Forwarded from Madrasatuna || مدرستنا
This media is not supported in your browser
VIEW IN TELEGRAM
Madrasatuna || مدرستنا
Video
A friend of mine very rightly said:
❝If there's one thing I've learnt from this Coronavirus, it's the fact that every household needs to have a ḥafidh more than their need for a graduate.❞
Check out the VIDEO
...Oh and please do share - shukran!
❝If there's one thing I've learnt from this Coronavirus, it's the fact that every household needs to have a ḥafidh more than their need for a graduate.❞
Check out the VIDEO
...Oh and please do share - shukran!
Imām Muqbil said:
“I advise the women to devote themselves to the gatherings of the righteous women for it will increase them in Īmān, knowledge and in intelligence.”
[Ghāratul-Ashritah, 2/474]
Translated by Mohamed Haikal Al-Hindī
“I advise the women to devote themselves to the gatherings of the righteous women for it will increase them in Īmān, knowledge and in intelligence.”
[Ghāratul-Ashritah, 2/474]
Translated by Mohamed Haikal Al-Hindī
Forwarded from Madrasatuna || مدرستنا
DON'T TAKE YOUR FOOT OFF THE PEDAL JUST BECAUSE IT'S NOT AN ODD NIGHT❗️
Shaykhul Islam Ibn Taymiyyah -raḥimahullāh- was asked:
When should we look out for Laylatul Qadr?
So he responded (paraphrased):
Laylatul Qadr occurs during the last ten nights of Ramaḍhān, as is authentically established from the Prophet ﷺ; who said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ)).
"Look out for Laylatul Qadr during the last ten nights of Ramaḍhān."
[Reported by Bukhāri & Muslim on the authority of ‘Ā'ishah -raḍhiyallāhu ‘anhā]
And In the version of Bukhāri, he ﷺ specifically said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْوِتْرِ مِنَ الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ)).
"Look out for Laylatul Qadr during the odd nights of the last ten nights of Ramaḍhān."
However, it is important to note that there are two ways of calculating the odd nights:
1⃣ - THE FIRST:
By counting the days that have already passed; such that Laytul Qadr could fall on the 21st, 23rd, 25th, 27th, or the 29th night of Ramaḍhān.
or
2⃣ - THE SECOND:
By counting the days that remain, just as the Prophet ﷺ said:
((الْتَمِسُوهَا فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ لَيْلَةَ الْقَدْرِ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى)).
"Look out for the Laylatul Qadr during the remaining ten nights of Ramaḍhān; on the night when nine or seven or five nights remain."
[Reported by Bukhāri on the authority of Ibn Abbās -raḍhiyallāhu ‘anhumā]
So according to this method, if Ramaḍhān consisted of 30 days -and only Allāh knows if this will be the case- Laylatul Qadr will fall on one of the even nights, because the 22nd will be the night when nine remain, the 24th will be the night when seven remains and the 26th will be the night when five remains.
And this was the understanding of Abū Sa‘īd Al-Khudri -raḍhiyallāhu ‘anhu-:
Muslim reported that Abun Naḍhr enquired:
يَا أَبَا سَعِيدٍ! إِنَّكُمْ أَعْلَمُ بِالْعَدَدِ مِنَّا. قَالَ: أَجَلْ! نَحْنُ أَحَقُّ بِذَلِكَ مِنْكُمْ. قَالَ: قُلْتُ: مَا التَّاسِعَةُ وَالسَّابِعَةُ وَالْخَامِسَةُ؟ قَالَ: إِذَا مَضَتْ وَاحِدَةٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا ثِنْتَيْنِ وَعِشْرِينَ وَهْىَ التَّاسِعَةُ، فَإِذَا مَضَتْ ثَلاَثٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا السَّابِعَةُ، فَإِذَا مَضَى خَمْسٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا الْخَامِسَةُ.
