[E-Book] The Descripitions of the Prophets Prayer from Pure Sunnah With illustrations – Shaykh Muhammad Bazmool
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Translator: Raha ibn Donald Batts
Translation Verified By: Aboo Qaylah Rasheed Barbee
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
Student of knowledge does not pray in the Masjid ?
Answered by Shaykh Abdur Rahman Al Baraak
What is your view of a student of knowledge who does not pray in congregation, and when there is a discussion concerning this issue he says: “I examined the proofs and I prefer the view that praying in congregation is ‘Sunnah’ (optional) and it is not obligatory.” Therefore should he be criticized for not attending the congregational prayers or not?
La hawla wala quwwata illa billah (There is no might or power except with Allah). La hawla wala quwwata illa billah (There is no might or power except with Allah).
La ilaha illa Allah (There is no deity worthy of worship except for Allah)
And how is this view preferred to you?! How does a Sunni Muslim prefer this preference of yours?!
If we agree for the sake of argument that it is optional. Is it befitting for you, and you are a student of knowledge, that you are absent from this tremendous virtue?! And if it is mentioned to you some portion of the Dunya (worldly life) you go out to obtain it. This resembles the condition of the hypocrites. Those who the Messenger, peace and blessings of Allah are upon him, said about them:
“The most burdensome prayers for the hypocrites are Isha and Fajr and if they knew the virtue in these prayers they would have attended them even if they had to crawl.”
Then he said:
By the One in Whose hand is my soul, if any one of them had known that he would get a bone covered with good meat or two sheep’s feet with meat on them, he would have attended the Isha prayer.”
Meaning if he knew he would find some good meat he would have attended Isha prayer.
Subhanallah! Either this person is lying, deceiving and using this as an excuse or shaytaan has deceived him and caused the Sunni to prefer the view that (congregational prayer) is optional.
How can he be pleased with this for himself when the companions of the Prophet would come (to the congregational prayer) with a man supported, being carried by two other men?!
Will you not be shy oh student of knowledge?!
You say: “I prefer the view that it’s optional, it is optional therefore I pray with my woman.” With his wife! He prays with his wife; meaning him and his wife pray in the same manner (at home).
May Allah give you good. The one who asked about the student of knowledge not praying in congregation says: “I prefer the view that congregational prayer is optional because it is the point of view of some of the major scholars.”
This is not our way. The major scholars are not used to contradict the legislation.
And if you differ in anything among yourselves refer it to Allah and His Messenger. (Soorah An Nisaa verse 59)
This is what has caused many of the Muslims to be tested; using the difference of opinion as a defense.
Subhanallah! The Prophet, peace and blessings of Allah are upon him, blamed those who stayed away from the congregational prayer. He said:
“I was thinking of ordering that the call to prayer be given, then I would tell a man to lead the people in prayer, and I would go out with men carrying bundles of wood to people who do not come to the prayers, and I would burn their houses with fire around them.”
And he said, blaming the one who sought an excuse:
There is no prayer for the neighbor of the Masjid except in the Masjid.
And there are other proofs as well.
Read “The book of prayer” by Ibn Al Qayyim. Ibn Al Qayyim even mentions that those who say congregational prayer is optional, such as the Hanafees, as this statement has been attributed to them, they say it is a confirmed Sunnah; and according to their school of thought the person who leaves a confirmed Sunnah is sinning.
So the major scholars are excused and we have the best thought about them. As for those who take their statements because it agrees with their desires then they do not have any excuse similar to the excuse which is given to those scholars who made their knowledge based judgment.
Translated by Rasheed ibn Estes Barbee
Translator’s footnote: Shaykh (عبدالرحمن بن ناصر بن براك بن إبراهيم البراك) Abdur Rahman ibn Naasir ibn Baraak (born 1352H) is from the major scholars of our time. He studied with Shaykh Abdul Aziz bin Baz for 50 years.
Can A Woman Pray Wearing Niqab?
