Rabi' ibn Kuthaym heard one man insulting another and said, "Stop! Don't speak unless it is good, and don't say anything to your brother unless it is something you would like to hear someone say to you. For each person will be held accountable for what he says, with all of it listed out for him:

‎[أَحْصَاهُ اللَّهُ وَنَسُوهُ]

"Allah has kept account of it while he forgot it." [al-Mujadilah 6]"

[al-Samt #128, page 82]

Allāh سبحانه وتعالى said:

إِنَّآ أَنزَلۡنَٰهُ قُرۡءَٰنًا عَرَبِيّٗا لَّعَلَّكُمۡ تَعۡقِلُونَ

❝ Verily, We have sent it down as an Arabic Qurʾān order that you may understand. ❞

[سورة يوسف: الآية ٢]

Al-Imām Al-Ḥāfiẓ Ibn Kathīr رحمه الله تعالى said:

“The Arabic language is the most eloquent, plain, deep and expressive of the meanings that might arise in one's mind.

Therefore, the most honorable Book, was revealed in the most honorable language, to the most honorable Prophet and Messenger, delivered by the most honorable angel, in the most honorable land on earth, and its revelation started during the most honorable month of the year, Ramaḍān.

Therefore, the Qurʾān is perfect in every respect.”

[Tafsīr Ibn Kathīr]

~ Al-Warathat Al-Ghurabāʾ 🖋️

Shaykh Musa Abdullah Jibril ❤️‍🩹. Seeing such moments of the Shaykh, brings happiness to the hearts, despite the difficulties and trials the Shaykh does somehow find enjoyment in these little things like looking at nature and contemplating on it.

May Allah protect the Shaykhayn from all evil.

The Meaning of The Hadeeth ‘Islaam began as a strange matter and it will return as a strange matter as it began, so give glad tidings to the Ghuraba [the strangers]’

Shaykh AbdulAziz Bin Abdullaah Bin Baz [رحمه الله] said: ❝It means that Islaam began as a strange matter as was the condition in Makkah and Madinah and in the beginning of the Hijrah [migration]. Likewise Islaam will be an unknown strange matter at the end of time, just as it began, it will not be truly known except by a few people. Islaam will not be acted upon correctly according to the Sharia except by a few people, and they are the Ghuraba [the strangers]. 

The complete wording of the hadeeth is the saying of the Prophet [ﷺ],

«فطوبى للغرباء.»

‘Give glad tidings to the Ghuraba [the strangers].’

Collected by Muslim in his book. 

Also, in a narration for other than Imam Muslim, it was asked, O Messenger of Allaah and who are the Ghuraba?’

The Messenger replied,

«الذين يصلحون إذا فسد الناس.»

‘They are those who rectify matters when the people become corrupt.’

In another wording:

«هم الذين يصلحون ما أفسد الناس من سنتي.»

‘They are those who rectify what the people corrupt of my Sunnah.’

We ask Allaah to make us and all our brothers from the Muslims to be from them. Indeed Allaah is the best to request from.❞

[Fatawa Islameeyah, (4/107)]

Whoever seeks knowledge must commit himself to striving. Whoever thinks that clinging to comfort will bring him comfort is mistaken. It is said: “Seeking comfort lies in abandoning comfort.”

من رام العلم فليلزم نفسه المجاهدة، ومن ظن أن إخلاده إلى الراحة يورث الراحة فقد غلط ، ومما يقال : طلب الراحة في ترك الراحة.

⭐️ You might find one seeking knowledge in their old age and reaching a level in knowledge that a young, intelligent person does not attain, that is because the older one turned to Allah and persistently begged for knowledge, so Allah granted him what He did not grant the younger one.

⭐️ The greatest way of acquiring knowledge is asking Allah for it. How often this meaning is absent from the minds of many when attending a lesson or memorizing a text. Whoever is guided to this way, will have things facilitated for them in ways not available to others.

⭐️ قد تجد من طلب العلم في كبر سنه ويبلغ في العلم مرتبة لم يبلغها الذكي الصغير، لأن الكبير أقبل على الله وألح في سؤال العلم فآتاه الله مالم يؤت الصغير.

