Categories
Aqeedah (Creed & Belief) Da'wah - Calling To Islam Fasting Hajj, Dhul Hijjah, Eid al Adha Monotheism - Tawheed Morals and Manners - 'Akhlaaq' Pearls of Wisdom Purification of The Soul Ramadhan Salaah - Prayer Worship - 'Ibaadah' Zakaat

Some Excellent Characteristics and Virtues of The Islamic Religion – By Imaam As-Sadi [Part 3]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy.

Imaam As-Sadi [may Allaah have mercy upon him] said:

After belief in Allaah, the major acts of worship in Islam are the prayer, zakat, fasting Ramadan and pilgrimage to the Sacred House. Contemplate these great acts of worship, their lofty and great benefits, and what they necessitate with regards to striving to please Allaah and attain success by gaining Allaah’s reward in this life and the next.

Contemplate what is in the prayer of sincere devotion to Allaah, completely turning to Allaah, praising Allaah, supplicating and submission to Allaah. And with regards its relationship with the sound belief in Allaah, it is like the attention and water that is given to an orchard, because were it not for the repetition of prayer during the day and night, the tree of faith would withered away, but instead it is renewed and increased based on servitude to Allaah through the prayer. Look at what prayer contains of preoccupation with remembrance of Allaah – The One greater than everything- and prevents a person from indecency and evil doing. (see appendix a)

Look at the ruling of Zakat and what it contains of honourable manners, such as benevolence, generosity, gratitude to Allaah for what He has bestowed on a person of favours, kind treatment towards the people, fulfilment of the welfare of the needy from it, distanced from meanness, protection of wealth against physical harm as well as the harm that afflicts a person due to sin, because indeed Zakat fulfils the needs of the destitute and needy, and it is utilised to support Jihaad and the affairs of social welfare, which Muslims cannot do without. It is utilised to remove the burden of poverty and the burden experienced by poor people, a means of firm belief in Allaah’s recompense, hope for Allaah’s reward and affirmation of Allaah’s promises. (see appendix b)

And in fasting is training for the souls to leave the things that are beloved to them (for a limited time period) out of love for Allaah, seeking to attain Allaah’s love and good pleasure, train the souls and accustom them to the strength of determination and patience. Fasting strengthens sincerity to Allaah and enables one to give precedence to love of Allaah over what the soul loves, so this is why – besides all the other deeds that have been assigned specific rewards- fasting receives a special reward from Allaah. (see appendix c)

As for what is related to pilgrimage, such as spending money, enduring hardships, exposure to (possible) harms and difficulties out of seeking Allaah’s Pleasure, paying close attention to Allaah, humbling oneself to Allaah at the Kabah and its sacred surroundings, performing different acts of worship connected to those rites, which Allaah has legislated for His servants and are to be performed at the kabah, and what this includes such as exalting Allaah, complete humility in Allaah’s presence, remembering the affair of the Prophets, the Messengers, the righteous and sincere people, strengthening one’s faith by way of their example and being greatly attached to them through love, the acquaintance between Muslims during hajj, striving for (sound) unity and agreement in their personal and general welfare, which cannot be enumerated, this is of the greatest virtues of the religion and one of the loftiest benefits attained by the believers. And what is mentioned above is just a notification and a brief discourse. (see appendix d) (Ref 1)

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Appendix a: Al-Allaamah Abdul Muhsin Al-Abbaad [may Allaah preserve him] said: The prayer is a pillar of the Religion and it prevents a person from lewd and evil acts. It attaches a person to Allaah and if a person strictly observes the five daily prayers in the mosques together with the Muslims, he will strengthen his relationship with Allaah (The Mighty and Majestic), because he remains in a constant state of attachment to Allaah-day and night. He prays the compulsory five daily prayers for the sake of Allaah and also the optional prayers and Allaah will reward him for all those deeds. It also distances him from lewd and evil deeds because whenever he has an urge to disobey Allaah and to do evil deeds, he recalls the reason for performing the prayer and being constant in its performance; (and the reason behind this is that) he performs the prayer out of a desire to receive reward from Allaah and fearing Allaah’s punishment because performance of the prayer prevents him from lewd and evil acts; so he becomes distanced from evil. Allaah (The Mighty and Majestic) said:

[إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ‌ۗ-Verily, As-Salat (the prayer) prevents from Al-Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse, etc.) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed, etc.). [Surah Al-Ankabut. Aayah 45]

 

Appendix b: Al-Allaamah Abdul Muhsin Al-Abbaad [may Allaah preserve him] said: the good outcomes of Zakaat are tremendous indeed. It is a means of purifying the soul from miserliness and greed. It is a means of purifying one’s wealth so that it is made to grow and increase, and it also fulfils the objective of what is called ‘Social Security’ at present.