Answered by Shaykh Uthaymeen (rahimahullaah)
Noble Shaykh, may Allah preserve you, what is the ruling for the woman wearing gloves and niqab while she establishes the prayer?
As for her wearing gloves, then no problem if she is not in a state of Ihram (performing the rites of Hajj). As for wearing niqab then she has no need to wear niqab if there are no men around her, those who are not her close relatives. (Meaning those she can never marry) Thus she uncovers her face and she does not wear niqab.
As for if there are men around her who are not her close relatives then she drapes her khimar over her face such that they do not see her. And when she wants to prostrate she uncovers her face so that her forehead can directly touch the place of prostration.
Translated by Rasheed ibn Estes Barbee
Masjid Tawheed wa Sunnah
- What is the dress of the woman in the Prayer - By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani [PDF]
- The Ruling on Women Covering their Feet in Prayer – Shaykh Muhammad Al-Imaam
- Q/A – When a women prays in her home, how much should she cover – Shaykh Falaah (mp3/arabic-english)
- Ruling on women uncovering their hands and feet in Salah - Fatwas of Nur `Ala Al-Darb
When A Man Is In A Barren Land
Salmaan al-Farsee-radiyallaahu `anhu- said: Allaah’s Messenger (peace be upon him) said:
When a man is in a barren land and the time for the Prayer comes then let him perform the wudoo·, and if he does not find any water then let him perform the tayyammum.
So if he gives the iqaamah his two Angels pray along with him; and
if he gives the adhaan and gives the iqaamah, then so many of Allaah’s army pray along with him that the two sides cannot be seen.
Reported by `Abdur-Razzaaq in his Musannaf, and by at-Tabaraanee; and Shaikh al-Albaanee declared it ‘Saheeh’ (authentic) in ‘Saheehut-Targheeb wat -Tarheeb’ of al-Mundhiree.
[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]
Check for other Great Rewards – GreatRewards.wordpress.com
The Description of the Fear Prayer
By: Shaykh Muhammad Bazmool
(Taken from Explanation of the Prophet’s Prayer Described pg. 140)
The fear prayer has a number of descriptions; each description is in accordance to the level of the fighting:
The First Description: That the Muslims performs the prayer by gesturing, neither bowing nor prostrating; only gestures.
The Second Description: That he prays with the Takbeer and indications (of his movements) only. This is in the case of engaging in battle with the enemy.
The Third Description: That they (the Muslims together) pray with bowings and prostrations. This is the case in which the rank lines up in front of the enemy without engaging them in the battle and without retreating. For verily Allah’s Messenger ﷺ performed the Fear Prayer with one of the two groups while the other group was facing the enemy. Then they finished and stood in the place of their companions facing the enemy while (the second group) came and the prophet ﷺ led them in prayer for a Rak’ah, then the Prophet ﷺ gave the Tasleem; therefore this group completed a Rak’ah and the other group completed a Rak’ah. The description (of the fear prayer) has come in the Noble Qur’aan. The Most High has said:
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاَةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُواْ أَسْلِحَتَهُمْ فَإِذَا سَجَدُواْ فَلْيَكُونُواْ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَى لَمْ يُصَلُّواْ فَلْيُصَلُّواْ مَعَكَ وَلْيَأْخُذُواْ حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُواْ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ وَخُذُواْ حِذْرَكُمْ إِنَّ اللّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا
When you (O Messenger Muhammad ﷺ) are among them, and lead them in As-Salat (the prayer), let one party of them stand up [in Salat (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which has not yet prayed, and let them pray with you taking all the precautions and bearing arms. Those who disbelieve wish, if you were negligent of your arms and your baggage, to attack you in a single rush, but there is no sin on you if you put away your arms because of the inconvenience of rain or because you are ill, but take every precaution for yourselves. Verily, Allaah has prepared a humiliating torment for the disbelievers. (An-Nisa 4:102)
Many descriptions have come for the fear prayer. The People of Hadeeth say that for the fear prayer which has come with an authentic chain, the Muslim may perform it in accordance with the situation of the Jihaad.
