Audio
التكبير المقيد (4)
Takbīr should be said after istighfār
Sheikh 'Abdussalām Ash-Shuway'ir ḥafidhahullāh said:
"However, we have an important issue related to the timing of the restricted Takbīrs (التكبير المقيد) following the prayers. We know that the specific Takbīr occurs after the prayers, but should it precede seeking forgiveness or follow it? It has been established from the ḥadīth of Thawbān, 'Abduraḥman ibn 'Awf, and others that the Prophet ﷺ used to say, upon completing his prayer,
((أستغفر الله))
"I seek forgiveness from Allah" three times, followed by:
((اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام))
"O Allah, You are Peace and from You is peace, blessed are You, O Possessor of majesty and honor."
Should the Takbīr come before this supplication, or should the worshiper seek forgiveness first and then proceed with the Takbīr?
There are two approaches among scholars on this matter. The closer of these two approaches is that one should begin with seeking forgiveness first and then follow it with the Takbīr. This is the opinion of several scholars, may Allāh have mercy on them. However, what the jurists conveyed through Al-Mardāwi seems to be the opposite: that the Takbīr should be said after the Tasleem and before seeking forgiveness. However, the notion that seeking forgiveness should come first is the view held by the verified scholars that the Imām should seek forgiveness while still facing the Qiblah, then turn to face the congregation and perform the Takbīr. This is the opinion held by the author of "Al-Furū'" and others, and it appears to be the most evident from the Sunnah: that the Takbīr is performed facing the congregation after the supplication, which includes seeking forgiveness and the phrase "O Allah, You are peace and from You is peace."
Additionally, there is a subtle point mentioned by some scholars: the phrase "O Allah, You are peace and from You is peace, blessed are You, O Possessor of majesty and honor" is closely connected to the end of the prayer. Since the conclusion of the prayer is السلام عليكم "Peace be upon you," it is fitting that it is followed by seeking forgiveness and then the phrase "O Allah, You are peace." Once the worshiper is certain that they have completed their prayer properly and sought forgiveness for any deficiencies, they should then proceed with the Takbīr.
It has also been established that this Takbīr is to be performed after the obligatory prayers if prayed in congregation. This does not mean that the worshiper should only say the Takbīr if the Imām does so; rather, the worshiper should say the Takbīr even if the Imām forgets, as it is a prescribed practice upon the completion of the prayer. If someone has missed a Rak'ah or more, they should say the Takbīr upon completing their prayer, even if the Imām said it long before. If someone has missed a prayer and makes it up in congregation, whether in the masjid or elsewhere, it appears from the scholars' statements that they should also say the Takbīr, as the consideration is the prayer being in congregation. It does not necessarily have to be with the regular Imām, but even if the prayer is made up after its time, as long as it is prayed in congregation, it should be followed by the Takbīr according to the ḥadīth/Athar of Ibn Mas'ūd:
إنما التكبير على من صلى في جماعة
"The Takbīr is for those who prayed in congregation."
Takbīr should be said after istighfār
Sheikh 'Abdussalām Ash-Shuway'ir ḥafidhahullāh said:
"However, we have an important issue related to the timing of the restricted Takbīrs (التكبير المقيد) following the prayers. We know that the specific Takbīr occurs after the prayers, but should it precede seeking forgiveness or follow it? It has been established from the ḥadīth of Thawbān, 'Abduraḥman ibn 'Awf, and others that the Prophet ﷺ used to say, upon completing his prayer,
((أستغفر الله))
"I seek forgiveness from Allah" three times, followed by:
((اللهم أنت السلام ومنك السلام تباركت يا ذا الجلال والإكرام))
"O Allah, You are Peace and from You is peace, blessed are You, O Possessor of majesty and honor."
Should the Takbīr come before this supplication, or should the worshiper seek forgiveness first and then proceed with the Takbīr?
There are two approaches among scholars on this matter. The closer of these two approaches is that one should begin with seeking forgiveness first and then follow it with the Takbīr. This is the opinion of several scholars, may Allāh have mercy on them. However, what the jurists conveyed through Al-Mardāwi seems to be the opposite: that the Takbīr should be said after the Tasleem and before seeking forgiveness. However, the notion that seeking forgiveness should come first is the view held by the verified scholars that the Imām should seek forgiveness while still facing the Qiblah, then turn to face the congregation and perform the Takbīr. This is the opinion held by the author of "Al-Furū'" and others, and it appears to be the most evident from the Sunnah: that the Takbīr is performed facing the congregation after the supplication, which includes seeking forgiveness and the phrase "O Allah, You are peace and from You is peace."
Additionally, there is a subtle point mentioned by some scholars: the phrase "O Allah, You are peace and from You is peace, blessed are You, O Possessor of majesty and honor" is closely connected to the end of the prayer. Since the conclusion of the prayer is السلام عليكم "Peace be upon you," it is fitting that it is followed by seeking forgiveness and then the phrase "O Allah, You are peace." Once the worshiper is certain that they have completed their prayer properly and sought forgiveness for any deficiencies, they should then proceed with the Takbīr.
It has also been established that this Takbīr is to be performed after the obligatory prayers if prayed in congregation. This does not mean that the worshiper should only say the Takbīr if the Imām does so; rather, the worshiper should say the Takbīr even if the Imām forgets, as it is a prescribed practice upon the completion of the prayer. If someone has missed a Rak'ah or more, they should say the Takbīr upon completing their prayer, even if the Imām said it long before. If someone has missed a prayer and makes it up in congregation, whether in the masjid or elsewhere, it appears from the scholars' statements that they should also say the Takbīr, as the consideration is the prayer being in congregation. It does not necessarily have to be with the regular Imām, but even if the prayer is made up after its time, as long as it is prayed in congregation, it should be followed by the Takbīr according to the ḥadīth/Athar of Ibn Mas'ūd:
إنما التكبير على من صلى في جماعة
"The Takbīr is for those who prayed in congregation."
Audio
Question: What is the ruling on saying Takbīr immediately after prayer before istighfār?
Sheikh Suleiman Ar-Ruhayli, waffaqullāh, stated:
"It is established from Ibn Abbas, may Allah be pleased with them, that he would recognise the end of the prayer by the Takbīr. The term "Takbīr" is general (مجمل); it can refer to the general remembrance (Dhikr) or specifically to saying "Allāhu Akbar." The Dhikr after prayer has been clarified in a detailed manner and does not include saying "Allāhu Akbar" immediately after Tasleem. What is authentically reported from the Prophet ﷺ in a detailed manner is that he would say:
((أستغفر الله))
"I seek forgiveness from Allah" after his Tasleem.
Therefore, the preferred opinion among scholars is that the Sunnah immediately after the Tasleem is to seek forgiveness. As for the Takbīr, it refers to the general remembrance (Dhikr) and not specifically to saying "Allāhu Akbar."
Sheikh Suleiman Ar-Ruhayli, waffaqullāh, stated:
"It is established from Ibn Abbas, may Allah be pleased with them, that he would recognise the end of the prayer by the Takbīr. The term "Takbīr" is general (مجمل); it can refer to the general remembrance (Dhikr) or specifically to saying "Allāhu Akbar." The Dhikr after prayer has been clarified in a detailed manner and does not include saying "Allāhu Akbar" immediately after Tasleem. What is authentically reported from the Prophet ﷺ in a detailed manner is that he would say:
((أستغفر الله))
"I seek forgiveness from Allah" after his Tasleem.
Therefore, the preferred opinion among scholars is that the Sunnah immediately after the Tasleem is to seek forgiveness. As for the Takbīr, it refers to the general remembrance (Dhikr) and not specifically to saying "Allāhu Akbar."
Forwarded from Madrasatuna || مدرستنا
Sheikh 'AbdulGhaniyy Al-'Umari ḥafidhahullāh states:
"وعليكم السلام ورحمة الله وبركاته
The pilgrim, may Allāh bless you, should perform the stoning after Zawāl, regardless of whether directions have been issued [contrary to this] or not. Directions were issued by the Prophet ﷺ that the stoning should be performed after Zawāl."
___
Sheikh Abdullah Al-Iryāni ḥafidhahullāh responded:
وعليكم السلام ورحمة الله وبركاته.
لا يرمي إلا بعد الزوال ولو في الليل.
"He should not perform the stoning until after Zawāl, even he has to do it at night (*)."