So when the rich give Zakaat from their wealth to the poor and needy, then indeed their needs are fulfilled and they also receive nourishment as a result of this obligation of Zakaat Payment, which Allaah (The Mighty and Majestic) has obligated to be taken from the wealth of the wealthy. It has been reported in the hadeeth of Mu’aadh Ibn Jabal (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said: ”And if they offer their Salaat (five daily prayers), tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor among them.”

The payment of Zakaat has a great benefit for the wealthy people because it purifies their souls and makes their wealth grow, and they are rewarded by Allaah for showing kindness to their Muslim brethren-those who are poor and find themselves in a state of neediness and hardship; so by way of this charity their needs are fulfilled and their destitution ceases.

Allaah (The Mighty and Majestic) has obligated that Zakaat is to be taken from the wealth of the wealthy people in a manner that will benefit the poor and the needy, but at the same time the wealthy people are not harmed. The Zakaat is a small amount taken from abundant wealth, which Allaah has bestowed upon the people. Allaah has obligated the payment of that small portion, which does not affect the wealthy people when they give it, but it also benefits the poor and needy-those who are deprived and do not have any wealth.

And from the good outcomes of charity and kindness towards the poor and needy is that which has been narrated by Abu Hurairah (radiyallaahu-anhu) that the Prophet (sallal-laahu-alayhi-wasallam) said, “While a person was in the wilderness, he heard a voice from the cloud (commanding it thus), ‘Irrigate the garden of so and so’. (After that the clouds slunk aside and poured water on a stony ground. It filled a channel amongst the channels of that land and that person followed that water and he found a person standing in the garden busy in changing the course of water with the help of a hatchet. He said to him, ‘O servant of Allah! What is your name?’ He said, ‘So and so”. And it was that very name which he had heard from the clouds. Then he said to him, ‘O servant of Allah! Why do you ask me my name?’ He said, ‘I heard a voice from the clouds of which came the downpour, saying, ‘Water the garden of so and so, (with a mention) of your name. What do you do (for the favour) shown to you by Allah in this matter?’ He said, ‘Now as you state so; I look at what yield I get from it, then I give one-third as charity out of it and I and my family eat one-third of it and one-third I return to it as investment'”. [Saheeh Muslim. Hadeeth Number 2984]

Read Rules of Zakat by Shaikh Abu Khadeejah [may Allaah preserve him]: https://abukhadeejah.com/zakah-zakat-what-is-it-paid-on-and-how-to-calculate-it/

 

Appendix c: Al-Allaamah Abdul Muhsin Al-Abbaad [may Allaah preserve him] said: As for fasting, its good outcomes are tremendous because it is a protection. Imaam Bukhaari and Imaam Muslim reported the hadeeth: “Fasting is a shield”. It is shield of protection against the hell fire in the afterlife and it is a protection against disobedience (to Allaah and His Messenger). Fasting weakens the desires of a person; so it restrains the whims of a person and acts as barrier against the dangerous and forbidden deeds he might commit due to engagement in enjoyment (i.e. enjoyment that may exceed the limits impose by Allaah and His Messenger). Indeed the soul may engage- due to such enjoyment- in affairs whose end results are unpraiseworthy in this worldly and the hereafter; so because of this the Prophet (sallal laahu alayhi wasallam) said: “Paradise is surrounded by hardships and the hell fire is surrounded by all kinds of desires and passions”.

The path to paradise requires that a person exercises patience in order to abstain from disobedience and the path to the hell fire is surrounded by all (forbidden) desires. If a person distances himself from those forbidden desires, he [or she] will be safe; but if a person engages in such forbidden desires he [or she] will fall into what Allaah has forbidden. This forbidden enjoyment will be one that quickly fades away, but its end results will be grief, regret and humiliation in this life and the next. It has been reported in a hadeeth narrated by Abdullaah Ibn Mas’ood (radiyallaahu anhu) that the prophet (sallal laahu alayhi wasallam) said: “O young people! Whoever among you is able to marry, should marry, and whoever is not able to marry, is recommended to observe Sawm (fast) as fasting will diminish his sexual power”.