⭐️ أعظم أسباب العلم سؤال الله العلم.
وكم يغيب هذا المعنى عن أذهان كثيرين عند حضور درس أو حفظ متن، ومن وفق لهذا السبب تيسر له مالم يتهيأ لغيره.

If A Traveller Prays Behind A Resident, Should He (Still) Shorten His Four-rak’ah Prayer, Or Should He Follow The Imām:

“If a traveller prays behind a resident, does he shorten the four-rak’ah prayer, or does he follow the imām and pray as he pray? The majority of scholars are of the view that if a traveller prays behind a resident, he prays same as his, and this is the correct view. Rather, a traveller who prays behind some one who performs a complete prayer, prays complete, without connecting the matter of the Imām being a traveller or resident — as long as the Imām prays a complete pray, he prays the same, whether the prayer is Ẓuhr prayer or 'Aṣr prayer. Meaning: if the traveler prayed Ẓuhr prayer behind the one who completes and this imām is praying the 'Aṣr prayer, then too he prays with same (complete) prayer. Likewise whether he prayed behind him Ẓuhr prayer (while Imām prays 'Aṣr) or he prayed behind him 'Aṣr prayer (while Imām prays Ẓuhr). In fact, most of the scholars went to state that, if the traveller was praying the 'Ishā prayer behind someone praying Maghrib, for him is to complete the ('ishā) prayer in four, because he is praying behind a person who completes.⁽¹⁾ So the matter is not the Imām being a traveller or a resident. Rather it lies whether he is someone completing or shortening (qaṣr). And this is the correct view regarding the issue, that the issue is concluded based on completion: Does he pray in completion or he prays it shortening?

Based on this, if the traveller catches up with one rak’ah of the prayer and more than that behind the one who completes the prayer, then he is to pray a complete prayer, and if he does not catch up with a rak’ah but catches up with it (for example) in the last tashahhud, then he is to pray the prayer of a traveller. This is just as he as a resident catches up with the Friday prayer, if he catches up with a rak'ah of the Friday prayer, he prays the Friday prayer, and if he did not catch up with a rak’ah of the Friday prayer, he prays the Ẓuhr prayer as Friday prayer, and prays four rak'ah, based upon the statement of the Prophet ﷺ
(( مَنْ أَدْرَكَ رَكْعَةً مِنَ الصَّلاَةِ فَقَدْ أَدْرَكَ الصَّلاَةَ ))
"If anyone obtains a rak'ah in the prayer (along with the imam), he has obtained the whole prayer."

Understanding from it being: He who does not catch a rak'ah, does not catch up the prayer...”


- Al-Shaykh Al-Muḥaddith Sulaymān bin Nāṣir Al-'Alwān (audio) (text)

~ Galandān


-------------------------
[1] The point here is, Maghrib prayer is a prayer that is not shortened, whether by a traveller or a resident, and yet still, because it is a complete prayer, the traveller who prays 'Ishā behind an Imām (even if the Imām is a traveller) is to pray his 'ishā prayer in complete four, according to the view of most scholars. Shaykh brought this point as an elaboration, although in this issue (i.e. traveller praying 'ishā behind a resident who prays maghrib) he views that the traveller is to shorten it.

Prayer Of The Traveller Behind The Resident.


Question:

A man who is a traveller has arrived in the country to which he travelled and wants to pray with a resident Imām. Is his prayer valid?

Answer:

Al-ḥamdulillāh

There is no objection to the traveller praying behind the resident, whether the manner of the prayer differs or not. The difference in intention (between the resident Imām and the travelling follower) does not impact it, except in case the traveller catches up with the imām less than a rak’ah ⌜to finish the prayer⌝, then he prays shortened (qaṣr).

An example of this: a traveller catches up with the imām, the final tashahhud of the Ẓuhr prayer, then in this case, he prays two rak’ahs of Ẓuhr. Hence this is his prayer if he does not catch up with one rak’ah or more.

But if he catches up with one rak’ah or more of the resident’s prayer, then it is mandatory for him to perform it in complete. This is the view of most scholars, and it is ⌜the opinion⌝ which was narrated from Ibn 'Abbās and Ibn 'Umar, رضي الله عنهما.

