Ibn Qāsim al-Najdī رحمه الله stated:
He (Ibn Taymīyyah), may Allāh have mercy on him was asked: “A man cursed al-Yahūd and slandered al-Tawrāh; is it permissible for a Muslim to curse their Book or not?”
He answered: All praise to Allāh, it is not permissible for anybody to curse al-Tawrāh, In fact, whoever generally curses al-Tawrāh will be asked to recant from the statement, if he refuses, he will be executed. If the aspect of al-Tawrāh is the one known to have been revealed by Allāh, that must be believed, such its reviler will be executed for speaking ill of it, In fact, his repentance will not be taken, according to what is clear from the statements of the scholars. But if a person were to curse al-Yahūd for what they are upon today, there is no blame for that; al-Yahūd are a cursed people so also is their religion. So also is if he curses the (fake) Tawrāh with them [today] upon the intention that he is only cursing what has been supplanted by them [in it], like if he says: ‘These copies of al-Tawrāh are fake ones, it is not permissible to use what they contain, whoever acts with fake and abrogated laws is a kāfir.’ This kind of statement is the truth; there is nothing against it and Allāh knows best.
وَسُئِلَ - رَحِمَهُ اللَّهُ -: عَنْ رَجُلٍ لَعَنَ الْيَهُودَ وَلَعَنَ دِينَهُ وَسَبَّ التَّوْرَاةَ: فَهَلْ يَجُوزُ لِمُسْلِمِ أَنْ يَسُبَّ كِتَابَهُمْ أَمْ لَا؟
فَأَجَابَ:الْحَمْدُ لِلَّهِ، لَيْسَ لِأَحَدِ أَنْ يَلْعَنَ التَّوْرَاةَ؛ بَلْ مَنْ أَطْلَقَ لَعْنَ التَّوْرَاةِ فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَإِنْ كَانَ مِمَّنْ يَعْرِفُ أَنَّهَا مَنْزِلَةٌ مِنْ عِنْدِ اللَّهِ وَأَنَّهُ يَجِبُ الْإِيمَانُ بِهَا: فَهَذَا يُقْتَلُ بِشَتْمِهِ لَهَا؛ وَلَا تُقْبَلُ تَوْبَتُهُ فِي أَظْهَرِ قَوْلَيْ الْعُلَمَاءِ. وَأَمَّا إنْ لَعَنَ دِينَ الْيَهُودِ الَّذِي هُمْ عَلَيْهِ فِي هَذَا الزَّمَانِ فَلَا بَأْسَ بِهِ فِي ذَلِكَ فَإِنَّهُمْ مَلْعُونُونَ هُمْ وَدِينُهُمْ وَكَذَلِكَ إنْ سَبَّ التَّوْرَاةَ الَّتِي عِنْدَهُمْ بِمَا يُبَيِّنُ أَنَّ قَصْدَهُ ذِكْرُ تَحْرِيفِهَا مِثْلُ أَنْ يُقَالَ نُسَخُ هَذِهِ التَّوْرَاةِ مُبَدَّلَةٌ لَا يَجُوزُ الْعَمَلُ بِمَا فِيهَا وَمَنْ عَمِلَ الْيَوْمَ بِشَرَائِعِهَا الْمُبَدَّلَةِ وَالْمَنْسُوخَةِ فَهُوَ كَافِرٌ: فَهَذَا الْكَلَامُ وَنَحْوُهُ حَقٌّ لَا شَيْءَ عَلَى قَائِلِهِ وَاَللَّهُ أَعْلَمُ.
مجموع الفتاوى — ٣٥/٢٠٠
https://t.me/Hanbaliyyah
He (Ibn Taymīyyah), may Allāh have mercy on him was asked: “A man cursed al-Yahūd and slandered al-Tawrāh; is it permissible for a Muslim to curse their Book or not?”
He answered: All praise to Allāh, it is not permissible for anybody to curse al-Tawrāh, In fact, whoever generally curses al-Tawrāh will be asked to recant from the statement, if he refuses, he will be executed. If the aspect of al-Tawrāh is the one known to have been revealed by Allāh, that must be believed, such its reviler will be executed for speaking ill of it, In fact, his repentance will not be taken, according to what is clear from the statements of the scholars. But if a person were to curse al-Yahūd for what they are upon today, there is no blame for that; al-Yahūd are a cursed people so also is their religion. So also is if he curses the (fake) Tawrāh with them [today] upon the intention that he is only cursing what has been supplanted by them [in it], like if he says: ‘These copies of al-Tawrāh are fake ones, it is not permissible to use what they contain, whoever acts with fake and abrogated laws is a kāfir.’ This kind of statement is the truth; there is nothing against it and Allāh knows best.
