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Source: Fataawaa of Shaikh Al-Albaanee [Al-Asaalah, Issue #20]

The Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, said: “Whoever loves that the people appear before him standing (up for him), then let him find his seat in the Hellfire.” Reported by Al-Bukhaaree in Al-Adab-ul-Mufrad (977) and others

It occurs from the path of Habeeb Ibn Ash-Shaheed on the authority of Abu Mujliz, who said: “Mu’awiyah entered a house in which was ‘Abdullaah Ibn Az-Zubair and ‘Abdullaah Ibn ‘Aamir. So Ibn ‘Aamir stood up while Ibn Az-Zubair remained seated – and he was the one with the most experience of the two. So Mu’awiyah, radyAllaahu ‘anhumaa, said: “Sit O Ibn ‘Aamir for I heard the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, say: [and he mentioned the hadeeth]. At-Tirmidhee said: “It is a hasan hadeeth.” I say: Rather, it is a saheeh hadeeth.

Al-Mukhlis said in (his book) Al-Fawaa’id:
‘Abdullaah narrated to us: Dawood reported to us: Marwaan reported to us, Mugheerah Ibn Muslim As-Siraaj reported on the authority of ‘Abdullaah Ibn Buraidah that he said: “Mu’awiyah went outside (one day) and saw that they were standing up because he was going out. So he said to them: Sit for the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, said: ‘Whoever is pleased that the Children of Adam (mankind) stand up for him, Hellfire becomes binding upon him.’”

This hadeeth has an authentic chain of narration.
Shabaaba Ibn Siwaar followed up the same hadeeth except that he reported “Whoever loves that men gather around him standing (up for him)…” and the rest is the same.

Reported by At-Tahaawee (2/38/39) and Al-Khateeb in Taareekh Baghdaad (13/193). And the hadeeth has another supporting evidence with Al-Khateeb (11/361) in mursal form concerning a road story. He reported it from ‘Abd-ur-Razzaaq Ibn Sulaimaan Ibn ‘Alee Ibn Al-Ja’ad who said: I heard my father say:

“Once Al-Ma’moon (the Khaleefah at that time) went to visit the jewelers in the market place. So he haggled with them on the price of an object that they had. Then Al-Ma’moon embarked on completing some of his needs. Then he left, so everyone that was in that gathering stood up for him except for Ibn Al-Ja’ad, for he did not stand. So Al-Ma’moon looked at him with an expression of anger. Then he took him to the side and said: ‘O Shaikh, what prevented you from standing up for me as your companions stand up for me?’ So he (‘Alee Ibn Al-Ja’ad) said: ‘I honor the Ameer Al-Mu’mineen too much (to stand up for him) because of the hadeeth that we report from the Prophet, sallAllaahu ‘alayhi wa sallam.’ He said: ‘What is it?’ “Alee Ibn Al-Ja’ad said: ‘I heard Al-Mubaraak Ibn Fudaalah say: I heard Al-Hasan say: the Prophet, sallAllaahu ‘alayhi wa sallam, said…[then he mentioned the hadeeth with the first wording]. So Al-Ma’moon lowered his head pondering over the hadeeth. Then he raised his head and said: ‘No one should buy except from this Shaikh.’ So the people bought only from that Shaikh on that day till he had the amount of thirty thousand deenaars.”

So Allaah’s saying:
“And whoever fears Allaah, he will make a way out for him (i.e. from difficulty), and he will provide for him from places he never imagined” became a reality for ‘Alee Ibn Al-Ja’ad, the reliable and trustworthy reporter.

Ad-Dainooree reported a similar story to this in Al-Muntaqaa min Al-Majaalisah: Ahmad Ibn ‘Alee Al-Basree narrated to us saying:

“Al-Mutawakkil (the Khaleefah at that time) turned his attention to Ahmad Ibn Al-Mu’adhal and other scholars and so he gathered them in his home. Then he came out to them, so all of the people there stood up for him except Ahmad Ibn Al-Mu’adhal. So Al-Mutawakkil said to ‘Ubaidullaah. ‘This man does not agree with swearing allegiance to us (bay’ah).’ So he (‘Ubaidullaah) said to him: ‘Yes O Ameer Al-Mu’mineen, but he appears to have bad eyesight.’ So Ahmad Ibn Al-Mu’adhal said: ‘O Ameer Al-Mu’mineen, I do not have any defect in my eyesight. But rather I removed you from the punishment of Allaah, the Most Exalted, for the Prophet, sallAllaahu ‘alayhi wa sallam, said: ‘Whosoever loves that men present themselves to him standing (up for him), then let him find his seat in the Hellfire.’ So Al-Mutawakkil went to sit down beside him.”

Ibn ‘Asaakir reported in Taareekh Dimashq (19/170/2) with his chain of narration to Al-Awzaa’ee:
Some of the guards of ‘Umar Ibn ‘Abd-il-’Azeez (the Khaleefah) narrated to me saying:

“‘Umar Ibn ‘Abd-il-’Azeez came out one day while we were waiting for him on the day of Jumu’ah. So when we saw him, we stood up. So he said: ‘When you see me do not stand up but instead spread out (to make way for passing).’”

The Fiqh (understanding) of the Hadeeth: This hadeeth indicates two matters to us:

• First: The prohibition of someone loving that people stand up for him when he enters. And this evidence is clear such that there is no need for it to be clarified.

• Second: The disapproval of those sitting to stand up for the one who is entering, even if he doesn’t have a love for people standing up for him. This falls under the aspect of helping one another in goodness and avoiding opening the door to evil. And that is an accurate understanding that has been indicated to us by the narrator of the hadeeth, Mu’awiyah, radyAllaahu ‘anhumaa, when he refused that ‘Abdullaah Ibn ‘Aamir stand up for him, and he used this hadeeth as evidence for what he said. He did this because of his understanding and knowledge of the Religion and it’s legal principles, which include “preventing the means”, and because of his awareness of the natural dispositions of humans and their reactions to good and evil factors.