"O Abū Sa‘īd, you know more than us about (these) numbers. He said: Yes, indeed we have better right than you. I said: What is this ninth, seventh, and fifth? He said: When 21 (nights are over) and the 22nd begins, it is the ninth, and when 23 (nights) are over, that which follows (i.e. the 24th) is the seventh, and when 25 nights are over, what follows (i.e. the 26th) is the fifth".
If, however, Ramaḍhān consists of 29 days, then these two forms of calculations will be exactly the same.
This being the case, it is befitting that the believer works hard throughout the last ten nights of Ramaḍhān (without confining themselves to the odd nights), just as the prophet ﷺ said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ))
"Look out for Laylatul Qadr during the last ten nights of Ramaḍhān."
[Reported by Bukhāri & Muslim on the authority of ‘Ā’ishah -raḍhiyallāhu ‘anhā]
This is also proven by the practice of the Prophet ﷺ, as ‘Ā’ishah -raḍhiyallāhu ‘anhā- said:
كَانَ النَّبِيُّ ﷺ إِذَا دَخَلَ الْعَشْرُ - أي العشر الأواخر من رمضان - شَدَّ مِئْزَرَهُ، وَأَحْيَا لَيْلَهُ، وَأَيْقَظَ أَهْلَهُ.
"With the start of the last ten days of Ramaḍhān, the Prophet ﷺ would tighten his waist sheet (i.e. work hard and refrain from sexual relations), pray throughout the night, and he would also wake his wives."
[Reported by Bukhāri & Muslim]
📚 [Majmū‘ Al-Fatāwā (25/284)]
Shaykhul Islam Ibn Taymiyyah -raḥimahullāh- was asked:
When should we look out for Laylatul Qadr?
So he responded (paraphrased):
Laylatul Qadr occurs during the last ten nights of Ramaḍhān, as is authentically established from the Prophet ﷺ; who said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ)).
"Look out for Laylatul Qadr during the last ten nights of Ramaḍhān."
[Reported by Bukhāri & Muslim on the authority of ‘Ā'ishah -raḍhiyallāhu ‘anhā]
And In the version of Bukhāri, he ﷺ specifically said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْوِتْرِ مِنَ الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ)).
"Look out for Laylatul Qadr during the odd nights of the last ten nights of Ramaḍhān."
However, it is important to note that there are two ways of calculating the odd nights:
1⃣ - THE FIRST:
By counting the days that have already passed; such that Laytul Qadr could fall on the 21st, 23rd, 25th, 27th, or the 29th night of Ramaḍhān.
or
2⃣ - THE SECOND:
By counting the days that remain, just as the Prophet ﷺ said:
((الْتَمِسُوهَا فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ لَيْلَةَ الْقَدْرِ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى)).
"Look out for the Laylatul Qadr during the remaining ten nights of Ramaḍhān; on the night when nine or seven or five nights remain."
[Reported by Bukhāri on the authority of Ibn Abbās -raḍhiyallāhu ‘anhumā]
So according to this method, if Ramaḍhān consisted of 30 days -and only Allāh knows if this will be the case- Laylatul Qadr will fall on one of the even nights, because the 22nd will be the night when nine remain, the 24th will be the night when seven remains and the 26th will be the night when five remains.
And this was the understanding of Abū Sa‘īd Al-Khudri -raḍhiyallāhu ‘anhu-:
Muslim reported that Abun Naḍhr enquired:
يَا أَبَا سَعِيدٍ! إِنَّكُمْ أَعْلَمُ بِالْعَدَدِ مِنَّا. قَالَ: أَجَلْ! نَحْنُ أَحَقُّ بِذَلِكَ مِنْكُمْ. قَالَ: قُلْتُ: مَا التَّاسِعَةُ وَالسَّابِعَةُ وَالْخَامِسَةُ؟ قَالَ: إِذَا مَضَتْ وَاحِدَةٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا ثِنْتَيْنِ وَعِشْرِينَ وَهْىَ التَّاسِعَةُ، فَإِذَا مَضَتْ ثَلاَثٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا السَّابِعَةُ، فَإِذَا مَضَى خَمْسٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا الْخَامِسَةُ.
