بســـم اللــه الرحــمــن الـرحـــيــم

◾Did 'Īsā (Jesus) die or was he raised?◾

Our Shaykh Abū Bilāl - may Allāh preserve him- was asked on 26th Muharam 1442H (14th September 2020):

📝🔹Question:

How are these two verses concerning 'Īsā (Jesus) - peace be upon him - to be reconciled

《بَل رَّفَعَهُ ٱللَّهُ إِلَيْهِۚ 》
《Rather, Allah raised him (up) to Himself》
(An-Nisa' 4:158)

《 فَلَمَّا تَوَفَّيْتَنِى كُنتَ أنتَ ٱلرَّقِيبَ عَلَيْهِمْۚ》
《When you took my soul, you were The All Observant overthem.》?
(Al-Ma'idah 5:117)

📩🔸Answer:

Taking of the soul here means being put to sleep, meaning; when you put me to sleep and raised me up to you.

This - in shā Allāh - is from the best statements (of the scholars) for indeed sleep is referred to as taking of the soul.

《ٱللَّهُ يَتَوَفَّى ٱلْأَنفُسَ حِينَ مَوْتِهَا وَٱلَّتِى لَمْ تَمُتْ فِى مَنَامِهَاۖ فَيُمْسِكُ ٱلَّتِى قَضَىٰ عَلَيْهَا ٱلْمَوْتَ وَيُرْسِلُ ٱلْأُخْرَىٰٓ إِلَىٰٓ أَجَلٍ مُّسَمًّىۚ 》
Allāh takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term.
(Az-Zumar 39:42)

So this removal of the soul is one of sleep.
______________________________________

Translated by: Abū Sufyān
Sāmi ibn Daniel Al-Ghāni

✒Read the arabic transcript of the fatwā here: https://t.me/abubilalhami/5243

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https://t.me/abubilalhami/5239

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بسم الله الرحمن الرحيم

New Lessons

'The Beneficial Principles Of Tawheed, Fiqh, & 'Aqeedah'

Authored by Shaykh Yahyaa Ibn 'Alee Al-Hajuuree

Read and explained by Abuu Rizq Mundhir Ibn Muhammad

Lesson 02: https://www.spreaker.com/user/aloloomaudio/02-mabaadi

Lesson 03: https://www.spreaker.com/user/aloloomaudio/03-al-mabaadi

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بسم الله الرحمن الرحيم

New Lessons

'The Conditions Of The Prayer'

Authored by Shaykh Muhammad Ibn 'Abdil-Wahhaab Ibn Sulaymaan at-Tameemee

Explanation of Umm 'Abdillaah Bahashwaan (the wife of Shaykh Muhammad Baa-Jammaal)

Read and explained by Abuu Rizq Mundhir Ibn Muhammad

Lesson 02: https://www.spreaker.com/user/aloloomaudio/02-shurut-salah

Lesson 03: https://www.spreaker.com/user/aloloomaudio/03-shurut

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Modern Day Religions: A Brief Overview (مختصر موسوعة الأديان المعاصرة)

An academic course studying the beliefs and origins of modern-day religions.

Lesson 4 on Judaism is now available: http://taalib.co/lesson-4-judaism


Delivered by Abu Fajr AbdulFattaah Bin Uthman

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Source: Sunan Ibn Mājah 240 (Graded Sahih by Al-Albani)


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بسم الله الرحمن الرحيم

New Lesson

'The Conditions Of The Prayer'

Authored by Shaykh Muhammad Ibn 'Abdil-Wahhaab Ibn Sulaymaan at-Tameemee

Explanation of Umm 'Abdillaah Bahashwaan (the wife of Shaykh Muhammad Baa-Jammaal)

Read and explained by Abuu Rizq Mundhir Ibn Muhammad

Lesson 04: https://www.spreaker.com/user/aloloomaudio/04-shurut

Join the telegram channel: t.me/FruitsOfKnowledge

بسم الله الرحمن الرحيم

New Lesson

'The Beneficial Principles Of Tawheed, Fiqh, & 'Aqeedah'

Authored by Shaykh Yahyaa Ibn 'Alee Al-Hajuuree

Read and explained by Abuu Rizq Mundhir Ibn Muhammad

Lesson 04: https://www.spreaker.com/user/aloloomaudio/04-al-mabaadi

Join the telegram channel: t.me/FruitsOfKnowledge

Shaykh Muhammad Ibn Saalih Al-'Uthaymeen, may Allaah have mercy upon him:

“From foolishness is to come to a grave of a person who has decayed; to supplicate to him and worship him; while he [the deceased] is the one in need of your supplication! You are not the one in need of supplication [from] he who cannot benefit nor harm himself; therefore how can he have the power to benefit or harm others?!”