وَسُئِلَ - رَحِمَهُ اللَّهُ -: عَنْ رَجُلٍ لَعَنَ الْيَهُودَ وَلَعَنَ دِينَهُ وَسَبَّ التَّوْرَاةَ: فَهَلْ يَجُوزُ لِمُسْلِمِ أَنْ يَسُبَّ كِتَابَهُمْ أَمْ لَا؟
فَأَجَابَ:الْحَمْدُ لِلَّهِ، لَيْسَ لِأَحَدِ أَنْ يَلْعَنَ التَّوْرَاةَ؛ بَلْ مَنْ أَطْلَقَ لَعْنَ التَّوْرَاةِ فَإِنَّهُ يُسْتَتَابُ فَإِنْ تَابَ وَإِلَّا قُتِلَ. وَإِنْ كَانَ مِمَّنْ يَعْرِفُ أَنَّهَا مَنْزِلَةٌ مِنْ عِنْدِ اللَّهِ وَأَنَّهُ يَجِبُ الْإِيمَانُ بِهَا: فَهَذَا يُقْتَلُ بِشَتْمِهِ لَهَا؛ وَلَا تُقْبَلُ تَوْبَتُهُ فِي أَظْهَرِ قَوْلَيْ الْعُلَمَاءِ. وَأَمَّا إنْ لَعَنَ دِينَ الْيَهُودِ الَّذِي هُمْ عَلَيْهِ فِي هَذَا الزَّمَانِ فَلَا بَأْسَ بِهِ فِي ذَلِكَ فَإِنَّهُمْ مَلْعُونُونَ هُمْ وَدِينُهُمْ وَكَذَلِكَ إنْ سَبَّ التَّوْرَاةَ الَّتِي عِنْدَهُمْ بِمَا يُبَيِّنُ أَنَّ قَصْدَهُ ذِكْرُ تَحْرِيفِهَا مِثْلُ أَنْ يُقَالَ نُسَخُ هَذِهِ التَّوْرَاةِ مُبَدَّلَةٌ لَا يَجُوزُ الْعَمَلُ بِمَا فِيهَا وَمَنْ عَمِلَ الْيَوْمَ بِشَرَائِعِهَا الْمُبَدَّلَةِ وَالْمَنْسُوخَةِ فَهُوَ كَافِرٌ: فَهَذَا الْكَلَامُ وَنَحْوُهُ حَقٌّ لَا شَيْءَ عَلَى قَائِلِهِ وَاَللَّهُ أَعْلَمُ.
مجموع الفتاوى — ٣٥/٢٠٠
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn Taymīyyah رحمه الله stated:
Allāh's ḥujjah (ie: binding proofs) upon people through His Messengers is established by making the message accessible to be known. Thus, it is not a necessary condition of the ḥujjah being established that those being called actually know or comprehend it. As such, when the disbelievers turned away from listening to the Qurʾān and pondering over its meanings, this did not prevent Allāh's ḥujjah being established upon them. Similarly, their avoidance of hearing what is transmitted from the prophets or reading their widely available narrations does not prevent the proof either because of the accessibility and availability of the message.
ومن جواب هؤلاء أن حجة الله برسله قامت بالتمكن من العلم فليس من شرط حجة الله تعالى علم المدعوين بها. ولهذا لم يكن إعراض الكفار عن استماع القرآن وتدبره مانعا من قيام حجة الله تعالى عليهم وكذلك إعراضهم عن استماع المنقول عن الأنبياء وقراءة الآثار المأثورة عنهم لا يمنع الحجة إذ المكنة حاصلة.
الرد على المنطقيين - ١/٩٩
https://t.me/Hanbaliyyah
Allāh's ḥujjah (ie: binding proofs) upon people through His Messengers is established by making the message accessible to be known. Thus, it is not a necessary condition of the ḥujjah being established that those being called actually know or comprehend it. As such, when the disbelievers turned away from listening to the Qurʾān and pondering over its meanings, this did not prevent Allāh's ḥujjah being established upon them. Similarly, their avoidance of hearing what is transmitted from the prophets or reading their widely available narrations does not prevent the proof either because of the accessibility and availability of the message.