(*) It appears these directives were issued due to the severe heatwaves. However, this (stoning at night time or after Asr; when it is cooler) is a better alternative.
__
Sheikh Muhammad Hishām At-Tahiri ḥafidhahullāh said:
"وعليكم السلام ورحمة الله. يرمي بعد الزوال بساعتين يبرد الجو، وإن رمى قبل إما أن يعيد أو يجبره بالصدقة."
"He should perform the stoning two hours after Zawāl when the weather cools down. If he performs it before Zawāl, he must either repeat it or compensate with a charity."
_
NOTE: Majority of scholars (Jumhoor) say it is obligatory to offer an expiatory slaughter if someone performs the stoning before Zawāl during the days of Tashreeq.
Fatwa of Sheikh Ibn Baz ⤵️
https://binbaz.org.sa/fatwas/17211/%D9%88%D9%82%D8%AA-%D8%A7%D9%84%D8%B1%D9%85%D9%8A-%D9%81%D9%8A-%D8%A7%D9%8A%D8%A7%D9%85-%D8%A7%D9%84%D8%AA%D8%B4%D8%B1%D9%8A%D9%82-%D8%A7%D9%84%D8%AB%D9%84%D8%A7%D8%AB%D8%A9
Sharh Al-Mumti' of Sheikh Uthaymeen ⤵️
https://books.google.co.uk/books?id=pSYbmczZDuUC&pg=PT351&dq=%D9%8A%D9%81%D8%B9%D9%84+%D9%87%D8%B0%D8%A7+%D9%81%D9%8A+%D9%83%D9%84+%D9%8A%D9%88%D9%85+%D9%85%D9%86+%D8%A3%D9%8A%D8%A7%D9%85+%D8%A7%D9%84%D8%AA%D8%B4%D8%B1%D9%8A%D9%82&hl=en&newbks=1&newbks_redir=0&source=gb_mobile_search&sa=X&ved=2ahUKEwi24-z2kuSGAxXRU0EAHZaTBRkQ6AF6BAgLEAM#v=onepage&q=%D9%8A%D9%81%D8%B9%D9%84%20%D9%87%D8%B0%D8%A7%20%D9%81%D9%8A%20%D9%83%D9%84%20%D9%8A%D9%88%D9%85%20%D9%85%D9%86%20%D8%A3%D9%8A%D8%A7%D9%85%20%D8%A7%D9%84%D8%AA%D8%B4%D8%B1%D9%8A%D9%82&f=false
__
In the case where one is forced to perform the stoning before Zawāl, due to constraints, such as fearing that his group will leave him behind and there being no one to assist him - especially if he has dependents, then there is no expiatory sacrifice due upon him.
Sheikh Najeeb Ash-Shar'abi ḥafidhahullāh stated:
إن كانت الضرورة التي حملت على الرمي قبل الزوال قائمة، كما في الصورة التي في السؤال فلا حرج، وليس عليه دم. وإن أمكنه أن يعيد الرمي بعد الزوال فهو أحوط، وإن لم يمكنه أجزأه إن شاء الله.
"If necessity led to performing the stoning before Zawāl, as described in the question, then there is no harm, and no sacrifice is required. If it is possible for him to repeat the stoning after Zawāl, that is more cautious. However, if he cannot, it is sufficient, inshaAllah."
"وعليكم السلام ورحمة الله وبركاته
The pilgrim, may Allāh bless you, should perform the stoning after Zawāl, regardless of whether directions have been issued [contrary to this] or not. Directions were issued by the Prophet ﷺ that the stoning should be performed after Zawāl."
___
Sheikh Abdullah Al-Iryāni ḥafidhahullāh responded:
وعليكم السلام ورحمة الله وبركاته.
لا يرمي إلا بعد الزوال ولو في الليل.
"He should not perform the stoning until after Zawāl, even he has to do it at night (*)."
(*) It appears these directives were issued due to the severe heatwaves. However, this (stoning at night time or after Asr; when it is cooler) is a better alternative.
__
Sheikh Muhammad Hishām At-Tahiri ḥafidhahullāh said:
"وعليكم السلام ورحمة الله. يرمي بعد الزوال بساعتين يبرد الجو، وإن رمى قبل إما أن يعيد أو يجبره بالصدقة."
"He should perform the stoning two hours after Zawāl when the weather cools down. If he performs it before Zawāl, he must either repeat it or compensate with a charity."
_
NOTE: Majority of scholars (Jumhoor) say it is obligatory to offer an expiatory slaughter if someone performs the stoning before Zawāl during the days of Tashreeq.
Fatwa of Sheikh Ibn Baz ⤵️
https://binbaz.org.sa/fatwas/17211/%D9%88%D9%82%D8%AA-%D8%A7%D9%84%D8%B1%D9%85%D9%8A-%D9%81%D9%8A-%D8%A7%D9%8A%D8%A7%D9%85-%D8%A7%D9%84%D8%AA%D8%B4%D8%B1%D9%8A%D9%82-%D8%A7%D9%84%D8%AB%D9%84%D8%A7%D8%AB%D8%A9
Sharh Al-Mumti' of Sheikh Uthaymeen ⤵️
https://books.google.co.uk/books?id=pSYbmczZDuUC&pg=PT351&dq=%D9%8A%D9%81%D8%B9%D9%84+%D9%87%D8%B0%D8%A7+%D9%81%D9%8A+%D9%83%D9%84+%D9%8A%D9%88%D9%85+%D9%85%D9%86+%D8%A3%D9%8A%D8%A7%D9%85+%D8%A7%D9%84%D8%AA%D8%B4%D8%B1%D9%8A%D9%82&hl=en&newbks=1&newbks_redir=0&source=gb_mobile_search&sa=X&ved=2ahUKEwi24-z2kuSGAxXRU0EAHZaTBRkQ6AF6BAgLEAM#v=onepage&q=%D9%8A%D9%81%D8%B9%D9%84%20%D9%87%D8%B0%D8%A7%20%D9%81%D9%8A%20%D9%83%D9%84%20%D9%8A%D9%88%D9%85%20%D9%85%D9%86%20%D8%A3%D9%8A%D8%A7%D9%85%20%D8%A7%D9%84%D8%AA%D8%B4%D8%B1%D9%8A%D9%82&f=false
__
In the case where one is forced to perform the stoning before Zawāl, due to constraints, such as fearing that his group will leave him behind and there being no one to assist him - especially if he has dependents, then there is no expiatory sacrifice due upon him.
Sheikh Najeeb Ash-Shar'abi ḥafidhahullāh stated:
إن كانت الضرورة التي حملت على الرمي قبل الزوال قائمة، كما في الصورة التي في السؤال فلا حرج، وليس عليه دم. وإن أمكنه أن يعيد الرمي بعد الزوال فهو أحوط، وإن لم يمكنه أجزأه إن شاء الله.
"If necessity led to performing the stoning before Zawāl, as described in the question, then there is no harm, and no sacrifice is required. If it is possible for him to repeat the stoning after Zawāl, that is more cautious. However, if he cannot, it is sufficient, inshaAllah."
Forwarded from Markaz 'Uthmān Ibn 'Affān
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Other lessons will resume soon inshaAllah.
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Other lessons will resume soon inshaAllah.
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How to Make Your Worries Go Away? | Shaykh Ibn 'Uthaymeen رحمه الله
▪️Dua of Prophet Yunus
Ibrahim bin Muhammad bin Sa`d narrated from his father, from Sa`d that the Messenger of Allah (ﷺ) said:
“The supplication of Dhun-Nun (Prophet Yunus) when he supplicated, while in the belly of the whale was:
‘There is none worthy of worship except You, Glory to You, Indeed, I have been of the transgressors.
(Lā ilāha illā anta subḥānaka innī kuntu minaẓ-ẓālimīn)’
So indeed, no Muslim man supplicates with it for anything, ever, except Allah responds to him.”
[Jami` at-Tirmidhi 3505]
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▪️Dua of Prophet Yunus
Ibrahim bin Muhammad bin Sa`d narrated from his father, from Sa`d that the Messenger of Allah (ﷺ) said:
“The supplication of Dhun-Nun (Prophet Yunus) when he supplicated, while in the belly of the whale was:
‘There is none worthy of worship except You, Glory to You, Indeed, I have been of the transgressors.
(Lā ilāha illā anta subḥānaka innī kuntu minaẓ-ẓālimīn)’
So indeed, no Muslim man supplicates with it for anything, ever, except Allah responds to him.”
