Just Learn your Religion and Do Not Burden yourself with Fiqh al-Waaqi’ (science of the current affairs) and Political agitations – ash-Shaykh Muhammad Amaan bin ‘Alee al-Jaamee
“Until when will we say: ‘Know, may Allaah have mercy upon you’?”
ash-Shaykh al-’Allaamah Muhammad Amaan bin ‘Alee al-Jaamee
A student of knowledge asks how he should seek knowledge, how he should study the books he’s studying and how he should stick to the scholars.
Sadly, the small students of knowledge in this time busy themselves with siyaasah (politics) while they don’t know the meaning of siyaasah. It is often the case that students come to my house when I arrive here, in ar-Riyaad and in al-Kharj. I was expecting them to ask me questions related to knowledge, but instead they ask me about the agitations, the jamaa’aat (groups) and the ideologies. They busy themselves [with this].
Whoever wants to seek knowledge should turn himself completely away from the traces of [political] agitation and he should begin with memorizing the small books. He should begin with al-Usool ath-Thalaathah (the Three Fundamentals) and not pay any attention to the statement of the agitating troublemakers who say, “Until when will we say: ‘Know, may Allaah have mercy upon you’? Until when?”
Until you die, you will say these words! And when you die you will be asked in your grave about that which you used to ridicule: “Who is your Lord? What is your religion? Who is your Prophet?” You ridicule this in your life, while you will be asked in your grave about that which you used to ridicule. The first thing you will be asked about, is the meaning of al-Usool ath-Thalaathah.
Don’t pay any attention to this harmful agitation! Memorize this small book which contains Tawheed, the rulings and the actualisation of the statement of Tawheed. Nawaaqid al-Islaam (the Nullifiers of Islaam) and al-Qawaa’id al-Arba’ (the Four Principles): memorize these like the memorisation of al-Faatihah. Then go to the students of knowledge so that they can explain it to you and so that you understand it.
I am sure that a student of knowledge who understands al-Usool ath-Thalaathah; if he was sent as a daa’iyah (caller) to a non-Arabic country, he would become [like] ibn Taymiyyah there (in the eyes of the people). With al-Usool ath-Thalaathah! And this is something which has been noticed before. If you have memorized this text and understood it, and you stand there between the Africans and Asians explaining al-Usool ath-Thalaathah to them, then you will be [like] ibn Taymiyyah there. But, all praise is due to Allaah, their children there are memorizing it, but they need someone to explain it to them. Don’t let them lead you to destruction! Don’t let those, who don’t [sincerely] advise, lead you to destruction!
Memorize these books: Kitaab at-Tawheed, al-Bayqooniyyah, al-Arba’een an-Nawawiyyah. These books! You busy yourselves here [with other things], while the children of the Muslims in India, Pakistan and Africa are memorizing these books. With these two ears of me I listened to African youth while they were memorizing al-Usool ath-Thalaathah, Kashf ash-Shubuhaat, Kitaab at-Tawheed and al-Arba’een an-Nawawiyyah. I stood there in the classroom listening to them while they were memorizing [these texts] like the memorisation of al-Faatihah.
This is because the [political] agitation has not reached that place; they are upon al-Fitrah (natural disposition). We ask Allaah to protect them from that which has affected many of the youth. So memorize these texts and then go to the Scholars and the students of knowledge (for the explanation). Then you can continue with more detailed and advanced [books]. Begin with the small affairs of knowledge, until you reach the big affairs of knowledge – if this expression is correct.
This is how the one who wants to seek knowledge progresses. And he should never listen to these agitations which take place around him! A person might say to himself, “Does this mean that you want us to live isolated from the world, and that we don’t have any knowledge about Fiqh al-Waaqi’ (science of the current affairs)?”
As for Fiqh al-Waaqi’: listen to the radio and read the newspaper sometimes. Fiqh al-Waaqi’ will reach you while you are walking in the street, while you are in the car or at home.
Do not burden yourself [with this], just learn [your religion] and stick to knowledge.