Therefore, the Prophet (sallal-laahu-alayhi-wasallam) made it clear that if a person is able to get married, he should hasten to do so in order to remain chaste and enables another person (i.e. wife) to remain chaste; but if he is not able, he should devote himself to this Prophetic remedy which the Noble Messenger directed him to, and that is fasting. And that is because it is a safeguard and a protection for a person against falling into disobedience. In summary: This is a Noble Prophetic guidance given by the Noble Messenger (sallal-laahu-alayhi-wasallam) to the youth-that they should get marriage if they are able to do so; but if not, they should restrain their desires through fasting.

As for the fasting of the wealthy people, it reminds them of hunger pangs; so they reflect upon the blessings Allaah has bestowed on them because they have Muslim brothers (and sisters) who suffer from hunger pangs (even) without fasting. And that is because they cannot find something (i.e. food) to do away with extreme hunger. So this reflection becomes a drive (or motive) for them (i.e. the wealthy) to show kindness towards the poor and to spend on the destitute and needy.

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: Righteousness of the heart and its steadfastness upon the path leading to Allaah’s [good pleasure etc] depends on its complete devotion to Allaah [The Most High]. The heart will not be put in order except by turning completely to Allaah [in obedience, submission etc]; but excess food and drink, excess intermingling with the people, excess speech and sleep are among [those things] that increase the heart in decay, distracts it in every way and severs it from its path of [obedience] to Allaah [The Most High] – either weakening or hindering it, or stopping it [from this goal]. Therefore, Allaah’s Mercy necessitates that fasting is legislated for the [believing] servants in order to [divert them] from excess food and drink, and rid the heart of the intrusions of desires, which hinders it from its path [of obedience] to Allaah.  Allaah legislated [fasting] in accordance with what is of benefit for the servant, so that the servant is benefited in his worldly life and afterlife – neither hindering him from what will bring about well-being for him in this life nor in the afterlife. [Zaadul Ma’aad’ Vol 2, page 39 with annotations by Imaam Abdul Bin Abdul Azeez Bin Baaz & Checking of the Ahaadeeth by Imaam Albaani (may Allaah have mercy on both of them)]

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: The fasting person is the one whose limbs abstain from sins; his tongue (abstains) from lying, lewdness and false speech; his stomach (abstains) from food and drink and his private parts (abstain) from obscenity. When he speaks, he does not speak with what harms his fasting and when he acts he does not do what corrupts his fasting. All his speech comes out useful and righteous.

Likewise his actions are of the status of that scent that is smelled by the one who sits with the seller of musk, and likewise the one who sits with the fasting person is benefited by sitting with him and is saved from false speech, lies, evil deeds and oppression. This is the legislated fasting and not merely abstaining from food and drink. And it is (reported) in the authentic hadeeth: ”Whoever does not give up lying speech (false statements) and acting on those lies and evil actions etc., Allaah is not in need of his leaving his food and drink.”  [Sharh Al-Waabilus Sayyib page 31 by Imaam Abdul-Azeez Bin Baaz (may Allaah have mercy upon him)]

 

Appendix d: Al-Allaamah Abdul Muhsin Al-Abbaad [may Allaah preserve him] said: As for hajj, it is a great act of worship. Allaah (The Mighty and Majestic) made it an obligation upon His slaves at least once in a lifetime. Hajj includes acts of worship related to wealth and physical actions. It has good outcomes and praiseworthy end results in the life of a person. The Noble Prophet (sallal laahu alayhi wasallam) said: “(The performance of) Umrah is expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor (the one accepted by Allaah) is nothing but Paradise”.

Abu Hurairah (radiyallaahu-anhu) said that the Messenger of Allaah (sallal laahu alayhi wasallam) was asked about the best of deeds, so he replied, “To believe in Allaah and His Messenger”. The questioner then asked, “What is the next (in goodness)?” He replied, “To participate in Jihaad”. The questioner again asked, “What is the next (in goodness)?” He replied, “’To perform Hajj Mabroor (which is accepted by Allaah…)”.

Abu Hurairah (radiyallaahu-anhu) also narrated that the Messenger of Allaah (sallal laahu alayhi wasallam) said: “Whoever performs Hajj for Allaah’s sake only and does not have sexual relations with his wife and does not do evil or sins; then he will return (after hajj, free from sins) as if he was born anew”.

A ‘Hajj Mabroor’ (the one accepted by Allaah) is the hajj a person performs in conformity with the Sunnah of the Noble Messenger (sallal-laahu-alayhi-wasallam), and the sign of a ‘Hajj Mabroor’ is that a person becomes better than what he was before hajj. So if a person’s evil state of affairs changes to a good state, or changes from a good state to a state even better than that, then this is a clear sign that his hajj is Mabroor [accepted by Allaah].

