she’s in her own home. This act doesn’t apply to the men.
5. A woman must wear Hijab: cover her face and body.
6. Women can wear jewelry.
7. Men can’t wear silk, but women can.

Taken from : Kashful Watha’I by Shayk Yahya Al-Hajuri
Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle- Adam

Related Links:

• [Blog] Belittling Women with the Hadeeth: “Women are Deficient in Intellect and Deen”

Not joining the prayer until the Imaam stands back up for the next Rak’ah

In the Name of Allaah, the Most Merciful…

Since the latecomer to the congregational prayer does not count the rak’ah unless he has joined during the rukoo’, some people believe that if they come after the rukoo’ there is no point in joining the prayer until the imaam stands back up for the next rak’ah, even if it means standing there looking around for a long time while the congregation makes tashah-hud!

Here’s why this is forbidden from a four-fold textual standpoint:

1) The generality of the hadeeth which is found in al-Bukhaaree and Muslim:

‎‎‎‎‎‎‎‎"The imaam has only been appointed to be followed…" 2) And in one wording in al-Bukhaaree (722):
‎‎‎‎‎"…So do not contradict him…"

The one who stands there waiting for the imaam to stand has not followed the imaam, in fact he has contradicted him!

3) In the same hadeeth:

‎‎‎‎‎‎‎"…So if he makes takbeer (says: "Allaahu akbar"), then make takbeer…"

The one who stands there waiting for the imaam to rise has not made the takbeers that go with each movement, and thus has violated this order.

4) The clearest hadeeth in the issue (if you were saying, "Well, that’s not clear enough for me…"):

‎‎‎"If you have come to the prayer and we are prostrating, then prostrate,
but do not count it (as a rak’ah)…" This hadeeth was collected by Aboo Daawood in his Sunan (893) from the narration of Aboo Hurayrah (may Allaah be pleased with him). Al-Albaanee graded it hasan.

I don’t think the last narration leaves any room for confusion, does it? May Allaah grant us success in following the Messenger (sallallaahu ‘alayhe wa sallam) in all our words and deeds, secret and open. And Allaah knows best.

Moosaa ibn John Richardson
http://www.salafitalk.net/st/viewmessages.cfm?forum=10&topic=10615

Check other : http://abdurrahmanorg.wordpress.com/category/salah/

Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,

As Salaamu ‘Alaykum wa Rahmatullaahi wa Barakatuh

Memorisation or Fahm (Understanding) Which Takes Preference?

Our brother in Islaam, Hasan as-Sumaalee, whilst delivering the weekly class with us on The Three Fundamental Principles, recalls a question asked to the late Scholar, Ahmad an-Najmee (rahimahullaah) concerning giving preference to hifdh (memorisation) or fahm (understanding). An inspiring khutbah explaining the reasons why people fall astray.

Questions posed to Shaykh Ahmad an-Najmee:

All praise is due to Allaah, the Lord of the whole of the creation. To proceed: These questions are from one of the Salafi brothers in Qatar. I ask Allaah that he grant us and him success in achieving all that is good and that he distances us and him from all that is evil and harmful.

The questioner says:

“If a student of knowledge was to read a text from the Islamic religious texts and he understood it without memorising it, is this sufficient for him? Also, is it (correct) for him to move on to another text or is it necessary to memorise the text he has studied and understand the issues that his shaykh has mentioned, benefit us may you be rewarded?

The most important thing is to understand the text and understand its meaning. If a person can memorise and understand then this is good but if not then give precedence is given to understanding, precendence is given to understanding.

The Prophet (sallallahu ‘alayhi wa sallam) said:

May Allah brighten the face of His servants who hears my words, remembers [or preserves] them, guards them, and hands them on. Many a transmitter of knowledge does not himself understand it, and many may transmit knowledge to others who are more versed in it than they. The heart of a Muslim shall never harbor vindictive feelings against three things: sincerity in deeds made for Allah’s sake; faithfulness to Muslims; and conformity to the community of believers. For truly their supplication encompasses the rest of the people.[2]

From another angle, then verily what has been memorised will eventually be forgotten and normally lost but as for understanding then it remains.

From a third angle: then merely memorising words without understanding the meaning is of no benefit. We heard a while ago that there was a student of knowledge in Yemen who memorised ar-Rawdah that covers the Fiqh of the Shaafi’ee school of thought, and if he was asked about an issue he would not be able to explain and clarify it.