ومن جواب هؤلاء أن حجة الله برسله قامت بالتمكن من العلم فليس من شرط حجة الله تعالى علم المدعوين بها. ولهذا لم يكن إعراض الكفار عن استماع القرآن وتدبره مانعا من قيام حجة الله تعالى عليهم وكذلك إعراضهم عن استماع المنقول عن الأنبياء وقراءة الآثار المأثورة عنهم لا يمنع الحجة إذ المكنة حاصلة.
الرد على المنطقيين - ١/٩٩
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn Qudāmah رحمه الله stated:
We do not used the Qadā and the Qadar of Allāh as an excuse for us to abandon following His commandments and avoiding His Prohibitions. Rather, we are obligated to believe in and know that Allāh has established the hujjah (binding proof) against us by revealing the Scriptures and His sending of the Messengers.
ولا نجعل قضاء الله وقدره حجة لنا في ترك أوامره وارْتكب نواهيه، بل يجب أن نؤمن ونعلم أنّ لله الحجة علينا بإنزال الكتب، وبعثة الرسل.
لمعة الاعتقاد الهادي إلى سبيل الرشاد
https://t.me/Hanbaliyyah
We do not used the Qadā and the Qadar of Allāh as an excuse for us to abandon following His commandments and avoiding His Prohibitions. Rather, we are obligated to believe in and know that Allāh has established the hujjah (binding proof) against us by revealing the Scriptures and His sending of the Messengers.
ولا نجعل قضاء الله وقدره حجة لنا في ترك أوامره وارْتكب نواهيه، بل يجب أن نؤمن ونعلم أنّ لله الحجة علينا بإنزال الكتب، وبعثة الرسل.
لمعة الاعتقاد الهادي إلى سبيل الرشاد
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Forwarded from Hanbali Madhab
Imām Ibn Battah رحمه الله stated:
May the peace and abundant blessing of Allāh be upon Muhammad His approved Prophet and His chosen Messenger, whom He sent to establish the hujjah, establish His Oneness and to invite towards Him with wisdom and good preaching. And all praise is due to Allāh for the apparent Laws of Islām, the pure Sunan and excellent manners.
وصلى الله على محمد نبيه المرتضى، ورسوله المصطفى، أرسله لإقامة حجة، وإثبات وحدانية، والدعاء إليه بالحكمة والموعظة الحسنة. والحمد لله على الشرائع الظاهرة، والسنن الزاكية، والأخلاق الفاضلة.
الشرح والإبانة على أصول والديانة
https://t.me/Hanbaliyyah
May the peace and abundant blessing of Allāh be upon Muhammad His approved Prophet and His chosen Messenger, whom He sent to establish the hujjah, establish His Oneness and to invite towards Him with wisdom and good preaching. And all praise is due to Allāh for the apparent Laws of Islām, the pure Sunan and excellent manners.
وصلى الله على محمد نبيه المرتضى، ورسوله المصطفى، أرسله لإقامة حجة، وإثبات وحدانية، والدعاء إليه بالحكمة والموعظة الحسنة. والحمد لله على الشرائع الظاهرة، والسنن الزاكية، والأخلاق الفاضلة.
الشرح والإبانة على أصول والديانة
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Forwarded from Hanbali Madhab
Imām al-Barbahārī رحمه الله stated:
‘Umar bin al-Khattab (may Allāh be pleased with him) said: “There is no excuse for anyone regarding a form of misguidance which he embarked upon thinking that it is guidance; nor regarding guidance which he abandoned thinking that it is misguidance. The matters have been explained, the hujjah is established and the excuse has ceased.” And that is because the Sunnah and the jama’ah have perfected all the affairs of the religion and it is clear to the people. Therefore, it is obligatory for people to follow.
وقال عمر بن الخطاب رضي الله عنه: لا عذر لأحد في ضلالة ركبها حسبها هدى، ولا في هدى تركه حسبه ضلالة، فقد بينت الأمور، وثبتت الحجة، وانقطع العذر. وذلك أن السنة والجماعة قد أحكما أمر الدين كله، وتبين لناس، فعلى الناس الاتباع.