Hajj and Umrah include acts of worship, such as Tawaaf, which is not performed in any other place besides its designated place (i.e. around the Kabah). Tawaaf is an act of worship, which Allaah has specified to be carried out around the Baitul Ateeq [i.e. The Ancient House (the Haram)]. So when a person reaches Makkah, he [or she] performs Tawaaf around the Baitul Ateeq. He [or she] seeks nearness to Allaah (The Mighty and Majestic) with an act of worship (i.e. Tawaaf) which one could not have been able to perform except in Makkah. That is because Tawaaf cannot be done except around the Noble Kabah. So this reminds a person and makes him [or her] aware of the fact that Tawaaf performed in any other place in the earth is not legislated by Allaah (The Mighty and Majestic). Therefore, it is not permissible to make Tawaaf around any tomb or any other place in the earth besides the Noble Kabah.

Also, this is the case with kissing and indicating with one’s hand towards the Black Stone and the Yemini Corner; for indeed Allaah (The Mighty and Majestic) did not legislate for the Muslims to seek closeness to Him by kissing any other stone or indicating with one’s hand towards it except in those two places (i.e. the Black Stone and the Yemeni corner). And because of this when Umar Ibnul Khattaab (radiyallaahu anhu) approached the Black Stone, he kissed it and then said: “No doubt, I know that you are a stone and can neither harm (anyone) nor benefit anyone. Had I not seen Allaah’s Messenger (sallal-laahu-alayhi-wasallam) kissing you, I would not have kissed you”.

Also from the good outcomes of Hajj and Umrah is that when the one in Ihraam removes his normal clothing and wears the Ihram, which is worn by both the poor and the rich, it reminds him of the cloth he will be shrouded with when he dies; so he prepares himself for righteous actions and that is the best of all provision for the hereafter, as Allaah (The Most High) said: [وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰ‌ۚ -And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.)’’ [2:197]

Also from the good outcomes of Hajj is the gathering of the pilgrims at Arafah, which is a reminder of the gathering of the people on the Day of Judgement; so this (i.e. standing at Arafah) becomes a drive (or motive) for a person to prepare himself for that standing on the Day of Judgement by performing righteous deeds.

Also during Hajj the Muslims from the East and West regions of the earth get to meet one another; so they co-operate with one another and advise one another. They get to know the state of affairs of one another; so they share happiness and joy with one another, just as a person would share the pain that befalls his brother and then guides him towards what is obligatory to do regarding that. So they all co-operate upon righteousness and piety just as Allaah (Glorified Be He) commanded them.

Indeed, these great acts of worship legislated by Allaah (The Mighty and Majestic)- upon which His Religion of Islamic Monotheism is founded- have good outcomes in the life of a Muslim in this worldly life and the afterlife. [An Excerpt from أثر العبادات في حياة المسلم pages: 4-31. slightly paraphrased]


[Ref 1: Ad-Durra Al-Mukhtasar Fee Mahaasin Deen Al-Islaamiy. pages 13-16. slightly paraphrased]

 

Categories
Articles Eid Featured Hajj, Dhul Hijjah, Eid al Adha

Rulings of Hajj Pilgrimage, the Sacrifice & the Eid Prayer – Various Scholars

Attached is a comprehensive guide and rulings regarding:

  • Hajj (it’s rulings; types of Hajj; how it is performed; it’s reward; meaning of ihraam; what is not allowed during ihraam; can Hajj be performed for someone else and more)
  • Sacrifice of an animal for those not in Hajj (it’s rulings; who should undertake it; can it be shared amongst numerous families; if i live with my brother or father who slaughters? When to slaughter; rulings regarding the age and condition of the sacrifice; best animal to slaughter, how to distribute, rulings regarding cutting hair and nails and more)
  • Eid Prayer (rulings and requirements for those not in Hajj)

Guide was compiled, summarised and translated by Ustaadh Rayyan Barker (hafidahullah).