When the students differed about a matter of Fiqh and they wanted to recall a portion of ar-Rawdah to support their position then they would call this student. They would say: Read for us such and such a chapter from ar-Rawdah; and he would read it without omitting a letter. So they called him the donkey of ar-Rawdah

The fourth angle: It is upon the student of knowledge to supplicate to Allaah that He bestows upon him the understanding of His Book and the Sunnah of His Prophet, and that he give him understanding of the religion. The Prophet said: ” If Allah wants good for someone, He gives him correct understanding of the religion.” [3]

Question: Is it better to repeat the study of a text from the Islamic religious texts or is it sufficient to study it once and then move on to another text, benefit us may you be rewarded?

Answer: This depends upon the understanding of the student. If the student has a strong understanding and he understands the lesson properly then it is better to move on to another text.

However, if the student’s understanding is weak and he does not understand the text then it is appropriate for him to study it again until he understands it properly. And without a doubt that repeating the text for a second time will consolidate the information….Rather, he mentions that the people of Ahlus-Sunnah are always mentioning the statements of Allaah and his Messenger and the understanding of the Salaf, constantly returning to the ‘Ulaama for understandings.

[2]. Reported by Ibn Abdil Barr in the book ‘Fadl al-Ilm’

[3]. Reported by al-Bukhari and Muslim

View this Item <http://www.troid.org/index.php?option=com_content&task=view&id=951&Itemid=300>

wa salaamu ‘alaykum wa rahmatullaah

The Difference between Jumu’ah and Thur (Zuhr)

By Ash-Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah have mercy on him)

Taken from His Majmu’ Vol 15 page 376-378
Translated by Abu Aaliyah Abdullah ibn Dwight Battle—Adam

• Jumu’ah doesn’t go into effect until there is a congregation. The ulema differ over the exact number for the congregation. Thur is correct whether there is one person or a congregation.

• Jumu’ah can only take place in a village or town. Thur can be prayed anywhere.

• The Jumu’ah prayer isn’t on a duty on the traveler. If a group of travelers passed a masjid in a city where Jumu’ah was prayed they wouldn’t have to pray it. Thur prayer is prayed when a person travels or not.

• Jumu’ah prayer is only prayed in one masjid, unless there is a need to pray it in another. Thur prayer is prayed in every masjid.

• If a Jumu’ah prayer is missed it doesn’t have to be made up. Only the Thur prayer is done, because the condition for Jumu’ah is its time. Thur prayer can be made up if a person missed it with a valid excuse.

• Jumu’ah prayer isn’t a duty for the women. It’s a special obligation for the men. Men and women both must pray Thur.

• A slave doesn’t have to pray Jumu’ah. The slave and freeman must pray Thur.

• There are some legislated acts before Jumu’ah. Ie. Ghusl, perfuming, wearing the best dress. Those legislated acts don’t apply to Thur.

• If a person misses one rak’ah in Jumu’ah prayer , he makes Thur. If a person misses one rak’ah for Thur he completes Thur as four, unless he’s a traveler.

• It’s possible to pray Jumu’ah before the sun reaches its zenith. It’s not possible to pray Thur before the sun reaches its zenith

• It’s legislated to pray Jumu’ah aloud and Thur silently.

• It’s legislated to read certain chapters from the Quran for Jumu’ah different from Thur.

• Hadeeth have been narrated that mention a punishment for neglecting Jumu’ah and a reward for attending. There aren’t any similar reports for Thur.

• There aren’t any sunnah prayers before Jumu’ah. The Prophet (peace and blessings be upon him) ordered the person who attends Jumu’ah to pray four rak’at afterwards. There is a sunnah prayer before Thur and the Prophet (peace and blessings be upon him) didn’t order any prayer after it. However there is a sunnah prayer after Thur.

• There are two sermons before Jumu’ah prayer. There isn’t any Khutbah before Thur.

• Buying and selling are incorrect after the second Athan for Jumu’ah: For the person that must attend. The person who must pray Thur can engage in buying and selling after the Athan.

• If Jumu’ah prayer is missed in a masjid, it isn’t made up in there or elsewhere. If Thur is missed in a masjid, it can be done there or elsewhere.

• Permission must be given from the Imam in order for Jumu’ah to be correct. This is the view from some of the people of knowledge. This isn’t the condition for Thur .