And if you were to imagine a community like the community of the first predecessors, they never practiced the custom of standing up for one another. It would be very rare that you find among them anyone that loved this kind of standing, which can throw someone into the Hellfire. And this was due to the lack of there being present that thing which would remind one about it – and it is the standing itself. On the other hand, if you were to look at a society like our society today, they have taken this particular type of standing as a normal custom. Indeed, this practice, particularly when done repeatedly, constantly reminds the person. So then the person’s soul desires it and finds pleasure in it until he ends up loving it. So when he loves it, he becomes ruined. So it becomes from the aspect of helping one another towards righteousness and Taqwaa to abandon doing this standing, even to those whom we feel don’t have a love for it, out of fear that our standing up for him will bring him to love it, for then we would be assisting him in bringing destruction to his soul and this is not permissible. Among the proofs that bear witness to this is when you see some of the people of knowledge of whom it is thought have good manners, their souls change when their eyes fall upon an individual that does not stand up for them. This is if they don’t become angry with him and attribute him with having little manners and give him the tidings of being prevented form the blessing of knowledge due to his lack of showing respect for its people, according to their claim.

Rather, there is even among them he who calls others to stand, deceiving them with such sayings as “You do not stand up for me for the sake of a body of flesh and bones, but rather you only stand up for the knowledge that is contained in my chest!!” As if the Prophet, sallAllaahu ‘ alayhi wa sallam, did not have knowledge in his!! For the Companions did not used to stand up for him. Or is it that the Companions did not used to give him the respect that was befitting of him! So can a Muslim honestly say this or the other?!

And due to this hadeeth and others beside it, a group of scholars have taken the opinion that it is prohibited to stand up for another person, as is stated in Al-Fath (4/14). Then he (Ibn Hajr) said: “The outcome of what has been reported on Maalik is the forbiddance of standing for the length of time that the one who is being stood up for doesn’t sit., even if he is busy serving himself. For he (Maalik) was asked about the woman who goes to great extents in hosting her husband, by receiving him, taking off his (outer) garments and standing until he sits? So he responded: ‘As for her receiving him, then there is nothing wrong with this. But as for her standing until he sits down, then no, for this is from the acts of the tyrants. And ‘Umar Ibn ‘Abd-il-’Azeez forbade this.”

I say: There is nothing in this subject that presents a contradiction to the evidence found in this hadeeth at all. And those who oppose and hold the opinion that it is permissible to stand, rather that it is recommended, they use as evidence ahaadeeth, some of which are authentic and some of which are weak. But all of them, when one reflects on their chains of narration and texts do not present a contradiction to the evidences for that (prohibition).

And what further confirms and clarifies this is the Prophet’s dislike of people standing up for him:
“There was no individual in the world that was more beloved to them than the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam. And when they would see him, they would not stand up for him due to what they knew of his dislike for that.”

Reported by Al-Bukhaaree in Al-Adab-ul-Mufrad (946), At-Tirmidhee (2/125), At-Tahaawee in Mushkil-ul-Athaar (2/39), Ahmad (3/132), and Abu Ya’laa in his Musnad (2/183) and the wording is from him. It is from the path of Humaid on Anas, radyAllaahu ‘anhu. And At-Tirmidhee said: “It is a hasan saheeh hadeeth, ghareeb from this perspective.” I say its chain of narration is authentic according to the standards of Muslim.

This hadeeth strengthens what the previous hadeeth has indicated from the forbiddance of standing out of respect and honor. This is since if standing up were a legislated form of showing respect, it would not be permitted for him sallAllaahu ‘alayhi wa sallam to make it disliked for his Companions. And he, sallAllaahu ‘alayhi wa sallam, is the most deserving of people to be shown respect and honor. And they, radyAllaahu ‘anhum, were the most aware of people of what he, sallAllaahu ‘alayhi wa sallam, deserved.

Also, the Prophet, sallAllaahu ‘alayhi wa sallam, hated this standing up for him to be done by his Companions. So therefore, it is upon the Muslims – especially if they are from the people of knowledge and exemplary figures – that they should hate that for themselves, in accordance with following his, sallAllaahu ‘alayhi wa sallam, way. And they should hate that for those Muslims beside themselves due to his saying: “None of you truly believes untill he loves for his brother what he loves for himself from good.” So no one should stand up for him nor should he stand up for anyone. Rather their hatred for this standing should be greater than that of the Prophet’s hatred (for it). This is since if they do not hate it, it will become a normal practice for some of them to stand up for others. And that will lead them to hold a love for it, which then will serve as a cause for which they will be deserving of the Hellfire, as is stated in the previous hadeeth. And Allaah’s Messenger sallAllaahu ‘alayhi wa sallam was not like this, for he was free and protected from having any love for this act of disobedience. So if he also hated it along with that, it becomes clear that it is more fitting that the Muslim hate it.30

The Prophet, sallAllaahu ‘alayhi wa sallam, has gathered the comprehensive and abundant good manners in his saying: “He is not from us who doesn’t have mercy for our young, and respects our old and knows the right of our scholar.” 31

30 Silsilat Al-Ahadeeth As-Saheehah (no. 358)
31 Saheeh Al-Jaami’-us-Sagheer (no. 5443)

So knowing the right of the scholar requires having good manners with him in his presence as well as in his absence. However, this does not require that one should worship him, as is the case with some of the Sufis and the extremists among the shaikhs. An example of this is standing up for the scholar when he enters the gathering. This act is not befitting for the pure and uncorrupted Islaamic society. So the main concern of the true Islaamic callers is to bring back as close as possible the first Islaamic society, in which it was not possible to adopt a practice any way they felt like. So indeed the matter is only as the famous saying goes: “So imitate them if you are not like them, Verily, imitation of the righteous is success.”

So we are trying to imitate those righteous and good individuals (from the Salaf), and we are attempting to bring forth a society that resembles that first luminous society that existed in that radiant time. So our attention must always be directed towards doing what they used to do, as much as we are able to, for the reality is as his, sallAllaahu ‘alayhi wa sallam, saying indicates: “Whatever I command you to do, then do as much of it as you are able. And what I forbid you from, then stay away from it.”32 So the matters related to actions are restricted and thus additions to them are not accepted. An example of that is being kind to the scholar by outward gestures, such as by standing up for him or others when they enter one of the gatherings. And I do not say the gatherings of knowledge, for this is very clear – that the students in that situation should not stand up for this scholar. However, if he enters a gathering that is not a gathering of knowledge, is it from the beneficial knowledge and from the righteous deeds that the people of that gathering stand up for that scholar who has entered the gathering?