Translated by Yâsîn Abu Ibrâhîm
Are the Sufi Grave-Worshippers who Build Places of Worship over Graves The Worst of Creation in the Sight of Allaah?
Saheeh al-Bukhaaree, Chapter: “Building A Mosque Over A Grave”
‘Aaisha (radhi Allaahu ‘anhaa) said:
When the Prophet (salallaahu ‘alaihi wassallam) became ill, some of his wives mentioned a church they had seen in Ethiopia called Maariyah. Both Umm Salamah and Umm Habeebah had been to Ethiopia. They spoke about the beauty of the church and the images inside it. The Messenger (salallaahu ‘alaihi wassallam) raised his head and said:
“When a pious man would die from amongst those people, they would build a place of worship over his grave, then they would make those images in it. They are the worst of creation in the site of Allaah. (No. 1341).
The Sufis are renowned worldwide for building structure, domes, courtyards and mosques over graves. They gather there and carry out acts of worship in and around these structures, just as the Prophet mentioned in the above narration. These are acts of polytheism rejected by Islaam, condemned by Allaah and His Messenger (salallaahu ‘alaihi wassallam).
Beware of the Hypocrisy and Corruption of the Two-faced
By Abū al-Hasan Mālik Ādam al-Akhdar
It was related by Abū Hurayrah (radhi Allaahu anhu) that the Messenger of Allāh (sallallaahu aaihi wa sallam) said,
“Indeed the worst of the people are the two-faced, those who go to one group of people with one face and a different group with another.”
In his explanation of this narration, al-Hāfiz Ibn Hajr (rahimahullaah) says, “al-Qurtub stated,
‘Indeed the one who is two-faced is the worst of the people because he is similar to the hypocrite,using cajolery and lying to create fasād (corruption) between the people.’
‘He is the one who goes to each group of people with that which will please them, so he gives them the impression that he is with them and against the other group, and his action is that of hypocrisy, lying, deceit and using trickery to uncover the secrets of each group; and it is from the prohibited sycophancy.’”
Also, in his book al-Zawājir, Al-Haythamī(rahimahullaah) considers the two-faced person from the people of major sin. He states,
“The Two-hundred and Fifty-third Major Sin: the speech of the fork-tongued, i.e. the two-faced, who has no regard with Allāh.”
In another wording of the narration, ‘Ammār ibn Yāsir(radhi Allaahu anhu) related that the Messenger of Allāh (sallallaahu aaihi wa sallam) said,
“Whoever had two-faces in the worldly life will have two tongues of fire on the Day of Resurrection.” 
Azīm Ābadī(rahimahullaah) says: “Al-‘Alqamī stated:
‘This means that since he came to each group with different faces to cause corruption, he will be given two tongues of fire like the two tongues he had with each group in the worldly life.’”
Therefore, it is incumbent upon the believers to be wary of those who carry other people’s speech to them, “So and so said such and such about you,” only to turn around and take the second party’s speech back to the first. For how many close companions have been turned into enemies and much rancor has replaced love among us as a result of such machinations? And if these provocateurs truly understood what awaited them from punishment and humiliation, perhaps it would cause them to turn to All ā h in penitence and repair the bonds their whispers have destroyed. We ask Allāh (azzawajal), the Mighty and Majestic, to give us protection from the two-faced and to unite our hearts upon Islām and Sunnah.
 Collected by al-Bukhārī in his al-Saheeh(no. 3232, 5719 and 6765) and Muslim in his al-Saheeh(no. 4566, 4693 and 4694)
 Just as the hypocrite gives the outward appearance of Islām while harboring disblief and hatred in his heart, the two-faced person gives the outward appearance of love, fealty and reporation while harboring the desire to cause hatred and division in his heart.
 Fath al-Bārī (10/475)
 Collected by Abū Dāwud in his Sunan(no. 4212). It has been authenticated by al-Albānī in al-Silsilah al-Saheehah (no.992)
 ‘Awn al-Ma’b ū d Sharḥ Sunan Abū Dāwud (13/150)
Imaam Maalik bin Anas (d.179H), rahimahullaah, was asked:
“Is knowledge taken from one who has no studies, and has not sit with the ‘Ulamah?”