"O Abū Sa‘īd, you know more than us about (these) numbers. He said: Yes, indeed we have better right than you. I said: What is this ninth, seventh, and fifth? He said: When 21 (nights are over) and the 22nd begins, it is the ninth, and when 23 (nights) are over, that which follows (i.e. the 24th) is the seventh, and when 25 nights are over, what follows (i.e. the 26th) is the fifth".
If, however, Ramaḍhān consists of 29 days, then these two forms of calculations will be exactly the same.
This being the case, it is befitting that the believer works hard throughout the last ten nights of Ramaḍhān (without confining themselves to the odd nights), just as the prophet ﷺ said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ))
"Look out for Laylatul Qadr during the last ten nights of Ramaḍhān."
[Reported by Bukhāri & Muslim on the authority of ‘Ā’ishah -raḍhiyallāhu ‘anhā]
This is also proven by the practice of the Prophet ﷺ, as ‘Ā’ishah -raḍhiyallāhu ‘anhā- said:
كَانَ النَّبِيُّ ﷺ إِذَا دَخَلَ الْعَشْرُ - أي العشر الأواخر من رمضان - شَدَّ مِئْزَرَهُ، وَأَحْيَا لَيْلَهُ، وَأَيْقَظَ أَهْلَهُ.
"With the start of the last ten days of Ramaḍhān, the Prophet ﷺ would tighten his waist sheet (i.e. work hard and refrain from sexual relations), pray throughout the night, and he would also wake his wives."
[Reported by Bukhāri & Muslim]
📚 [Majmū‘ Al-Fatāwā (25/284)]
The Fruits Of Knowledge pinned «DON'T TAKE YOUR FOOT OFF THE PEDAL JUST BECAUSE IT'S NOT AN ODD NIGHT❗️ Shaykhul Islam Ibn Taymiyyah -raḥimahullāh- was asked: When should we look out for Laylatul Qadr? So he responded (paraphrased): Laylatul Qadr occurs during the last ten nights of…»
Madrasatuna || مدرستنا
Photo
NOTE: The addition of "kareem" in the previous supplication is not authentic - as Sheikh Albāni clarifies here (see the picture below) in 'Silsilah Aṣ-Ṣaḥīḥah'
والحلبي هذا لم يعد فاضلا -أصلحه الله- فليتنبه!
والحلبي هذا لم يعد فاضلا -أصلحه الله- فليتنبه!
Forwarded from THE OFFICIAL ENGLISH CHANNEL OF SHEIKH 'ABDULHAMĪD IBN YAHYĀ AL-ZOUKORĪ (أبو إسحاق محمد بن أحمد باعلوي)
بســـم اللــه الرحــمــن الـرحـــيــم
◾Did Allāh obligate fasting so the rich could feel the pain of hunger and (consequently) pay attention to the poor.◾
Our Shaykh, Abū Muhammad Abdul Hamēd Al-Zokourī (May Allah preserve him) said on 17th Ramadhān 1441H (10th May 2020):
All praise belongs to Allāh and may the peace and blessings be upon the Messenger of Allah ﷺ.
Here is a point of notice; and it is that perhaps some of them say that Allāh obligated fasting so the rich could feel the pain of hunger and (consequently) pay attention to the poor.
This explanation is incorrect, even though it has been stated by some of the early scholars.
The correct explanation is that Allāh obligated fasting for his worship and obedience.
《يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُون》َ
O you who believe, decreed upon you is fasting as it was decreed upon those before you so that you may attain taqwa.
(Al-Baqarah 2:183)
So it is befitting for acts of worship to remain as acts of worship. This does not negate the fact that there may be other reasons (for their legislation), but we worship Allah through fasting, the prayer, zakāt and hajj, due to what they contain of the expression of tawhēd, obedience, submission, humility and other than that.
Perhaps you find some of them saying 'the prayer is exercise', 'fasting is dieting', 'Hajj is sight-seeing'.