Answer: “So imitate them if you are not like them.” Who is the only single individual that we should imitate apart from others? He is, as we all know, Muhammad the Messenger of Allaah. And the people of knowledge know, and this is something that they do not differ about.

Nowadays, the whole Islaamic world – except for those whom Allaah has mercy on – is in opposition to the Prophet’s guidance of the past concerning this matter. So the people of knowledge do not forbid their companions nor the general people when one of them enters a gathering and they stand up for him. And those who stand up for him out of kindness and respect, they deem that this is how the first society (of the Companions) were. Therefore, it is upon us to constantly direct the attention towards physically imitating the (way of this) first society.

These are from the matters of which it is obligatory upon the scholars, rather upon the students of knowledge, to take concern of. This is since if you are truthful in your imitation of the Messenger, sallAllaahu ‘alayhi wa sallam, then spread amongst your companions the fact that you hate this outward expression. This means to humble yourself as the Messenger, sallAllaahu ‘alayhi wa sallam, used to humble himself. The Messenger, sallAllaahu ‘alayhi wa sallam, used to hate this standing and so the people accepted it, for in reality he hated this thing. So if the scholar is following the example of the Messenger then let him spread that amongst his companions. This comes first.

32 Agreed upon

Second, it falls into the realm of “preventing the means.” For instance, if the scholar makes it a normal habit for the people to stand up for him, his soul will yearn for this standing. Then there will come a time when he will see his student who loves him and is devoted to him. He used to stand up for him then all of a sudden he stopped standing up for him. So there will occur disputes, then blaming, then perhaps more than that between the scholar and the student. This is because this scholar made it a normal habit for himself to love this standing. So what brought him to fall into this hated and forbidden love was the people’s accustoming him to it. I also wanted to remind the scholar and the students of knowledge to not adapt the societies because this adapting (and conforming) has no fixed limits today, for an innovation may appear and we will say: “There is something more important than it.” And then tomorrow there will be another innovation and we will say what we said in the first instance, until the society has gone far away from acting in accordance with what Islaam has brought, due to these distortions and false justifications. [Al-Asaalah, Issue #20]

Related Links:

• Fataawaa of Shaikh Al-Albaanee – download PDF – by Shaik Nasiruddin Albanee [ PDF ]
  Compiled: From Al-Asaalah Magazine Issues 1-21
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Q: What is the ruling on one who becomes discontented when he is afflicted by calamity?

A: In times of calamity, people divide into four different levels:

The First Level: Discontent and there are different types of discontent:

1. In the heart, as if he is angry with his Lord, and so he rails against what Allāh has ordained for him, and this is forbidden and could even lead to disbelief. Allāh, the Most High, says:

“And among mankind is he who worships Allah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter.” (Al-Hajj 22:11)

2. That it is spoken, such as invoking woe, destruction and the like and this is forbidden.

3. That it is physical, such as striking the cheeks, tearing the clothes and pulling out the hair and the like, and all of this is forbidden, because it negates the patience which is required.

The Second Level: Patience and this is as the poet says:

Patience is like its name, its taste is bitter,

But the end result s of it are sweeter than honey.

So, he considers this burden heavy, yet he bears it, even though he hates that it should occur, and his faith protects him from discontent. So, its occurring or not occurring are not the same to him. This is an obligation, because Allāh, the Most High has commanded him to be patient, saying:

وَاصْبِرُواْ إِنَّ اللّهَ مَعَ الصَّابِرِينَ

“and be patient. Surely, Allah is with those who are As-Sabirun (the patient).” (Al-Anfal 8:46)

The Third Level: Acceptance: That a person accepts misfortune, so that its presence or absence are the same to him. Its presence is not hard on him, and he does not bear a heavy burden due to it, and this is highly preferred, although not obligatory, according to the most authoritative opinion. The difference between it and the last level is clear, because the presence of misfortune and its absence are the same in the acceptance of this person, whereas in the level before it, misfortune is difficult for him, yet he bears it.

The Fourth Level: Gratitude, and this is the highest level: It is by him thanking Allah for the misfortune which has befallen him, because he knows that this misfortune is a cause of his sins being remitted and  and it might also be a cause of his reward being increased. The Prophet salAllahu alayhi wasallam said:

“There is no misfortune that afflicts a Muslim except that Allah remits a sin from him because of it, even the prick he receives from a thorn.” (Reported by Al-Bukhari and Muslim)

• Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the Pillars of Islam, Volume 1 – Creed and Prayer | Shaykh ‘Uthaymeen

Related Links:

• [Blog] Is clinging to the religion a cause of affliction? – Al-Istiqaamah Issue No.7
• [Blog] The Difference between Good and Evil that Befalls You – By Shaykhul Islam Ibn Taymeeyah
• [Blog] The Supplication for When Things Become Difficult for a Person – Silsilah Ahadeeth As-Saheehah’
• When Does a Slave Know that a Trial is a Test or a Punishment? – ibn Baaz
• The Greater The Hardship The Greater The Reward – Abu Uwais Abdullaah Ali – Transcribed Lecture
• [Blog] Istirja (Inna Lillahi wa Inna Ilahi Raaji’oon) – Tafseer Ibn Katheer – Suratul Baqarah [Surah No.2]

Source: The Clarified Ruling Of Mistakes Done In Salat – By: Mashhur Hasan Al Salman

While being in the State of Sujud, some muslims abandon the Sunnah of Tajafi which is to lift one’s belly up wards away from one’s thighs and one’s arms away from one’s sides as far as possible provided one does not cause inconvenience to the one next to him. It also includes that one lifts one’s arms from the ground putting only his hands on it at the level of his shoulders or ears not at the knees. However, a muslim must not exaggerate in doing Tajafi by straightening his back to an extent that he looks like the one lying on the ground. This is indeed a detested exaggeration.(3)

Tajafi must be done in a moderate manner; stretching not one’s back too much nor huddling oneself too much.