[Jami` at-Tirmidhi 3505]
▫️Join The Telegram Channel: t.me/TheNaseehaH
Forwarded from Gems from the Salaf
Al-Hasan رحمه الله said:
“Had it not been for forgetfulness [of the Hereafter] and [extensive] hope [in the worldly life], the Muslims would not walk in the streets!”
[Mawsū’ah Ibn Abī Dunyā: 3/309]
Learn about the Salaf:
https://t.me/gemsofthesalaf
“Had it not been for forgetfulness [of the Hereafter] and [extensive] hope [in the worldly life], the Muslims would not walk in the streets!”
[Mawsū’ah Ibn Abī Dunyā: 3/309]
Learn about the Salaf:
https://t.me/gemsofthesalaf
Telegram
Gems from the Salaf
A channel dedicated to mentioning the speech and actions of the righteous predecessors.
gemsofthesalaf@gmail.com
gemsofthesalaf@gmail.com
4_5816517524270877972 AETrim1719964741518
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BENEFIT 196: Avoid Using The Gregorian Calendar As Much As Possible
Sheikh Abdulhamīd Az-Zu'kari ḥafidhahullāh:
"Using the Gregorian Calendar in Shari'ah related matters is something we advise to avoid and refrain from. If a person has to refer to it, they should begin with the Hijri calendar followed by the Gregorian. This is because many people and countries have come to rely on the Gregorian calendar. However, the fundamental principle is that we should record events according to the Hijri calendar, which Muslims have historically used to organise their affairs."
__
Question 2 from Fatwa No. 20722 [Lajnah Ad-Dā'imah]
Q2: What is the ruling on using the Gregorian calendar when dealing with those who are not familiar with the Hijri calendar, such as non-Arab Muslims or non-Muslim colleagues at work?
A2: It is not permissible for Muslims to use the Gregorian calendar, as it resembles the practices of Christians and is one of the symbols of their religion. Muslims, praise be to Allah, have their own calendar which is sufficient for them and connects them to their Prophet ﷺ, and this is a great honor for them. However, if necessary, both calendars may be used together. And Allah grants success. May peace and blessings be upon our Prophet Muhammad, his family, and his companions.
[The Permanent Committee for Scholarly Research and Ifta, under the presidency of Sheikh Ibn Baz rahimahullah]
@almanhajussalafi
Sheikh Abdulhamīd Az-Zu'kari ḥafidhahullāh:
"Using the Gregorian Calendar in Shari'ah related matters is something we advise to avoid and refrain from. If a person has to refer to it, they should begin with the Hijri calendar followed by the Gregorian. This is because many people and countries have come to rely on the Gregorian calendar. However, the fundamental principle is that we should record events according to the Hijri calendar, which Muslims have historically used to organise their affairs."
__
Question 2 from Fatwa No. 20722 [Lajnah Ad-Dā'imah]
Q2: What is the ruling on using the Gregorian calendar when dealing with those who are not familiar with the Hijri calendar, such as non-Arab Muslims or non-Muslim colleagues at work?
A2: It is not permissible for Muslims to use the Gregorian calendar, as it resembles the practices of Christians and is one of the symbols of their religion. Muslims, praise be to Allah, have their own calendar which is sufficient for them and connects them to their Prophet ﷺ, and this is a great honor for them. However, if necessary, both calendars may be used together. And Allah grants success. May peace and blessings be upon our Prophet Muhammad, his family, and his companions.
[The Permanent Committee for Scholarly Research and Ifta, under the presidency of Sheikh Ibn Baz rahimahullah]
@almanhajussalafi
Forwarded from Manhaj Benefits
BENEFIT 198: Democracy is Kufr!
What is democracy and what is its ruling? ⤵️
https://t.me/salafirecords/1117
The reality of voting ⤵️
https://t.me/salafirecords/1118
Haitham Haddad and his likes from the ikhwanul Muflisoon are callers to misguidance. Such people are currently obliging Muslims to take part in voting & elections under the guise of "Freeing Palestine" - don't be deceived O Muslim!
@almanhajussalafi
What is democracy and what is its ruling? ⤵️
https://t.me/salafirecords/1117
The reality of voting ⤵️
https://t.me/salafirecords/1118
Haitham Haddad and his likes from the ikhwanul Muflisoon are callers to misguidance. Such people are currently obliging Muslims to take part in voting & elections under the guise of "Freeing Palestine" - don't be deceived O Muslim!
@almanhajussalafi
The Mistake Of A Scholar Is A Great Test For The People
▪️Imam 'AbdurRahman Al-Mu'allimi rahimahullah said:
واعلَمْ أنَّ الله تعالى قد يُوقِعُ بعضَ المخلصين في شيءٍ من الخطإِ ابتلاءً لغيره: أيتَّبعون الحقَّ ويَدَعُونَ قولَه أم يغترُّون بفضله وجلالته؟
"Know that Allah, the Exalted, may cause some of the sincere to fall into some errors as a test for others: whether they will follow the truth and abandon the person's statement, or be deceived by the person's virtue and grandeur. The individual is excused and even rewarded for their effort, good intentions, and lack of negligence. However, those who follow them, being deceived by their greatness without paying attention to the true evidence from the Book of Allah and the Sunnah of His Messenger ﷺ, are not excused and are in great danger.
When the Mother of the Believers, 'Aishah (may Allah be pleased with her), went to Basrah before the Battle of the Camel, the Commander of the believers, 'Ali (may Allah be pleased with him), sent his son Al-Hasan and 'Ammar ibn Yasir (may Allah be pleased with them both) to advise the people. 'Ammar said to the people of Basrah: 'By Allah, she is indeed the wife of your Prophet ﷺ in this world and the Hereafter, but Allah is testing you through her to see whether you obey Him or her.'
One of the greatest examples in this context is Fatimah's (may Allah be pleased with her) demand for her inheritance from her father ﷺ. This was a significant test for Abu Bakr (may Allah be pleased with him), and Allah fortified him in it."
[رفع الاشتباه عن معنى العبادة والإله] 📖
• Taken from Madrasatuna channel
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▪️Imam 'AbdurRahman Al-Mu'allimi rahimahullah said:
واعلَمْ أنَّ الله تعالى قد يُوقِعُ بعضَ المخلصين في شيءٍ من الخطإِ ابتلاءً لغيره: أيتَّبعون الحقَّ ويَدَعُونَ قولَه أم يغترُّون بفضله وجلالته؟
"Know that Allah, the Exalted, may cause some of the sincere to fall into some errors as a test for others: whether they will follow the truth and abandon the person's statement, or be deceived by the person's virtue and grandeur. The individual is excused and even rewarded for their effort, good intentions, and lack of negligence. However, those who follow them, being deceived by their greatness without paying attention to the true evidence from the Book of Allah and the Sunnah of His Messenger ﷺ, are not excused and are in great danger.
When the Mother of the Believers, 'Aishah (may Allah be pleased with her), went to Basrah before the Battle of the Camel, the Commander of the believers, 'Ali (may Allah be pleased with him), sent his son Al-Hasan and 'Ammar ibn Yasir (may Allah be pleased with them both) to advise the people. 'Ammar said to the people of Basrah: 'By Allah, she is indeed the wife of your Prophet ﷺ in this world and the Hereafter, but Allah is testing you through her to see whether you obey Him or her.'
One of the greatest examples in this context is Fatimah's (may Allah be pleased with her) demand for her inheritance from her father ﷺ. This was a significant test for Abu Bakr (may Allah be pleased with him), and Allah fortified him in it."
