بســـم اللــه الرحــمــن الـرحـــيــم

▪️The ruling on Witr Qunoot▪️

Shaykh Muhammad Ibn Hizaam wrote:

"There are several opinions amongst the scholars in this issue:

▫️The 1st opinion: It's legislated to perform the Witr Qunoot throughout the whole year.

This stance was reported from Ibn Mas'ood -may Allah be pleased with him- (with an authentic chain, in At-Tabaraani, Hadeeth no.9165), as well as Hasan Al-Basri, An-Nakha'ee. This is also the madhab of Ishaaq, Abu Thawr and Ahmed in one narration; this is the most common view among the Hanbalees.

The evidence used to support this view is the Hadeeth of Hassan ibn 'Ali -may Allah be pleased with him- that he said: "The Messenger of Allah ﷺ taught me some words to say 'in the Witr Qunoot': 

اللهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ؛ إِنَّكَ تَقْضِي وَلَا يُقْضَى عَلَيْكَ، وَلَا يَذِلُّ مَنْ وَالَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ

'O Allah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted.'
[Reported by Abu Dawood & authenticated by Shaykh Muqbil in Saheeh Al-musnad Hadeeth no. 957]

▫️The 2nd opinion: It's legislated to perform Witr Qunoot in the last half of Ramadhan.

This stance is authentically reported from Ibn Umar -may Allah be pleased with him-; Ibn Abi Shaybah & Ibn Mundhir both reported with an authentic chain to Nafi'i, that he said:
"كان لا يقنت إلا في نصف" يعني من رمضان
"Ibn Umar never used to perform Witr qunoot, except halfway" i.e. Halfway through Ramadhan.

They (Ibn Abi Shaybah & Ibn Mundhir) also reported this stance from 'Ali Ibn Abi Taalib. However, the chain of narration includes Haarith ibn Al-a'war (who is was liar).

Also, Ibn Khuzaymah reported with an authentic chain that this was the practice of Ubay ibn Ka'b in the presence of Umar -may Allah be pleased with them-.

This was also the stance of a number of scholars the scholars, the likes of Ibn Sireen, Az-Zuhree, Maalik, Ash-Shaafi'ee and Ahmed in one narration.

▫️The 3rd opinion: It's not legislated to perform Witr Qunoot at any time.

This is the opinion of Taawoos, and Ibn Wahb ascribed this stance to Imaam Maalik. Also, Ibn Abi Shaybah reported with an authentic chain that Ibn Umar:
كان لا يقنت في الفجر ولا في الوتر، فكان إذا سئل عن القنوت قال "ما نعلم القنوت، إلا طول القيام، و قراءة القرآن".
"...would never perform qunoot - not in the Fajr prayer, nor in Witr. When asked why, he would simply say: "As far as I know, Qunoot is standing for long and reciting the Qur'an".

✅ Abu Abdillah (i.e. Shaykh Muhammad Ibn hizaam) -may Allah Grant him firmness- says:

In conclusion, the strongest opinion is not to perform Witr Qunoot at all, because the addition, "in the Witr Qunoot", in the Hadeeth of Hassan ibn Ali is not authentic. Additionally, nothing authentic has come from the Prophet ﷺ that he ever performed Witr Qunoot, despite the fact that he used to be continuous in offering the night prayer. And the Hadeeth of Hassan ibn Ali should be taken in its apparent meaning, that the aforementioned Du'a should be made (in the Witr prayer) before the Tasleem. Hence, in his Musannaf, Ibn Abi Shaybah gave the chapter heading: "Chapter - what one says at the end of the Witr prayer (i.e. Before giving Tasleem)"

Nonetheless, we cannot rebuke those who perform Qunoot in the Witr prayer as some of the companions used to do this, and with Allah lies all success.

Important Note:
There is no Authentic Hadeeth reported from our messenger ﷺ that he ever performed the Witr Qunoot, as it was mentioned by Imaam Ahmed, Ibn Khuzaymah, Ibn Mundhir, Al-Bayhaaqi and others. This indicates that it is not

legislated to perform Witr Qunoot as we have mentioned, and Allah knows best.