Whoever goes for Hajj on the basis that it is sight-seeing has not performed Hajj. Whoever prays on the basis that it is exercise has not prayed. Whoever fasts on the basis that it is dieting has not fasted.
《وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ》
And they were not commanded except to worship Allah, [being] sincere to Him in religion [being] upright.
(Al-Bayyinah 98:5)
So we are ordered to be sincere to Allāh in worship.
If the prayer was (obligated for) exercise what would be the benefit of the prayer upon the riding beast with faith? what exercise is in the prayer in the state of fear with faith?, what is the benefit of the paralysed person fulfilling his prayer with faith?
["صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ ".]
Pray standing and if you cannot then (pray) sitting and if you cannot then (pray) on a side. (AlBukhāri 1117)
If fasting was (obligated for) dieting - many of the people already diet and it would not have been obligated upon the poor - if it was (obligated) on the basis of dieting.
Thus, everything Allāh has obligated is worship. So we must perform it as an act of worship for Allāh, gaining closeness to Allāh by doing it.
And it is Allāh alone from whom aid is sought.
____
Translated by: Abū Sufyān
Sāmi ibn Daniel Al-Ghāni
Source: https://t.me/A_lzoukory/33761
Click on the link to subscribe:
http://T.me/abdulhamid12
◾Did Allāh obligate fasting so the rich could feel the pain of hunger and (consequently) pay attention to the poor.◾
Our Shaykh, Abū Muhammad Abdul Hamēd Al-Zokourī (May Allah preserve him) said on 17th Ramadhān 1441H (10th May 2020):
All praise belongs to Allāh and may the peace and blessings be upon the Messenger of Allah ﷺ.
Here is a point of notice; and it is that perhaps some of them say that Allāh obligated fasting so the rich could feel the pain of hunger and (consequently) pay attention to the poor.
This explanation is incorrect, even though it has been stated by some of the early scholars.
The correct explanation is that Allāh obligated fasting for his worship and obedience.
《يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُون》َ
O you who believe, decreed upon you is fasting as it was decreed upon those before you so that you may attain taqwa.
(Al-Baqarah 2:183)
So it is befitting for acts of worship to remain as acts of worship. This does not negate the fact that there may be other reasons (for their legislation), but we worship Allah through fasting, the prayer, zakāt and hajj, due to what they contain of the expression of tawhēd, obedience, submission, humility and other than that.
Perhaps you find some of them saying 'the prayer is exercise', 'fasting is dieting', 'Hajj is sight-seeing'.
Whoever goes for Hajj on the basis that it is sight-seeing has not performed Hajj. Whoever prays on the basis that it is exercise has not prayed. Whoever fasts on the basis that it is dieting has not fasted.
《وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ》
And they were not commanded except to worship Allah, [being] sincere to Him in religion [being] upright.
(Al-Bayyinah 98:5)
So we are ordered to be sincere to Allāh in worship.
If the prayer was (obligated for) exercise what would be the benefit of the prayer upon the riding beast with faith? what exercise is in the prayer in the state of fear with faith?, what is the benefit of the paralysed person fulfilling his prayer with faith?
["صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ ".]
Pray standing and if you cannot then (pray) sitting and if you cannot then (pray) on a side. (AlBukhāri 1117)
If fasting was (obligated for) dieting - many of the people already diet and it would not have been obligated upon the poor - if it was (obligated) on the basis of dieting.
Thus, everything Allāh has obligated is worship. So we must perform it as an act of worship for Allāh, gaining closeness to Allāh by doing it.
And it is Allāh alone from whom aid is sought.