He (rahimahullaah) replied:
See: Hilyatul-Awliyaa 6/323.
So if that is the case with one who has not sat with the scholars, not taken from them, not known to them – then how much more severe is it for one to take knowledge from one who has been warned against by the scholars?!
- Be Careful From Who You Take Your Deen From ! – Shaykh Ahmad ibn Bazmool
- A Precious Gem: The Ignorant Worshipper and the Immoral (Religious) Scholar – Ibn al Qayyim
- How to seek knowledge if you can’t reach the people of Knowledge – Shaykh Ahmad bin Umar Bazmool
- Criterion To Distinguish A True Scholar From An Imitator – Shaykh ibn Baaz
- The Evil Results of a Scholar of Innovation (MUST SEE)
- Not all who read are scholars – (must see, emotional!)
The Condition of the Salaf in Ramadhaan
Shaykh Saalih Al-Fawzaan
I have some questions; the first question: what was the state of the Salaf As-Saalih, may Allaah have mercy upon them and be pleased with them, in anticipation of this great month? How was their guidance? How was their character and their conduct? The second matter, O eminent Shaykh, how does the Muslim prepare to take advantage of these nights and days which he is now living in; preparation by way of knowledge, by knowing the rulings of fasting and knowing the nullifiers of the fast and its rulings? Some of the people are heedless of these things so they do not understand the affair of fasting and they also do not have the obligatory understanding of the affair of the fast, has the Shaykh noticed this matter? May Allaah reward you.
In the name of Allaah the Most Merciful, the Bestower of Mercy. Wa Alaykum As-Salaam wa Rahmatullaahi wa Barakaatuh; may Allaah bless you. Regarding that which you have drawn attention to, from these two great matters; the first question is regarding the condition of the Salaf in the month of Ramadhaan. The condition of the Salaf, as it is recorded in the narrated books with chains of narrations from the trustworthy people (narrating) from them is that they would ask Allaah the Mighty and Majestic to make them reach Ramadhaan before it entered; they would ask Allaah to make them reach the month of Ramadhaan due to what they knew that it contained from abundant good and general benefit. Then, when Ramadhaan entered, they would ask Allaah to aid them upon righteous actions therein. The when Ramadhaan ended they would ask Allaah to accept it from them. As Allaah the Mighty and Majestic says:
وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ ٦٠ أُولَئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ ٦١
“And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord (for reckoning). It is these who race for the good deeds, and they are foremost in them [e.g. offering the compulsory Salât (prayers) in their (early) stated, fixed times and so on].”(Al-Mu’minun 23:60-61)
They would strive hard in doing actions, then worry would afflict them, after the action, as to whether their action was accepted or not. That was due to their knowledge of the greatness of Allaah and their knowledge that Allaah does not accept except that (action) which is done purely for His face and correctly in accordance with the Sunnah of His Messenger from actions. So they would not purify themselves, and they would fear that their actions would be rendered null. So (worry) that they (the action) will be accepted was weightier with them than (even) the performance of them. This is because Allaah the Mighty and Majestic says:
إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ
“Verily, Allaah accepts only from those who are Al-Muttaqûn (the pious).” (Al-Ma’idah 5:27)
So they would devote their time within this month, as we have previously mentioned, to worship and would minimize actions of the Dunyaa. They would spend their time sitting in the houses of Allaah the Mighty and Majestic and they would say: We are safeguarding our fast and we will not backbite anyone. They would read the Mus-hafs and study the Book of Allaah the Mighty and Majestic. They would safeguard its time from squandering. They were not heedless or negligent as many of the people are today. Rather, they would preserve its time; the night, by standing (in prayer) and the day by fasting, recitation of the Qur’aan, the remembrance of Allaah, and righteous actions. They were not negligent therein of (even) a minute or a second, except that they would put forth therein righteous actions. This is the first question.