Translated by: Raha ibn Donald Batts
 An upcoming T.R.O.I.D. Publication, insha-Allaah
Posted from http://mtws.posterous.com/the-deescription-of-the-fear-prayer-by-shaykh with Permission
- Fear Prayer - Salat ul Istisqa – from Sahih Bukhari – Book 14
Proposing to a Woman who Does not Cover in Hopes of Changing Her
by Shaykh Muhammad Firkoos
Is it permissible to propose to a woman who prays but does not cover (i.e. she is Mutabarrijah), intending to compel her to wear the Jilbaab after marriage? What is your advice?
All the praise is for Allaah the Lord of all that exists. May prayers and peace be upon he whom Allaah sent as a mercy to the creation; upon his family members and companions and his brethren until the Day of Recompense. As to proceed:
It is befitting that the prayer should be a reason for the uprightness of the individual. The Prophet said:
“The first thing which the servant will be called to account for on the Day of Standing is the prayer. If it is sound then the rest of his actions will be sound; if it is corrupt then the rest of his actions will be corrupt.” 
The one whom his prayer does not prevent him from lewdness (Al-Fahshaa’) and evil acts (Al-Munkar) then his actions will be deficient. And from Al-Fahshaa’ is At-Tabarruj (not covering or not covering properly). Allaah the Glorified and High has commanded the people to not display their ‘Awraah:
O Children of Adam! Take your adornment (by wearing your clean clothes), while praying. (Al-A’raf 7:31)
And He said:
O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allaah, that they may remember (i.e. leave falsehood and follow truth). O Children of Adam! Let not Shaytaan (Satan) deceive you, as he got your parents [Adam and Hawwa (Eve)] out of Paradise, stripping them of their raiment, to show them their private parts. Verily, he and Qabîluhu (his soldiers from the Jinn or his tribe) see you from where you cannot see them. Verily, We made the Shayaateen (devils) Auliyâ’ (protectors and helpers) for those who believe not. And when they commit a Fâhisha (evil deed, going round the Ka’bah in naked state, every kind of unlawful sexual intercourse, etc.), they say: “We found our fathers doing it, and Allaah has commanded us of it.” Say: “Nay, Allaah never commands of Fâhisha. Do you say of Allaah what you know not? (Al-A’raf 7:26-28)
In the pre-Islamic days of ignorance they would make Tawaaf (around the Ka’bah) naked. So nakedness and uncovering enters into the general meaning of Faahishah. Allaah has commanded the women to cover.
And stay in your houses, and do not display yourselves like that of the times of ignorance. (Al-Ahzaab 33:33)
And He, the Most High has said:
O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. (Al-Ahzaab 33:59)
So if this woman does not comply with the legislative texts commanding to cover and she is not reformed by her prayer to abandon Al-Fahshaa’ (lewdness i.e. not covering) and Munkar (evil), then we do not advise proposing to her. We have no doubt that after the man marries her it will be difficult for him to change her to the path that he sees as correct. The scholars have confirmed the principle: Repelling (evil) takes precedence over elevating (the status of someone etc.). Also because leaving (marrying) her today is better than marrying her then divorcing her or seeking annulment (tomorrow) because she won’t comply with his command. More evil that is that which is feared; that he will come to be in agreement with her desires and fall into sharing (in her sin) and be affected by her Fitnah, then become pleased with the Munkar after it becomes something which he deems to be good; and Allaah is beseeched for help.
And the knowledge is with Allaah. The last of our supplications is: All the praise is for Allaah, and may prayers and peace from Allaah be upon Muhammad, his family, companions, and all those who follow them in goodness until the Day of Recompense.