The Hajj Pilgrimage and Celebrating its Eid

Categories
Aqeedah (Creed & Belief) Basics Brotherhood Hajj, Dhul Hijjah, Eid al Adha Monotheism - Tawheed Morals and Manners - 'Akhlaaq' Purification of The Soul Worship - 'Ibaadah'

Some Excellent Outcomes of Hajj- By Shaikh Abdul Muhsin Al-Abbaad [may Allaah preserve him]

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Shaikh Abdul Muhsin Al-Abbaad [may Allaah preserve him] said: As for hajj, it is a great act of worship. Allaah (The Mighty and Majestic) made it an obligation upon His slaves at least once in a lifetime. Hajj includes acts of worship related to wealth and physical actions. It has good outcomes and praiseworthy end results in the life of a person. The Noble Prophet (sallal laahu alayhi wasallam) said: ”(The performance of) Umrah is expiation for the sins committed between it and the previous one. And the reward of Al-Hajj Al-Mabroor (the one accepted by Allaah) is nothing but Paradise.”[1]

Abu Hurairah (radiyallaahu-anhu) said that the Messenger of Allaah (sallal laahu alayhi wasallam) was asked about the best of deeds, so he replied, ”To believe in Allaah and His Messenger.’’ The questioner then asked, ‘’What is the next (in goodness)?’’ He replied, ‘’To participate in Jihaad.’’ The questioner again asked, ‘’What is the next (in goodness)?’’ He replied, ‘’To perform Hajj Mabroor (which is accepted by Allaah…)” [2]

Abu Hurairah (radiyallaahu-anhu) also narrated that the Messenger of Allaah (sallal laahu alayhi wasallam) said: ”Whoever performs Hajj for Allaah’s sake only and does not have sexual relations with his wife and does not do evil or sins; then he will return (after hajj, free from sins) as if he was born anew.”[3]

‘Hajj Mabroor’ (the one accepted by Allaah) is the hajj a person performs in conformity with the Sunnah of the Noble Messenger (sallal-laahu-alayhi-wasallam), and the sign of a ‘Hajj Mabroor’ is that a person’s becomes better than what he was before hajj. So if a person’s evil state of affairs changes to a good state, or changes from a good state to a state even better than that, then this is a clear sign that his hajj is Mabroor [accepted by Allaah].

Hajj and Umrah include acts of worship, such as Tawaaf, which is not performed in any other place besides its designated place (i.e. around the Kabah). Tawaaf is an act of worship, which Allaah has specified to be carried out around the Baitul Ateeq [i.e. The Ancient House (the Haram)]. So when a person reaches Makkah, he [or she] performs Tawaaf around the Baitul Ateeq. He [or she] seeks nearness to Allaah (The Mighty and Majestic) with an act of worship (i.e. Tawaaf) which one could not have being able to perform except in Makkah. That is because Tawaaf cannot be done except around the Noble Kabah. So this reminds a person and makes him [or her] aware of the fact that Tawaaf performed in any other place in the earth is not legislated by Allaah (The Mighty and Majestic). Therefore, it is not permissible to make Tawaaf around any tomb or any other place in the earth besides the Noble Kabah.

Also, this is the case with kissing and indicating with one’s hand towards the Black Stone and the Yemini Corner; for indeed Allaah (The Mighty and Majestic) did not legislate for the Muslims to seek closeness to Him by kissing any other stone or indicating with one’s hand towards it except in those two places (i.e. the Black Stone and the Yemeni corner). And because of this when Umar Ibnul Khattaab (radiyallaahu anhu) approached the Black Stone, he kissed it and then said: ‘’No doubt, I know that you are a stone and can neither harm (anyone) nor benefit anyone. Had I not seen Allaah’s Messenger (sallal-laahu-alayhi-wasallam) kissing you, I would not have kissed you.’’ [4]

Also from the good outcomes of Hajj and Umrah is that when the one in Ihraam removes his normal clothing and wears the Ihram, which is worn by both the poor and the rich, it reminds him of the cloth he will be shrouded with when he dies; so he prepares himself for righteous actions and that is the best of all provision for the hereafter, as Allaah (The Most High) said:  [وَتَزَوَّدُواْ فَإِنَّ خَيۡرَ ٱلزَّادِ ٱلتَّقۡوَىٰ‌ۚ -And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.)’’ [2:197]

Also from the good outcomes of Hajj is the gathering of the pilgrims at Arafah, which is a reminder of the gathering of the people on the Day of Judgement; so this (i.e. standing at Arafah) becomes a drive (or motive) for a person to prepare himself for that standing on the Day of Judgement by performing righteous deeds.

Also during Hajj the Muslims from the East and West regions of the earth get to meet one another; so they co-operate with one another and advise one another. They get to know the state of affairs of one another; so they share happiness and joy with one another, just as a person would share the pain that befalls his brother and then guides him towards what is obligatory to do regarding that. So they all co-operate upon righteousness and piety just as Allaah (Glorified Be He) commanded them.