____
Translated by: Abū Sufyān
Sāmi ibn Daniel Al-Ghāni
Source: https://t.me/A_lzoukory/33761
Click on the link to subscribe:
http://T.me/abdulhamid12
Telegram
القناة الرسمية للشيخ عبدالحميد بن يحيى الزُّعكُري
بسم الله الرحمن الرحيم
New Audio
'Take Advantage Of This Ramadhaan, You Might Not Live To See The Next'
Abuu Haarun Muhammad At-Taweel
https://www.spreaker.com/user/aloloomaudio/take-advantage-of-ramadhan
Join the telegram channel: t.me/FruitsOfKnowledge
New Audio
'Take Advantage Of This Ramadhaan, You Might Not Live To See The Next'
Abuu Haarun Muhammad At-Taweel
https://www.spreaker.com/user/aloloomaudio/take-advantage-of-ramadhan
Join the telegram channel: t.me/FruitsOfKnowledge
Spreaker
Take Advantage Of This Ramadhaan, You Might Not Live To See The Next - Abuu Haarun Muhammad At-Taweel
Listen in to Take Advantage Of This Ramadhaan, You Might Not Live To See The Next - Abuu Haarun Muhammad At-Taweel
﷽
CLARIFICATION:
1. This is a translation of an Arabic post that is widely spread on social media. It was translated by one of the brothers during Ramaḍhān last year, and I recently edited it before posting it on here. Although I know the translater, unfortunately I don't know its original source nor who the writer is.
2. Furthermore, it has been brought to my attention by one of the noble members -may Allāh reward them abundantly- that this post contains some inconsistencies;
a- the quote attributed to Ibnul Qayyim doesn't exist in any of his works, let alone the reference mentioned above.
b- Likewise, the linguistic definition of ‘Afw needs a further checking.
Therefore, I seek forgiveness for my shortcomings and I ask Allāh to guide me aright.
And I kindly request - if you have shared this message elsewhere, then please attach this clarification or at least delete it if possible.
✍🏽 Abū Isḥāq Muḥammad Ibn Aḥmad
CLARIFICATION:
1. This is a translation of an Arabic post that is widely spread on social media. It was translated by one of the brothers during Ramaḍhān last year, and I recently edited it before posting it on here. Although I know the translater, unfortunately I don't know its original source nor who the writer is.
2. Furthermore, it has been brought to my attention by one of the noble members -may Allāh reward them abundantly- that this post contains some inconsistencies;
a- the quote attributed to Ibnul Qayyim doesn't exist in any of his works, let alone the reference mentioned above.
b- Likewise, the linguistic definition of ‘Afw needs a further checking.
Therefore, I seek forgiveness for my shortcomings and I ask Allāh to guide me aright.
And I kindly request - if you have shared this message elsewhere, then please attach this clarification or at least delete it if possible.
✍🏽 Abū Isḥāq Muḥammad Ibn Aḥmad
Forwarded from Masjid Al-Imām Muqbil
🎙 The Night Prayer
Speaker: Abu Dahdaa Muhammad bin Muhammad al-Hajooree
📲 Download Audio:
https://api.spreaker.com/download/episode/5687902/the_night_prayer.mp3
Speaker: Abu Dahdaa Muhammad bin Muhammad al-Hajooree
📲 Download Audio:
https://api.spreaker.com/download/episode/5687902/the_night_prayer.mp3
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 25 (Al-Isti'aathah): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0029
Lesson 26 (Al-Istigaathah): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0034
Lesson 27 (Ath-Thabh - Slaughtering): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0036
Lesson 28 (An-Nadhr - The Act Of Taking An Oath): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0033
Lesson 29 (The Beginning Of The Second Principle And Review Of The Text From The Beginning Of The Book): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0035
Lesson 30 (The First Level Of The Religion - Al-Islaam And Its Pillars): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0031
Lesson 31 (The First Level Of The Religion - Bearing Witness Of Laa Ilaaha IlAllaah): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0032
Lesson 32 (The First Level Of The Religion - The Conditions Of Laa Ilaaha IlAllaah): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0028
Lesson 33 (The First Level Of The Religion - Testification That Muhammad, صلى الله عليه وسلم, Is The Messenger Of Allaah): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0030