شرح السنة للبربهاري
https://t.me/Hanbaliyyah
‘Umar bin al-Khattab (may Allāh be pleased with him) said: “There is no excuse for anyone regarding a form of misguidance which he embarked upon thinking that it is guidance; nor regarding guidance which he abandoned thinking that it is misguidance. The matters have been explained, the hujjah is established and the excuse has ceased.” And that is because the Sunnah and the jama’ah have perfected all the affairs of the religion and it is clear to the people. Therefore, it is obligatory for people to follow.
وقال عمر بن الخطاب رضي الله عنه: لا عذر لأحد في ضلالة ركبها حسبها هدى، ولا في هدى تركه حسبه ضلالة، فقد بينت الأمور، وثبتت الحجة، وانقطع العذر. وذلك أن السنة والجماعة قد أحكما أمر الدين كله، وتبين لناس، فعلى الناس الاتباع.
شرح السنة للبربهاري
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn Uthaymín رحمه الله stated:
Allāh has called them "People of the Book" not to honor them but instead to establish the hujjah against them. That is because the People of the Book are those who should be the first to act according to it, just as Allāh said at the beginning of sūrah al-Baqarah: “And do not be the first to disbelieve in it." [2:41]
[سمّاهم الله أهل كتاب لا إكراما لهم، ولكن إقامة للحجة عليهم؛ لأن أهل الكتاب هم الذين يجب عليهم أن يكونوا أول عاملٍ به، كما قال تعالى في أول سورة البقرة: ﴿ولا تكونوا أوَّل كافرٍ به ﴾". ]
تفسير القرآن الكريم (تفسير العثيمين)
https://t.me/Hanbaliyyah
Allāh has called them "People of the Book" not to honor them but instead to establish the hujjah against them. That is because the People of the Book are those who should be the first to act according to it, just as Allāh said at the beginning of sūrah al-Baqarah: “And do not be the first to disbelieve in it." [2:41]
[سمّاهم الله أهل كتاب لا إكراما لهم، ولكن إقامة للحجة عليهم؛ لأن أهل الكتاب هم الذين يجب عليهم أن يكونوا أول عاملٍ به، كما قال تعالى في أول سورة البقرة: ﴿ولا تكونوا أوَّل كافرٍ به ﴾". ]
تفسير القرآن الكريم (تفسير العثيمين)
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
TreatiseMultipleStatesEng.pdf
280.4 KB
بسم الله الرحمن الرحيم
The highly regarded contemporary Hanbali scholar of Egypt, Sh Karim Hilmi has recently written a treatise on contemporary issues of jihad and how they're affected by the existence of nation-states from a fiqhi perspective.
We highly encourage everyone to read it if they can. This is a completed translation of 'A summary of: A Treatise on the Impact of the Multiplicity of Islamic States on the Rulings of Defense, Allegiance and Support'.
An extremely beneficial work, filled with the statements of past scholars, that clarifies the correct position regarding a number of issues in which there has arisen a lot of confusion and false claims.
اللهم تقبّل منّا صالح الاعمال واجعلها خالصة لوجهك الكريم.
https://t.me/Hanbaliyyah
The highly regarded contemporary Hanbali scholar of Egypt, Sh Karim Hilmi has recently written a treatise on contemporary issues of jihad and how they're affected by the existence of nation-states from a fiqhi perspective.
We highly encourage everyone to read it if they can. This is a completed translation of 'A summary of: A Treatise on the Impact of the Multiplicity of Islamic States on the Rulings of Defense, Allegiance and Support'.
An extremely beneficial work, filled with the statements of past scholars, that clarifies the correct position regarding a number of issues in which there has arisen a lot of confusion and false claims.
اللهم تقبّل منّا صالح الاعمال واجعلها خالصة لوجهك الكريم.
https://t.me/Hanbaliyyah
Ibn Taymīyyah رحمه الله stated:
Whoever abandons that which Allāh has commanded of fighting in order to prevent trials and tribulations (fitna), then he has fallen into trials and tribulations (fitna) due to what has befallen him of doubt and disease in his heart, and his abandonment of that which Allāh has commanded of al-Jihād.
فمن ترك القتال الذي أمر الله به للئلا تكون فتنة، فهو في الفتنة ساقط بما وقع فيه من ريب قلبه ومرض فؤاده وتركه ما أمر الله به من الجهاد.