Some muslims behave like animals in their Salat the thing that indicates their sense of carelessness towards it.
Some of them may look here and there like a fox does, spread their arms on the ground like lions, do their Salat so quickly in the same manner a crow does when eating, stick to a certain place in which one does his Salat like a camel does regarding his resting place, sit on one’s buttocks spreading one’s feet like dogs do when they sit, or moving one’s hands to the left and to the right when reciting Taslim in the same manner horses move their tails.

Ibn Al-Qayyim said: ‘Our Shari‘ah prohibited that a muslim act in the same manner the Kuffar, animals, demons, bedouins or women [as for men] act. While being in Salat, we [muslims] are also forbidden to act in the same manner animals or the ignorants behave.(4)

’Anas (Radhi Allaahu Anhu) related that the prophet (Sallalahu Alahi wa Sallam) said:
‘Straighten your selves when doing Sujud; never spread your arms on the ground as dogs do’.(5)

Explaining this hadith, Imam An-Nawawi said: ‘The hadith means that when prostrating, a muslim must put his hands on the ground lifting his arms a way from it and totally a way from his sides that his armpits could be seen in case they were uncovered. This manner of doing Sujud is recommended by all ‘Ulamah, if it was abandoned one incurs a sin upon himself but his Salat is valid, Allah (Subhanahu wa Ta’ala) knows best.

The ‘Ulamah stated that the rationale behind such a manner of doing Sujud is to show complete submission [to Allah (Subhanahu wa Ta'ala)] and it gives a sense of activity. On the other hand, spreading one’s arms on the ground -like dogs do when they sit- cast a sense of carelessness towards Salat and not being fully given to it’.(6)

It is of Sunnah that one’s feet be erected in Sujud, heels be close together and toes be directed to the Qiblah.(1) Unfortunately, this Sunnah has been abandoned by many muslims. I hope that these few lines get them to remember it and put it under application. May Allah (Subhanahu wa Ta’ala) guide us to follow his prophet’s (Sallalahu Alahi wa Sallam) Sunnah.

It is also a mistake to put one’s fists on the ground when doing Sujud as some people do and so is the case with putting one feet on the other. May Allah (Subhanahu wa Ta’ala) guide us and them to the right.

(1) Narrated by Ibn Khuzaimah in his “Sahih” (vol. 1 / p. 322) (no. 638), through a good chain of narrators as is mentioned in “Sifat Salatun Naby” (p. 149).
(2) See: “Sifat Salatun Naby” (p. 149).
(3) See: The article titled “Tanbihat ‘Ala Ba’dil ’Akhta’ Allaty Yaf‘aluha Al-Musallin Fi Salatihim” by shaikh ‘Abdullah Ibn ‘Abdir Rahman Al-Jibrin, published by “Al- Mujtama’ magazine (issue no. 855).
(4) Al-Furusyyah (p. 10). See: “As- Salat wahukmu Tarikiha” (p. 143).
(5) Narrated by Al-Bukhari in his “Sahih” (vol. 2 / p. 301) (no. 822).
(6) “Sahih Muslim” Sharh An-Nawawi, (vol. 4 / p. 209).

Tuma’ninah in Sujud means

• to prostrate oneself on the seven bones  -
• stretching the hands, bringing fingers close together, directing them towards the Qiblah,
• placing them [the hands] at the level of one’s shoulders or ears [alternatively],
• directing one’s toes towards the Qiblah, bringing the heels close together, erecting the feet,
• lifting arms from the ground and away from one’s sides till one’s armpits could be seen and
• stay still till all the joints are in their positions.

Related Links:

• The Magnifying Glass – 40 Common Mistakes in Salaat – Saalih Ibn Abdul-Azeez Ibn Muhammad Aalish-Shaykh [PDF]

Women wearing makeup

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 697

maa shaa Allaah this is truly a much needed clarification of the ruling on makeup, about which many are unaware. shaykh al-albaani (rahimahullaah) advises both women and men in this regard.

~

Question #3: “Is it allowed for the woman to put on make-up if she leaves her house wearing the hijaab?”

Shaykh al-Albaani (rahimahullaah) answers:

“It is not permissible for the woman who does not wear hijaab, let alone who wears hijaab, to use the makeup of the disbeliever, the make-up of the rebellious and disobedient (to Allaah). When were you aware of some women’s adornment called by a name for which Allaah did not send down an authority: ‘make-up’? This is a word that we don’t know, not us nor your forefathers from before. Rather, it is a foreign word expressing an adornment for the rebellious and disobedient women of Europe; and our women – except those of them whom Allaah protects – unfortunately imitate decorating themselves with this adornment which the Islamic society is being affected by, namely make-up. So it is not permissible for the woman. And this reality is one of the strange ironies: in the road we see a woman wearing a decent hijaab (but) I don’t say the Islamically legislated hijaab; she ties what they call the ‘ishaarb’ – or khimaar which is the (correct) Arabic word – covering her hair, her neck and so on, but she has face powder and lipstick on. This (wearing the hijaab) is against this (wearing make-up): two contradictory, conflicting matters that do not go together. What is the reason (for this type of occurrence)? It is one of two things: either ignorance and heedlessness of the Islamically legislated ruling or it is due to the women’s following of the temptations of shaytaan.

Therefore, we firstly remind the women who suffer from this make-up. Then secondly, we remind the guardians of women such as a father or a husband or a brother, due to the fact that (the Prophet) (‘alayhi ssalaat wa ssalaam) said: ‘Everyone of you is a shepherd and everyone of you is responsible for his flock. So the man is a shepherd and he is responsible for his flock-’[1] to the end of the hadeeth. Thus, the Arabic or general proverb states: ‘The horse is from the horseman.’ So you, the husband of the woman, it is not permissible for you to allow her to go out in this manner which puts to trial the middle-aged men, let alone the young men! And you, O man, O father, O brother, are supposed to be very jealous. Why? Because the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam) used to say: ‘A duyyooth will not enter Paradise.’[2] Why? Who is a duyyooth? He is the one who does not guard his womenfolk jealously.”

Source : A Series of Benefits from Shaykh al-Albaani

Missing the Maghrib Prayer due to breaking fast by Sheikh Bin Baaz, may Allah have mercy upon him.