[رفع الاشتباه عن معنى العبادة والإله] 📖
• Taken from Madrasatuna channel
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Channel created to spread authentic knowledge from the Qur’aan and the Sunnah, in that which relates to current affairs
Forwarded from Manhaj Benefits
BENEFIT 206: Leaving off allowable practices in order to remain distinct from the evildoers
Abul 'Abbas Al-Qurṭubi rahimahullah commented on the ḥadīth of Al-Bara' ibn 'Azib, in which he said, "I saw the Prophet ﷺ wearing a red garment," he commented saying:
وفيه دليل على جواز لباس الأحمر، وقد أخطا من كره لباسه مطلقًا، غير أنه قد يختص بلباسه في بعض الأوقات أهل الفسق والدعارة والمجون، فحينئذ يُكره لباسه؛ لأنَّه إذ ذاك تَشبُّه بهم، وقد قال صلى الله عليه وسلم: ((من تشبَّه بقومٍ فهو منهم))، لكن ليس هذا مخصوصًا بالحُمرة، بل هو جارٍ في كل الألوان والأحوال، حتى لو اختص أهل الظلم والفسق بشيء مما أصلُه سُنَّة كالخاتم والخضاب والفَرْق (يعني فَرْق الشعر) لكان ينبغي لأهل الدين ألا يتشبهوا بهم؛ مخافة الوقوع فيما كرهه الشرع من التشبه بأهل الفسق، ولأنه قد يَظن به من لا يعرفه أنه منهم، فيعتقد ذلك فيه، وينسبه إليهم ، فيظن به ظن السوء، فيأثم الظان بذلك والمظنون بسبب المعونة عليه. انتهى كلامه رحمه الله.
This ḥadīth serves as evidence for the permissibility of wearing red. Those who entirely disapprove of wearing red are mistaken. However, it is important to note that in certain times, red attire may be associated with individuals of immorality, debauchery, and frivolity. In such cases, wearing red is discouraged because it involves imitating them. The Prophet ﷺ said, "Whoever imitates a people is one of them." This principle is not limited to the color red but applies to all colors and circumstances. Even if people of injustice and immorality adopt something originally considered a Sunnah, such as wearing a ring, dyeing the hair, or parting the hair, devout individuals should avoid imitating them. This is to avoid what the Shari'ah has disapproved of regarding imitation of immoral people, and to prevent others from mistakenly assuming that they are among those people. Such mistaken assumptions can lead to sinful suspicions. [End quote]
[المفهم لما أشكل من تلخيص كتاب مسلم“ (6/127-129)]
@almanhajussalafi
Abul 'Abbas Al-Qurṭubi rahimahullah commented on the ḥadīth of Al-Bara' ibn 'Azib, in which he said, "I saw the Prophet ﷺ wearing a red garment," he commented saying:
وفيه دليل على جواز لباس الأحمر، وقد أخطا من كره لباسه مطلقًا، غير أنه قد يختص بلباسه في بعض الأوقات أهل الفسق والدعارة والمجون، فحينئذ يُكره لباسه؛ لأنَّه إذ ذاك تَشبُّه بهم، وقد قال صلى الله عليه وسلم: ((من تشبَّه بقومٍ فهو منهم))، لكن ليس هذا مخصوصًا بالحُمرة، بل هو جارٍ في كل الألوان والأحوال، حتى لو اختص أهل الظلم والفسق بشيء مما أصلُه سُنَّة كالخاتم والخضاب والفَرْق (يعني فَرْق الشعر) لكان ينبغي لأهل الدين ألا يتشبهوا بهم؛ مخافة الوقوع فيما كرهه الشرع من التشبه بأهل الفسق، ولأنه قد يَظن به من لا يعرفه أنه منهم، فيعتقد ذلك فيه، وينسبه إليهم ، فيظن به ظن السوء، فيأثم الظان بذلك والمظنون بسبب المعونة عليه. انتهى كلامه رحمه الله.
This ḥadīth serves as evidence for the permissibility of wearing red. Those who entirely disapprove of wearing red are mistaken. However, it is important to note that in certain times, red attire may be associated with individuals of immorality, debauchery, and frivolity. In such cases, wearing red is discouraged because it involves imitating them. The Prophet ﷺ said, "Whoever imitates a people is one of them." This principle is not limited to the color red but applies to all colors and circumstances. Even if people of injustice and immorality adopt something originally considered a Sunnah, such as wearing a ring, dyeing the hair, or parting the hair, devout individuals should avoid imitating them. This is to avoid what the Shari'ah has disapproved of regarding imitation of immoral people, and to prevent others from mistakenly assuming that they are among those people. Such mistaken assumptions can lead to sinful suspicions. [End quote]
[المفهم لما أشكل من تلخيص كتاب مسلم“ (6/127-129)]
@almanhajussalafi
Forwarded from Madrasatuna || مدرستنا
Sheikh Muhammad Al-'Ansi ḥafidhahullāh responded:
وعليكم السلام ورحمة الله وبركاته
If your son has a passion for seeking Islamic knowledge, specifically the knowledge of the Book of Allah and the Sunnah of His Messenger ﷺ, then we advise you for the sake of Allah to rejoice in this and to praise Allah for having blessed you with a child who upholds the religion of Allah, supports the Sunnah, and spreads knowledge. If he is a student of knowledge adhering to the Salafi methodology, loving goodness and righteousness, then by Allah’s grace, he will play a significant role in this noble endeavor—knowledge, Sunnah, goodness, and leadership in religion. These are ranks only attained by men chosen by Allah.
The world is full of people who seek worldly pursuits; work, travelling abroad for this purpose and earning money; they are countless. But who will carry the banner of Islam? Who will spread knowledge? Who will propagate the Sunnah? Who will be an imām for the people, who Allah will raise in mention, and become a source of pride for his parents, as the Prophet ﷺ said: "When a person dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a RIGHTEOUS CHILD WHO PRAYS FOR HIM."
Our concern should not be merely worldly matters, such as questioning why our son isn’t working, or why he is doing this or that, or why does he love the religious ones? What kind of talk is this?! We are Muslims. Allah has honored us with Islam, the Qur’an, and the Sunnah. We should be proud of this and hold our heads high. [Allah said (interpreted meaning) "Say, 'In the bounty of Allah and in His mercy—in that let them rejoice; it is better than what they accumulate.'
By Allah, having one Salafi student of knowledge in a country, who is dedicated to goodness and righteousness, spreading knowledge, enjoining good, forbidding evil, and teaching people the religion of Allah, is better than hundreds of thousands of officers, officials, princes, directors, ministers, presidents, or doctors. That is because this knowledge is the inheritance of the Prophets. "The Prophets did not leave behind dinars or dirhams, but they left behind knowledge. Whoever takes it, takes an abundant share." [ḥadīth] Therefore, do not stand in the way of your son and the goodness he seeks.
However, I must point out a few matters, may Allah bless you. Firstly, if your son is merely spending his time in prayer and fasting and neglecting important duties while you need his help in your work, this is incorrect. Allah did not command us to abandon important duties to focus solely on fasting and prayer while neglecting many other rights: the rights of parents, relatives, neighbours, and oneself. This is not proper understanding of the religion if he is just fasting and praying without seeking knowledge or diligently striving in pursuit of it, and instead remains lazy and wastes his time. This is not appropriate.
Or if he is associating with partisan groups, such as the Ikhwanul Muslimoom, Charity organisations, Surooris, Qutbis, followers of Abul Hasan, or the new hizb of Al-Adani and those like them, or any deviant groups like the Tablighi Jamaat or others, this is also not permissible.
He must either adhere to the Shari'ah of Allah, goodness, and the Sunnah, or remain on a natural and upright path and engage in suitable and relevant work. So, pay attention to this and do not confuse matters, meaning "a religious person"—what exactly do you mean by that?
In any case, our advice to you is to encourage him, support him, and be happy for him. If he seeks to pursue knowledge, provide him with all you can, FOR HE WILL BE AN ASSET FOR YOU AND FOR ISLAM AND THE MUSLIMS.
This is a concise piece of advice. I ask Allah to grant us and you success and to rectify our and your offspring.
Source: https://t.me/BOT_9_9_1/20328
_
I advise your son with the saying of Allah:
{ولا تنس نصيبك من الدنيا}
"And do not forget your share of the Dunya."
@madrasatuna
وعليكم السلام ورحمة الله وبركاته
If your son has a passion for seeking Islamic knowledge, specifically the knowledge of the Book of Allah and the Sunnah of His Messenger ﷺ, then we advise you for the sake of Allah to rejoice in this and to praise Allah for having blessed you with a child who upholds the religion of Allah, supports the Sunnah, and spreads knowledge. If he is a student of knowledge adhering to the Salafi methodology, loving goodness and righteousness, then by Allah’s grace, he will play a significant role in this noble endeavor—knowledge, Sunnah, goodness, and leadership in religion. These are ranks only attained by men chosen by Allah.
The world is full of people who seek worldly pursuits; work, travelling abroad for this purpose and earning money; they are countless. But who will carry the banner of Islam? Who will spread knowledge? Who will propagate the Sunnah? Who will be an imām for the people, who Allah will raise in mention, and become a source of pride for his parents, as the Prophet ﷺ said: "When a person dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a RIGHTEOUS CHILD WHO PRAYS FOR HIM."