[Abridged and slightly paraphrased. See link:

http://www.salaficentre.com/2017/08/good-outcomes-ibaadaat-acts-worship-life-muslim-shaikh-abdul-muhsin-al-abbaad-may-allaah-preserve/

 


References

[1] Bukhaari. Number 1773 and Muslim. Number 1349

[2]Bukhaari Number: 26 and Muslim Number 83

[3]Bukhaari Number: 1521 and Muslim 1350

[4] Bukhaari. 1597 and Muslim 1270

Categories
Basics Hajj, Dhul Hijjah, Eid al Adha Innovations In Islam (Bidah) Purification of The Soul Scholars of Islam Sufis Worship - 'Ibaadah'

Explaining Sufi Doubts Abouts Graves in Masjids – Shaykh Alee Nasir (Hafidahullah)

Shaykh Alee Naasir Al-Faqeehi (hafidahullah) was approached by questioners at the end of his advice to those who come to the Prophets Mosque, regarding guidelines of how to give salaams upon the prophet, and the inhabitants of Al-Baqee (cemetery next to the Prophets Masjid) and clarifying the doubt spread by the soofis that the prophets grave is in the Masjid.

A man from Algeria came to the Shaykh and was genuinely confused and wanted clarification; the Shaykh (hafidahullah) exemplified the manners of a Scholar and a person of knowledge, in his dealing with the man.

He continued to explain and speak to him in a kind, gentle manner, explaining with evidences and proofs until the questioner was enlightened and the doubt had been removed from him.

We ask Allah to preserve the Shaykh and make his deeds heavy on his scales of good.

Shaykh’s Explanation of Chapter 30 of Kitab At-Tawheed utilising Explanation of Shaykh Al-Fawzaan (I’aanatul Mustafeed biSharh Kitab At-Tawheed) – Tuesday 4th April 2017

Categories
Basics Hajj, Dhul Hijjah, Eid al Adha Purification of The Soul Scholars of Islam Worship - 'Ibaadah'

Advice For Those Who Come on Umrah – Shaykh Alee Naasir Al-Faqeehi (hafidahullah)

Shaykh Alee Naasir Al-Faqeehi (hafidahullah) gave an advice at the end of his lesson to all those who had come on umrah and may come again for umrah or hajj in the future.

He said that they should exert themselves and strive in the righteous actions, the dhikr of Allah, praying at the Kaba (100,000 times reward), the Prophet’s Mosque (1,000 times reward), perform supererogatory prayers, recite the Quran, and know that every letter has ten good deeds and I don’t say that a letter is Alif Laam Mim; rather 10 good deeds for Alif.

He continued to say that he has seen many people who have come to visit Makkah or Madinah talking and speaking about the dunya and not utilising the short time they have here.

Take advantage of your time in Makkah and Madinah.

Shaykh’s Explanation of Chapter 30 of Kitab At-Tawheed utilising Explanation of Shaykh Al-Fawzaan (I’aanatul Mustafeed biSharh Kitab At-Tawheed) – Tuesday 4th April 2017

Categories
Da'wah - Calling To Islam Fatawa-Rulings Hajj, Dhul Hijjah, Eid al Adha Islamic Jurisprudence - 'Fiqh' Scholars of Islam Seeking Knowledge Worship - 'Ibaadah'

Specifying Takbeer on the days of Eed – Imaam Naasirud-Deen al Albani (rahimahullaah)

See File:

Specifying takbeer on the days of `Eid to being after the Prayers -Shaikh al-Albaanee

[may Allaah reward our brother Abu Abdir-Rahmaan (Mus’ab) for emailing us this beneficial reminder]

Categories
Aqeedah (Creed & Belief) Deviated Groups, Sects and Parties Fatawa-Rulings Hajj, Dhul Hijjah, Eid al Adha Innovations In Islam (Bidah) Islamic Jurisprudence - 'Fiqh' Worship - 'Ibaadah'

Climbing Mount Rahma on the Day of ‘Arafah – Shaikh Mohammad Amaan al-Jaamy

بسم الله الرحمن الرحيم

The following is paraphrased from the speech of Shaikh Mohammad Amaan al-Jaamy رحمه الله تعالى regarding the issue of Mount Rahma and the common belief that the mountain must be climbed on the day of ‘Arafah.