Questioner says:

In Ramadan I do not pray Maghrib with the congregation and that is because of the farness of the masjid and me being preoccupied with breaking fast. Keeping in mind that I pray all the rest of the obligatory prayers in the masjid with the congregation. So what is the ruling on this? May Allah reward you with good.

Answer: That which is obligatory upon you is to pray Maghrib in the masjid just like all the rest of the obligatory prayers if you are capable and you hear the call. Due to the saying of the Prophet, sallahu ‘alayhi wasallam: (Whoever hears the call and doesn’t come, then he has no prayer except for an excuse.) It was said to Ibn ‘Abbaas, may Allah be pleased with them both, what is the excuse? He said: Sickness or fear.

And in Saheeh Muslim, the Prophet, sallahu ‘alayhi wasallam, was asked by a blind man: (Oh Messenger of Allah, I do not have anyone to lead me to the masjid so is there any leave for me to pray in my home? The Prophet, sallahu ‘alayhi wasallam, said to him: Do you hear the call for prayer? He said: Yes. The Prophet, sallahu ‘alayhi wasallam, said: Then respond to it.) And in another narration other than Muslim, he, sallahu ‘alayhi wasallam, said: (I do not find any leave for you (i.e. to do otherwise.)

So if the Prophet, sallahu ‘alayhi wasallam, didn’t permit for a blind person who doesn’t have anyone to guide him (to the masjid), nor did he, sallahu ‘alayhi wasallam, pardon him, then what about one who is (totally) capable of going to the masjid to pray and can see?! He is first and foremost not going to be excused.

So if you hear the call (i.e. the athaan), it is upon you to race (towards it). Eat from that which is easy for you from the fatoor (breakfast); three dates, five dates, whatever is easy then head for the prayer.

The Prophet, sallahu ‘alayhi wasallam, and his Companions, may Allah be well pleased with them, used to break their fast then head out for the prayer (in jamaa’ah). Hence, you must do likewise. Break your fast with that which Allah makes easy for you then proceed to the prayer. However if the masjid is distant from you and you don’t hear the athaan because of that, then you are excused. But if you drive to it (i.e. the prayer) and bear the difficulty (in that) it will be more virtuous and greater for your reward. And the intent by athaan is the normal athaan without the loudspeakers. The one where the voice is heard by the normal athaan and upright voice, the one when the voices subside (it) can be heard from your place (i.e. where you are at).

As for it -the athaan- being heard by way of the loudspeakers and it is far and you only hear it by way of that, then this doesn’t concern you if it is far away. However if you were to go and endure the hardships or by driving in a car this is better for you and more superior.

Source: http://www.binbaz.org.sa/mat/15754
Translated by: Abu Fouzaan Qaasim

Taken from : Missing the Maghrib Prayer due to breaking fast by Sheikh Bin Baaz.pdf (37 KB)

source:  silsilat ul-ahaadeeth us-saheeha – the series of authentic narrations – hadeeth no. 16

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a look at the noble manners from the sunnah with respect to greeting one another at the time of meeting and departing. every believer should strive to revive them out of love for Allaah and seeking His reward in doing so.

The Prophet sallallahu ‘alayhi wa sallam, when bidding someone farewell, used to say:
“أستودع الله دينك و أمانتك و خواتيم عملك
astawdi’u llaaha deenaka wa amaanataka wa khawaateema ‘amalika
(I place your religion, your faithfulness and the ends of your deeds in the trust of Allaah).”

shaykh al-albaani (rahimahullaah) shares with us a number of benefits following the above hadeeth:

“First: the permissibility of bidding farewell with the mentioned saying [in the above hadeeth]…, or he says [based on another authentic narration with this different wording]:
‘أستودعكم الله الذي لا تضيع ودائعه
astawdi’ukumu llaaha llathee laa tadhee’u wadaa-i-’uhu
(I place you in the trust of Allaah, whose trusts are never lost).’

Second: the taking hold of one hand in a handshake, and it has been mentioned in many ahaadeeth…, such as the marfoo’ hadeeth (a narration raised/traced back to the Prophet sallallahu ‘alayhi wa sallam) of Hudhayfa [radi Allaahu 'anhu]: ‘Indeed, if the believer meets [another] believer, and gives him the salaam, and takes hold of his hand and shakes it, their sins fall off as the leaves of a tree.’ Al-Mundhuri said (270/3): ‘At-Tabaraani narrated it’… So all these ahaadeeth indicate that the sunnah in handshaking is taking hold of one hand, therefore what some of the mashaaikh (plural of ‘shaykh’) do with regards to hand-shaking with both hands is against the sunnah…

The third benefit: that hand-shaking is legislated with respect to parting from one another as well… And the reason behind inferring, rather quoting [this] is what becomes clear by remembering the permissibility of giving the salaam when parting as well due to his (the Prophet’s) saying sallallahu ‘alayhi wa sallam: “If one of you enters the masjid then let him give the salaam, and if he leaves then let him give the salaam, as the first (salaam) is not more deserving [to be said] than the other (salaam)”; Abu Dawood, at-Tirmidhi and other them narrated it with a hasan (good) chain of narration. So it is the saying of some (people) that hand-shaking when parting from one another is an innovation… Yes, the reader of the mentioned ahaadeeth about hand-shaking when meeting finds them to be more in number and stronger than the mentioned ahaadeeth about hand-shaking when parting, and [one] concludes from that, that the second hand-shaking, its permissibility is not like that of the first (hand-shaking) in rank, hence the first is [an established] sunnah, and the second is [a] recommended [act]. As for it (the second hand-shaking) being an innovation, then no [this is not true] due to the daleel (evidence) we mentioned.

And as for hand-shaking immediately after the prayers, then it is an innovation about which there is no doubt, except if it (the hand-shaking) takes place between two (persons) who have not met before that, then it is sunnah as you learned.”

Source : A Series of Benefits from Shaykh al-Albaani

Alee رضي الله عنه said:

اَلْعِلْمُخَيْرٌمِنَ المَالِ

Knowledge is better than money,

لأَنَّ المَالُ تحْرِسُهُ وَ الْعِلْمُ يَحْرِسُكَ

since you have to protect money, while knowledge protects you.

وَ المَالُ تُفْنِيهِ اَلنَّفَقَةُ وَ الْعِلْمُ يَزْكُو عَلَى الإِنْفَاقِ

And money is depleted from spending, while knowledge grows when you spend it.