Our concern should not be merely worldly matters, such as questioning why our son isn’t working, or why he is doing this or that, or why does he love the religious ones? What kind of talk is this?! We are Muslims. Allah has honored us with Islam, the Qur’an, and the Sunnah. We should be proud of this and hold our heads high. [Allah said (interpreted meaning) "Say, 'In the bounty of Allah and in His mercy—in that let them rejoice; it is better than what they accumulate.'
By Allah, having one Salafi student of knowledge in a country, who is dedicated to goodness and righteousness, spreading knowledge, enjoining good, forbidding evil, and teaching people the religion of Allah, is better than hundreds of thousands of officers, officials, princes, directors, ministers, presidents, or doctors. That is because this knowledge is the inheritance of the Prophets. "The Prophets did not leave behind dinars or dirhams, but they left behind knowledge. Whoever takes it, takes an abundant share." [ḥadīth] Therefore, do not stand in the way of your son and the goodness he seeks.
However, I must point out a few matters, may Allah bless you. Firstly, if your son is merely spending his time in prayer and fasting and neglecting important duties while you need his help in your work, this is incorrect. Allah did not command us to abandon important duties to focus solely on fasting and prayer while neglecting many other rights: the rights of parents, relatives, neighbours, and oneself. This is not proper understanding of the religion if he is just fasting and praying without seeking knowledge or diligently striving in pursuit of it, and instead remains lazy and wastes his time. This is not appropriate.
Or if he is associating with partisan groups, such as the Ikhwanul Muslimoom, Charity organisations, Surooris, Qutbis, followers of Abul Hasan, or the new hizb of Al-Adani and those like them, or any deviant groups like the Tablighi Jamaat or others, this is also not permissible.
He must either adhere to the Shari'ah of Allah, goodness, and the Sunnah, or remain on a natural and upright path and engage in suitable and relevant work. So, pay attention to this and do not confuse matters, meaning "a religious person"—what exactly do you mean by that?
In any case, our advice to you is to encourage him, support him, and be happy for him. If he seeks to pursue knowledge, provide him with all you can, FOR HE WILL BE AN ASSET FOR YOU AND FOR ISLAM AND THE MUSLIMS.
This is a concise piece of advice. I ask Allah to grant us and you success and to rectify our and your offspring.
Source: https://t.me/BOT_9_9_1/20328
_
I advise your son with the saying of Allah:
{ولا تنس نصيبك من الدنيا}
"And do not forget your share of the Dunya."
@madrasatuna
Telegram
📨! صندوق الفتاوى !📨
السلام عليكم ورحمة الله وبركاته،
أود مساعدتك ورأيك بشأن ابني البالغ من العمر عشرين عامًا والذي ليس في التعليم أو في وظيفة نشطة. هو شاب متدين يؤدي جميع صلواته في المسجد لكنه لا يريد الحصول على وظيفة أو البحث بنشاط عن وظيفة. ماذا تقول الشريعة عن هذا؟ لقد تعبت…
أود مساعدتك ورأيك بشأن ابني البالغ من العمر عشرين عامًا والذي ليس في التعليم أو في وظيفة نشطة. هو شاب متدين يؤدي جميع صلواته في المسجد لكنه لا يريد الحصول على وظيفة أو البحث بنشاط عن وظيفة. ماذا تقول الشريعة عن هذا؟ لقد تعبت…
Forwarded from IlmTest
This is further evidenced by what is narrated in Ṣaḥīḥ al-Bukhārī about the qiṣṣah (ie: story of) Barīrah:
ويدل على ذلك من السنة ما رواه البخاري في صحيحه من قصة بريرة
Her husband would follow her after their separation,
أن زوجها كان يمشي خلفها بعد فراقها له
by which time she had become unlawful for him, and his tears would be flowing down his cheeks.
وقد صارت أجنبية منه ودموعه تسيل على خديه
The Prophet ﷺ said, “O ʿAbbās, are you not astonished by the love of Muġīth for Barīrah and by the disdain of Barīrah for Muġīth?”
فقال النبي صلى الله عليه وسلم "يا عباس ألا تعجب من حب مغيث بريرة ومن بغض بريرة مغيثا
Then he said to her, “Would you take him back?”
ثم قال لها لو راجعتيه
She asked, “Are you commanding me?”
فقالت أتأمرني
He said, “I am only interceding.”
فقال إنما أنا شافع
She said, “I have no need of him.”
قالت لا حاجة لي فيه"
(The Prophet) did not forbid him from his love for her in this situation; as that was something beyond his control and not subject to his choice.
ولم ينهه عن عشقها في هذه الحال إذ ذلك شيء لا يملك ولا يدخل تحت الاختيار
Ibn al-Qayyim, Rawḍah al-Muḥibbīn wa Nuzhah al-Mushtāqīn 1/142
ابن القيم، روضة المحبين ونزهة المشتاقين ١/١٤٢
https://shamela.ws/book/11229/139
@ilmtest [https://t.me/ilmtest]
ويدل على ذلك من السنة ما رواه البخاري في صحيحه من قصة بريرة
Her husband would follow her after their separation,
أن زوجها كان يمشي خلفها بعد فراقها له
by which time she had become unlawful for him, and his tears would be flowing down his cheeks.
وقد صارت أجنبية منه ودموعه تسيل على خديه
The Prophet ﷺ said, “O ʿAbbās, are you not astonished by the love of Muġīth for Barīrah and by the disdain of Barīrah for Muġīth?”
فقال النبي صلى الله عليه وسلم "يا عباس ألا تعجب من حب مغيث بريرة ومن بغض بريرة مغيثا
Then he said to her, “Would you take him back?”
ثم قال لها لو راجعتيه
She asked, “Are you commanding me?”
فقالت أتأمرني
He said, “I am only interceding.”
فقال إنما أنا شافع
She said, “I have no need of him.”
قالت لا حاجة لي فيه"
(The Prophet) did not forbid him from his love for her in this situation; as that was something beyond his control and not subject to his choice.
ولم ينهه عن عشقها في هذه الحال إذ ذلك شيء لا يملك ولا يدخل تحت الاختيار
Ibn al-Qayyim, Rawḍah al-Muḥibbīn wa Nuzhah al-Mushtāqīn 1/142
ابن القيم، روضة المحبين ونزهة المشتاقين ١/١٤٢
https://shamela.ws/book/11229/139
@ilmtest [https://t.me/ilmtest]
Forwarded from IlmTest
Abū Bakr b. al-Maṭūʿī said:
أخبرنا محمد بن ناصر، قال: أخبرنا أبو الحسين بن عبد الجبار، وأبو طالب بن يوسف، قالا: أخبرنا إبراهيم بن عمر البَرْمَكي، قال: أخبرنا أبو عبد الله بن بَطَّة، قال: سمعتُ أبا بكر أحمد بن سليمنا النجّاد، يقول: سَمعت أبا بكر بن المطَّوعي، يقول:
“I visited Abū ʿAbd Allah Aḥmad b. Ḥanbal repeatedly for twelve years while he would read the Musnad to his sons,
اختلفتُ إلى أبي عبد الله أحمد بن حنبل، ثِنتي عَشرة سنة وهو يَقرأ "المسند" على أولاده،
Yet I did not write single ḥadīth from him.
ما كتبتُ منه حديثاً واحداً؛
Instead, I looked at how he guided them,
إنما كنتُ أنظر إلى هَديه؛
And at his akhlāq wa ādāb (ie: manners and his fine conduct).”
وأخلاقِه، وآدابه.
Ibn al-Jāwzī, Manāqib al-Imām Aḥmad 1/288
ابن الجوزي، مناقب الإمام أحمد ١/٢٨٨
https://shamela.ws/book/13250/288
@ilmtest [https://t.me/ilmtest]
أخبرنا محمد بن ناصر، قال: أخبرنا أبو الحسين بن عبد الجبار، وأبو طالب بن يوسف، قالا: أخبرنا إبراهيم بن عمر البَرْمَكي، قال: أخبرنا أبو عبد الله بن بَطَّة، قال: سمعتُ أبا بكر أحمد بن سليمنا النجّاد، يقول: سَمعت أبا بكر بن المطَّوعي، يقول:
“I visited Abū ʿAbd Allah Aḥmad b. Ḥanbal repeatedly for twelve years while he would read the Musnad to his sons,
اختلفتُ إلى أبي عبد الله أحمد بن حنبل، ثِنتي عَشرة سنة وهو يَقرأ "المسند" على أولاده،
Yet I did not write single ḥadīth from him.