مجموع الفتاوى - (٢٨-٦١٧)
https://t.me/Hanbaliyyah
Whoever abandons that which Allāh has commanded of fighting in order to prevent trials and tribulations (fitna), then he has fallen into trials and tribulations (fitna) due to what has befallen him of doubt and disease in his heart, and his abandonment of that which Allāh has commanded of al-Jihād.
فمن ترك القتال الذي أمر الله به للئلا تكون فتنة، فهو في الفتنة ساقط بما وقع فيه من ريب قلبه ومرض فؤاده وتركه ما أمر الله به من الجهاد.
مجموع الفتاوى - (٢٨-٦١٧)
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Forwarded from Hanbali Madhab
Ibn Qudāmah رحمه الله stated:
Jihād is the best of supererogatory acts. This is because Abū Hurayrah narrated that Allāh’s Messenger, peace and blessings be upon him, was asked, “What is the best deed?” He replied, “To believe in Allāh.” The questioner then asked, “What is next best?” He replied, “To perform jihād in Allāh’s cause, then to perform Hajj that is mabrūr (accepted).” It has also been narrated on the authority of Abū Sa’īd al-Khudrī that the Messenger of Allāh, peace and blessings be upon him, was asked, “Who is the best of men ?” He replied, “A man who fights in the way of Allāh, putting his wealth and his life at stake.”
والجهاد أفضل التطوع، لقول أبي هريرة: سئل رسول الله صلى الله عليه وسلم أي الأعمال أفضل؟ قال: إيمان بالله. قال: ثم أي؟ قال: الجهاد في سبيل الله ثم حج مبرور وعن أبي سعيد قال: سئل رسول الله صلى الله عليه وسلم أي الناس أفضل ؟ قال: رجل يجاهد في سبيل الله بماله ونفسه.
عمدة الفقه - كتاب الجهاد
https://t.me/Hanbaliyyah
Jihād is the best of supererogatory acts. This is because Abū Hurayrah narrated that Allāh’s Messenger, peace and blessings be upon him, was asked, “What is the best deed?” He replied, “To believe in Allāh.” The questioner then asked, “What is next best?” He replied, “To perform jihād in Allāh’s cause, then to perform Hajj that is mabrūr (accepted).” It has also been narrated on the authority of Abū Sa’īd al-Khudrī that the Messenger of Allāh, peace and blessings be upon him, was asked, “Who is the best of men ?” He replied, “A man who fights in the way of Allāh, putting his wealth and his life at stake.”
والجهاد أفضل التطوع، لقول أبي هريرة: سئل رسول الله صلى الله عليه وسلم أي الأعمال أفضل؟ قال: إيمان بالله. قال: ثم أي؟ قال: الجهاد في سبيل الله ثم حج مبرور وعن أبي سعيد قال: سئل رسول الله صلى الله عليه وسلم أي الناس أفضل ؟ قال: رجل يجاهد في سبيل الله بماله ونفسه.
عمدة الفقه - كتاب الجهاد
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Sufyān ibn Uyaynah رحمه الله stated:
Do you know what an example of knowledge is ? The example of knowledge is like the land of kufr and the land of Islām, so if the people of Islām abandon Jihād, the people of kufr will come and take over Islām, and if the people abandon knowledge, the people become ignorants.
قال الإمام الحافظ سُفيانُ بن عُيَيْنةَ: «تدرون ما مثل العلم؟ مثل العلم مثل دار الكفر ودار الإسلام، فإن ترك أهل الإسلام الجهاد جاء أهل الكفر فأخذوا الإسلام، وإن ترك الناس العلم صار الناس جُهالاً».
تهذيب الكمال في أسماء الرجال
https://t.me/Hanbaliyyah
Do you know what an example of knowledge is ? The example of knowledge is like the land of kufr and the land of Islām, so if the people of Islām abandon Jihād, the people of kufr will come and take over Islām, and if the people abandon knowledge, the people become ignorants.
قال الإمام الحافظ سُفيانُ بن عُيَيْنةَ: «تدرون ما مثل العلم؟ مثل العلم مثل دار الكفر ودار الإسلام، فإن ترك أهل الإسلام الجهاد جاء أهل الكفر فأخذوا الإسلام، وإن ترك الناس العلم صار الناس جُهالاً».