وَ الْعِلْمُ حَاكِمُ وَ المَالُ مَحْكُمُ عَلَيْهِ

And knowledge makes rulings, while money is ruled over.

مَاتَ خُزَّانُ المَالِ وَ هُمْ أَحْيَاءٌ وَ الْعُلَمَاءُ بَاقُونَ مَا بَقِيَ الدَّهْرُ

People who hoard money have died while they are still living, while the scholars live on through the ages. . .

أَعْيَانُهُمْ مَفْقُودَةٌ وَ آثَارُهُمْ فِي الْقُلُوْبِ مَوْجُودَةٌ

Their souls may have passed away, but their effects remain present in the hearts of people.

(جَامِعُ ْبَيَانِ الْعِلْم وَ فَضْله #٢٨٤ وَ إِسْنَادُهُ ضَعِيفٌ)

Source

Beware of slacking in acts of worship during the Month of Ramadan
by Sheikh Muhammad ibn Saalih al-’Uthaymeen, may Allah have mercy upon him.

All praise is due to Allah, much blessed praise. I bear witness that no one has the right to be worshipped except Allah alone having no partners.

And I bear witness that Muhammad is His Slave and Messenger. Allah sent him with the guidance and the religion of truth, aided him against his enemies and thus he vanquished them with a severe vanquishing. So all the praise is for Allah, the Lord of all that exist and may peace and blessings be upon our Prophet Muhammad, his family, companions and all those who follow them in goodness until the Day of Judgment.

As for what follows:

O Mankind: How many of a people wish to reach the Month of Ramadan but do not reach?!

How many of a people were thinking about fasting Ramadan but did not get the chance to fast it?!

How many a people are in their grave(s) depending upon their deeds, incapable of adding a single good deed to his good deeds or able to diminish a single evil deed from his evil deeds?!

But you, Allah has favored you to reach this virtuous month, therefore take advantage of it by doing righteous actions that draw you closer to Allah! Seize this happening with a good intention and sincerity to Allah, ‘azza wa jall, and properly following His Messenger, sallahu ‘alayhi wasallam.

O Muslims! Indeed many of the people are (very) heedless in this Month. They spend their nights in senseless matters that do not contain any benefit in them. Rather, these matters could quite well be detrimental for them. They loiter around in the market places waiting for suhoor (pre-dawn meal) until when the time for suhoor comes; they eat and may even over sleep the fajr prayer. As regards their day(s), majority of them are spent sleeping. They don’t benefit from them. And this, by Allah, is (without question) bereavement. Certainly, this time period, rather this magnificent season is for gain and profit; the individual seizes this opportunity to get closer to Allah, ‘azza wa jall.

For indeed, the successful one is him who is able to turn habits into worship and the neglectful one turns his acts of worship into habits. (TN: May Allah help us!!!) The successful one has the ability to turn his regular activities into acts of worship.

And I am going to present an example for you to tread upon its method:

This suhoor (pre-dawn meal) that the individual eats at the end of the night, many of the people eat it out of hunger and so they do not (fully) achieve that which is found contained in it from reward. However, if they were to ponder (about this) they would surely find in it much good.

From the many beneficial and good things that are found in this suhoor are:

Firstly: In it is implementation of the commandment of the Prophet, sallahu ‘alayhi wasallam, where he said: (Eat the pre-dawn meal, for indeed in the suhoor is barakah (blessing).)

Secondly: In it is following the Messenger of Allah, sallahu ‘alayhi wasallam. Because from his, sallahu ‘alayhi wasallam, guidance is that (he used to eat the pre-dawn meal and he would delay his suhoor.) And Allah, ‘azza wa jall, has said :{ Indeed in the Messenger of Allah you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day and remembers Allah much.}33:21

Thirdly: (It is a separation between the fasting of the Muslims and the fast of the People of the Book from the Jews and Christians.) Because the Jews and Christians eat suhoor in the middle of the night (midnight). Because their days start at midnight. As for the Muslims then they eat the suhoor at the end of the night because their fasting begins when the day enters. Thus it is more favored for the pleasure of Allah, ‘azza wa jall, and coincides stronger with the truth. That is because fasting is only during the day and the day doesn’t commence except after the rising of the fajr. And from that which is well-known is that differentiating ourselves from the disbelievers is a desired matter. It is befitting for the Muslims to distinguish (themselves) from the disbelievers especially in the aspects worship and their objectives. This is why the Prophet, sallahu ‘alayhi wasallam, said: (Whoever resembles a people he is from them.)

Fourthly: In this suhoor is taking enjoyment in the blessings of Allah, ‘azza wa jall, and taking enjoyment in the blessings of Allah is beloved to Allah. Allah, The Most High, certainly: (loves for His Slaves to show the traces of His blessings upon them.) And the trace of the blessings of Allah upon us with this food is for us to take pleasure and enjoyment in it.

Fifthly: In it is seeking assistance upon fasting which is one of the pillars of Islaam. And whatever is an assistant upon obedience is obedience itself. So these five matters about suhoor, many of the people are remiss about them and do not pay heed to them nor do they perceive them. But rather, they eat the suhoor merely out of hunger. And for this reason, I hope from you all and I advise you all and myself that we be upon wakefulness and (in) remembrance and that we enjoy that which Allah has bestowed upon us and to keep in mind these beneficial things that are in them from goodness.

O Muslims! Verily a person (if he performs ablution in his home then leaves for the masjid and the only thing that brings him out is the prayer, he does not take a step except that Allah raises him by it a darajah (level/degree) and removes from him by it a sin.)

How many are there of footsteps; and how many are there of levels and degrees; and how many are there of sins; however it is upon us to be conscious of this in our exiting from our homes going to the masaajid in order (for us) to seek the reward from Allah, ‘azza wa jall.

Indeed there is much good in this Month (i.e. of Ramadan) and in other than it so take (full) advantage of this opportunity, may Allah bless you all. Don’t waste away your time and lives in play and amusement. For indeed the intentions allow a person to reach lofty ranks.