ما كتبتُ منه حديثاً واحداً؛
Instead, I looked at how he guided them,
إنما كنتُ أنظر إلى هَديه؛
And at his akhlāq wa ādāb (ie: manners and his fine conduct).”
وأخلاقِه، وآدابه.
Ibn al-Jāwzī, Manāqib al-Imām Aḥmad 1/288
ابن الجوزي، مناقب الإمام أحمد ١/٢٨٨
https://shamela.ws/book/13250/288
@ilmtest [https://t.me/ilmtest]
Forwarded from IlmTest
Ibn Al-Mubārak said: “A man will not excel in any knowledge as long as he does not beautify his knowledge with good manners.”
وَقَالَ ابْنُ الْمُبَارَكِ لَا يَنْبُلُ الرَّجُلُ بِنَوْعٍ مِنْ الْعِلْمِ مَا لَمْ يُزَيِّنْ عَمَلَهُ بِالْأَدَبِ
Ibn Muflih, Adab al-Shar'īah 3/552
ابن مفلح، شمس الدين، الآداب الشرعية والمنح المرعية ٣/٥٥٢
http://shamela.ws/browse.php/book-21582/page-1468
Telegram: https://t.me/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
Website: https://www.ilmtest.net
وَقَالَ ابْنُ الْمُبَارَكِ لَا يَنْبُلُ الرَّجُلُ بِنَوْعٍ مِنْ الْعِلْمِ مَا لَمْ يُزَيِّنْ عَمَلَهُ بِالْأَدَبِ
Ibn Muflih, Adab al-Shar'īah 3/552
ابن مفلح، شمس الدين، الآداب الشرعية والمنح المرعية ٣/٥٥٢
http://shamela.ws/browse.php/book-21582/page-1468
Telegram: https://t.me/ilmtest
Twitter: https://twitter.com/ilmtest_
Instagram: https://instagram.com/ilmtest
Facebook: https://facebook.com/ilmtest
Tumblr: https://ilmtest.tumblr.com
Website: https://www.ilmtest.net
Forwarded from Salafi Dawah Yemen
بسم الله الرحمن الرحيم
A GOLDEN OPPORTUNITY NOT TO BE MISSED!
A NEW INTENSIVE COURSE IN THE ARABIC LANGUAGE - FOR ALL LEVELS
The language of the Quran—the Speech of Allah—and the language of the Prophet ﷺ. A blessed language that we should all strive to learn.
How many of us do not understand the Quran in our Salah?
How can our hearts be at rest when we stand in Salah and hear this Noble book where Allah is speaking to US, and we don’t understand Him?
When Allah says “يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟”
(“Oh you who believe”)—
is Allah not speaking to us?
Are we not among those who believe?
Yet many of us are still heedless.
We delay, saying “I wish I could understand the Quran” and “Inshallah, one day I will learn.”
WHEN will that day be?
Our youth spend time in schools learning French, Spanish, German, Greek, Chinese—for the benefits of the Dunya—but we neglect the most beneficial language for us to understand.
Imam al-Shafi'i رحمه الله said:
“People have never become ignorant and gone astray until they left the Arabic language and inclined to the language of Aristotle.”
(Al-Risala)
Alhamdulillah, by the Will of Allah, we have been blessed with the opportunity to start learning Arabic from scratch. No matter what level you are at, with the Tawfeeq of Allah and your efforts, you will be able to speak and understand the language of the Quran, ان شاء الله.
Ibn Taymiyyah رحمه الله wrote:
“The Arabic language is the symbol of Islam and its people. If a people spoke it, they would be guided to the truth, and if they abandoned it, they would be led to misguidance.”
(Iqtidaa’ al-Siraat al-Mustaqeem)
May Allah grant us the ability to understand the Arabic language proficiently and be among those who use this knowledge to gain closeness to Allah by understanding and acting upon the Quran and the words of the Prophet ﷺ, the Companions, and the People of Knowledge.
Telegram Channel for the Programme: @hastentoarabic
~ @AbuUrwahJamaal
A GOLDEN OPPORTUNITY NOT TO BE MISSED!
A NEW INTENSIVE COURSE IN THE ARABIC LANGUAGE - FOR ALL LEVELS
The language of the Quran—the Speech of Allah—and the language of the Prophet ﷺ. A blessed language that we should all strive to learn.
How many of us do not understand the Quran in our Salah?
How can our hearts be at rest when we stand in Salah and hear this Noble book where Allah is speaking to US, and we don’t understand Him?
When Allah says “يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟”
(“Oh you who believe”)—
is Allah not speaking to us?
Are we not among those who believe?
Yet many of us are still heedless.
We delay, saying “I wish I could understand the Quran” and “Inshallah, one day I will learn.”
WHEN will that day be?
Our youth spend time in schools learning French, Spanish, German, Greek, Chinese—for the benefits of the Dunya—but we neglect the most beneficial language for us to understand.
Imam al-Shafi'i رحمه الله said:
“People have never become ignorant and gone astray until they left the Arabic language and inclined to the language of Aristotle.”
(Al-Risala)
Alhamdulillah, by the Will of Allah, we have been blessed with the opportunity to start learning Arabic from scratch. No matter what level you are at, with the Tawfeeq of Allah and your efforts, you will be able to speak and understand the language of the Quran, ان شاء الله.
Ibn Taymiyyah رحمه الله wrote:
“The Arabic language is the symbol of Islam and its people. If a people spoke it, they would be guided to the truth, and if they abandoned it, they would be led to misguidance.”
(Iqtidaa’ al-Siraat al-Mustaqeem)
May Allah grant us the ability to understand the Arabic language proficiently and be among those who use this knowledge to gain closeness to Allah by understanding and acting upon the Quran and the words of the Prophet ﷺ, the Companions, and the People of Knowledge.
Telegram Channel for the Programme: @hastentoarabic
~ @AbuUrwahJamaal
Forwarded from Gems from the Salaf
Al-Barbahārī رحمه الله said:
“If you see a man sitting with one of the people of innovation, warn and inform him. If he sits with him after he has known then beware of him, for verily he is a person of desires!”
[Sharh as-Sunnah: point 134]
Learn about the Salaf:
https://t.me/gemsofthesalaf
“If you see a man sitting with one of the people of innovation, warn and inform him. If he sits with him after he has known then beware of him, for verily he is a person of desires!”
[Sharh as-Sunnah: point 134]
Learn about the Salaf:
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Gems from the Salaf
A channel dedicated to mentioning the speech and actions of the righteous predecessors.