Lesson 34 (The First Level Of The Religion - Proof Regarding The Prayer): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0027
الحمد لله
Join the telegram channel: t.me/FruitsOfKnowledge
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 25 (Al-Isti'aathah): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0029
Lesson 26 (Al-Istigaathah): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0034
Lesson 27 (Ath-Thabh - Slaughtering): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0036
Lesson 28 (An-Nadhr - The Act Of Taking An Oath): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0033
Lesson 29 (The Beginning Of The Second Principle And Review Of The Text From The Beginning Of The Book): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0035
Lesson 30 (The First Level Of The Religion - Al-Islaam And Its Pillars): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0031
Lesson 31 (The First Level Of The Religion - Bearing Witness Of Laa Ilaaha IlAllaah): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0032
Lesson 32 (The First Level Of The Religion - The Conditions Of Laa Ilaaha IlAllaah): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0028
Lesson 33 (The First Level Of The Religion - Testification That Muhammad, صلى الله عليه وسلم, Is The Messenger Of Allaah): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0030
Lesson 34 (The First Level Of The Religion - Proof Regarding The Prayer): https://www.spreaker.com/user/aloloomaudio/aud-20200516-wa0027
الحمد لله
Join the telegram channel: t.me/FruitsOfKnowledge
Spreaker
29 - Lesson 25 (Al-Isti'aathah) - The Three Fundamental Principles (Explanation Of Ash-Shaykh Muhammad Baa Jamaal)
The Three Fundamental Principles - Explanation of Ash-Shaykh Muhammad Baa Jamaal.
Read by Abuu Rizq Mundhir Ibn Muhammad
Read by Abuu Rizq Mundhir Ibn Muhammad
بســـم اللــه الرحــمــن الـرحـــيــم
◾Important Fatwa concerning Zakāt ul fitr◾️
Answered by our Shaykh, the 'Allāmah, the Trustworthy Advisor, Abu 'Abdirrahman Yahya bin 'Ali Al-Hajūri - may Allāh preserve him - on the 26th, Ramadhān, 1439H
📥Question:
When does the time of zakāt ul fitr begin? And when does it end? And what are the types which zakāt is given from? And is flour given, and is money given?
📤Answer:
The time for Zakāt ul fitr: It is for the breaking of Ramadhān, the Messenger of Allāh ﷺ made obligatory Zakāt ul fitr of Ramadhān a sā'a (four handfuls with both hands) of dates or a sā'a of barley upon the male and the female and the free and the slave and the small and the big from the Muslims, it is to be given before the eid prayer, this is what is incumbent, that it is given before the prayer, and after the prayer it is not considered zakāt ul fitr, it is considered charity from the rest of the charitable donations unaccepted as zakāt ul fitr, and some people of knowledge have delved into this issue and that it is from the means of broadening on the people and perhaps his situation is tight, and perhaps the haste of the eid prayer will cause him to forget, so there is no problem to give it on the night of eid or before that by a day.
As for giving it in the middle of Ramadhān or in the beginning, or from the last ten then it is not accepted due to the hadith:
من أحدث في أمرنا هذا ما ليس منه فهو رد
"Whoever introduces into this affair of ours what is not from it will have it rejected."
And the hadith:
إن الله حد حدودا فلا تعتدوها
"Verily Allāh made limits so do not transgress them."
These are limits clarified by the Book and the Sunnah, it is not accepted from the last ten, there is no evidence for this, but (we act) according to what the evidence has come with.
So this is its time, the day of eid before the prayer, and if the affair becomes restricted as has preceded, this is its beginning time, it's end time is when the imām begins the prayer, the time has ended for giving zakāt ul fitr.
And it is better to be from barley or dates, upon what the hadith of Ibn Umar in the two Sahihs dictates, the Messenger of Allāh ﷺ made Zakāt ul fitr obligatory a sā'a of barley or dates, this is what the Messenger of Allāh ﷺ made obligatory and we advise to seek this out, and a person should not say: barley has no value, it has a great benefit, and verily some people don't know how to make it and give focus to it, coffee can be made from it, and big bread, and it has many benefits, and it's benefits have been compiled in a juz'.
