Jummu'aah Mubarak?!

Shaykh Saalih ibn Fawzaan (may Allaah preserve him) was asked: What is the ruling on sending text messages every Friday and ending with the phrase “Jumu‘ah mubaarak”? He replied: The early generation did not congratulate one another on Fridays, so we should not introduce anything that they did not do. 

End quote from Ajwabat As’ilah Majallat al-Da‘wah al-Islamiyyah.

"The one who does not call to Tawheed ...

Shaykh Rabee' ibn Haadee al-Madkhalee, hafidhahullaah said: "The one who does not call to Tawheed and the correction of the Aqeedah, is like the one who seeks to cure a body whose head has been cut off, since the place of the Aqeedah in the religion is like the head with regards to the body." 

[Al-manhaj al-Anbiyaa fee Da'wah ill-Allaah]

By Allaah I will not eat any good food or sleep on any soft bed...

Ibn al-Jawzi (rahimahullaah) said:


There was a king who had a lot of wealth, and he had a daughter and no other children. He loved her very much, and he used to let her enjoy all kinds of entertainment. This went on for a long time. Beside the king there lived a devoted worshiper, and whilst he was reciting one night, he raised his voice saying, “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones “ [al-Tahreem 66:6 – interpretation of the meaning].


The girl heard his recitation and said to her servants, “Stop!” But they did not stop. The worshipper started to repeat the verse, and the girl kept telling them to stop, but they did not stop. She put her hands to her collar and tore her garment, and they went to her father and told him the story. He went to her and said, “My dear, what happened to you tonight? What made you weep?” and he hugged her. She said, “I ask you by Allaah, O my father, to tell me, does have Allaah have a Fire the fuel of which is men and stones?” He said, “Yes.” She asked him, “Why did you not tell me? By Allaah I will not eat any good food or sleep on any soft bed until I know whether my abode is in Paradise or Hell.”


[Safwat al-Safwah, 4/437-438]

True Goodness

It is reported that 'Alî b. Abî Tâlib - Allâh be pleased with him - said:

Goodness is not in your wealth and offspring being plentiful; true goodness is when your [good] deeds are plenty and you have great understanding and forbearance, and when you compete to worship your Lord. If you do good you praise Allâh and thank Him, and if you sin you beg Allâh's forgiveness. There is no good in this life except with two types of men: A man who sins but then corrects himself through repentance, and a man who strives and hastens to get [the good] of the hereafter.

Ibn 'Asâkir, Al-Tawbah article 13.

Does One Say "Allaahu Akbar" When Prostrating For a Verse of Prostration?‏

Shaykh Muhammad Naasirud-Deen Al-Albaanee rahimahullaah

Source: His book Tamaam Al-Minnah (p.267-269)
Translation exclusively for www.bakkah.net

[ In the Name of Allaah, the All-Merciful, may His Salaah and Salaam be upon His final and best Messenger, to proceed... ]

As for his (Sayyid Saabiq's [1]) statement:

"On the authority of Ibn 'Umar, he said, 'The Prophet (sallallaahu 'alayhe wa sallam) used read the Qur'aan in front of us (in prayer), and when he came to verse of prostration, he would make takbeer (saying "Allaahu akbar") and prostrate, and we would also prostrate.' It was collected by Aboo Daawood, Al-Bayhaqee, and Al-Haakim who said about it, 'It is saheeh according to the conditions of the two shaykhs (Al-Bukhaaree and Muslim).'"

There are two points that need to be discussed here:

1 - The hadeeth is dha'eef, due to the presence of a weak narrator, 'Abdullaah ibn 'Umar Al-'Umaree, in the chain of the hadeeth in Aboo Daawood. The narration of Al-Bayhaqee comes by way of Aboo Daawood as well.

It is dha'eef as Al-Haafith said in At-Talkhees, and so he went on to say in Buloogh Al-Maraam, "There is a weakness in its chain."

An-Nawawee said in Al-Majmoo', "Its chain is dha'eef."