 At-Tabaraanee in Al-Mu’jam Al-Awsat no. 1929; Ad-Diyaa’ Fee Al-Mukhtaar 2/209, from the Hadeeth of Anas ibn Maalik, may Allaah be pleased with him. Al-Albaanee graded it as Saheeh in As-Silsilah As-Saheehah no. 1358 and in Saheeh Al-Jaami’ no. 2573
Translated By: Raha ibn Donald Batts
- The Hijab .. Why ? by Muhammad Bin Ahmad Bin Ismail AL-Mokadam – Translated by Saleh Al-Saleh (rahimahullaah)
This book list the virtues of a critical aspect of this protection: the HIJAB. The characteristics of the Hijab are discussed, bringing the glad tidings promised (by Allah) to those women adhering to it. It also points out the danger of dazzling displays of ornaments and beauty as well as the terrible repercussions in this life and in the hereafter for those who practice Tabar’roj.
- Oh Sister covered in Hijab – by Shaik Badr Ali Utaybee hafidahullaah
Taken from the Book “20 pieces of advice to my sister before her marriage”
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Student Abul-’Abbaas Moosa Richardson (hafidhahullaah Ta’aala) relayed that Shaikh Muhammad Ibn Saalih al-’Uthaimeen (rahimahullaah Ta’aala), in his work Ash-SharH al-Mumti’ (3rd Volume, pg. 22), said:
“Let’s return back to the meaning of this word ‘Allaahu akbar.’ What is the meaning of it, and what is the significance of beginning our salat with this phrase? The answer: its meaning is that Allaah, Ta’aala, is Greater, more Majestic, and more deservingly Proud than everything with regards to His presence (His actual Dhat), and His Names and His Attributes. And every single thing that could be understood from this word [Allaahu akbar].
As Allaah, ‘Azza Wa Jall (The Mighty and Majestic), says:
وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِه ِِ وَالأَرْضُ جَمِيعا ً قَبْضَتُه ُُ يَوْمَ الْقِيَامَةِ وَالسَّماوَاتُ مَطْوِيَّات ٌ بِيَمِينِه ِِ سُبْحَانَه ُُ وَتَعَالَى عَمَّا يُشْرِكُونَ
They made not a just estimate of Allaah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand, and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him! (Az-Zumar, ayah 67)
And Allaah, ‘Azza wa Jall, said:
يَوْمَ نَطْوِي السَّمَاءَ كَطَيِّ السِّجِلِّ لِلْكُتُبِ كَمَا بَدَأْنَا أَوَّلَ خَلْق ٍ نُعِيدُه ُُ وَعْداً عَلَيْنَا إِنَّا كُنَّا فَاعِلِينَ
And (remember) the Day when We shall roll up the heavens like a scroll rolled up for books, as We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it. (Al-Anbiya`, ayah 104)
And from these attributes and this right that He has – to be worshipped with a just estimation – is that He has Greatness (‘Adhama) and His Greatness entails that He is Greater, more Majestic than everything.
And Allaah, The Most High, said:
وَلَهُ الْكِبْرِيَاءُ فِي السَّمَاوَاتِ وَالأَرْضِ وَهُوَ الْعَزِيزُ الْحَكِيمُ
And His (Alone) is the Majesty in the heavens and the earth, and He is the All-Mighty, the All-Wise. (Al-Jathiyah, ayah 37)
So every single meaning that is associated with this word of Majesty and Greatness is something that is affirmed and established for Allaah, ‘Azza wa Jall (The Mighty and Majestic).”
For the entire audio: click here
* Abul-’Abbaas had earlier explained: Pride is only for Allaah. Allaah’s Pride is in a Just and Majestic way. Allaah alone deserves this descrption.
From ‘Abdullaah Ibn Mas’ood (radiallaahu ‘anhu) who narrated that the Messenger of Allaah (sallallaahu ‘alayhi wa sallam) said: Man kanna fee Qalbihi Mithqalu Dharatin Min Kibr La Yadkhulul-Jannah (Whoever has an atom’ worth of pride in his heart will not enter Paradise).