_
Translated by:
Abu Nu'aim Abduraheem ibn Ali As-Somali

Original Source:
Fat-hul 'Allaam of Shaykh Muhammad Ibn Hizaam, Vol.1, pg. 779 - 780

Click the link to subscribe:
T.me/ibnhezamen

Important clarification regarding the translation of a Hadeeth which is being circulated on social media. Please read and share.

بسم الله الرحمن الرحيم

Some beneficial speech by Shaykh Albaanee rahimahullah on if video cameras take the ruling of a mirror,

Shaykh al-Albaanee, said:

"...You were saying what is the difference between the reflection in the mirror and television or video? We say the difference is very much. We say to you now: stand in the mirror; come now and give me the image which you saw in the mirror. You are not able to do so. But, if it was given permanent form, it would become like a video and be forbidden. The harm comes from it having permanent form, not from that which has no permanence... "

Also, Shaykh al-Albaanee, said:

"... As for me, I am of those people who say that this differentiation between the picture made by hand (“make a picture”) and the picture made by camera (“take a picture”) is a contemporary literalist (dhaahiree) view----i.e., inflexible thinking which has become a trial for those who differentiate between the picture made by hand and that made by camera..."

Also, Shaykh Albaanee, clarifies below when this matter comes under the category of ijtihaad and when it doesn't:

"... We are still not able to say that these people are astray. But, we only say: perhaps he made ijtihaad (he struggled to find the truth) and missed the mark; that is as long as he remains with us, following the Qur'aan and Sunnah. As for those who may state clearly that they are not seeking the judgment from the Qur'aan and Sunnah, but are instead following the position of their Imam or Shaykh or something like that—then, these have clearly went out from the Qur'aan and Sunnah..."

Source: The Islamic Ruling Concerning Photography, Conversation With Shaykh Naasiruddeen Al-Albaanee

Excerpted with slight edits.

Note: For more information on this topic you could listen to the below research on the matter:

https://www.spreaker.com/user/torontodawah/the-opinion-of-shaykh-bin-baz-uthaymeen-

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Summary of contents:

1. There's no authentic supplication to be said when breaking the fast, so one should just say 'bismillāh' before eating

2. The ḥadīth about supplication being accepted at the time of ifṭār is not authentic. But instead, a fasting person's supplications are accepted throughout his fast. How generous is our Lord!

بسم الله الرحمن الرحيم

Tafseer Of The Noble Quraan (Juzz 28)

Abuu Fajr 'Abdul-Fattaah Ibn 'Uthmaan

https://torontodawah.com/class-tafseer-juz-28-juz-qad-samia-abu-fajr-abdulfattaah-bin-uthman/

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﷽

In an effort to benefit our students, we are shipping 100 books of The Authentic Remembrances of The Morning and Evening authored by our teacher Abū ‘Aṭīyah Maḥmūd ibn Muḥammad. We have paid the publisher for these copies.

To place an order, go to taalib.co. We will only charge £2 for postage. If you are unable to cover this cost, email team@taalib.co.uk with your address and we will post for free.

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We ask Allah to benefit us all through this effort and accept this work by our teacher.

بارك الله فيكم
Taalib Team 📚

"Moderation upon Sunnah is better than exerting oneself upon Bid'ah."
--------------------------------------------------------------

THE DIFFERENT METHODS OF OFFERING THE NIGHT PRAYER

There are several ways by which a person is allowed to offer the night prayer; all of which have been reported from the Prophet ﷺ:

The First method consists of a single rak’ah, as proven by the saying of the Prophet ﷺ: 
((الوتر ركعة من آخر الليل))
"Witr is a rak'ah at the end of the night."
[Reported by Muslim on the authority of Ibn 'Umar -raḍhiyallāhu 'anhu-]

As well as the ḥadīth of Ḥudhayfah -raḍhiyallāhu 'anhu- wherein the Prophet ﷺ demonstrated this method practically; see link:
https://sunnah.com/muslim/6/242

The second method consists of eleven rak'ahs, wherein a person does not sit for tashahhud except in the eighth rak’ah. After this tashahhud, they stand up without making taslīm and offer one more rak’ah. Then after completing nine rak'ahs and saying taslīm, they pray an extra two rak’ahs while seated.
See link:
https://sunnah.com/muslim/6/168

The third method consists of nine rak'ahs, wherein a person does not sit for tashahhud except in the sixth rak'ah. After this tashahhud, they stand up without making taslīm and offer one more rak’ah. Then after completing seven rak'ahs and saying taslīm, they pray an extra two rak’ahs while seated.