And a number of companions have narrations about his prostration (sallallaahu 'alayhe wa sallam) upon many verses in many different scenarios, and none of them ever mentioned that he (sallallaahu 'alayhe wa sallam) made takbeer (said "Allaahu akbar") when prostrating. Therefore, we are inclined to say that this takbeer is not legislated. This position was taken by Imaam Aboo Haneefah in one narration on him.

2 - There is no mention of any takbeer in Al-Haakim's narration, and it is a narration that is being used as a supporting evidence. That hadeeth reaches us by way of 'Ubaydullaah ibn 'Umar Al-'Umaree, the brother of 'Abdullaah ibn 'Umar Al-'Umaree. The names are similar - 'Ubaydullaah and 'Abdullaah [2], however 'Ubaydullaah is reliable while his brother is dha'eef as was menioned.

The hadeeth is also found in the two Saheehs, by way of 'Ubaydullaah, not 'Abdullaah, and this is from the further evidences of its weakness (the narration of 'Abdullaah ibn 'Umar Al-'Umaree). [3]

And as for his (Sayyid Saabiq's) statement:

"And Ibn Mas'ood said, 'When you read a (verse of) prostration, then make takbeer and prostrate, and when you raise your head back up, make takbeer.'"

This is how he mentioned it, without referencing it to any source! It has been collected by Al-Bayhaqee, it is mu'allaq (part of the chain is missing), saying that Ar-Rabee' ibn Sabeeh reported that Al-Hasan Al-Basree said it, not Ibn Mas'ood. [4]

This narrator, Ar-Rabee', was mentioned by Al-Haafith. He said, "He was truthful, but he had a poor memory."

I did find an origin for it, at least as the action (not the statement) of Ibn Mas'ood. Ibn Abee Shaybah collected it on the authority of 'Ataa' ibn As-Saa'ib. He said, "We used to read to Aboo 'Abdir-Rahmaan As-Sulamee while walking, and if we came accross a (verse of) prostration, he would make takbeer, gesture as if he was prostrating, and then make tasleem (saying "As-Salaamu 'alaykum"). He believed that Ibn Mas'ood used to do that." [5] However, 'Ataa ibn As-Saa'ib used to make mistakes in his narrations.

It has also been narrated that Abul-Ash-hab and Al-Hasan that they said, "When a man reads a (verse of) prostration, let him make takbeer when he raises his head, as well as when he prostrates." Its narrators are trustworthy except for Hushaym and Mugheerah who are mudallis [6] narrators.

It has also been relayed that Aboo Qalaabah and Ibn Seereen said, "When a man reads a (verse of) prostration outside of prayer, then he should say, 'Allaahu akbar.'" The chain of this report is authentic. [7]

Making takbeer upon prostrating for a verse of prostration has also been reported by 'Abur-Razaaq and Al-Bayhaqee on the authority of Muslim ibn Yasaar, and its chain is authentic. [8]

[ And Allaah knows best. ]

article was taken from BAKKAHnet (www.bakkah.net)

FOOTNOTES (Abul-'Abbaas)

[1] He is the author of the book, Fiqhus-Sunnah, may Allaah have Mercy on him. Shaykh Al-Albaanee praised the book, saying, "Verily the book Fiqhus-Sunnah by Shaykh Sayyid Saabiq is from the finest books authored in its field that I have come across, by way of its fine organization, clear writing style, and an absence of complex and intricate phrases that are found in many books of Fiqh..." (Tamaam Al-Minnah, p.10)

Having said that, Shaykh Al-Albaanee went on to mention the problems with the book, and they are many. Sometimes Saabiq used weak or baseless narrations to prove his opinion, sometimes he called authentic narrations dha'eef (weak), sometimes he makes analogy in the presence of an authentic hadeeth, etc. Refer to the article What is Wrong With the Book Fiqhus-Sunnah? for full details of his mistakes.

So Shaykh Al-Abaanee, may Allaah reward him and have Mercy on him, went through the first parts of the book and made valuable comments and corrections. He then sent them to the author, along with an encouragement to fix these problems in the next printing of his book, but as the Shaykh said, "I was hoping for that, but now my hope is lost as this man has gone on printing his book upon the same blameworthy manner..." (Tamaam Al-Minnah, p.6)

The Shaykh then decided to gather his criticisms and corrections and print the book Tamaam Al-Minnah after seeing more and more printings of Fiqhus-Sunnah for over 35 years, without retracting from except a small number of his more obvious errors.