And in Ṣaḥīḥ Muslim (688) on the authority of Mūsa bin Salamah Al-Hudhalī, who said: "I asked Ibn 'Abbās: How should I perform prayer when I am in Makkah, and when I do not pray along with the Imām?" He said: "Two rak'ahs (of prayer) is the Sunnah of Abu'l-Qasim ﷺ."

In Ṣaḥīḥ Muslim (694) via Nafi’, who said: "When Ibn 'Umar prayed with the Imām, he performed four rak'ahs, but when he observed prayer alone, he performed two rak'ahs."

Al-Bayhaqī narrated in Al-Sunan via Sulaymān Al-Tamīmī on the authority of Abū Mijlaz, who said: "I said to Ibn 'Umar: The traveller catches up with two rak’ahs of the people’s prayer — meaning: the residents — is the said two rak’ahs sufficient for him, or does he pray with resident's prayer (i.e. four rak'ah)? He laughed and said: “He is to pray as they pray.”

And if the form of prayer differs, such as the traveller praying the Maghrib prayer behind a resident who is praying Ishā, then he will sit after the third.

⌜In this case⌝ should he (perform taslīm to) complete his prayer and leave, or should he (sit and) wait for the imām until he completes his prayer, read tashahhud with him and perform taslīm?

Each of these two sayings has a prospect, and the closest (to what is more correct), in my view, is the second possibility, which is waiting.

And if the opposite is the case, such as the traveller praying the 'Ishā prayer behind a resident who is praying Maghrib, then what appears to me in this matter is that he prays two rak’ahs and sits until the imām completes his prayer ⁽¹⁾, and he says tashahhud and gives Salām with him, and Allah knows best.



- Al-Shaykh Al-Muḥaddith Sulaymān bin Nāṣir Al-'Alwān

(Source: originally from Islamqa fatwā no. 26186)


~ Galandān



----------------------
[1] Elsewhere Shaykh Sulaymān Al-'Alwān said: “Who performs Maghrib behind a person who prays 'Ishā, he is to perform Salām (in the third rak'ah), then enter into 'Ishā prayer with the Imām. What is more correct is that this style is permissible.” (source)

May Allah protect and preserve our beloved sheikh Ameen

The debate will be broadcasted on telegram inshaa Allah on this channel

‎Luqmān عليه السلام said to his son: “O my son !! Do not delay repentance for indeed death can come suddenly.”
‎
‎● [شعب الإيمان للبيهقي ٦٧٠١]

Both the Rāfiḍah and the ṭawāghīt rulers of Bilād al-Ḥaramayn are enemies of the Ummah. We ask Allah to occupy them with one another, weaken their ability to harm the Muslims, protect the Ummah from their evil, and replace them with those who rule by Tawḥīd upon the earth.

Now that the danger is lurking closer to home, you will see the slaves of Ibn Salmān calling for jihād with an intensity conspicuously absent when the Muslims of Gaza were defending themselves, or when Muslims in Iraq were resisting the very same enemy. The Jews of the Qiblah who remained silent then, or condemned Muslims for defending themselves, have suddenly discovered the language of jihād now that the threat has reached their own doorstep.

Aḥmad Mūsā Jibrīl
13 Rabīʿ al-Thānī 1448 AH

The Early Muslims were able to count their sins! 

al-Qayṣī: “I have exceeded forty sins (in my life) and I’ve sought Allāh’s forgiveness for every sin one hundred thousand times.” 

● {Hilyāt al-Awliyah (v. 6, p. 194)}

What to recite in the daily prayers from the Prophetic Sunnah?

— Al-Muḥaddith al-Shaykh ʿAbdullāh al-Saʿd فك الله تعالى أسره (Link)

~ Al-Warathat Al-Ghurabāʾ 🖋️

What to recite in the daily prayers from the Prophetic Sunnah?

Question:

What is the Sunnah regarding the recitation in the prayers in terms of lengthening and shortening them?

Answer:

❝ Of course, Fajr is the longest of the prayers in terms of recitation.

In the ḥadīth of Abū Barzah reported by (Imām) Bukhārī, the Prophet ﷺ used to recite between 60 to 100 verses.⁽¹⁾

And the sūrahs he used to recite are mentioned in the books of Sunnah.