Translated by Raha ibn Donald Batts
Posted from: http://mtws.posthaven.com
Application Process Now Open – 2 year Arabic scholarship program , King AbdulAziz University in Jeddah
2 year Arabic scholarship program, King Abdulaziz University in Jeddah
Application Process Now Open
Alhamdulillaah, King Abdulaziz University in Jeddah are now accepting applications for the 2 year Arabic scholarship program, which will begin in September 2013, inshaa’Allaah.
The program is free and accommodation, 3 daily meals, and even a monthly allowance will all be provided by the University.The program is for males aged 17-25 ONLY.
If you do not fit that criteria then please do not apply because you will not be accepted.If you are married you can apply, but you will have to arrange and pay for your own accommodation and the husband will have to apply for his wife’s visa after he arrives in Jeddah.
To apply you must do the following:
1. Complete the online student application form here: http://ali.kau.edu.sa/Pages-text12.aspx
2. Email PDF versions of the required documents to: email@example.com
You can see the list of required documents at the bottom of this page: http://ali.kau.edu.sa/Pages-text10.aspx
The deadline for applications is Thursday 15th May, 2013.
May Allaah bless you.
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Importance of Believing and Not Doubting
Believing in the text (Qur’an and authentic Sunnah) when they reach you – without doubting or wavering – is from Eeman as well as having good manners with Allaah, as Shaikh Muhammad ibn Saalih al-’Uthaimeen (rahimahullaah) explained in his highly beneficial book Upright Moral Character – A Concise Guide to Attaining Dignified Islaamic Character.
The Scholars, who are the Inheritors of the Prophets, stress the importance of believing in and submitting to what comes in the Qur’an and authentic Sunnah - not doubting it, nor giving precedence to one’s intellect above the Qur`an and authentic Sunnah.
For example, Abu Bakr (radiallaahu ‘anhu) was given the title “as-Siddiq” (the one who attested to the Truth), because he immediately believed when told of the Irsaa` wal Mi’raj that Allaah took His Prophet (salallaahu ‘alaihi wa sallam) on.
Glorified (and Exalted) be He (Allaah) Who took His slave (Muhammad) for a journey by night from Al-Masjid-al-Haraam (at Makkah) to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer. (Al-Isra, ayah 1)
Will you then dispute with him (Muhammad) about what he saw [during the Mi'raaj: (Ascent of the Prophet over the seven heavens)]. (An-Najm, ayah 12)
When Aboo Bakr was told by the Mushriks (polytheists) about the Israa` and Mi’raaj which his friend (salallaahu ‘alaihi wa sallam) said to have undergone, he said:
If he has said this, then it is just as he has said. I believe him with regard to news coming from the heavens, so should I not believe him in this?
- [Reported by al Haakim (3/62), authenticated by al Albaanee in as-Saheehah (no 306).]
While teaching 40 Hadeeth of Imam An-Nawaawee (rahimahullaah) with the Sharh of Shaikh Saalih al-Fawzaan (hafidhahullaah), a student said:
Shaytan will strike at that moment and will whisper for you to rely on your intellect (and reject the ayah or hadeeth)… This is how the deviant go astray (meaning they listen to shaytan, and obey his whisperings). …But you have to remember the Prophet (salallaahu ‘alaihi wa sallam) did not speak of his own desire.
Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. (An-Najm, ayat 3 and 4)
Meaning it is only revelation from Allaah – Subhanah (Who is free of any imperfection, error, deficiency, mistake). Allaah’s Promise is the Truth, and whose words can be truer than those of Allaah? (Of course, none). (An-Nisa`, aya 122)
Shaikh Fawzaan (hafidhahullaah) said in his Sharh of Lum’atul I’tiqaad:
And the Muslim does not intefere in this using his own intellect and his own understanding because the matters of the ghayb cannot be truly perceived by the person’s intellect. Rather Eeman in the hidden and unseen is only founded upon submitting and believing in the reports from Allaah and His Messenger. …For Eemaan (true faith) is in fact nothing other than eeman in the ghayb (hidden and unseen). As for having true faith in something which has been witnessed, then there is no special distinction for any person in that! This would not be called ‘Eemaan.’