Shaykh Al-Albaanee first sent Sayyid Saabiq his own handwritten manuscript of Tamaam Al-Minnah (after making a copy for himself) in the year 1373, and then the book was published in 1409! May Allaah reward the Shaykh for his generous advice, patience, and obvious love for the Muslims.

[2] 'Ubaydullaah literally means a little 'Abdullaah, they are very similar names in 'Arabic.

[3] Refer to Irwaa' Al-Ghaleel (#471 & #472)

[4] Al-Bayhaqee collected it in As-Sunan Al-Kubraa (2/325).

[5] Ibn Abee Shaybah collected it in his Musannaf (2/2).

[6] A mudallis narrator is one who often does not mention the one he directly narrated from, he replaces him with the one after him in the chain. This was done by different narrators for different reasons. It is considered unacceptable in a narration, until it can be shown who he actually narrated from.

[7] It was collected by 'Abdur-Razzaaq in his Musannaf (3/349, #5930) with another chain that is also authentic.

[8] To conclude, what is understood from the article is: (1) The evidence supporting making takbeer when prostrating for a verse of prostration while in prayer that Sayyid Saabiq used is not authentic; (2) A person may make takbeer when prostrating for a verse of prostration outside of prayer, as has been reported from some of the taabi'oon. And Allaah knows best.

Seeking Knowledge Until Death

Seeking Knowledge Until Death

From a lecture by Shaykh Salih aalish-Shaykh

Imâm Ahmad had two sons, 'Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that "A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Abâ 'Abdillâh! You are the Imâm of the Muslims!' "

This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!

Imâm Ahmad replied with a statement that nullified this man's whole understanding. He said: "I will be with the mihbarah all the way to the maqbarah (graveyard)."

What did he mean? He meant, "I will be busy with knowledge until I die."

Another narration mentions that he said this same statement on a separate occasion to another group of people: "As for me, I will seek knowledge until I am placed in the grave."

When the time of his death came near, he said to those around him:

"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.

This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."

So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.

Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?

No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.

In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it. Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."

He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.

What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.

If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.

Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.

How to Set Your Affairs Aright

Ibn Qayyim Al Jawziyyah (Rahimahullah)

Source: AL-FA WA’ID: A Collection of Wise Sayings


Let’s strive to be close to Allah.
Let’s long for the dwelling of peace wherein there is no toil, stress or weariness.

The easiest way is to consider the fact that you are passing a period that lies between two other periods, namely your current life, which is the present one and it is between your past and your future.

The past can be set aright through repentance, regret and asking the forgiveness of Allah, and this is a way, which affords you no toil, weariness or hard work, as it is concerned with the heart.

The future can be set aright by abstaining from misdeeds, and this is a means of comfort and relief for you, for it is not a difficult act, but it is an intention that relieves your body, heart, and your mind.

In brief, your past is set aright through repentance; your future is set aright through abstention, determination and intention, which have nothing to do with overburdening the body.
However, our concern here is with the present time as it stands between the two other periods. If you waste it, then you are wasting your happiness and salvation. On the contrary, if you maintain it through setting your past and present aright, indeed you will attain success, salvation, relief, and pleasure.

Improving your present state is much more difficult than setting your past and your future aright, because it means that you should abide by the most deserving and beneficial deeds to achieve happiness. There are great differences between people in this regard. This is your chance to take the provision for your Hereafter, either Paradise or Hellfire. So, if you take this path to your Lord, you will attain glorious happiness and great success during this short period of time which has no value compared with eternity. However, if you prefer vain desires, idleness, play and amusement, the period would pass quickly, followed by a permanent and great pain, the suffering of which is much more severe than the suffering of patience, the patience required to obey Allah.

Taken from: http://salaf-us-saalih.com/2010/07/2...ibn-al-qayyim/