Source: http://www.sahab.net/home/index.php?Site=News&Show=595
Translator: Abu Fouzaan Qaasim

Taken from http://j.mp/9Qh3IK

Q: What is the ruling on reading the Bible?

A: The Divine Books revealed before the Qur’an now include many distortions, alterations, and omissions, as Allah says in the Qur’an.

Therefore, it is not permissible for Muslims to read any of these Books, unless they have deep-rooted knowledge of the Din (religion) and want to explain the distortions and inconsistencies in these books.

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’
`Abdul-`Aziz ibn `Abdullah ibn Baz ,`Abdul-Razzaq `Afify , `Abdullah ibn Ghudayyan , `Abdullah ibn Qa`ud

Q: What is the ruling on a Muslim who reads the Bible or swears by it?

A: It is not permissible for a Muslim to read the Bible as it has almost entirely undergone interpolation. Even the parts of the Bible that have undergone no interpolation are needless as the Qur’an replaces them. This ruling is not applicable to scholars who need to read it in order to refute the claims of the People of the Book.

It is not permissible either to swear by the Bible in its present form as it has undergone partial interpolation and distortion, and thus cannot be the words of Allah (may He be Glorified and Exalted).

Excerpt from http://www.alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=9911&PageNo=1&BookID=7

Ruling on Reading the Tawrah and the Injil by Shaykh Ibn Baz rahimahullah

Q – Is it permissible for me as a Muslim to leaf through the Injil (Gospel) and read in it, just to have a look, and not for any other purpose? Does believing in the Divine Books mean believing in their being revealed by Allah or believing in their content? Please enlighten me, may Allah enlighten you!

A: Every Muslim should believe that these books: the Tawrah (Torah), the Injil (Gospel), and the Zabur (Psalms), were revealed by Allah, and that Allah revealed them to His Prophets. Included in these Books were: commands, prohibitions, admonitions, warnings, stories of ancient events, information on Paradise and Hell, and other matters. However, Muslims should not use these books as they have been distorted and altered, and they should not own copies of them, or read in them. They pose a danger in that they may lead Muslims to deny a truth or believe in a falsehood, because they have been distorted, altered, and falsified by the Jews, the Christians and others; whereas Allah has made us stand in no need of them, by the great Book He revealed: the Noble Qurýan.

It is reported that the Messenger of Allah (peace be upon him) saw a portion of the Tawrah in the hands of “Umar, so he became angry and said: Are you confused about it, O Ibn Al-Khattab? By the One in Whose Hand is my soul, I brought it to you white and pure. And he added, ”By the One in Whose Hand is my soul, if Musa (Moses) were alive, he could not but follow me. ‘

We just want to advise you, and others, not to take anything from the Tawrah, the Injil, and the Zabur, not to acquire copies of them, and not to read in them.

Rather, if you have any of them, bury or burn it, because the truth that was in them has been given, instead, in the Qurýan; they are now so mixed with changes and distortions, which are all condemned and false. Therefore, the believer must be on his guard against this, and beware of reading these books for they may lead to belief in a falsehood or denial of a truth. To be safe, it is better to just dispose of these books, either by burying or burning them.

Knowledgeable Muslim scholars are permitted to look at these books to refute the allegations of the opponents of Islam from among the Jews and the Christians. This was what the Prophet (peace be upon him) did when the Jews denied that stoning of adulterers was the punishment prescribed in the Tawrah, so he asked for a copy of the Tawrah until they finally acknowledged it.

The reason for this is that the scholars, who are knowledgeable about the Shariýah (Islamic law), may need to read the Tawrah, the Injil, and the Zabur for the sake of Islam, to refute allegations from the opponents of Allah and show the merits of the Qurýan and the truth and guidance it contains. As for ordinary people, they do not need to do this. So, if they have any of these books, they should bury them in a pure place or burn them to avoid misleading anyone through them.

Nur ‘Ala Al-Darb Fatwa

Q: Is it permissible for Muslims to  read the Injil (Gospel) to know how far it is distorted?

A: It is not permissible for a believer to read the Tawrah (Torah) and Injil, even though they were distorted and changed and Allah (may He be Glorified) has given Muslims what is best, which is the Noble Qur’an that has been preserved from any change or distortion. Moreover, the Shari`ah (Islamic law) has abrogated all other earlier laws, and it is the perfect, the greatest, and the most useful to the Servants of Allah. Allah (may He be Exalted) states:Surah Al-Ma’idah, 5: 3 This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islým as your religion.

Allah (may He be Glorified) addressed His Prophet (peace be upon him) stating:Surah Al-Jathiyah, 45: 18 Then We have put you (O Muhammad صلى الله عليه و سلم) on a (plain) way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islýmic Monotheism)]. So follow you that (Islýmic Monotheism and its laws), and follow not the desires of those who know not. (Tafsir At-Tabarý). It was authentically reported from the Prophet (peace be upon him) that he saw `Umar ibn Al-Khattab holding some pages of the Tawrah. He, thus, became angry and said: Are you doubtful regarding it (Islam) O Ibn Al-Khattab? By Him in Whose Hand is my life, I have brought it to you plain and pure… By Him in Whose Hand is my life, if Musa (Moses) was alive he would have followed me. (Related by Imam Ahmad in his Musnad (Hadith compilation)).

We, thus, advise you to increase your recitation of the Qur’an, take care of it, and act according to its teachings, for it will definitely suffice you from reading the earlier books revealed by Allah.

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’ fatwas Group 2, Vol. 3,Page No. 123

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Follow the discussion @

http://www.salafitalk.net/st/viewmessages.cfm?Forum=16&Topic=8489

Indeed the Shaytaan has succeeded in leading many people astray from the straight path of Allah. He promised this, as we were informed by our Lord – The Most High – when He said:

I will indeed sit on Your straight path. Then I will approach them from the front, from behind, from the right and then from the left. You will find most of them to be ungrateful. (Surah al ‘Araaf:18)

From the countless tricks of the shaytaan and his constant deception of the children of Adam (may the blessings of Allah be upon him) is that he seeks to divert the servant away from performing sincere repentance. He is keen to accomplish this through several means and sinister strategies. Amongst his strategies is persuading an individual to blame others for difficulties and calamities that occur as a result of one’s own sins. Due to this Allah – The Most High – has informed His servants that that which occurs in one’s life of calamity is a direct or indirect result of what a person has put forward by way of his own hands. Allah – The Most High – said:

That which befalls you of calamity is due to what your hands have put forward, and Allah pardons much. (Surah al Shura:30)

Sheikh ‘Abdul Rahmaan al Sa’di commented on the above verse:

Allah informs in this verse that a person is not afflicted with a trial in his body, wealth, children, or in anything that he loves and is dear to him, except that this occurs due to that which he has put forward of sins from his own hands. (Tayseer Kareem al Rahmaan pg.899)

The Salaf of the past realized this evil plot of the shaytaan and as a result, they did not seek to blame others if calamities took place, especially those which occurred as a result of one’s sins.