gemsofthesalaf@gmail.com
gemsofthesalaf@gmail.com
Forwarded from Salafi Dawah Yemen
10⃣ Tenth: Prosody, Rhyme, and Poetry:
⬛ Ilm Al-‘Arud wa Al-Qafia wa Al-Shi’r -
Al-Kurdi حفظه الله
(Science of Prosody, Rhyme, and Poetry)
⬛ Meezan Al-Dhahab - Al-Kurdi حفظه الله (The Golden Measure)
⬛ Sina’at Al-Shi’r Al-Arabi - Al-Kurdi حفظه الله (Craft of Arabic Poetry)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
11⃣ Eleventh: Principles of Jurisprudence and Its Rules: - Usool Al Fiqh
🟨 Al-Waraqat - Al-Juwayni رحمه الله (The Leaves)
🟨 Nazm Al-‘Umariyyah - Al-‘Umari رحمه الله (The ‘Umari Poem)
🟨 Al-Usul Min ‘Ilm Al-Usul - Al-Juwayni رحمه الله (The Principles of Principles)
🟨 Mudhakkirat Usul Al-Fiqh - Al-Khamees حفظه الله (Notes on Jurisprudence)
🟨 Irshad Al-Fuhul - Al-Khamees حفظه الله (Guidance for the Intellects)
🟨 Maraki Al-Su'ud - Al-Khamees حفظه الله (The Heights of Success)
🟨 Nazm Al-Qawa'id Al-Fiqhiyyah - Al-Khamees حفظه الله (Poem on Juridical Rules)
🟨 Al-Qawa'id wa Al-Usul Al-Jami’ah - Al-Khamees حفظه الله (Comprehensive Rules and Principles)
🟨 Nazm Fi Qawa'id Al-Fiqh wa Usulihi - Al-Khamees حفظه الله (Poem on Fiqh Rules and Principles)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
12⃣ Twelfth: Principles of Tafsir:
🟩 Usul Al-Tafsir - Sheikh Ibn Uthaymeen رحمه الله (Principles of Tafsir)
🟩 Muqaddimah Fi Usul Al-Tafsir - Al-Khamees حفظه الله (Introduction to Tafsir Principles)
🟩 Nazm Al-Zamzumi - Al-Zamzumi رحمه الله (The Zamzumi Poem)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
13⃣ Thirteenth: Tajweed and Qur’anic Sciences:
🟦 Tuhfat Al-Tufal wa Al-Ghulam - Al-Suyuti رحمه الله (The Gift to Children and Youth)
🟦 Al-Mukhtasar Al-Mufeed Fi Ilm Al-Tajweed - Al-Suyuti رحمه الله (The Useful Summary in Tajweed)
🟦 Sharh Al-Manthuma Al-Jazariyyah - Al-Jazari رحمه الله (Explanation of the Jazari Poem)
🟦 Al-Shatibiyyah Fi Al-Qira’at Al-Sab’ - Al-Shatibi رحمه الله (The Shatibiyyah in Seven Readings)
🟦 Al-Jazariyyah - Al-Jazari رحمه الله (The Jazari Poem)
🟦 Al-Burhan Fi ‘Uloom Al-Qur’an - Al-Khamees حفظه الله (The Proof in Qur’anic Sciences)
🟦 ‘Uloom Al-Qur’an - Al-Khamees حفظه الله (The Sciences of the Qur’an)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
Fourteenth: Biography of the Prophet ﷺ (Seerah) :
⚪ Al-Arjuza Al-Miyyah -
Al-Mutarrizi رحمه الله (The Miyyah Poem)
⚪ Al-Fusool Fi Seerat Al-Rasul -
Ibn Kathir رحمه الله
(Chapters on the Biography of the Prophet)
⚪ Al-Shama’il Al-Muhammadiyyah
- Al-Tirmidhi رحمه الله
(The Characteristics of Muhammad)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
15⃣ Fifteenth: Spirituality (For the Heart), Manners, and Supplications:
🟫 Hilyat Talib Al-‘Ilm - Al-Jazari رحمه الله (The Ornament of the Student of Knowledge)
🟫 Kitab Al-‘Ilm - Sheikh Ibn Uthaymeen رحمه الله (The Book of Knowledge)
🟫 Lamiyyat Ibn Al-Wardi - Ibn Al-Wardi رحمه الله (The Poem of Ibn Al-Wardi)
🟫 Ta’iyyat Al-Albiri - Al-Albiri رحمه الله (The Poem of Al-Albiri)
🟫 Nazm Al-Sair Ila Allah - Al-Suyuti رحمه الله (The Poem on the Journey to Allah)
🟫 Adab Al-Talib - Al-Shawkani رحمه الله (The Manners of the Student)
🟫 Nuniya Al-Qahhtani - Al-Qahhtani رحمه الله (The Poem of Al-Qahhtani)
🟫 Al-Mimiyyah - Ibn Qayyim رحمه الله (The Mimiyyah)
🟫 Jam’ Bayyan Al-‘Ilm wa Fadhlih - Al-Khamees حفظه الله (The Comprehensive Statement on Knowledge and Its Virtues)
🟫 Adab Hamlat Al-Qur’an - Al-Nawawi رحمه الله (The Manners of the Qur’an’s Bearers)
🟫 Al-Adab Al-Mufrad - Al-Bukhari رحمه الله (The Unique Manners)
🟫 ‘Amal Al-Yawm wa Al-Laylah - Ibn Al-Sunni رحمه الله (The Actions of the Day and Night)
🟫 Hisn Al-Mu’min - Al-Aryani حفظه الله (The Fort of the Believer)
🟫 Tadhkirat Al-Sami’ wa Al-Mutakallim - Ibn Jamah رحمه الله (The Reminder for the Listener and Speaker)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
16⃣ Sixteenth: Inheritance:
🟧 Al-Rahbiyyah - Al-Rahbi رحمه الله (The Rahbiyah)
🟧 Tashil Al-Fara’id - Sheikh Ibn Uthaymeen رحمه الله (Facilitation of Inheritance)
🟧 Al-Ra’id Fi ‘Ilm Al-Fara’id - Al-Khamees حفظه الله (The Pioneer in Inheritance Science)
🟧 Al-Qala’id Al-Barhaniyyah - Al-Khamees حفظه الله (The Brilliant Necklaces)
🟧 Al-Faidh - Al-Shamiri رحمه الله (The Overflow)
https://t.me/ktb_dmag
https://t.me/madrasatuna
⬛ Ilm Al-‘Arud wa Al-Qafia wa Al-Shi’r -
Al-Kurdi حفظه الله
(Science of Prosody, Rhyme, and Poetry)
⬛ Meezan Al-Dhahab - Al-Kurdi حفظه الله (The Golden Measure)
⬛ Sina’at Al-Shi’r Al-Arabi - Al-Kurdi حفظه الله (Craft of Arabic Poetry)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
11⃣ Eleventh: Principles of Jurisprudence and Its Rules: - Usool Al Fiqh
🟨 Al-Waraqat - Al-Juwayni رحمه الله (The Leaves)
🟨 Nazm Al-‘Umariyyah - Al-‘Umari رحمه الله (The ‘Umari Poem)
🟨 Al-Usul Min ‘Ilm Al-Usul - Al-Juwayni رحمه الله (The Principles of Principles)
🟨 Mudhakkirat Usul Al-Fiqh - Al-Khamees حفظه الله (Notes on Jurisprudence)
🟨 Irshad Al-Fuhul - Al-Khamees حفظه الله (Guidance for the Intellects)
🟨 Maraki Al-Su'ud - Al-Khamees حفظه الله (The Heights of Success)
🟨 Nazm Al-Qawa'id Al-Fiqhiyyah - Al-Khamees حفظه الله (Poem on Juridical Rules)
🟨 Al-Qawa'id wa Al-Usul Al-Jami’ah - Al-Khamees حفظه الله (Comprehensive Rules and Principles)
🟨 Nazm Fi Qawa'id Al-Fiqh wa Usulihi - Al-Khamees حفظه الله (Poem on Fiqh Rules and Principles)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
12⃣ Twelfth: Principles of Tafsir:
🟩 Usul Al-Tafsir - Sheikh Ibn Uthaymeen رحمه الله (Principles of Tafsir)
🟩 Muqaddimah Fi Usul Al-Tafsir - Al-Khamees حفظه الله (Introduction to Tafsir Principles)
🟩 Nazm Al-Zamzumi - Al-Zamzumi رحمه الله (The Zamzumi Poem)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
13⃣ Thirteenth: Tajweed and Qur’anic Sciences:
🟦 Tuhfat Al-Tufal wa Al-Ghulam - Al-Suyuti رحمه الله (The Gift to Children and Youth)
🟦 Al-Mukhtasar Al-Mufeed Fi Ilm Al-Tajweed - Al-Suyuti رحمه الله (The Useful Summary in Tajweed)
🟦 Sharh Al-Manthuma Al-Jazariyyah - Al-Jazari رحمه الله (Explanation of the Jazari Poem)
🟦 Al-Shatibiyyah Fi Al-Qira’at Al-Sab’ - Al-Shatibi رحمه الله (The Shatibiyyah in Seven Readings)
🟦 Al-Jazariyyah - Al-Jazari رحمه الله (The Jazari Poem)
🟦 Al-Burhan Fi ‘Uloom Al-Qur’an - Al-Khamees حفظه الله (The Proof in Qur’anic Sciences)
🟦 ‘Uloom Al-Qur’an - Al-Khamees حفظه الله (The Sciences of the Qur’an)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
Fourteenth: Biography of the Prophet ﷺ (Seerah) :
⚪ Al-Arjuza Al-Miyyah -
Al-Mutarrizi رحمه الله (The Miyyah Poem)
⚪ Al-Fusool Fi Seerat Al-Rasul -
Ibn Kathir رحمه الله
(Chapters on the Biography of the Prophet)
⚪ Al-Shama’il Al-Muhammadiyyah
- Al-Tirmidhi رحمه الله
(The Characteristics of Muhammad)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
15⃣ Fifteenth: Spirituality (For the Heart), Manners, and Supplications:
🟫 Hilyat Talib Al-‘Ilm - Al-Jazari رحمه الله (The Ornament of the Student of Knowledge)
