بسم الله الرحمن الرحيم
Everyone is encouraged to try and memorise this great supplication. May Allaah grant you all success in memorising and implementing it.
Everyone is encouraged to try and memorise this great supplication. May Allaah grant you all success in memorising and implementing it.
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Ruling on studying and lecturing in the Masaajid of the innovators▪️
Our Shaykh, Muhammad Ibn Hizaam - may Allaah preserve him - was asked the following question
📩 Question:
What is the ruling on studying with innovators as well as establishing lessons and lectures in their Masaajid?
📝Answer:
The Prophet ﷺ said:
((مثل الجليس الصالح وجليس السوء، كحامل المسك، ونافخ الكير، فحامل المسك، إما أن يحذيك، وإما أن تبتاع منه، وإما أن تجد منه ريحًا طيبة، ونافخ الكير، إما أن يحرق ثيابك ، وإما أن تجد منه ريحًا منتنة))
"The example of a good and bad companion is like that of the musk seller and the blacksmith; as for the musk seller, he will either gift you some or you will buy some off him, or atleast you will find a good smell from him, on the other hand, the blacksmith may either burn your clothes or you will find a nasty smell from him."
Therefore, one must not study with the innovators and bigoted partisans (Hizbees), because they are bad company.
A Muslim must preserve his religion and safeguard his 'Aqeedah (creed). He must stay far from accompanying the innovators. The Prophet ﷺ said:
((فإن كل محدثة بدعة وكل بدعة ضلالة وكل ضلالة في النار))
"Every newly introduced affair is an innovation, and every innovation is a misguidance, and every misguidance is in the Hellfire."
This is a severe warning from innovation, since innovations lead to misguidance, and misguidance leads to the Hellfire, and we seek refuge with Allaah.
Likewise, Allaah -subhanahu wa ta'aala- said:
وَإِذَا رَأَيْتَ ٱلَّذِينَ يَخُوضُونَ فِىٓ ءَايَٰتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا۟ فِى حَدِيثٍ غَيْرِهِۦ ۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيْطَٰنُ فَلَا تَقْعُدْ بَعْدَ ٱلذِّكْرَىٰ مَعَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ
"And when you come across those who ridicule Our revelations, do not sit with them unless they engage in a different topic. Should Satan make you forget, then once you remember, do not ˹continue to˺ sit with the wrongdoing people." [Al-An'aam:68]
The Prophet ﷺ has also said:
((المرء على دين خليل فلينظر أحدكم من يخالل))
"A man is on the same religion as his friend, so look to whom you take as a friend."
Moreover, some of the Sunni scholars, including Qurtubi, Baghawi and Shawkaani, have all relayed a consensus concerning the prohibition of accompanying the innovators, as well as remaining distant from them and refraining from speaking and sitting with them.
It has been authentically narrated from 'Abdullaah bin 'Abbaas -may Allaah be pleased with him- that he said:
(لا تجالس أهل الأهواء فإن مجالستهم ممرضة)
"Do not sit with the people of desires, because sitting with them will leave one sick." [Reported by Daarimi with an authentic chain of narration]
Similarly, Abu Qilaabah -may Allaah have mercy on him- said:
(لا تجالسوا أهل الأهواء ولا تجادلوهم فإني لا آمن عليكم أن يغمسوكم في ضلالتهم أو يلبسوا عليكم بعض ما كنتم تعلمون)
"Do not accompany the people of desires and do not debate with them, for I fear they will submerse you in their misguidance or cause you to doubt in that which you had sure knowledge of."
And the Aathar (reports) of the Salaf in this regard are plentiful.
What's more, Allaah -subhaanahu wa ta'aala- said:
وَيَوْمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَٰلَيْتَنِى ٱتَّخَذْتُ مَعَ ٱلرَّسُولِ سَبِيلًۭا (٢٧) يَٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًۭا (٢٨) لَّقَدْ أَضَلَّنِى عَنِ ٱلذِّكْرِ بَعْدَ إِذْ جَآءَنِى ۗ وَكَانَ ٱلشَّيْطَٰنُ لِلْإِنسَٰنِ خَذُولًا (٢٩) [الفرقان٢٧:٢٩]
27. "On that Day the evildoer will bite his own hand and say, ‘If only I had taken the same path as the Messenger.'
28. "Woe to me! I wish I had never taken so-and-so as a friend."
29. "He indeed led me astray from the Reminder (this Quran) after it had come to me. And Shaitan (Satan) is ever a deserter to man in the hour of need."
[Al-Furqaan: 27-29]
He will feel regret at a time when regret will not benefit him.
Hence, it is incumbent upon a Muslim to distance himself from accompanying the innovators as well as reading their books, visiting them and sitting with them. He must be caref
▪️Ruling on studying and lecturing in the Masaajid of the innovators▪️
Our Shaykh, Muhammad Ibn Hizaam - may Allaah preserve him - was asked the following question
📩 Question:
What is the ruling on studying with innovators as well as establishing lessons and lectures in their Masaajid?
📝Answer:
The Prophet ﷺ said:
((مثل الجليس الصالح وجليس السوء، كحامل المسك، ونافخ الكير، فحامل المسك، إما أن يحذيك، وإما أن تبتاع منه، وإما أن تجد منه ريحًا طيبة، ونافخ الكير، إما أن يحرق ثيابك ، وإما أن تجد منه ريحًا منتنة))
"The example of a good and bad companion is like that of the musk seller and the blacksmith; as for the musk seller, he will either gift you some or you will buy some off him, or atleast you will find a good smell from him, on the other hand, the blacksmith may either burn your clothes or you will find a nasty smell from him."