تهذيب الكمال في أسماء الرجال
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn Taymīyyah رحمه الله stated:
As for the night of the middle [of Sha'bān], ahādīth and narrations have mentioned its virtues and merits, and it's narrated from some of the salaf that they used to pray during it. So, a person's prayer alone on that night may be preceded by the salaf, and he has an argument in it, so such a thing should not be denied.
مجموع الفتاوى - ٢٣/١٣٢
https://t.me/Hanbaliyyah
As for the night of the middle [of Sha'bān], ahādīth and narrations have mentioned its virtues and merits, and it's narrated from some of the salaf that they used to pray during it. So, a person's prayer alone on that night may be preceded by the salaf, and he has an argument in it, so such a thing should not be denied.
مجموع الفتاوى - ٢٣/١٣٢
https://t.me/Hanbaliyyah
Ibn Rajab al-Hanbalī رحمه الله stated:
So the believer should fill this night (middle of Sha'bān) with dhikr of Allāh the Exalted and supplicating to Him for forgiveness of sins and concealing one’s defects and relief of anguish, and he should precede all that with tawbah, for verily Allāh turns in forgiveness that night to whoever turns to Him in repentance.
لطائف المعارف - ٢٦٥
https://t.me/Hanbaliyyah
So the believer should fill this night (middle of Sha'bān) with dhikr of Allāh the Exalted and supplicating to Him for forgiveness of sins and concealing one’s defects and relief of anguish, and he should precede all that with tawbah, for verily Allāh turns in forgiveness that night to whoever turns to Him in repentance.
لطائف المعارف - ٢٦٥
https://t.me/Hanbaliyyah
Forwarded from Hanbali Madhab
Ibn Rajab al-Hanbalī رحمه الله stated:
Anas bin Mālik, may Allāh be pleased with him said: During the month of Sha’bān, the Muslims would devote themselves to the Mushafs and recite from them. They used to distribute the zakāt from their wealth in order to support the weak and poor for the upcoming [blessed month of] Ramadān.
Latāif al-Ma’ārif | Page 135
Anas bin Mālik, may Allāh be pleased with him said: During the month of Sha’bān, the Muslims would devote themselves to the Mushafs and recite from them. They used to distribute the zakāt from their wealth in order to support the weak and poor for the upcoming [blessed month of] Ramadān.
Latāif al-Ma’ārif | Page 135
Forwarded from Hanbali Madhab
Ibn Rajab al-Hanbalī رحمه الله stated:
The parable of Sha’bān to Ramadān is like an introduction, a forerunner. Therein are acts which are legislated in Ramadān i.e., fasting and the recitation of the Qur’ān. This is so that one can prepare himself to welcome Ramadān and accustom himself to obey the Most-Compassionate!
Latāif al-Ma’ārif | Page 138.
https://t.me/Hanbaliyyah
The parable of Sha’bān to Ramadān is like an introduction, a forerunner. Therein are acts which are legislated in Ramadān i.e., fasting and the recitation of the Qur’ān. This is so that one can prepare himself to welcome Ramadān and accustom himself to obey the Most-Compassionate!
Latāif al-Ma’ārif | Page 138.
https://t.me/Hanbaliyyah
Ibn Rajab al-Hanbalī رحمه الله stated:
Some have said that one of the effects of fasting during Sha’bān is that it acts like a training for the fast of Ramadān, in order that one can enter into Ramadān in good shape, being prepared for it and accustomed to fasting. And through fasting during Sha’bān, one will find and taste the sweetness of the fast, and so he will enter into Ramadān with strength and determination.
وقد قيل: في صوم شعبان معنى آخر: أن صيامه كالتمرين على صيام رمضان لئلا يدخل في صوم رمضان على مشقة وكلفة بل قد تمرن على. الصيام واعتاده ووجد بصيام شعبان قبله حلاوة الصيام ولذته فيدخل في صيام رمضان بقوة ونشاط. ـ
لطائف المعارف - ٢٤٨
https://t.me/Hanbaliyyah
Some have said that one of the effects of fasting during Sha’bān is that it acts like a training for the fast of Ramadān, in order that one can enter into Ramadān in good shape, being prepared for it and accustomed to fasting. And through fasting during Sha’bān, one will find and taste the sweetness of the fast, and so he will enter into Ramadān with strength and determination.