It is established that he recited al-Sajdah and al-Insān as you know, this was in the Fajr prayer of Friday, every Friday.⁽²⁾

And it is confirmed that he recited Sūrah Qāf, peace and blessings be upon him.⁽³⁾

And it is confirmed that he recited Sūrah al-Rūm, but he was overtaken by a cough, so he bowed.⁽⁴⁾ The important (ones) are clear.

-

We now come to Ẓuhr, the Prophet ﷺ would recite in the first two rakʿahs about the length Alif Lām Mīm i.e al-Sajdah, meaning about 30 verses. And the last two rakʿahs would be about half that, meaning that even in the third and fourth rakʿahs, he would (sometimes) recite after al-Fātiḥah,⁽⁵⁾ عليه الصلاة والسلام.

And it has also been reported that he (صلوات الله وسلامه عليه) sometimes would not recite in the third and fourth rakʿahs.⁽⁶⁾

So all of this is established—sometimes this and sometimes that.

If one recites, (then) that is established in the Sunnah; and if (one) does not recite beyond al-Fātiḥah in the third and fourth rakʿahs, that too is established in the Sunnah.

-

As for ʿAṣr: the recitation is about half that of Ẓuhr.⁽⁷⁾

So Ẓuhr is longer—it comes after Fajr in terms of length.

And in Ṣaḥīḥ Muslim (it is reported) that the prayer would begin, and a man would go to al-Baqī, relieve himself, make wuḍūʾ, and he would return and the Messenger ﷺ would still be in the first rakʿah.⁽⁸⁾

Yes, ʿAṣr is about half the length of Ẓuhr.

-

As for Maghrib, sometimes he ﷺ would lengthen the recitation, and sometimes he would recite from the shorter Qiṣār al-Mufaṣṣal (al-Ḍuḥā to al-Nās).⁽⁹⁾

Yes, he ﷺ would sometimes lengthen, and it is authentically reported that he recited Sūrah al-Aʿrāf, and he also once recited Sūrah al-Ṭūr.⁽¹⁰⁾

And sometimes he ﷺ would recite the short mufaṣṣal sūrahs (Qiṣār al-Mufaṣṣal), as in the ḥadīth reported by al-Nasāʼī from Abū Hurayrah.⁽¹¹⁾

-

In ʿIshāʾ, the recitation would be from the Awsaṭu al-Mufaṣṣal (From Sūrah al-Nabaʾ to Sūrah al-Ḍuḥā) like Sūrah al-Sabiḥ (al-Aʿlā) and others.⁽¹²⁾ ❞



— Al-Muḥaddith al-Shaykh ʿAbdullāh al-Saʿd فك الله تعالى أسره (Link)

~ Al-Warathat Al-Ghurabāʾ 🖋️



-------------------
[1] Ṣaḥīḥ Al-Bukhārī 547
[2] Ṣaḥīḥ Al-Bukhārī 891
[3] Ṣaḥīḥ Muslim 458a
[4] Tafsīr Ibn Kathīr (Sūrah Al-Rūm 30:Āyah 60)
[5] Ṣaḥīḥ Muslim 452a
[6] Ṣaḥīḥ Al-Bukhārī 776
[7] Ṣaḥīḥ Muslim 452b
[8] Ṣaḥīḥ Muslim 454a
[9] Ṣaḥīḥ Al-Bukhārī 764
[10] Ṣaḥīḥ Al-Bukhārī 765
[11] Sunan al-Nasāʾī 983
[12] Ṣaḥīḥ Muslim 465b

Al-Shaykh Aḥmad Mūsā Jibrīl حفظه الله تعالى:

❝ It is impossible to truly understand Allāh سبحانه وتعالى without developing a profound love for Him.

Individuals may hold esteemed positions such as professors, nuclear scientists, physicians, however they may lack the knowledge about Allāh سبحانه وتعالى. So they are in reality ignorant.

يَعۡلَمُونَ ظَٰهِرًا مِّنَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَهُمۡ عَنِ ٱلۡأٓخِرَةِ هُمۡ غَٰفِلُونَ

(Translation: "They know what is apparent of the worldly life, but they, of the Hereafter, are unaware."

سورة الرّوم:٧)

[Spiritual Purification Retreat | 16 | The Foundation of All Worship The Love of Allāh]