Therefore, one must not study with the innovators and bigoted partisans (Hizbees), because they are bad company.
A Muslim must preserve his religion and safeguard his 'Aqeedah (creed). He must stay far from accompanying the innovators. The Prophet ﷺ said:
((فإن كل محدثة بدعة وكل بدعة ضلالة وكل ضلالة في النار))
"Every newly introduced affair is an innovation, and every innovation is a misguidance, and every misguidance is in the Hellfire."
This is a severe warning from innovation, since innovations lead to misguidance, and misguidance leads to the Hellfire, and we seek refuge with Allaah.
Likewise, Allaah -subhanahu wa ta'aala- said:
وَإِذَا رَأَيْتَ ٱلَّذِينَ يَخُوضُونَ فِىٓ ءَايَٰتِنَا فَأَعْرِضْ عَنْهُمْ حَتَّىٰ يَخُوضُوا۟ فِى حَدِيثٍ غَيْرِهِۦ ۚ وَإِمَّا يُنسِيَنَّكَ ٱلشَّيْطَٰنُ فَلَا تَقْعُدْ بَعْدَ ٱلذِّكْرَىٰ مَعَ ٱلْقَوْمِ ٱلظَّٰلِمِينَ
"And when you come across those who ridicule Our revelations, do not sit with them unless they engage in a different topic. Should Satan make you forget, then once you remember, do not ˹continue to˺ sit with the wrongdoing people." [Al-An'aam:68]
The Prophet ﷺ has also said:
((المرء على دين خليل فلينظر أحدكم من يخالل))
"A man is on the same religion as his friend, so look to whom you take as a friend."
Moreover, some of the Sunni scholars, including Qurtubi, Baghawi and Shawkaani, have all relayed a consensus concerning the prohibition of accompanying the innovators, as well as remaining distant from them and refraining from speaking and sitting with them.
It has been authentically narrated from 'Abdullaah bin 'Abbaas -may Allaah be pleased with him- that he said:
(لا تجالس أهل الأهواء فإن مجالستهم ممرضة)
"Do not sit with the people of desires, because sitting with them will leave one sick." [Reported by Daarimi with an authentic chain of narration]
Similarly, Abu Qilaabah -may Allaah have mercy on him- said:
(لا تجالسوا أهل الأهواء ولا تجادلوهم فإني لا آمن عليكم أن يغمسوكم في ضلالتهم أو يلبسوا عليكم بعض ما كنتم تعلمون)
"Do not accompany the people of desires and do not debate with them, for I fear they will submerse you in their misguidance or cause you to doubt in that which you had sure knowledge of."
And the Aathar (reports) of the Salaf in this regard are plentiful.
What's more, Allaah -subhaanahu wa ta'aala- said:
وَيَوْمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَٰلَيْتَنِى ٱتَّخَذْتُ مَعَ ٱلرَّسُولِ سَبِيلًۭا (٢٧) يَٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًۭا (٢٨) لَّقَدْ أَضَلَّنِى عَنِ ٱلذِّكْرِ بَعْدَ إِذْ جَآءَنِى ۗ وَكَانَ ٱلشَّيْطَٰنُ لِلْإِنسَٰنِ خَذُولًا (٢٩) [الفرقان٢٧:٢٩]
27. "On that Day the evildoer will bite his own hand and say, ‘If only I had taken the same path as the Messenger.'
28. "Woe to me! I wish I had never taken so-and-so as a friend."
29. "He indeed led me astray from the Reminder (this Quran) after it had come to me. And Shaitan (Satan) is ever a deserter to man in the hour of need."
[Al-Furqaan: 27-29]
He will feel regret at a time when regret will not benefit him.
Hence, it is incumbent upon a Muslim to distance himself from accompanying the innovators as well as reading their books, visiting them and sitting with them. He must be caref
ul not to visit their Masaajid, because increasing the ranks of the innovators is not from the methodology of Ahlus Sunnah wal Jamaa'ah, nor is sitting with them and visiting their Masaajid to deliver lectures alongside them. This is not from the methodology of Ahlus Sunnah wal Jamaa'ah!
It is not permissible to encourage evil upon the Muslims and visiting and lecturing with the innovators is something which brings about much harm; for the person himself, the innovators, as well as the rest of the people.
If a Sunni were to visit the innovators and the people witness this, they would assume he is one of them, as the Prophet ﷺ said:
((المرء على دين خليل فلينظر أحدكم من يخالل))
"A man is on the religion of his friend, so let one of you look to whom he takes as a friend."
Thus him sitting and lecturing with them in their Masaajid will only tarnish his reputation.
Al-Awzaa'ee -may Allaah have mercy on him- said:
(من خفيت علينا بدعته لم تخف علينا ألفته)
"Whoever's innovation is hidden from us, then his friendship is not hidden from us."
Likewise Muhammed bin 'Ubaydullaah Al-Ghulaabi states, as it comes in 'Al-Ibaanah':
(يتكاتم أهل الأهواء في كل شيء إلا الألفة)
"The people of desires keep everything hidden, except their friendship."
Meaning, they cannot hide their friendship; their condition is manifested in their choice of friends.
It is therefore not permissible to lecture in the Masaajid of the hizbiyoon (the bigoted partisans) and the innovators:
Firstly because: he is harming himself through this, because this shows that he is with them and for them. In fact, a number of the Salaf have stated that, whoever accompanies the innovators is considered one of them.