وقد قيل: في صوم شعبان معنى آخر: أن صيامه كالتمرين على صيام رمضان لئلا يدخل في صوم رمضان على مشقة وكلفة بل قد تمرن على. الصيام واعتاده ووجد بصيام شعبان قبله حلاوة الصيام ولذته فيدخل في صيام رمضان بقوة ونشاط. ـ
لطائف المعارف - ٢٤٨
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Ibn Rajab al-Hanbalī رحمه الله stated:
Another benefit is that fasting in Shawwāl and Sha’bān is like the Sunan al-rawātib prayers before and after the obligatory prayers, for those make up whatever defects and deficiencies took place in the obligatory prayers. For on the Day of Resurrection, the obligations will be perfected and completed by the optional deeds, as has been narrated from the Prophet (ﷺ) via numerous paths. And most people have some defects and deficiencies in their obligatory fasts, so they are in need of the actions which will make up for those and patch them up. It was for this reason that the Prophet (ﷺ) forbade any person to say, ‘I have fasted the entire Ramadān,’ or ‘I have done all of the night prayers.’ Al-Sahābī said, “I do not know whether this was in censure of self-praise or that one should be cautious of heedlessness.”
منها : أن صيام شوال وشعبان كصلاة السنن الرواتب قبل الصلاة المفروضة وبعدها ، فيكمل بذلك ما حصل في الفرض من خلل ونقص . فإنّ الفرائض تكمل بالنوافل يوم القيامة ، كما ورد ذلك عن النبي ﷺ من وجوه متعددة . وأكثر الناس في صيامه للفرض نقص وخلل ، فيحتاج إلى ما يجبره ويكمله من الأعمال ؛ ولهذا نهي النبي ﷺ أن يقول الرجل : صمت رمضان كله ، أو قمت كله . قال الصحابي : فلا أدري ، أكره التزكية أم لابد من غفلة.
لطائف المعارف - ٣٩٨
https://t.me/Hanbaliyyah
Another benefit is that fasting in Shawwāl and Sha’bān is like the Sunan al-rawātib prayers before and after the obligatory prayers, for those make up whatever defects and deficiencies took place in the obligatory prayers. For on the Day of Resurrection, the obligations will be perfected and completed by the optional deeds, as has been narrated from the Prophet (ﷺ) via numerous paths. And most people have some defects and deficiencies in their obligatory fasts, so they are in need of the actions which will make up for those and patch them up. It was for this reason that the Prophet (ﷺ) forbade any person to say, ‘I have fasted the entire Ramadān,’ or ‘I have done all of the night prayers.’ Al-Sahābī said, “I do not know whether this was in censure of self-praise or that one should be cautious of heedlessness.”
منها : أن صيام شوال وشعبان كصلاة السنن الرواتب قبل الصلاة المفروضة وبعدها ، فيكمل بذلك ما حصل في الفرض من خلل ونقص . فإنّ الفرائض تكمل بالنوافل يوم القيامة ، كما ورد ذلك عن النبي ﷺ من وجوه متعددة . وأكثر الناس في صيامه للفرض نقص وخلل ، فيحتاج إلى ما يجبره ويكمله من الأعمال ؛ ولهذا نهي النبي ﷺ أن يقول الرجل : صمت رمضان كله ، أو قمت كله . قال الصحابي : فلا أدري ، أكره التزكية أم لابد من غفلة.
لطائف المعارف - ٣٩٨
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Forwarded from Hanbali Madhab
Ibn Rajab al-Hanbalī رحمه الله stated:
Ka’b ibn Mālik, may Allāh be pleased with him, said: Whoever fasts the month of Ramadān and he says to himself that he will return to sinful disobedience when Ramadān is over, his fasting is rejected.
عن ابن رجب رحمه الله قَالَ كَعْبْ بْنُ مَالِكٍ رَضِيَ الله عَنْهُ مَنْ صَامَ رَمَضَـانَ وَهُوَ يُحَدِّثُ نَفْسَـهُ أَنَّهُ إِذَا خَرَجَ رَمَضَـانُ عَصَىٰ رَبَّهُ فَصِيَامُهُ عَلَيْهِ مَـرْدُوْدٌ
لطائف المعارف - ٢٢٢/١
https://t.me/Hanbaliyyah
Ka’b ibn Mālik, may Allāh be pleased with him, said: Whoever fasts the month of Ramadān and he says to himself that he will return to sinful disobedience when Ramadān is over, his fasting is rejected.