Al-Qawl Al-Mufeed, 1/15

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بسم الله الرحمن الرحيم

The Second Condition of Laa Ilaaha Illallaah (There is No Deity Worthy of Worship Except Allah)

Taught by:
Abu Atiyah Mahmoud bin Muhammad (May Allah preserve him)

Transcribed by:
Abu Ibrahim Abu Bakr bin Edward al-Ghanni (May Allah Forgive Him and His Family)

بسم الله الرحمن الرحيم

The Third Condition of Laa Ilaaha Illallaah (There is No Deity Worthy of Worship Except Allah)

Taught by:
Abu Atiyah Mahmoud bin Muhammad (May Allah preserve him)

Transcribed by:
Abu Ibrahim Abu Bakr bin Edward al-Ghanni (May Allah Forgive Him and His Family)

بسم الله الرحمن الرحيم

The Fourth Condition of Laa Ilaaha Illallaah (There is No Deity Worthy of Worship Except Allah)

Taught by:
Abu Atiyah Mahmoud bin Muhammad (May Allah preserve him)

Transcribed by:
Abu Ibrahim Abu Bakr bin Edward al-Ghanni (May Allah Forgive Him and His Family)

بسم الله الرحمن الرحيم

Fudhayl bin ‘Iyyād, may Allaah have mercy upon him, was asked regarding the man who has achieved complete manhood. He said:

‎“(When) he has perfected obedience to his parents, he gathers his kinship together, honours his brothers, has good character, carries out his religious (obligations), spends from that which he has been blessed with, speaks pleasantly and he keeps close to his home (family).”

[Bahjatul-Majālis, 2/644]

Translated by Mohamed Haikal Al-Hindī

*Fasting Al Ayyam Al Beed (white days) الصيام أيام البيض*

Abu Dharr (radiAllahu anhu) reported: The Messenger of Allah (sallAllahu alayhi wa sallam) said "If you want to observe Saum on three days in a month, then fast on the thirteenth, fourteenth and fifteenth of the (lunar) month.''[At-Tirmidhi].

Fasting these 3 days this month will be on:

(13th) Wed 30th Sep [TOMORROW]
(14th) Thurs 1st Oct
(15th) Fri 2nd Oct

May Allah give us Tawfeeq.

Perhaps one will fast tomorrow because of your message.
‎((... مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ ))

Whoever points to something good will have the same reward as the one who does it.” (Reported by Muslim)

‎{وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنفَعُ الْمُؤْمِنِينَ}

[And remind, for verily, reminders profits the Believers.]
(al-Qur'aan ul-Majeed; 51.55)

بســـم اللــه الرحــمــن الـرحـــيــم

◾Is āmēn said before, after or at the same time as the Imām?◾

Our Shaykh Abū Bilāl - may Allāh preserve him- was asked 6th Safr 1442H (23rd September 2020):

📝🔹Question:

Is 'āmēn' said before the Imām says 'āmēn' or after the Imām says 'āmēn', I heard most of the praying congregation say 'āmēn' before the Imām, so is this correct?

📩🔸Answer:

What is correct is <"When the Imām Imām says: { غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ }
then say 'āmēn"> (1) whether we say 'āmēn' together with our Imām or we precede our Imām, this does not harm.

For indeed ''ف'' (fa) connotes immediacy without delay in the arabic language so we must not precede him before
{وَلَا الضَّالِّينَ}
nor delay excessively, (rather) when the time comes we say 'āmēn' whether he says 'āmēn' with us or precedes us a little bit.

Every single one of us should be eager to coincide with the angels:
<"فَإِنَّهُ مَنْ وَافَقَ تَأمِينُهُ تَأمِينَ الْمَلَائِكَةِ  غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ">
For indeed whoever says 'āmēn' at the same time the angels say āmēn his past sins will be forgiven. (2)

Shayk Al-Albānī used to say we say āmēn after the Imām says āmēn then he retracted from this.
<" إنَّمَا جُعِلَ الْإِمَامُ لِيُؤْتَمَّ  بِهِ">
<The Imām was especially appointed to be followed> (3) - in the outward affairs he was appointed to be followed - and this is the default
< "فَإِذَا كَبَّرَ فَكَبِّرُوا، وَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا سَجَدَ فَاسْجُدُوا">
<So when he says 'Allāhu akbar, say Allāhu akbar and when he bows, bow and when he prostrates, prostrate> (3)

As for the inward affairs, such as the intention and other things; then it is not a condition (to follow the Imām), therefore it is OK for him (i.e. the Imām) to pray an obligatory prayer and those praying behind him to pray a voluntary prayer or the opposite, with different intentions, this is permissible as Mu'āth (Ibn Jabal) did. Allāh's Messenger did indeed pray 'salātu alkhawf' (the prayer in a state of war/fear) with two groups, the first obligatory and the second voluntary.