In explaining why the astray Mu’tazila reject the punishment of the grave, Shaikh Fawzaan said:
These misguided people gave precedence to their intellects over the textual evidences. So when their intellects could not perceive the Punishment of the Grave, they rejected it and denied the ahaadeeth about it.
The affairs of the ghayb (hidden and unseen) and the matters of the Hereafter cannot be perceived by the intellects and therefore there is no scope for the intellects to enter into them. Rather our beliefs in the matters of the ghayb (hidden and unseen) and the matters of the Hereafter are built upon the authentic reports about them. We do not say anything about these matters unless it is taken from an authentic evidence from the Book and the Sunnah.
The student relaying Shaikh Fawzaan’s Sharh of 40 Hadeeth Nawaawee said:
This is why (learning) Tawheed (and the Usool) is so important. …You must accept everything the Prophet (salallaahu ‘alaihi wa sallam) said. “La shak”, never doubt what the Prophet (salallaahu ‘alaihi wa sallam) said. It is wajibun that you accept everything the Prophet (salallaahu ‘alaihi wa sallam) said. It is wajib to obey him, imitate him, and take him as an example, and not innovate (in beliefs, statements or actions).
…And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it). (Al-Hashr, ayah 7)
And then said:
Yaqin (Certainty) comes with ‘Ilm (authentic, beneficial knowledge). Jahl (Ignorance) leads to Shuboohat (confusion, doubts).
Authentic Knowledge —-> Yaqin
Ignorance —————> Doubts
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisofFlorida mailing list
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Some Mistakes Made concerning the manner of raising the hands With the Takbeer
From the contradictions of the Sunnah regarding the manner of raising the hands with the Takbeer, is what some of the worshipers do. From that:
- 1. Raising the hands under the shoulders to the pectorals.
- 2. Bending the fingers of the hand.
- 3. That he turns the bottoms of the hands towards the face or he makes them face each other.
- 4. That he separate his hands much from the sides of his shoulders with the Takbeer.
- 5. That he raise one hand without raising the other.
- 6. That he flap his hands about with the Takbeer.
- 7. That he raise his hands over his head.
All of these descriptions oppose the Sunnah!
Taken from: Explanation of the Prophet’s Prayer Described, by Shaykh Muhammad Baazmool (hafidhahullaah)
Translated by: Raha ibn Donald Batts
The Correct Manner of Raising the Hands In The Prayer, by Shaykh Muhammad bin Saalih al-’Uthaymeen (rahimahullaah)
Shaykh Muhammad bin Saalih al-’Uthaymeen was asked: What is the manner and place of raising the hands? There are some who raise the hands to the chest, and some who raise them to their lower part of their chests. Please clarify for us the correct manner in this. And may Allaah reward you.
Shaykh al-’Uthaymeen answered: Raising of the hands in the prayer is in four places/times:
- First: During the Takbeeratul Ihraam (The Opening/Beginning of the Salaat)
- Second: While going to Rukoo’ (bowing position)
- Third: After rising from the Rukoo’
- And the fourth place is at the rising from the first Tashahhud 
[And as for the way of raising the hands]:
The hands are not to be raised past the height of the (upper) tips of the ears, or (you can raise the hands) to the ear lobes, or to the shoulders.  This is the Sunnaah. Meaning either you raise your hands to the top of the ears, or to the height of the ear lobes, or to the shoulders.
As for raising the hands to (the height of) the chest, then this is wrong. In reality this action is useless, and there is no reward for the person who does this. This is because this action (raising the hands to the chest) has not come in the Sunnah, and nor does this action bring tranquility. So it is just a movement of an action that is not legislated; thus, this will be from the actions that are not part of the salaat and are in vain.