NOTE: this method occurred when the Prophet ﷺ grew old. See previous link.

The fourth method consists of eleven rak’ahs, wherein a person says taslīm after every two rak’ahs and finishes with one rak’ah Witr. And this is the most common method, as proven by the statement of Prophet ﷺ:
((‏صلاة الليل مثنى مثنى، فإذا خفت الصبح فأوتر بواحدة‏))
"The night prayers consist of pairs, but if you fear that morning is near, then pray one Rak'ah as Witr."
[Bukhāri and Muslim]

The fifth method consists of thirteen rak’ahs, wherein a person says taslīm after every two rak’ahs during the first eight rak’ahs. After that, they offer Witr as five consecutive rak’ahs with one taslīm at the end.
See the link:
https://sunnah.com/muslim/6/149

NOTE: The two extra rak’ahs at the beginning of this method are either the two voluntary rak’ahs after ‘Ishā, or they are two specific rak’ahs with which a person begins the Night Prayer; as stated by Sheikh Albāni -raḥimahullāh. Similarly, Sheikh Muḥammad Ibn Hizām mentioned that these two rak’ahs could possibly be the two voluntary rak’ahs for Fajr, as mentioned in some of the narrations.
[Fat-ḥul 'Allām Vol. 2, Pg. 644]
See link:
https://sunnah.com/bulugh/2/282

The sixth method consists of eleven rak’ahs, wherein a person prays four consecutive rak’ahs with one taslīm, then another four rak’ahs in the same manner with one taslīm. After that they pray three rak’ahs Witr with one taslīm at the end.
See link:
https://sunnah.com/bulugh/2/281

NOTE: in the last two methods (5 & 6), a person is allowed to offer the final three/five rak’ahs with one taslīm, or they can say taslīm after every two rak’ahs; and this is more preferable. [Fat-ḥul Allām, Vol 2. Pg. 641]
_______________________________
These are the methods which have been reported from the Prophet ﷺ, although it's permissible for a person to pray any odd number of rak'ahs between one to 11/13; and the more the better, as An-Nawawi mentioned:

«قد سبق أن مذهبنا أن أقله ركعة، وأكثره إحدى عشرة، وفي وجه ثلاث عشرة، وما بين ذلك جائز، وكلما قرب من أكثره كان أفضل، وبهذا قال جمهور العلماء من الصحابة والتابعين»
[Sharḥul Muhadh-dhab (4/21)]

One should not pray more than eleven rak'ahs because Ā'ishah -raḍhiyallāhu 'anhā- said: The Prophet ﷺ did not offer more than eleven rak'ah (during the night prayer) in Ramaḍhān or in any other month."
[Reported by Bukhāri & Muslim]

✍🏽 Abu Ishaq Muhammad Ibn Ahmad
__________
REFERENCES:
(1) https://t.me/A_lzoukory/33543
(2) 'Salātu-Tarāwīḥ' of Sheikh Albāni
(3) sunnah.com
(4) Fat-ḥul Allām Vol. 2

•═ᴊᴏɪɴ-🅻🅴🅰🆁🅽-sʜᴀʀᴇ═•

بسم الله الرحمن الرحيم

عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْكُلُ الْقِثَّاءَ بِالرُّطَبِ

'Abdullaah ibn Ja’far reported: I saw the Messenger of Allaah, sallallaahu 'alayhi wa sallam, eating cucumber with fresh dates.