“So it is upon the Pilgrims to avoid climbing the mountain and crowding around it so their precious time is not wasted in that which does not benefit them, rather in it is harm [i.e. wasted time in attempting to get to it and climb it as well as the crowding etc when that time should be used in supplication], instead it is correct for the Pilgrims to spread out across ‘Arafah as they please without specifying a particular location”.

The Shaikh then goes on to mention the names of Mount Rahma:

“They have mentioned several names for this mountain:

1- “Mount Rahma” [Mount Mercy] and this is the most famous of the names and possibly the most recent one.

2- “Mount Supplication” [Mount Du’a]

3- “Al-Qurain” as some of the commoners refer to it as.

4- “Ilaal” and that is from one of the oldest names of it.

I have attempted to discover the reasoning behind it being called “Mount Rahma” and I checked various resources and asked various People of Knowledge, however I did not find a sufficiently satisfying answer, and so I leave the issue as a matter of research. However, I do feel some discomfort with this name, since mercy is not restricted to the mountain and the one who claims that must bring forth his evidence. Similarly, supplication on that day is not specific to the mountain, rather Mount Rahma is like any other part of ‘Arafah in that regard. The mercy of Allah and His freeing of slaves from the Fire is general to all individuals wherever they stand within  ‘Arafah on that day.

The reason why I researched this issue is because of what we have witnessed ourselves from some Pilgrims in terms of actions that are resembling the acts of Jaahiliyyah [ignorance]…in fact for many Pilgrims the idea amongst them has become that the point of ‘Arafah is actually to have to climb the mountain. That is since many have mistakenly understood that the name “Mount Rahma” must indicate that the mercy of Allah only descends upon the Mount on that day.”

Translator’s note: A fine example of why success lies within the Sunnah and not in opposing it, consider how many hours of the blessed day of ‘Arafah are put to waste pushing through crowds and making an attempt to climb the mountain, as well as the fatigue that arises from such activity possibly impacting upon the remainder of the Hajj rites, all of which diverts the servant from supplication and indeed vastly reduces the available time on that Day before sunset, Allahul Musta’an.

[via Sahab]

Categories
Fatawa-Rulings Hajj, Dhul Hijjah, Eid al Adha Islamic Jurisprudence - 'Fiqh' Worship - 'Ibaadah'

Buying a “Sacrifice” via Various Charitable Organisations to be Slaughtered Abroad for the Poor?

بسم الله الرحمن الرحيم

It is a common practice for Charity Organisations to advertise and offer “sacrifices” to be done abroad and distributed to the poor in exchange for a fee to cover the costs of the slaughtering. Many individuals who desire to sacrifice engage in this activity and perhaps find a greater degree of ease in simply buying a “sacrifice” from a Charity who will slaughter on their behalf abroad for the poor.

The following is the fatwa of Shaikh al-Fawzan on this issue:

Q: “A fatwa has spread from you in recent times that paying money to Charity Organisations for the slaughtering [to be done on your behalf] is against the Sunnah? What’s your opinion on this oh Shaikh?”

A: “Yes I say this now, The legislated sacrifice is done in the household [i.e. by the by person himself in his country], the household of the one slaughtering, amongst his children, and amongst his neighbours, the one slaughtering eats from it, him and his children, and they give it in charity [distribute it] and give it as a gift…so they are to be slaughtered in the houses, in the houses of the muslims [i.e. done yourselves and not abroad] so that the household obtains its benefits, apparent and concealed.

However if it slaughtered in some other place [abroad] then these distinctions that the slaughtering was prescribed for are lost; as for an individual who wishes to give it in charity [i.e. those who may claim that the poor will benefit from the sacrifice abroad more than us, which may be true] then give in charity generally [i.e. send money abroad to them in any case any time] – as for the specific acts of worship then they are to remain as they have been prescribed. Indeed the prophet صلى الله عليه و سلم would sacrifice in his household, and the companions would sacrifice in their households and they never sent money outside or abroad for animals to be bought and slaughtered there, since that causes the benefits of slaughtering to be forfitted, so indeed it is a rite of Islam [prescribed in a particular way to be done].

[vis Sahab]

This should clarify the affair; for indeed many are always confused as to why it is better to do it yourselves in your locations rather than send to the poor abroad, the Shaikh clarifies it is an Islamic Rite prescribed to be done yourselves and not abroad, as for the poor abroad then no-one has prevented you from aiding them and being charitable since you are free to send whatever amount of money and food as you wish abroad at whatever time – ‘Eid or otherwise -, however the rite of islam in terms of the slaughtering is not to be specified, that is to be done yourselves and distributed within family and neighbours etc.