عن ابن رجب رحمه الله قَالَ كَعْبْ بْنُ مَالِكٍ رَضِيَ الله عَنْهُ مَنْ صَامَ رَمَضَـانَ وَهُوَ يُحَدِّثُ نَفْسَـهُ أَنَّهُ إِذَا خَرَجَ رَمَضَـانُ عَصَىٰ رَبَّهُ فَصِيَامُهُ عَلَيْهِ مَـرْدُوْدٌ
لطائف المعارف - ٢٢٢/١
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)
Mar’ī Ibn Yūsuf Al-Karmī رحمه الله:
Making the intention at night for every day (to fast) is obligatory. So whoever brought to his heart at night that he will be fasting, then he has made his intention. Likewise, if a person eats and drinks with the intention of fasting (i.e. he has made his intention).
دليل الطالب لنيل المطالب - ١٧٢
https://t.me/Hanbaliyyah
Making the intention at night for every day (to fast) is obligatory. So whoever brought to his heart at night that he will be fasting, then he has made his intention. Likewise, if a person eats and drinks with the intention of fasting (i.e. he has made his intention).
دليل الطالب لنيل المطالب - ١٧٢
https://t.me/Hanbaliyyah
Media is too big
VIEW IN TELEGRAM
The First Objective of Fasting _ Shaykh Abd al-Salām al-Shuway'ir حفظه الله
Ibn Rajab al-Hanbalī رحمه الله stated:
And know that seeking nearness to Allāh the Exalted is not completed by leaving off these desires [for food, drink, marital relations] which are permissible outside of the fast until after one seeks nearness to Him by leaving off those things which Allāh has forbidden in all circumstances. This includes lying, injustice and enmity towards the people concerning their blood, wealth and honor. And the Prophet (ﷺ) said about this, “Whoever does not abandon false speech and action, then Allāh has no need for him to leave off his food and drink,” and this was recorded by al-Bukharī. And in another hadīth, “The fast is not from food and drink; the fast is only from idle and obscene speech.” Al-Hāfidh Abu Mūsa al-Madīnī said, “This is [authentic] according to the conditions of Muslim.”
واعلم أنّه لا يتمّ التقرّب إلي الله تعالى بترك هذه الشهوات المباحة في غير حالة الصيام إلا بعد التقرّب إليه بترك ما حرّمه الله في كل حال ؛ من الكذب والظلم والعدوان على الناس في دمائهم وأموالهم وأعراضهم ـ ولهذا قال النبي ﷺ : (من لم يدع قول الزور والعمل به ، فليس لله حاجة في أن يدع طعامه وشرابه ) خرّجه البخاري . وفي حديث آخر : ( ليس الصيام من الطعام والشراب ، إنما الصيام من اللغو والرفث ). قال الحافظ أبو موسى المديني : هو على شرط مسلم
لطائف المعارف - ٢٩١
https://t.me/Hanbaliyyah
And know that seeking nearness to Allāh the Exalted is not completed by leaving off these desires [for food, drink, marital relations] which are permissible outside of the fast until after one seeks nearness to Him by leaving off those things which Allāh has forbidden in all circumstances. This includes lying, injustice and enmity towards the people concerning their blood, wealth and honor. And the Prophet (ﷺ) said about this, “Whoever does not abandon false speech and action, then Allāh has no need for him to leave off his food and drink,” and this was recorded by al-Bukharī. And in another hadīth, “The fast is not from food and drink; the fast is only from idle and obscene speech.” Al-Hāfidh Abu Mūsa al-Madīnī said, “This is [authentic] according to the conditions of Muslim.”
واعلم أنّه لا يتمّ التقرّب إلي الله تعالى بترك هذه الشهوات المباحة في غير حالة الصيام إلا بعد التقرّب إليه بترك ما حرّمه الله في كل حال ؛ من الكذب والظلم والعدوان على الناس في دمائهم وأموالهم وأعراضهم ـ ولهذا قال النبي ﷺ : (من لم يدع قول الزور والعمل به ، فليس لله حاجة في أن يدع طعامه وشرابه ) خرّجه البخاري . وفي حديث آخر : ( ليس الصيام من الطعام والشراب ، إنما الصيام من اللغو والرفث ). قال الحافظ أبو موسى المديني : هو على شرط مسلم
لطائف المعارف - ٢٩١
https://t.me/Hanbaliyyah
Telegram
Hanbali Madhab
Hanbalī Aqīdah and Fiqh (Translated)