Therefore, we tell our brothers and sisters who are diligent on acting upon the Sunnah, (especially) in raising the hands: The least is that they should raise their hands to the shoulders, or (they could do more) and raise them to the ear lobes, or to the upper part of the ears.”
And it is best, that you do this one at a time, and the next some other time. So as to revive the Sunnah in all its aspects and actions.
 This in reference to the hadeeth in Saheeh Bukhaaree from Ibn ‘Umar (radiallaahu ‘anhuma): “When the Prophet (sallallaahu ‘alayhi wa sallam) stood for prayer, he raised his hands until they were at the level of his shoulders then said, ‘Allaahu akbar,’ and he would do that when he said, ‘Allaahu akbar’ for the bowing. And when he raised his head from bowing, he raised them like that as well and then said ‘Sami’ Allaahu liman hamidah, Rabbana walakal hamd.’”
In another narration, also in Saheeh Bukhaaree, Ibn ‘Umar reported, “When Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) stood from the second rak’ah, he said ‘Allaahu akbar’ and raised his hands.” This has also been narrated in the hadeeth of Abee Humayd as-Saa’idee (radiallaahu ‘anhu). See Saheeh Sunan Abu Daawood by Imaam al-Albaanee, no. 670.
* It should be noted that raising the hands is also authenticated while rising from every (applicable) rak’ah. Shaykh al-’Uthaymeen (rahimahullaah) did not mention this. Please refer back to Sifaatu-Salaat an-Nabee (The Prophet’s Prayer Described) of al-Imaam al-Albaanee (rahimahullaah).
[For example, Shaykh Al-Albaanee mentioned in the footnotes under the chapter "Standing up for the Third, and then the Fourth Rak'ah" that there is a hadeeth with an authentic chain in Abu 'Awaanah and Nasaa`ee that proves the Prophet (sallallaahu 'alayhi wa sallam) used to sometimes raise his hands when rising for the fourth rak'ah.]
 The above hadeeth in Saheeh Bukhaaree from Ibn ‘Umar states the proof for raising the hands to the level of the shoulders. As for raising them to the ears, it is in the report of Maalik bin al-Huwayrith (radiallaahu ‘anhu) who said: “I saw the Prophet (sallallaahu ‘alayhi wa sallam) raise his hands when he said ‘Allaahu akbar,’ when he bowed, and when he raised his head from bowing, until they extended to the level of his ears.” See Saheeh Sunan Abu Daawood by Imaam al-Albaanee, no. 670.
[Shaykh Al-Albaanee wrote in The Prophet's Prayer Described, under the Chapter "Raising The Hands":
He (salallaahu 'alayhi wa sallam) would raise his hands sometimes with the takbeer , sometimes after the takbeer , and sometimes before it. 
“He would raise them with fingers apart [not spaced out, nor together],”  and “he would put them level with his shoulders” , although occasionally, “he would raise them until they were level with [the tops of] his ears.” 
4- Bukhaaree, Nasaa`ee
6- Bukhaaree, Abu Daawood
7- Abu Daawood, Ibn Khuzaimah (1/62/2, 64/1), Tammaam & Haakim who declared it saheeh, and Dhahabee agreed
8- Bukhaaree, Nasaa`ee
9- Bukhaaree, Abu Daawood ]
Translation by: Abu Waheeda as-salafee
Source: The Correct Manner of Raising the Hands In The Prayer by Shaikh al-’Uthaimeen
Imam Ahmad: Whoever prohibits people from raising their hands during the prayer (at the start of the prayer, before ruku’, after ruku’) is an Innovator!
Narrated by Nafi’: Whenever Ibn ‘Umar started the prayer with Takbeer, he used to raise his hands. Whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, “Sami’ Allaahu Liman Hamida”, and he used to do the same on rising from the second Rak’a (for the 3rd Rak’a). Ibn ‘Umar said: “The Prophet used to do the same.” [Bukhaaree, The Book of The Characteristics of the Prayer]
In his Saheeh, Imam Muslim (rahimahullaah) included a chapter: The Desirability of Raising The Hands Opposite The Shoulders at the Time Of Beginning The Prayer and at the Time of Bowing and at the Time of Returning to the Erect Position after Bowing. In this chapter are six ahadeeth, narrated by various companions.