So this is the methodology of the Salaf; that a person's condition is recognised through his choice of friends .
A few days ago we read some lines of poetry by 'Ali bin Abi Taalib -may Allaah be pleased with him- concerning friends, in the book ' Rawdahtul 'Uqalaa' by Ibn Hibaan. He -may Allaah be pleased with him- said:
فلا تصحب أخا الجهل * وإياك وإياهُ
Do not accompany a ignoramus, beware, and let him also beware.
فكم من جاهلٍ أردی * حليماً حين آخاهُ
For how many times has an ignoramus caused an upright man to become misguided after befriending him
يُقَاسُ المَرۡءُ بالمَرۡءِ * إذا ما هُوَ ماشاهُ
A man is judged according to the company he keeps
يقاسُ من الشيء * مقاييس وأشباهُ
Similarities are drawn between matters which bear resemblance
وقياس النعل بالنعلِ * إذا ما هو حاذاه
[Like] the resemblance of a pair of shoe, sitting side by side
وللقلب علی القلب * دَلِيلٌ حينَ يَلۡقَاهُ
In the same way, the attachment one heart has to another is made clear when the two hearts meet
These lines of poetry can also be found in the book 'Aadaab Ash-Shar'iyyah' of Ibn Muflih, as well as 'Al-Bidaayah wan Nihaayah' of Ibn Katheer.
Visiting the Masaajid of the Hizbees contains great harms, and lecturing with them likewise contains harms. Firstly, these harms have an effect on the one who actually visits them, as you have heard; in terms of them welcoming him; this will effect him and may perhaps be a reason for him to have love for them and consequently become like them in their beliefs and misguidance, especially the grander the hospitality and the more honour that is displayed.
The innovators will also be very pleased with this. They become overly pleased whenever a Sunni visits them. They firstly try to get him to visit, then they seek to draw him into their ranks and into their misguidance. They have a keen interest in targeting the knowledgeable ones. This is something that pleases them greatly, we ask Allaah for safety.
So the harms of visiting and lecturing in the Masaajid of the innovators effects both the one visiting and the host, as well as the common folks.
The evil effects of this upon the one who visits them has already preceded.
As for the innovator, then it will only increase him in evil and he will be further distanced from the truth; he will say "so and so from the students of knowledge visited me, or so and so from the scholars visited me
It is not permissible to encourage evil upon the Muslims and visiting and lecturing with the innovators is something which brings about much harm; for the person himself, the innovators, as well as the rest of the people.
If a Sunni were to visit the innovators and the people witness this, they would assume he is one of them, as the Prophet ﷺ said:
((المرء على دين خليل فلينظر أحدكم من يخالل))
"A man is on the religion of his friend, so let one of you look to whom he takes as a friend."
Thus him sitting and lecturing with them in their Masaajid will only tarnish his reputation.
Al-Awzaa'ee -may Allaah have mercy on him- said:
(من خفيت علينا بدعته لم تخف علينا ألفته)
"Whoever's innovation is hidden from us, then his friendship is not hidden from us."
Likewise Muhammed bin 'Ubaydullaah Al-Ghulaabi states, as it comes in 'Al-Ibaanah':
(يتكاتم أهل الأهواء في كل شيء إلا الألفة)
"The people of desires keep everything hidden, except their friendship."
Meaning, they cannot hide their friendship; their condition is manifested in their choice of friends.
It is therefore not permissible to lecture in the Masaajid of the hizbiyoon (the bigoted partisans) and the innovators:
Firstly because: he is harming himself through this, because this shows that he is with them and for them. In fact, a number of the Salaf have stated that, whoever accompanies the innovators is considered one of them.
So this is the methodology of the Salaf; that a person's condition is recognised through his choice of friends .
A few days ago we read some lines of poetry by 'Ali bin Abi Taalib -may Allaah be pleased with him- concerning friends, in the book ' Rawdahtul 'Uqalaa' by Ibn Hibaan. He -may Allaah be pleased with him- said:
فلا تصحب أخا الجهل * وإياك وإياهُ
Do not accompany a ignoramus, beware, and let him also beware.
فكم من جاهلٍ أردی * حليماً حين آخاهُ
For how many times has an ignoramus caused an upright man to become misguided after befriending him
يُقَاسُ المَرۡءُ بالمَرۡءِ * إذا ما هُوَ ماشاهُ
A man is judged according to the company he keeps
يقاسُ من الشيء * مقاييس وأشباهُ
Similarities are drawn between matters which bear resemblance
وقياس النعل بالنعلِ * إذا ما هو حاذاه
[Like] the resemblance of a pair of shoe, sitting side by side
وللقلب علی القلب * دَلِيلٌ حينَ يَلۡقَاهُ
In the same way, the attachment one heart has to another is made clear when the two hearts meet
These lines of poetry can also be found in the book 'Aadaab Ash-Shar'iyyah' of Ibn Muflih, as well as 'Al-Bidaayah wan Nihaayah' of Ibn Katheer.
Visiting the Masaajid of the Hizbees contains great harms, and lecturing with them likewise contains harms. Firstly, these harms have an effect on the one who actually visits them, as you have heard; in terms of them welcoming him; this will effect him and may perhaps be a reason for him to have love for them and consequently become like them in their beliefs and misguidance, especially the grander the hospitality and the more honour that is displayed.