So a man asked: ‘What about a person who loves wearing beautiful clothes and beautiful shoes?’ So he (sallallaahu ‘alayhi wa sallam) replied: InnAllaaha Jameelun YuHibul-Jamaal, Al-Kibru Batr-ul-Haqq wa Ghamtun-Nas (Indeed Allaah is All-Beautiful and loves beauty. Pride is to reject the truth, and to despise the people). [Muslim (1/65)]
For more on this hadeeth and the types of pride that prevent one from Paradise, click here
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- “Subhaan Allaah” – Glorified is Allaah, Allaah is free from all Imperfections
- AlHamdulillah – Meaning and Explanation – from Tafseer Ibn Katheer – Surah Fatiha
- Isti’adhah (Awoodhu billaahi minash-Shaitaan Nirrazeem): Seeking Refuge with Allah
- Istirja (Inna Lillahi wa Inna Ilahi Raaji’oon) – Tafseer Ibn Katheer – Suratul Baqarah
- When to say Masha Allah & Barakallah
- ‘Laa Haula wa laa quwwata illaa Billah!’ – Abu Hakeem Bilal Davis
- The meaning of the dhikr ‘Laa Hawlaa wa Laa Quwwata Illaa Billaah’
(There is no Strength and Power except Allah)
- Meaning of “Allaahu Musta’aan” (Allaah is the One whose help is sought)
- The Meaning of Salaat and Salaam on the Prophet – Shaikh ‘Abdul-Muhsin bin Hamad Al-’Abbaad
- Saying, ‘Insha’Allah’ (If Allah Wills) when Determining to do something in the Future
Etiquettes within the Houses of Allah
Mustafa George DeBerry (hafidhahullaah)
بسم الله الرحمن الرحيم
Every Muslim is aware of the sacredness of the Houses of Allah. The Masjid was from the first matters of importance that the Prophet Mohammed (may the peace and blessings of Allah be upon him) attended to upon his arrival in Madinah. It is the place where the Muslims (males) meet on a daily basis to establish the second pillar of the religion of Islam. It is the place where knowledge and wisdom is disbursed and spread from. It is the place where the Muslims receive their weekly reminders (Friday sermons) concerning their obligations to Allah, to themselves, to their families, and to the rest of creation.
The Houses of Allah contain all the above mentioned merits and endless more. With this being the case, we felt the need to remind ourselves and our brothers and sisters in Islam of some of the etiquettes and rulings pertaining to attending the Masjid (Mosque). We should keep in mind, they are the Houses of Allah, and although He -The Mighty and Majestic – is far above dwelling in them, rather, they are built and constructed for the sole purpose of worshipping Him, and therefore they should be treated with due respect and reverence by those attending them.
With this purpose in mind we have compiled this brief, summarized reminder Read more…
Eating the Meat Sacrificed by One who Does not Pray
The ‘Allaamah Muqbil ibn Haadee Al-Waadi’ee
My father is a man who does not pray. He sacrifices for us on the Day of ‘Eed. What is the ruling on this sacrifice when he slaughters or entrusts it to someone else?
If he slaughters then it is Haraam based upon the most correct of the statements of the people of knowledge. Because the one who abandons the prayer is considered a disbeliever due to the Hadeeth:
العَهدُ الذِي بَينَنَا وَبَينَهُمُ الصَّلاةُ ، فَمَن تَرَكَهَا فَقَد كَفَرَ
“The covenant that is between us and them is the prayer; whoever abandons it then he has disbelieved.”
And the Hadeeth:
ليس بين العبد وبين الشرك والكفر إلا الصلاة
“There is nothing between the slave Shirk and disbelief except the prayer.”
Na’am. Who reported the Hadeeth…? (After someone answers the Shaykh says:) Na’am, Muslim reported it. From the Hadeeth of whom? Huh? (After someone answers the Shaykh says:) From the Hadeeth of Jaabir. However, if other than him from those who pray were to slaughter then there is no harm (in eating it), insha-Allaah.
Translated By: Raha ibn Donald Batts