Saheeh Muslim, No. 2043

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بسم الله الرحمن الرحيم

New Audios

'The Three Fundamental Principles'

Explanation of Ash-Shaykh Muhammad Baa-Jammaal

Read by Abuu Rizq Mundhir Ibn Muhammad

May Allaah preserve them both

Lesson 21 (At-Tawakkul - Part 1): https://www.spreaker.com/user/aloloomaudio/aud-20200428-wa0053

Lesson 22 (At-Tawakkul - Part 2): https://www.spreaker.com/user/aloloomaudio/aud-20200428-wa0054

Lesson 23 (Ragbah, Rahbah, Khushuu' & Khashyah): https://www.spreaker.com/user/aloloomaudio/aud-20200429-wa0000

Lesson 24 (Al-Isti'aanah): https://www.spreaker.com/user/aloloomaudio/aud-20200429-wa0001

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بسم الله الرحمن الرحيم

The Nature Of The Self

Imaam As-Sa'dee

May Allaah Have Mercy Upon Him

"Another point worthy of note is that in the statement of Allaah (Tabaaraka wa Ta'aalaa) (interpretation of the meaning):

'Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.' [Al-Qur'aan 12:53].

There is proof that this is the inherent nature of the self, and that it cannot be free of this nature except through Allaah's care and mercy. This is because the self is ignorant and corrupt, and ignorance and corruption breed nothing but evil.

If Allaah (Tabaaraka wa Ta'aalaa) is merciful to a slave and is kind to him by giving him practical knowledge and giving him an honest approach in his behaviour and actions, his self frees itself from this trait and becomes content with obedience to Allaah and His remembrance. It does not order its owner except to do virtuous acts, and its return will be to Allaah's grace and reward. Allaah (Tabaaraka wa Ta'aalaa) said (interpretation of the meaning):

'(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction! Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! Enter you, then, among My honoured slaves, and enter you My Paradise.' [Al-Qur'aan 89:27-30].

It is the individual's responsibility to strive for the rectification of his self and its deliverance from having this blameworthy nature - that it is an avid inciter to acts of evil. This is done through hard work and adopting the best behavioural traits, as well as constant prayer to Allaah (Tabaaraka wa Ta'aalaa) and frequent repetition of the following transmitted prayer:

اِهْدِنِي لأَحْسَنِ الأَخْلاَقِ لاَ يَهْدِي لأَحْسَنِهَا إِلاَّ أَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا لاَ يَصْرِفُ عَنِّي سَيِّئَهَا إِلاَّ أَنْتَ

(Translated meaning)

'(O Allaah) guide me to the best of manners, none guides to the best of it except You, and ward away from me the worst of it, none can ward it away from me except You.'

[Saheeh Muslim, No. 771].

[Lessons Learnt From The Story Of Yuusuf].

(You're advised to memorise and then implement this beautiful supplication in your life).

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بسم الله الرحمن الرحيم

Imaam Ibnul-Qayyim, may Allaah have mercy upon him, advises you - O Sunni - to not allow the people of falsehood to be more patient upon falsehood than you are upon the truth. He said:

“These people are like you. They feel pain and they are patient, but their patience is in obedience to the devil.”

[Nuuniyyah, 2/604].

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بسم الله الرحمن الرحيم

Invocation For Fear Of Shirk

• اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا لاَ أَعْلَمُ

Allaahumma 'innee 'a'oothu bika an ushrika bika wa ana a'lamu, wa 'astaghfiruka limaa laa a'lamu.

O Allaah, I seek refuge in You lest I associate anything with You knowingly, and I seek Your forgiveness for what I know not.

[Ahmad 4/403. See also Al-Albaanee, Saheehul-Jami' As-Sagheer, 3/233 and Saheehut-Targheeb wat-Tarheeb, 1/19].