The innovators will also be very pleased with this. They become overly pleased whenever a Sunni visits them. They firstly try to get him to visit, then they seek to draw him into their ranks and into their misguidance. They have a keen interest in targeting the knowledgeable ones. This is something that pleases them greatly, we ask Allaah for safety.
So the harms of visiting and lecturing in the Masaajid of the innovators effects both the one visiting and the host, as well as the common folks.
The evil effects of this upon the one who visits them has already preceded.
As for the innovator, then it will only increase him in evil and he will be further distanced from the truth; he will say "so and so from the students of knowledge visited me, or so and so from the scholars visited me
".
What's worse is if the one visiting is a person of knowledge. If he is lax in this regard and visits the innovators, the harms are great.
This visit is harmful for the host in that it will increase him in wrongdoing and adherence to his innovation. It will make him more obstinate. He will hold onto his misguidance in a more stubborn and arrogant manner and it will empower him to spread it between the people.
Hence you would only be helping him upon his misguidance if you were to visit and give lectures with him in his masjid. You would only be reinforcing him and encouraging him to hold firmly to the misguidance and innovation that he is upon.
Furthermore, it is also harmful for the common folks and the attendees, because they will think highly of the host when they witness a distinguished Sunni personality visiting him. This will put people to trial as they would assume the host is also a Sunni, and that his masjid is in accordance with the Sunnah. As a result, people will begin frequenting this masjid, seeking knowledge and attending the Friday Khutbah therein, heeding the so called advices and directions given by him. So all of these evils are caused by you merely visiting them, which is why it's so important to be cautious about this.
This will put people to trial because they may end up having love for this innovator, who you've visited and lectured with, and who welcomed you with such hospitality. This is why you find that some of the salaf said:
(من وقر صاحب بدعة فقد أعانه على هدم الإسلام)
'Whoever venerates an innovator has aided him in destroying Islaam.'
The people will love this man that you visited. They will think highly of him and take from him his innovation, and more than likely, he will utilise this visit by announcing among the people that 'so and so (has visited us)', someone who is well recognised and loved. Consequently, this becomes a trial for many of the righteous. So there are numerous harms. Allah -the Most High- said:
{وَتَذُوقُوا۟ ٱلسُّوٓءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ ٱللَّهِ ۖ وَلَكُمْ عَذَابٌ عَظِيمٌ}
"Then you will taste the evil ˹consequences˺ of hindering ˹others˺ from the Way of Allah, and you will suffer a tremendous punishment." [An-Nahl : 94]
With that being said, a Muslim must not be careless, a Sunni must not be careless as to visiting the innovators and attending and participating in their classes and conferences hosted in their Masaajid. Beware, beware of this!!!
However, it's crucial to note -as there are some who do not perceive things clearly- that, there are cases where the Imaam of a masjid may be a layman who is unable to determine the correct stance in matters of differences, he is unable to recognise who is an innovator and who isn't, nonetheless he is known for his love of Ahlus-Sunnah and he invites them over to come and visit him in his Masjid. In this case, it's not appropriate to label this masjid as being a masjid of innovation, nor is it befitting to deprive the common folks from benefitting from the visits of Ahlus-Sunnah and from the call of Ahlus-Sunnah. Rather, before this (i.e. Before labelling a Masjid as being a masjid of innovation), the masjid has to be known to be associated with innovators, it has to be one which promotes innovators and one run by them.
__
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmad Ash-Shingaani
Click the link to subscribe:
https://t.me/Striv4Jannah
t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/5925
https://t.me/ibnhezam/5926
What's worse is if the one visiting is a person of knowledge. If he is lax in this regard and visits the innovators, the harms are great.
This visit is harmful for the host in that it will increase him in wrongdoing and adherence to his innovation. It will make him more obstinate. He will hold onto his misguidance in a more stubborn and arrogant manner and it will empower him to spread it between the people.
Hence you would only be helping him upon his misguidance if you were to visit and give lectures with him in his masjid. You would only be reinforcing him and encouraging him to hold firmly to the misguidance and innovation that he is upon.
Furthermore, it is also harmful for the common folks and the attendees, because they will think highly of the host when they witness a distinguished Sunni personality visiting him. This will put people to trial as they would assume the host is also a Sunni, and that his masjid is in accordance with the Sunnah. As a result, people will begin frequenting this masjid, seeking knowledge and attending the Friday Khutbah therein, heeding the so called advices and directions given by him. So all of these evils are caused by you merely visiting them, which is why it's so important to be cautious about this.
This will put people to trial because they may end up having love for this innovator, who you've visited and lectured with, and who welcomed you with such hospitality. This is why you find that some of the salaf said:
(من وقر صاحب بدعة فقد أعانه على هدم الإسلام)
'Whoever venerates an innovator has aided him in destroying Islaam.'
The people will love this man that you visited. They will think highly of him and take from him his innovation, and more than likely, he will utilise this visit by announcing among the people that 'so and so (has visited us)', someone who is well recognised and loved. Consequently, this becomes a trial for many of the righteous. So there are numerous harms. Allah -the Most High- said:
{وَتَذُوقُوا۟ ٱلسُّوٓءَ بِمَا صَدَدتُّمْ عَن سَبِيلِ ٱللَّهِ ۖ وَلَكُمْ عَذَابٌ عَظِيمٌ}
"Then you will taste the evil ˹consequences˺ of hindering ˹others˺ from the Way of Allah, and you will suffer a tremendous punishment." [An-Nahl : 94]
With that being said, a Muslim must not be careless, a Sunni must not be careless as to visiting the innovators and attending and participating in their classes and conferences hosted in their Masaajid. Beware, beware of this!!!