• The Angels wait at the door of the masjid on Jumu’ah and write the names of the people who attend one by one. This isn’t mentioned for Thur.

• Jumu’ah prayer can’t be combined with Asr. Thur can be combined with Asr, if a person has a legitimate reason for doing so.

• Jumu’ah prayer can’t be delayed due to extreme heat; unlike Thur. It can be delayed due to extreme heat.

Related Links:

• Sunnah of Zuhr Prayer – Riyadh ul saaliheen
• The Excellence of Friday Prayer – Riyadh ul Saleheen
• The Excellence of Friday – by Imâm Ibn Qayyim al-Jawziyyah
• The Friday Congregational Prayer – Shaykh ‘Abdullah al Sabt
• [Blog] Mistakes regarding performing Tahiyyatul Masjid on Friday -By Shaykh Mashhoor Hasan As-Salmaan

It is forbidden to say the following expressions:
Had it not been for Allah and you!, I have no one but Allah and you!, I begin in the name of Allah and your name! etc.

Allah’s Messenger (Peace be upon him) says: “Do not say ‘what Allah and so and so, willed’, but say ‘what Allah, then so and so, willed”‘. (Abu Dawud and Ahmed)

Scholars say: it is permissible to say, “Had it not been for Allah then so and so”. But, “Had it not been for Allah and so and so”, is not permissible to be said.

Q 48: What is the difference between “and” and “then” in these expressions?

A) The conjunction “and” suggests comparison and equality. So, one who says: “What Allah and you willed”, compares the Will of Allah and the will If the slave, and puts them on equal terms. Whereas, he conjunction “then” suggests subordination and following. So, one who says: “What Allah then you willed” , he declares that the will of the slave is subordinate to and follow the Will of Allah Almighty. Almighty Allah says in His Glorious Qur’an, {But you cannot will, unless Allah wills}. Al- Insan, 30) And so are the rest of the aforementioned expressions!

Source : 200 FAQ ON MUSLIIM BELIIEF -Shiekh Hafiz Ibn Ahmed Al Hakami
Translated by ‘Ali As-Sayed Al-Halawani

When to say Masha Allah & Barakallah

Shaykh Muhammad Ibn Saalih al-Uthaymeen – When to say Masha Allah Tabarak Allah:

Fatawaa noor ‘ala adarb tape no321

Questioner:

May Allah extend your life! This is the questioner, Abu Abdullah, he says in the first question, If a person sees what amazes him, does he say Maashaa Allah Tabaarak Allah (As Allah wills, blessed is Allah!), or Maashaa Allah Tabaarak Allah Laa Quwwata illah billah (As Allah wills, blessed is Allah, there is no strength except with Allah) and are they all correct?

Answer:

All praises are due to Allah, Lord of the worlds and prayer and salutation upon our prophet, Muhammad, his family, his companions and those who follow them in goodness until the Day of Judgement.

If a person sees that which amazes (pleases) him, pertaining to his wealth, then he should say Maashaa Allah Laa Quwwata illa billah, just as in the story of the companion of the two gardens, when his companion said to him: It was better for you to say, when you entered your garden: That which Allah wills there is no power except with Allah. This is if he sees something amazing (pleasing) with his wealth.

If he sees it in other than himself then he should say Barakallahu Alaihi (May Allah bless it for him) or a statement similar to it.

And if he sees something that amazes (pleases) him from the matters of the Dunya (world) he should say: Labbaik, Innal Aish, Aishul Aakhirah, as the Prophet ( ) used to say. So he says Labbaik meaning an answer to you then he said verily the (real) life is the life of the hereafter. He makes it firm within himself at the same instance that the Dunya and whatever is within it does not remain and there is not any life in it but verily the real life is the life of the hereafter.

Source:
http://sahab.net/forums/showthread.ph…

Links:

• Gaining Rewards – The Hadeeth of the Prophet which were chosen For their great rewards for easy actions

Hadeeth taken from ‘Saheeh al-Kalima at-Tayyib’ – By Shaikh al-Islam Ibn Taymiyyah

Checked by Imaam Muhammad Naasirud-Deen al-Albaanee [PDF] Must Read !!

• [Blog] Istirja (Inna Lillahi wa Inna Ilahi Raaji’oon) – Tafseer Ibn Katheer – Suratul Baqarah [Surah No.2]