Categories
Aqeedah (Creed & Belief) Da'wah - Calling To Islam Hajj, Dhul Hijjah, Eid al Adha Worship - 'Ibaadah'

Do Not Forget This Business Transaction!!!

Shaikh Abdur-Razzaaq al-Badr (may Allaah preserve him) said:

Indeed, it is the common practice of the business men of the world not to miss the big (trading) seasons; rather they make perfect preparations to bring goods, display merchandize, spend time and make great efforts.  And this (first ten days of Dhul Hijjah and the pilgrimage season) is a lucrative season for the trading of the afterlife and a perfect turning to Allaah [The Most High) in (obedience, submission, performance of good deeds, keeping away from sin, repentance etc.)


http://www.al-badr.net/web/index.php?page=page&action=view&pageid=9

Categories
Aqeedah (Creed & Belief) Family & Women Fatawa-Rulings Hajj, Dhul Hijjah, Eid al Adha Islamic Jurisprudence - 'Fiqh' Worship - 'Ibaadah'

Rulings Regarding the Slaughtering – Sh.Ibn Baz and Sh.Ibn ul-Uthaymeen

بسم الله الرحمن الرحيم

There is often much discussion and questioning that arises upon the issue of slaughtering, particularly on behalf of those family members who have passed away. This article will mention in a brief and summarised form some of the affairs linked to that from the speech of Shaikh bin Baz and Shaikh ibn ul-Uthaymeen رحمهما الله insha’Allah.

Firstly, as Shaikh bin Baz mentioned, the actual act of slaughtering is a highly recommended Sunnah, and not an obligation in the opinion of many of the people of knowledge. It is an act an individual should do on behalf of himself and his household.

The individual intending it cannot take from his hair, nails or skin from the beginning of Dhul-Hijja until he slaughters [hadith of Umm Salama with almost identical wording in Saheeh Muslim].

If however the individual does not slaughter the animal himself and instead appoints someone on his behalf, perhaps some type of butcher or slaughter house, or abroad [although not recommended by some scholars to have it done abroad, since the purpose of the slaughtering is not merely feeding the poor, in that instance everyone is able to send money as charity abroad any time, rather the slaughtering is a symbolic act in Islam which has benefits to the one slaughtering himself too, since it is Sunnah for the one slaughtering to eat from it himself and give to his relatives and neighbours], then in that case it is still the one who pays for the slaughtering that cannot take from his nails, hair and skin – as for the butcher or slaughter house people then they are free to do as they please regarding their hair, nails and skin since they are not the one intending the slaughter and paying for it, they are simply carrying out the act on behalf of someone else [Shaikh bin Baz].

Clearly as the Sunnah states, the individual slaughters for himself and his household, one slaughtering encompasses them all. However the issue at hand is regarding those who have passed away from the household; are they able to receive the reward for the slaughtering and therefore be included in the intention?

Shaikh ibn ul-Uthaymeen mentions this  issue can be sectioned into 3 categories:

1 – Slaughtering on behalf of a deceased individual who had actually given councel [stated in their “will”] to have a slaughtering done for them from their wealth; in this instance it is done and implemented as the deceased wished and is actually obligatory to carry out.

2 – An individual slaughters for himself and his family who are alive and present within his household, and within that also intends members that have passed away for the reward; once again this is correct and permissible.

3 – An individual slaughters specifically and exclusively on behalf of a deceased individual without including his living family in the intention or having any will upon that from the deceased; this issue is the point of discussion between the people of knowledge.

Shaikh ibn ul-Uthaymeen states that it has not been evidenced from the Salaf-us-Salih that they ever slaughtered independantly and exclusively for a deceased individual in this manner, rather the correct way is to slaughter normally for yourself and your living and present household and within that have the intention for the deceased members to receive the reward too, the father or mother etc. Although the Shaikh does not say that doing it exclusively is haraam or innovation, but instead states it is better to stick to the Sunnah as it has been evidenced.

Some scholars have stated however that perhaps slaughtering on behalf of the deceased exclusively could be viewed as a form of charity, or at the very least be comparable to charity and therefore permissible, although Shaikh ibn ul-Uthaymeen states in that case it is a stronger act to simply give in charity rather than opting for an alternative action that is only “comparable” and not the same. In conclusion therefore, Shaikh Uthaymeen views that it should not be done exclusively for the deceased.

[Sources, Fatawa of ibn Baz and Ibn Uthaymeen, also available on the official websites]