However, it's crucial to note -as there are some who do not perceive things clearly- that, there are cases where the Imaam of a masjid may be a layman who is unable to determine the correct stance in matters of differences, he is unable to recognise who is an innovator and who isn't, nonetheless he is known for his love of Ahlus-Sunnah and he invites them over to come and visit him in his Masjid. In this case, it's not appropriate to label this masjid as being a masjid of innovation, nor is it befitting to deprive the common folks from benefitting from the visits of Ahlus-Sunnah and from the call of Ahlus-Sunnah. Rather, before this (i.e. Before labelling a Masjid as being a masjid of innovation), the masjid has to be known to be associated with innovators, it has to be one which promotes innovators and one run by them.
__
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmad Ash-Shingaani
Click the link to subscribe:
https://t.me/Striv4Jannah
t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/5925
https://t.me/ibnhezam/5926
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💠Striving for Jannah💠
Calling to Strive for the Jannah and the Mercy of Ar-Rahman
بسم الله الرحمن الرحيم
Clarifying That Knowledge Is Only To Be Taken From The People Of The Sunnah And Not To Be Taken From An Innovator
قال الإمام مسلم -رحمه الله- في "مقدمة صحيحه"
۱- حدثنا حسن بن الربيع, حدثنا مخلد بن حسين عن هشام: (هو ابن حسان القردوسي) عن محمد بن سيرين, قال: "إن هذا العلم دين, فانظروا عمن تأخذون دينكم."
1. Imaam Muslim (رحمه الله) said in the introduction of his Sahih, that Muhammad bin Sireen said: "Verily this knowledge is deen, so look and see from who you're taking your deen from."
٢- وقال أيضا: حدثنا أبو وجعفر محمد بن الصباح, حدثنا إسماعيل بن زكرياء, عن عاصم الأحول, عن ابن سيرين, قال: لم يكونوا يسألون عن الإسناد, فلما وقعت الفتنة, قالوا: "سموا لنا رجالكم, فينظر إلى أهل السنة ويؤخذ حديثهم, وينظر إلى أهل البدع فلا يؤخذ حديثهم".
2. Imaam Muslim also mentioned the statement of Ibn Sireen, "They did not use to ask about the chain of narrators, but when the fitnah occured, they said: "Name for us your men (of narrations), so he looks to the people of the Sunnah and takes their narrations, and he looks to the people of innovation and doesn't take their narrations."
٣- قال الخطيب البغدادي-رحمه الله- "وإذا كان الراوي من أهل الأهواء والمذاهب التي تخالف الحق لم يسمع منه وإن عرف بالطلب والحفظ." ثم نقل بسنده عن الإمام الثوري-رحمه الله- أنه قال: "من سمع من مبتدع لم ينفعه ما سمع."
3. Khateeb al-Bagdadi (رحمه الله) said, "And if it so happens that one of the narrators is from the people of desires and a follower of a school of thought that opposes the truth, he is not to be listened to, even if he is known for seeking hadith and having a strong memory." Then he recorded with his chain of narrations on Imaam al-Thawri(رحمه الله) that he said: "Whoever listens to an innovator will not benefit from what he heard from him."
٤- وعن الحسين بن منصور-رحمه الله- قال: "سئل أحمد بن حنبل عمن نكتب العلم؟ فقال: عن الناس كلهم إلا عن ثلاثة: صاحب هوى يدعو اليه, أو كذاب فإنه لا يكتب عنه قليل و لا كثير, أو عن رجل يغلط فيرد عليه فلا يقبل".
4. It was reported that Hussein bin Mansour (رحمه الله) said, "Ahmad ibn Hanbal was asked: 'Who should we take knowledge from?' So Imaam Ahmad said, 'Take from all of the people except three: A person of desires who calls to his desires, a liar, because nothing is to be taken from him, or from a man who makes a mistake that was rejected but he doesn't accept it."
٥- قال الإمام أحمد -رحمه الله- "عليكم بالسنن والآثار والفقه الذي تنتفعون به, ودعوا كلام أهل الزيغ أعاذنا الله وإياكم من الفتن, وسلمنا وإياكم من كل هلكة."
5. Imaam Ahmad said, "It is upon you to hold to the Sunnah and the narrations (of the salaf) and their understanding that will benefit you and leave the speech of the people of deviance. And we seek Allah's protection for us and you from trials and tribulations. And we ask Allah to keep us and you safe from all that destroys."
٦- وقال -رحمه الله- "وإياكم أن تكتبوا عن أحد من أصحاب الأهواء قليلا و لا كثيرا, عليكم بأصحاب الآثار. والسنن."
6. And he (Imaam Ahmad) رحمه الله said: "Beware of taking knowledge from anyone from the people of desires whether a little or alot. It is upon you all to stick to the people of the narrations (of the salaf) and the Sunnah."
٧-قال علي بن حرب الموصلي-رحمه الله- "من قدر أن لا يكتب الحديث إلا عن صاحب سنة فإبهم لا يكذبون و كل صاحب هوى يكذب ولا يبالي" وهذا القول كما قال الخطيب في الكفاية مروي عن طائفة من السلف.
7. Ali ibn Harb al-Mawsooli (رحمه الله) said: "Whoever is able, should not write hadith except from a person of the Sunnah, for verily they do not lie, and every person of desire lies without having any concern." And this saying - as was said by the khateeb in Kafa'ayah - was reported on a number of the salaf.