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بسم الله الرحمن الرحيم

New Audio

29th Sha'baan 1441 - 22/04/2020

Nine Important Questions From America Presented To Shaykh Muhammad Baa-Jammaal Regarding The Times We Are Living In

Translated By Abuu Rizq Mundhir Ibn Muhammad

Part 1: https://www.spreaker.com/user/aloloomaudio/aud-20200429-wa0008

Part 2: https://www.spreaker.com/user/aloloomaudio/aud-20200507-wa0007

Part 3: https://www.spreaker.com/user/aloloomaudio/aud-20200507-wa0008

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بسم الله الرحمن الرحيم

*💢الصائمون يأكلون ويشربون والناس جياع في المحشر*❗️

🌒 *Those who fast will eat and drink while the people go hungry at the place of gathering (on the day of judgement) !*🌘

✍قال الشَّــيخُ العلّامــة صالح بن فوزان الفوزان حَـفظَهُ الله :

⁦🎙️⁩Shaykh Fawzan (May Allah Preserve him) said with regards to Allaah's statement:

۞ {كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ}

*(24. Eat and drink at ease for that which you have sent on before you in days past!)*[Al-Haqqah]

◉ قِيلَ : إنها نزلتْ في الصائمين، الذين منعوا أنفسَهُم في الدنيا من ملذاتِهَا بالصيامِ، وصَبَرُوا على ذلك ،

📍It was said that it was revealed concerning those who fast. Those who prevented themselves in the worldly life from its delights by fasting, and were patient upon that,


في يومِ القيامَةِ يُقالُ لهم:

On the day of judgement it would be said to them:

《 كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ》

*(Eat and drink at ease for that which you have forwarded)*

يعني : قدَّمتم،

Meaning what you have sent forth (of good deeds)

《فِي الْأَيَّامِ الْخَالِيَةِ》

*In days past*

▪️يعني: الصيام الذي صمتموه في الدنيا ، ومَنْعتُم أنفسَكُم مِنَ الأكلِ  والشربِ ، فيُقالُ لهم:

Meaning the fasting which you fasted in the dunya (worldly life), and you prevented yourselves from food and drink, so it will be said to them:

👈الآنَ كُلُوا واشربُوا هنيئًا ؛ لأنَّ الجزاءَ  مِنْ جنسِ العملِ ،

Now eat and drink at ease, because the reward and punishment are in accordance with the nature of one’s action.

•- فلمّا منعوا أنفسهم  فِي الدنيا منْ  شَهَواتِها ، وصَبَرُوا على الجوعِ و العطشِ طاعةٌ للهِ سبحانه و تعالى ، عَوَّضَهُم اللهُ يومَ القيامَةِ فَقالَ لهم:

When they prevented themselves in the dunya from its desires, and were patient upon hunger and thirst out of the obedience of Allaah (سبحانه و تعالى), Allaah compensated them on the day of judegement, so He said to them:

《 كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ》

*(Eat and drink at ease for that which you have sent forth).*

يعني بسببِ ما قدَّمْتُم

Meaning, because of what you have sent forth (of good deeds).

《فِي الْأَيَّامِ الْخَالِيَةِ》

*In days past,*

   يعني الأيامَ الماضيةَ ، أيامَ الدنيا،

meaning the days of the past, the days of the dunya.

•- وهذا خاصٌّ بالصائمين،  يأكلون ويشربون ، والناسُ في المحشرِ في الجوعِ والعطشِ والضيقِ  والضنكِ ، وهم يأكلون على موائِدِهِم ويشربون

And this is specific to those who fast. They will eat and drink while the people in the mahshar (the plain of the day of judgement) are on hunger and thirst, and narrowness and hardship. And they will eat and drink at their dining tables.

{كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ}

*(24. Eat and drink at ease for that which you have sent on before you in days past!)*
[Al-Haqqah]

•• فهذا فيه فضلُ الصيامِ ،وفضلُ الصائمين، وأنَّهم يمتازون يومَ القيامةِ  على غيرِهِم  بهذه البشارةِ.


So this (verse) contains the virtues of fasting and the virtues of those who fast. And that they will be distinguished on the day of jugement above others with this glad tiding.



📗【 مجالس شهر رمضان المبارك  ـ (صـ٨٠-٨١)】
  •━━━━━●📕●━━━━━•


✨"﴿وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ﴾"✨

﴾And remind, for indeed, the reminder benefits the believers.﴿

https://t.me/Striv4Jannah