Shaikh Muhammad Ibn Haadee al-Madkhalee (hafidhahullaah) relayed that Imam Ahmad (rahimahullaah) said: “Whoever prohibits people from raising their hands during the prayer (at the start of the prayer, before ruku’, and after ruku’) is an Innovator!
‘Abdullaah Ibn ‘Umar (radiallaahu ‘ahumma) would gather pebbles to throw at whoever he saw not raising his hands during the prayer – to show his rejection of them – because they opposed the Sunnah of Muhammad (salallaahu ‘alayhi wa sallam).” [Sharh Ibaana Sughraa]
[May Allaah be pleased with all the companions and have mercy on all the true scholars who have passed, and preserve the living Salafee scholars, and their Salafee students.]
A brother (may Allaah reward him generously) brought to attention the fact that in Imam Al-Albaanee’s highly beneficial book The Prophet’s Prayer Described, there is a tremendous related benefit. In the footnotes under the chapter of Rukoo’ (Bowing), In-sha`Allaah you will find the following gem:
‘Abdullaah ibn Ahmad reported from his father [Imam Ahmad, rahimahullaah] in his Masaa`il (p. 60): “It is related from ‘Uqbah bin ‘Aamir (radiallaahu ‘anhu) that he said about a man raising his hands during prayer, ‘he earns ten good deeds for each such movement.’” This is supported by the hadeeth Qudsee: “…he who intends a good deed and then does it, Allaah writes it down with Himself as from ten to seven hundred good deeds.” [Transmitted by Bukhaaree & Muslim, rahimahumullaah] See Saheeh at-Targheeb, no. 16. [END OF FOOTNOTE]
That’s at least 430 deeds a day over the course of the five obligatory prayers – not counting the optional prayers and not counting raising the hands when rising for the second rak’ah and fourth rak’ah.
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُور ٌ رَحِيم
Say (Oh Muhammad to mankind): “If you (really) love Allaah, then follow me (i.e. accept Tawheed, follow the Qur`aan and the Sunnah), Allaah will love you and forgive you of your sins. And Allaah is Oft-Forgiving, Most Merciful.” (Aali Imran, ayah 31)
Refusing to raise the hands is one matter. Preventing others is another matter.
For more on the tremendous importance of following the Prophet (salallaahu ‘alayhi wa sallam) and his Sahaaba, click here.
Wisdom For Raising The Hands in Salat
In her commentary on Buloogh al-Maram, Umm ‘Abdillaah al-Waadi’iyyah (hafidhahallaah) said:
“And there are books by Imam Al Bukharee (rahimahullaah) that have a section regarding the raising of the hands in the salaah. The People of Knowledge have differed onto the wisdom of raising the hands.
- Some of them said it is surrendering, since a captive – when he is defeated – would raise his hands, which is a sign of surrendering.
- It was also said that it has the exaltation of Allaah, and following of the Messenger ( صلى الله عليه وسلم ).
- It was also said it is an indication of exaltation of that which he has entered (i.e. the salaah) and it was said other than that.”
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisofFlorida mailing list
At TROID, we are currently working to revamp our Muslim Inmate Assistance Programme. Each month the centre receives letters from incarcerated Muslims from across the United States and Canada. Most of the correspondents are Muslim converts who are in need of basic assistance. From the common help requested:
- Qur’aan (Arabic/English)
- Prayer Mats
- Books (New/Used/Damaged)
- Pamphlets/Articles (from reliable websites)
- MP3 Audio (Loaded onto MP3 Devices)
- Compasses (to determine general direction of Qiblah)
- Counselling (moral support, friendship, enquries and assistance)
- Questions Answered (coordinated with a student of knowledge)
- Liaison with Chaplain Services (For lessons, library and Advice on Needs of Muslim Prisoners)
The needs are great, the requests are many. Read more…