٨- وقال الإمام يحيى بن معين -رحمه الله- "وكل من شتم عثمان أو طلحة أو أحد من أصحاب رسول الله دجال لا يكتب عنه و عليه لعنة الله والملائكة و الناس أجمعين."
8. Imaam Yahya bin Maeen (رحمه الله) said, "And every person that curses Uthmaan or
Talhah or any one of the Companions of the Messenger of Allah ﷺ is a fraud, it is not to be written (hadith/knowledge) from him, and upon him is the curse of Allah, the angels, and all
Clarifying That Knowledge Is Only To Be Taken From The People Of The Sunnah And Not To Be Taken From An Innovator
قال الإمام مسلم -رحمه الله- في "مقدمة صحيحه"
۱- حدثنا حسن بن الربيع, حدثنا مخلد بن حسين عن هشام: (هو ابن حسان القردوسي) عن محمد بن سيرين, قال: "إن هذا العلم دين, فانظروا عمن تأخذون دينكم."
1. Imaam Muslim (رحمه الله) said in the introduction of his Sahih, that Muhammad bin Sireen said: "Verily this knowledge is deen, so look and see from who you're taking your deen from."
٢- وقال أيضا: حدثنا أبو وجعفر محمد بن الصباح, حدثنا إسماعيل بن زكرياء, عن عاصم الأحول, عن ابن سيرين, قال: لم يكونوا يسألون عن الإسناد, فلما وقعت الفتنة, قالوا: "سموا لنا رجالكم, فينظر إلى أهل السنة ويؤخذ حديثهم, وينظر إلى أهل البدع فلا يؤخذ حديثهم".
2. Imaam Muslim also mentioned the statement of Ibn Sireen, "They did not use to ask about the chain of narrators, but when the fitnah occured, they said: "Name for us your men (of narrations), so he looks to the people of the Sunnah and takes their narrations, and he looks to the people of innovation and doesn't take their narrations."
٣- قال الخطيب البغدادي-رحمه الله- "وإذا كان الراوي من أهل الأهواء والمذاهب التي تخالف الحق لم يسمع منه وإن عرف بالطلب والحفظ." ثم نقل بسنده عن الإمام الثوري-رحمه الله- أنه قال: "من سمع من مبتدع لم ينفعه ما سمع."
3. Khateeb al-Bagdadi (رحمه الله) said, "And if it so happens that one of the narrators is from the people of desires and a follower of a school of thought that opposes the truth, he is not to be listened to, even if he is known for seeking hadith and having a strong memory." Then he recorded with his chain of narrations on Imaam al-Thawri(رحمه الله) that he said: "Whoever listens to an innovator will not benefit from what he heard from him."
٤- وعن الحسين بن منصور-رحمه الله- قال: "سئل أحمد بن حنبل عمن نكتب العلم؟ فقال: عن الناس كلهم إلا عن ثلاثة: صاحب هوى يدعو اليه, أو كذاب فإنه لا يكتب عنه قليل و لا كثير, أو عن رجل يغلط فيرد عليه فلا يقبل".
4. It was reported that Hussein bin Mansour (رحمه الله) said, "Ahmad ibn Hanbal was asked: 'Who should we take knowledge from?' So Imaam Ahmad said, 'Take from all of the people except three: A person of desires who calls to his desires, a liar, because nothing is to be taken from him, or from a man who makes a mistake that was rejected but he doesn't accept it."
٥- قال الإمام أحمد -رحمه الله- "عليكم بالسنن والآثار والفقه الذي تنتفعون به, ودعوا كلام أهل الزيغ أعاذنا الله وإياكم من الفتن, وسلمنا وإياكم من كل هلكة."
5. Imaam Ahmad said, "It is upon you to hold to the Sunnah and the narrations (of the salaf) and their understanding that will benefit you and leave the speech of the people of deviance. And we seek Allah's protection for us and you from trials and tribulations. And we ask Allah to keep us and you safe from all that destroys."
٦- وقال -رحمه الله- "وإياكم أن تكتبوا عن أحد من أصحاب الأهواء قليلا و لا كثيرا, عليكم بأصحاب الآثار. والسنن."
6. And he (Imaam Ahmad) رحمه الله said: "Beware of taking knowledge from anyone from the people of desires whether a little or alot. It is upon you all to stick to the people of the narrations (of the salaf) and the Sunnah."
٧-قال علي بن حرب الموصلي-رحمه الله- "من قدر أن لا يكتب الحديث إلا عن صاحب سنة فإبهم لا يكذبون و كل صاحب هوى يكذب ولا يبالي" وهذا القول كما قال الخطيب في الكفاية مروي عن طائفة من السلف.
7. Ali ibn Harb al-Mawsooli (رحمه الله) said: "Whoever is able, should not write hadith except from a person of the Sunnah, for verily they do not lie, and every person of desire lies without having any concern." And this saying - as was said by the khateeb in Kafa'ayah - was reported on a number of the salaf.
٨- وقال الإمام يحيى بن معين -رحمه الله- "وكل من شتم عثمان أو طلحة أو أحد من أصحاب رسول الله دجال لا يكتب عنه و عليه لعنة الله والملائكة و الناس أجمعين."
8. Imaam Yahya bin Maeen (رحمه الله) said, "And every person that curses Uthmaan or
Talhah or any one of the Companions of the Messenger of Allah ﷺ is a fraud, it is not to be written (hadith/knowledge) from him, and upon him is the curse of Allah, the angels, and all
of mankind."