Also it is allowed to give from the most popular food source of that country, and the evidence for that is the hadith of Abī Saīd Al-Khudrī may Allāh be pleased with him that he said:
كنا نخرج زكاة الفطر صاعا من تمر أو صاعا من شعير أو صاعا من طعام أو صاعا من أقط، و في رواية: صاعا من زبيب
"We used to give as zakāt ul fitr a sā'a or dates or a sā'a of barley or a sā'a of foodstuff or a sā'a of jamīd."
And in a narration a sā'a of raisins
So these things mentioned were their most popular foodstuff, either from barley, or from dates, and they used to give from the most popular of foodstuff, so whoever it is made easy for him these five mentioned with what preceded he gives, and whoever does not find except the likes of rice or what him and his children regularly consume daily he gives from it and this is a good affair and allowed.
◾Important Fatwa concerning Zakāt ul fitr◾️
Answered by our Shaykh, the 'Allāmah, the Trustworthy Advisor, Abu 'Abdirrahman Yahya bin 'Ali Al-Hajūri - may Allāh preserve him - on the 26th, Ramadhān, 1439H
📥Question:
When does the time of zakāt ul fitr begin? And when does it end? And what are the types which zakāt is given from? And is flour given, and is money given?
📤Answer:
The time for Zakāt ul fitr: It is for the breaking of Ramadhān, the Messenger of Allāh ﷺ made obligatory Zakāt ul fitr of Ramadhān a sā'a (four handfuls with both hands) of dates or a sā'a of barley upon the male and the female and the free and the slave and the small and the big from the Muslims, it is to be given before the eid prayer, this is what is incumbent, that it is given before the prayer, and after the prayer it is not considered zakāt ul fitr, it is considered charity from the rest of the charitable donations unaccepted as zakāt ul fitr, and some people of knowledge have delved into this issue and that it is from the means of broadening on the people and perhaps his situation is tight, and perhaps the haste of the eid prayer will cause him to forget, so there is no problem to give it on the night of eid or before that by a day.
As for giving it in the middle of Ramadhān or in the beginning, or from the last ten then it is not accepted due to the hadith:
من أحدث في أمرنا هذا ما ليس منه فهو رد
"Whoever introduces into this affair of ours what is not from it will have it rejected."
And the hadith:
إن الله حد حدودا فلا تعتدوها
"Verily Allāh made limits so do not transgress them."
These are limits clarified by the Book and the Sunnah, it is not accepted from the last ten, there is no evidence for this, but (we act) according to what the evidence has come with.
So this is its time, the day of eid before the prayer, and if the affair becomes restricted as has preceded, this is its beginning time, it's end time is when the imām begins the prayer, the time has ended for giving zakāt ul fitr.
And it is better to be from barley or dates, upon what the hadith of Ibn Umar in the two Sahihs dictates, the Messenger of Allāh ﷺ made Zakāt ul fitr obligatory a sā'a of barley or dates, this is what the Messenger of Allāh ﷺ made obligatory and we advise to seek this out, and a person should not say: barley has no value, it has a great benefit, and verily some people don't know how to make it and give focus to it, coffee can be made from it, and big bread, and it has many benefits, and it's benefits have been compiled in a juz'.
Also it is allowed to give from the most popular food source of that country, and the evidence for that is the hadith of Abī Saīd Al-Khudrī may Allāh be pleased with him that he said:
كنا نخرج زكاة الفطر صاعا من تمر أو صاعا من شعير أو صاعا من طعام أو صاعا من أقط، و في رواية: صاعا من زبيب
"We used to give as zakāt ul fitr a sā'a or dates or a sā'a of barley or a sā'a of foodstuff or a sā'a of jamīd."
And in a narration a sā'a of raisins
So these things mentioned were their most popular foodstuff, either from barley, or from dates, and they used to give from the most popular of foodstuff, so whoever it is made easy for him these five mentioned with what preceded he gives, and whoever does not find except the likes of rice or what him and his children regularly consume daily he gives from it and this is a good affair and allowed.