🟫 Kitab Al-‘Ilm - Sheikh Ibn Uthaymeen رحمه الله (The Book of Knowledge)
🟫 Lamiyyat Ibn Al-Wardi - Ibn Al-Wardi رحمه الله (The Poem of Ibn Al-Wardi)
🟫 Ta’iyyat Al-Albiri - Al-Albiri رحمه الله (The Poem of Al-Albiri)
🟫 Nazm Al-Sair Ila Allah - Al-Suyuti رحمه الله (The Poem on the Journey to Allah)
🟫 Adab Al-Talib - Al-Shawkani رحمه الله (The Manners of the Student)
🟫 Nuniya Al-Qahhtani - Al-Qahhtani رحمه الله (The Poem of Al-Qahhtani)
🟫 Al-Mimiyyah - Ibn Qayyim رحمه الله (The Mimiyyah)
🟫 Jam’ Bayyan Al-‘Ilm wa Fadhlih - Al-Khamees حفظه الله (The Comprehensive Statement on Knowledge and Its Virtues)
🟫 Adab Hamlat Al-Qur’an - Al-Nawawi رحمه الله (The Manners of the Qur’an’s Bearers)
🟫 Al-Adab Al-Mufrad - Al-Bukhari رحمه الله (The Unique Manners)
🟫 ‘Amal Al-Yawm wa Al-Laylah - Ibn Al-Sunni رحمه الله (The Actions of the Day and Night)
🟫 Hisn Al-Mu’min - Al-Aryani حفظه الله (The Fort of the Believer)
🟫 Tadhkirat Al-Sami’ wa Al-Mutakallim - Ibn Jamah رحمه الله (The Reminder for the Listener and Speaker)
🖇🖇🖇🖇🖇🖇🖇🖇🖇🖇
16⃣ Sixteenth: Inheritance:
🟧 Al-Rahbiyyah - Al-Rahbi رحمه الله (The Rahbiyah)
🟧 Tashil Al-Fara’id - Sheikh Ibn Uthaymeen رحمه الله (Facilitation of Inheritance)
🟧 Al-Ra’id Fi ‘Ilm Al-Fara’id - Al-Khamees حفظه الله (The Pioneer in Inheritance Science)
🟧 Al-Qala’id Al-Barhaniyyah - Al-Khamees حفظه الله (The Brilliant Necklaces)
🟧 Al-Faidh - Al-Shamiri رحمه الله (The Overflow)
https://t.me/ktb_dmag
https://t.me/madrasatuna
Telegram
📚 قناة كتب مشايخ وطلاب دماج
📚 هذه القناة تهتم بنشر كتب ومؤلفات مشايخ وطلاب ومحبي دار الحديث السلفية بدماج وغيرها من دور الحديث التابعة لدماج ولطلابها وطلاب طلابها.
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💢بالإضافة إلى فوائد نصية وصوتية ومرئية ماتعة متعلق بالكتب والمؤلفين .
للتواصل:@ktb_dmag2_bot
°°°°°°°°°°°°°°°°°°°°°°°
💢بالإضافة إلى فوائد نصية وصوتية ومرئية ماتعة متعلق بالكتب والمؤلفين .
للتواصل:@ktb_dmag2_bot
Forwarded from Madrasatuna || مدرستنا
The misery of falling off
Ibn Al-Qayyim rahimahullah said:
من ذاق لذة القرب من الله ثم انتكس فإنه يعيش في الدنيا معذبا - لا راحة الجاهلين ولا لذة العارفين.
"One who has experienced the sweetness of closeness to Allah and then falls off will live in this world in misery—neither enjoying the comfort of the ignorant nor the delight of the enlightened."
[مدارج السالكين (1/26)]
Ibn Al-Qayyim rahimahullah said:
من ذاق لذة القرب من الله ثم انتكس فإنه يعيش في الدنيا معذبا - لا راحة الجاهلين ولا لذة العارفين.
"One who has experienced the sweetness of closeness to Allah and then falls off will live in this world in misery—neither enjoying the comfort of the ignorant nor the delight of the enlightened."
[مدارج السالكين (1/26)]
Forwarded from Madrasatuna || مدرستنا
ملخص_أحكام_المحرَّمات_من_النساء,_لأبي_بشار_الأيوبي.pdf
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Know your Mahaarim!
فتاوى قبل الدرس _ فضيلة الشيخ يحيى الحجوري حفظه الله __ ليلة الثلاثاء…
Ruling on standing in reverence of someone
The questioner asks: How can we reconcile the Hadith "Stand up for your chief" with the Hadith "Whoever is pleased that people stand up for him, let him take his place in Hell"?
Sheikh Yahya ḥafidhahullāh:
Al-Hafidh and others have mentioned that there is no contradiction between the two Hadiths. The meaning of "Stand up for your chief" is to assist him in dismounting, as he was ill. Sa'd ibn Mu'adh, may Allah be pleased with him, had a wound in his leg and had prayed to Allah to keep him alive until his eyes could be satisfied by seeing the judgment on Banu Quraydha. When he judged between Banu Quraydha, his wound ruptured, and he died a martyr due to it.
When he arrived, he had been chosen by the Jews of Banu Quraydha as their judge, and the Prophet ﷺ approved of him. Sa'd ruled that their warriors be killed and their women and children be taken captive. When he came, the Prophet ﷺ said, "Stand up for your chief," meaning to help him dismount from his donkey because he was exhausted, not as a form of honoring him through standing, but in order to help dismount as he was ill.
As for the Hadith "Whoever is pleased that people stand up for him, let him take his place in Hell," it is specifically concerning someone who desires people to stand for him and becomes angry if they do not, similar to what is expressed in the lines of poetry:
قُم لِلمُعَلِّمِ وَفِّهِ التَبجيلا
كادَ المُعَلِّمُ أَن يَكونَ رَسولا
Stand up for the teacher and give him full reverence,
The teacher is almost like a messenger.
Or what some officials insist upon, where not only must people stand, but they must also strike their feet on the ground as a form of greeting. Such actions are not permissible.
However, if someone arrives from a journey or has been blessed with a new blessing, as was the case when some of the companions stood up for Ka'b ibn Malik [in congratulate him] when Allah accepted his repentance, there is no objection to standing in such circumstances.
The questioner asks: How can we reconcile the Hadith "Stand up for your chief" with the Hadith "Whoever is pleased that people stand up for him, let him take his place in Hell"?
Sheikh Yahya ḥafidhahullāh:
Al-Hafidh and others have mentioned that there is no contradiction between the two Hadiths. The meaning of "Stand up for your chief" is to assist him in dismounting, as he was ill. Sa'd ibn Mu'adh, may Allah be pleased with him, had a wound in his leg and had prayed to Allah to keep him alive until his eyes could be satisfied by seeing the judgment on Banu Quraydha. When he judged between Banu Quraydha, his wound ruptured, and he died a martyr due to it.
When he arrived, he had been chosen by the Jews of Banu Quraydha as their judge, and the Prophet ﷺ approved of him. Sa'd ruled that their warriors be killed and their women and children be taken captive. When he came, the Prophet ﷺ said, "Stand up for your chief," meaning to help him dismount from his donkey because he was exhausted, not as a form of honoring him through standing, but in order to help dismount as he was ill.
As for the Hadith "Whoever is pleased that people stand up for him, let him take his place in Hell," it is specifically concerning someone who desires people to stand for him and becomes angry if they do not, similar to what is expressed in the lines of poetry:
قُم لِلمُعَلِّمِ وَفِّهِ التَبجيلا
كادَ المُعَلِّمُ أَن يَكونَ رَسولا
Stand up for the teacher and give him full reverence,
The teacher is almost like a messenger.
Or what some officials insist upon, where not only must people stand, but they must also strike their feet on the ground as a form of greeting. Such actions are not permissible.
However, if someone arrives from a journey or has been blessed with a new blessing, as was the case when some of the companions stood up for Ka'b ibn Malik [in congratulate him] when Allah accepted his repentance, there is no objection to standing in such circumstances.