What The Student Of Knowledge Is In Need Of
قال الخطيب البغدادي -رحمه الله- أنبأنا أبو بكر : أحمد بن أحمد بن محمد بن إبراهيم الأشناني, قال: سمعت أبا العباس: محمد بن يعقوب الأصم يقول: سمعت الربيع بن سليمان يقول: سمعت الشافعي, يقول: "يحتاج طالب العلم إلى ثلاث خصال: أولها: طول العمر, والثانية: سعة اليد, والثالثة: الذكاء" قلت-أي الخطيب -: "أما طول العمر, فإنما قصد به: دوام الملازمة للعلم, وأراد بسعة اليد: أن لا يشتغل بالاحتراف, وطلب التكسب, فإذا اشتعال القناعة أغنته عن كثير من ذلك."
Khateeb al-Bagdadi (رحمه الله) said, Rabee ibn Suleiman said: "I heard Imaam Shaafiee (رحمه الله) saying: 'The student of knowledge is in need of having three qualities:
1. Long Life Span
2. Being Sufficed in His Provisions
3. Intelligence
Then Khateeb said: 'As for having a long life span, what he intends is: constantly being connected to knowledge, and what is meant by being sufficed in your provisions: not being busy with one's profession trying to make profits, so when he is content, it will suffice him from a lot of that.'
[Fresh Picked Fruits from the Narrations of the Salaf By Shaykh Muhammad Ibn Maani' Al-Aanisi]
Translated by: Abu Yusuf Bílal ibn Howard Robinson
t.me/Striv4Jannah
t.me/FruitsOfKnowledge
What The Student Of Knowledge Is In Need Of
قال الخطيب البغدادي -رحمه الله- أنبأنا أبو بكر : أحمد بن أحمد بن محمد بن إبراهيم الأشناني, قال: سمعت أبا العباس: محمد بن يعقوب الأصم يقول: سمعت الربيع بن سليمان يقول: سمعت الشافعي, يقول: "يحتاج طالب العلم إلى ثلاث خصال: أولها: طول العمر, والثانية: سعة اليد, والثالثة: الذكاء" قلت-أي الخطيب -: "أما طول العمر, فإنما قصد به: دوام الملازمة للعلم, وأراد بسعة اليد: أن لا يشتغل بالاحتراف, وطلب التكسب, فإذا اشتعال القناعة أغنته عن كثير من ذلك."
Khateeb al-Bagdadi (رحمه الله) said, Rabee ibn Suleiman said: "I heard Imaam Shaafiee (رحمه الله) saying: 'The student of knowledge is in need of having three qualities:
1. Long Life Span
2. Being Sufficed in His Provisions
3. Intelligence
Then Khateeb said: 'As for having a long life span, what he intends is: constantly being connected to knowledge, and what is meant by being sufficed in your provisions: not being busy with one's profession trying to make profits, so when he is content, it will suffice him from a lot of that.'
[Fresh Picked Fruits from the Narrations of the Salaf By Shaykh Muhammad Ibn Maani' Al-Aanisi]
Translated by: Abu Yusuf Bílal ibn Howard Robinson
t.me/Striv4Jannah
t.me/FruitsOfKnowledge
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💠Striving for Jannah💠
Calling to Strive for the Jannah and the Mercy of Ar-Rahman
Forwarded from Masjid Al-Imām Muqbil
🎙 Ramadān Has Gone but Where Are We?
Abu 'Atiyah Mahmoud bin Muhammad
📲 Download audio:
https://api.spreaker.com/download/episode/18270540/ramad_n_has_gone_but_where_are_we.mp3
Abu 'Atiyah Mahmoud bin Muhammad
📲 Download audio:
https://api.spreaker.com/download/episode/18270540/ramad_n_has_gone_but_where_are_we.mp3
بسم الله الرحمن الرحيم
Obedience To The Muslim Ruler Is Obedience To Allaah, And Disobedience To The Muslim Ruler Is Disobedience To Allaah
عن أَبَي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ نَحْنُ الآخِرُونَ السَّابِقُونَ ". وَبِهَذَا الإِسْنَادِ " مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللَّهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللَّهَ، وَمَنْ يُطِعِ الأَمِيرَ فَقَدْ أَطَاعَنِي، وَمَنْ يَعْصِ الأَمِيرَ فَقَدْ عَصَانِي، وَإِنَّمَا الإِمَامُ جُنَّةٌ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتَّقَى بِهِ، فَإِنْ أَمَرَ بِتَقْوَى اللَّهِ وَعَدَلَ، فَإِنَّ لَهُ بِذَلِكَ أَجْرًا، وَإِنْ قَالَ بِغَيْرِهِ، فَإِنَّ عَلَيْهِ مِنْهُ "."
(Translated meaning)
Narrated by Abuu Hurayrah, may Allaah be pleased with him: That he heard Allaah's Messenger (ﷺ) saying, "We are the last (nation) but will be the foremost (to enter Paradise)." The Prophet (ﷺ) added, "He who obeys me, obeys Allaah, and he who disobeys me, disobeys Allaah. He who obeys the chief, obeys me, and he who disobeys the chief, disobeys me. The Imaam is like a shelter for whose safety the Muslims should fight and where they should seek protection. If the Imaam orders people with righteousness and rules justly, then he will be rewarded for that, and if he does the opposite, he will be responsible for that."
[Agreed upon by Al-Bukhaaree and Muslim.