If one were to read the speech of the Salaf, one would find them to be undoubtedly well versed and exceptionally intelligent as it pertains to sins and repentance. The likes of their true understanding of the ill effects of sins and what follows them of trials and calamity can be witnessed in the statement of Fudayl bin ‘Eyaan, he said:

Indeed I disobey Allah and as a consequence, I witness the evil result in the character of my donkey and my servant. (Hilyat al Awliyah 8/109, Al Daa wa Dawaa pg.134)

Another example which shows how the Salaf viewed this matter is illustrated in the story of the repentance of Habeeb Abu Muhammad.

It is mentioned that he was a wealthy merchant who used to lend money to those in need, but with a stipulation that the debtor repays the loan along with interest. One day while Habeeb was leaving his home he passed by a group of young boys who upon seeing him began to chant:

Here comes the man who deals in interest!

Upon hearing this, Habeeb lowered his head in humiliation and said:

Oh Allah! You have exposed my affair even to these young boys!

Habeed then returned home, gathered his wealth and said:

Oh my Lord! I am a slave, and I seek to purchase myself with this wealth, so please free me.

In the morning Habeeb donated all of his wealth in charity and thereafter he began to diligently busy himself with the worship Allah.

It is mentioned that from that time on, if anyone saw Habeeb, he would either be fasting, or indulged in prayer and remembrance of Allah.

It took place that after some time Habeeb passed by a group of youth who upon seeing him mentioned:

Lower your voices. Here comes Habeeb, the devoted worshiper!

Upon hearing this Habeeb said:

Oh Allah! At times You admonish, and other times You praise. Indeed this is all from You.

The people of his time mentioned that Habeeb became in individual whose supplication was always accepted. (Tahtheeb al Kalaam 5/390)

Many lessons and points of reflection can be derived from this story. From amongst them:

1. When Habeeb realized that his affair became well known to the public, he immediately turned to Allah in repentance and sought His forgiveness.

2. He did not become angry because of the information being spread, but rather he straight away concluded that his own sins were the cause of the public becoming aware of his faults.

3. Without delay Habeeb removed from his presence that which he had gained of wealth by way of sin. This is an indication of his true sincerity in repentance.

4. Habeeb did not begin to inquire about who informed the youth of his sin, nor did he say that those who informed the youth had backbitten him. Instead, he grasped the most significant benefit derived from this occurrence, which is the fact that he has committed a wrong against his soul, and he is in need of Allah’s forgiveness.

In the actions of Habeeb are important lessons for the believers and we should all try to gain from this tremendous story.

A present day example of this is, if a Muslim female, for example, were to listen to music from time to time on the internet. One day while her husband is sitting with their children one of them says: Abee, do you know that Ummi listens to music on the computer? If the husband confronts and admonishes his wife, she should not become upset and angry with her children. Instead, she should recognize that possibly this means that her Lord wants well for her! How? It’s possible that if her husband never became aware of this sin, she would continue performing it thereby causing greater harm to her soul. But once her fault became known to her husband and she was admonished for it, at this point, if she stops the sin, turns to Allah and seeks His forgiveness, this trial in reality has become a blessing!

The statement of Fudayl and the story of Habeeb clearly illustrate how the Salaf understood the great affair of repentance, and how they attributed what befell them of trials and tribulations to themselves and not to others. Indeed when an individual comes to such a realization, he will begin to sincerely return to Allah and seek His forgiveness.

Another matter which is worthy of mentioning is that if a servant finds himself constantly committing wrong, but his Lord does not cause difficulties and misfortunes to occur in his life, but instead Allah continues to bless him, this is considered Istidraaj (leading to one’s destruction). This fact was mentioned by our beloved Prophet Muhammad (may the peace and blessings of Allah be upon him), he said:

If you notice that Allah continues to bless an individual with that which he loves of this world, while that person persists to indulge in sin, know that this is leading to his destruction. (Musnad Imam Ahmed and declared authentic in Silsilah al Saheehah 1/700)

The above narration clearly indicates that when Allah wants good for a person who has wronged himself, He will put in that person’s path a calamity that will affect him to such a degree that he sincerely returns to his Lord in a state of humiliation seeking His forgiveness and begging for His pardon. This information proves that tribulations in the life of the Muslim can in fact turn into enormously needed means of purification. But this only takes place if the servant notices this reality and uses the calamity to his benefit from the very beginning. In light of this, the Prophet of Mercy said:

Indeed patience is to be displayed at the beginning of the difficulty. (Sahih al Bukhari:1283, Sahih Muslim:2178)

With clarification of this important issue, it becomes evident how cleverly the shaytaan has allowed tremendous reward and forgiveness to escape the hands of those who are neglectful and careless at times of major tests in their lives!

May Allah correct our affairs and grant us Tawfeeq to understand all matters of our wonderful religion so that we may be saved from the endless plots of the shaytan.

Mustafa George DeBerry
Riyadh, K.S.A
August 24, 2010

Source: Recieved from http://www.authenticstatements.com/ mailing list

Related Links:

• Repentance ( At-Tauba ) & Forgiveness ( Isthigfar )
• Trials – Stress, Worries and Grief & Sabr (Patience) – Tolerance – Anger & Steadfastness

• [] Benefits From the Stories of Those Who Repented – by Abul-Hasan Maalik Aadam al-Akhdar
  Benefits from the story of a man who killed 99 people and repented and entered into Jannah

• A Woman’s Strong Determination to Repent !!! Inspiring Read
• One Sin led to his Repentance