______________________________________

(1) Narrated by Abū Hurreira (may Allāh be pleased with him) in AlBukhāri (782) and Muslim (404)

(٢) Narrated by Abū Hurreira (may Allāh be pleased with him) in AlBukhāri (780) and Muslim (410)

(3) Narrated by Anas Ibn Mālik (may Allāh be pleased with him) in AlBukhāri (411) and Muslim (378)
_____________________________________

Translated by: Abū Sufyān
Sāmi ibn Daniel Al-Ghāni

✒Read the arabic transcript of the fatwā here:
https://t.me/abubilalhami/5299

🕪 Listen to the audio of the fatwā here:
https://t.me/abubilalhami/5285

Click on the link to subscribe:
https://t.me/abubilaalalhadhramy

بسم الله الرحمن الرحيم

Al-Baqarah 2:59

English - Tafsir ibn kathir
فَبَدَّلَ الَّذِينَ ظَلَمُواْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ

But those who did wrong changed the word from that which had been told to them for another.

Al-Bukhari recorded Abu Hurayrah saying that the Prophet said,

قِيلَ لِبَنِي إِسْرَايِيلَ ادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ فَدَخَلُوا يَزْحَفُون عَلى أَسْتَاهِهِم فَبَدَّلُوا وَقَالُوا حَبَّةٌ فِي شَعْرَة

The Children of Israel were commanded to enter the door while bowing and to say Hittah'. Yet, they entered the door on their behinds, distorting the words. They said; Habbah (seed), in Sharah (a hair).'

An-Nasa'i recorded this part of it from Abu Hurayrah only, but he has a chain from the Prophet, explaining Allah's statement,
حِطَّةٌ
(Hittah),

saying, "So they deviated and said Habbah."

Similar was recorded by Abdur-Razzaq, and his route was also collected by Al-Bukhari.

Muslim and At-Tirmidhi narrated similar versions of this Hadith, At-Tirmidhi said, "Hasan Sahih."

The summary of what the scholars have said about this subject is that the Children of Israel distorted Allah's command to them to submit to Him in tongue and deed. They were commanded to enter the city while bowing down, but they entered while sliding on their rear ends and raising their heads! They were commanded to say, Hittah' meaning, "Relieve us from our errors and sins." However, they mocked this command and said, "Hintah (grain seed) in Shairah (barley)." This demonstrates the worst type of rebellion and disobedience, and it is why Allah released His anger and punishment upon them, all because of their sinning and defying His commands.

Allah said,

فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُواْ رِجْزاً مِّنَ السَّمَاء بِمَا كَانُواْ يَفْسُقُونَ



So We sent upon the wrongdoers Rijz (a punishment) from the heaven because of their rebellion.

Ad-Dahhak said that Ibn Abbas said,

"Every word in Allah's Book that says Rijz means, a punishment."'

Mujahid, Abu Malik, As-Suddi, Al-Hasan and Qatadah were reported to have said that;
Rijz means Torment.'

Ibn Abi Hatim narrated that Sa`d bin Malik, Usamah bin Zayd and Khuzaymah bin Thabit said that the Messenger of Allah said,

الطَّاعُونُ رِجْزٌ عَذَابٌ عُذِّبَ بِهِ مَنْ كَانَ قَبْلَكُم

The plague is a Rijz, a punishment with which Allah punished those before you.

This is also how An-Nasa'i recorded this Hadith. In addition, the basis of this Hadith was collected in the Two Sahihs,

إِذَا سَمِعْتُمُ الطَّاعُونَ بأَرْضٍ فَلَ تَدْخُلُوهَا

If you hear of the plague in a land, then do not enter it.

Ibn Jarir recorded Usamah bin Zayd saying that the Messenger of Allah said,

إنَّ هَذَا الْوَجَعَ وَالسَّقَمَ رِجْزٌ عُذِّبَ بِهِ بَعْضُ الاُْمَمِ قَبْلَكُم

This calamity and sickness (i.e. the plague) is a Rijz, a punishment with which some nations who were before you were punished.

The basis of this Hadith was also collected in the Two Sahihs

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