The Wording is from Saheeh Al-Bukhaaree, No. 2956]
Imaam Ash-Shawkaanee, may Allaah have mercy upon him:
"This Hadeeth is a proof that obedience to a ruler is obedience to him (the Messenger) صلى الله عليه وسلم and obedience to him (the ruler) is also obedience to Allaah. Likewise, disobedience to him (the ruler) is disobedience to Allaah and his Messenger صلى الله عليه وسلم. We've already preceded with the evident proofs that point towards the obligation of being obedient to the rulers and those in authority over you, and the Quraan has clearly highlighted this as Allaah, the Most High states:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
(Interpretation of the meaning)
"O you who believe! Obey Allaah and obey the Messenger, and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger if you believe in Allaah and in the Last Day. That is better and more suitable for final determination."
[Al-Quraan 4:59]
[End of quote from Naylul-Awtaar, Vol. 7, Pg. 270]
Translated by Abuu Nu’aym 'Abdur-Raheem
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Obedience To The Muslim Ruler Is Obedience To Allaah, And Disobedience To The Muslim Ruler Is Disobedience To Allaah
عن أَبَي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ نَحْنُ الآخِرُونَ السَّابِقُونَ ". وَبِهَذَا الإِسْنَادِ " مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللَّهَ، وَمَنْ عَصَانِي فَقَدْ عَصَى اللَّهَ، وَمَنْ يُطِعِ الأَمِيرَ فَقَدْ أَطَاعَنِي، وَمَنْ يَعْصِ الأَمِيرَ فَقَدْ عَصَانِي، وَإِنَّمَا الإِمَامُ جُنَّةٌ يُقَاتَلُ مِنْ وَرَائِهِ وَيُتَّقَى بِهِ، فَإِنْ أَمَرَ بِتَقْوَى اللَّهِ وَعَدَلَ، فَإِنَّ لَهُ بِذَلِكَ أَجْرًا، وَإِنْ قَالَ بِغَيْرِهِ، فَإِنَّ عَلَيْهِ مِنْهُ "."
(Translated meaning)
Narrated by Abuu Hurayrah, may Allaah be pleased with him: That he heard Allaah's Messenger (ﷺ) saying, "We are the last (nation) but will be the foremost (to enter Paradise)." The Prophet (ﷺ) added, "He who obeys me, obeys Allaah, and he who disobeys me, disobeys Allaah. He who obeys the chief, obeys me, and he who disobeys the chief, disobeys me. The Imaam is like a shelter for whose safety the Muslims should fight and where they should seek protection. If the Imaam orders people with righteousness and rules justly, then he will be rewarded for that, and if he does the opposite, he will be responsible for that."
[Agreed upon by Al-Bukhaaree and Muslim.
The Wording is from Saheeh Al-Bukhaaree, No. 2956]
Imaam Ash-Shawkaanee, may Allaah have mercy upon him:
"This Hadeeth is a proof that obedience to a ruler is obedience to him (the Messenger) صلى الله عليه وسلم and obedience to him (the ruler) is also obedience to Allaah. Likewise, disobedience to him (the ruler) is disobedience to Allaah and his Messenger صلى الله عليه وسلم. We've already preceded with the evident proofs that point towards the obligation of being obedient to the rulers and those in authority over you, and the Quraan has clearly highlighted this as Allaah, the Most High states:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
(Interpretation of the meaning)
"O you who believe! Obey Allaah and obey the Messenger, and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger if you believe in Allaah and in the Last Day. That is better and more suitable for final determination."
[Al-Quraan 4:59]
[End of quote from Naylul-Awtaar, Vol. 7, Pg. 270]
Translated by Abuu Nu’aym 'Abdur-Raheem
Join the telegram channel: t.me/FruitsOfKnowledge
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Learn the beautiful Names of Allaah through text and audio recordings - t.me/namesofallaah1
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Learn the beautiful Names of Allaah through text and audio recordings - t.me/namesofallaah1
Learn Arabic Words - t.me/kalimaaaat
Send benefits to FruitsOfKnowledge1@gmail.com for them to possibly be posted here.
بســـم اللــه الرحــمــن الـرحـــيــم
Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shuayb - may Allah preserve him- on the 12th, Shawwaal, 1440H
▪️ Establishing Jumu'ah twice in the same masjid due to size?▪️
📝🔹Question:
May Allah preserve you, there is a masjid in London that perform the Friday prayer twice, the imaam delivers the friday sermon and then prays with the people who then leave and another set of people then enter where he repeats this for a second time. What is the ruling of this despite knowing the masjid is small in size?
📩🔸Answer:
This action is incorrect, and that which is correct is that only one jumu'ah should be established in the masjid, and if it becomes full then the people should pray outside it or go to another masjid.
📍Benefit!:
هل صلاة الجماعة الثانية صحيحة؟
I then asked the sheikh, is the prayer of the second set of people correct ?
The Answer:
"غير صحيحة لأنه عمل محدث"
Their prayer is incorrect due to the action being from the newly invented affairs.
____
Translated by:
Abu Huthayfah
Saami al-hindy
Click on the link to subscribe:
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Original Fatwa:
https://t.me/Bashuaib/4356
Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shuayb - may Allah preserve him- on the 12th, Shawwaal, 1440H
▪️ Establishing Jumu'ah twice in the same masjid due to size?▪️
📝🔹Question:
May Allah preserve you, there is a masjid in London that perform the Friday prayer twice, the imaam delivers the friday sermon and then prays with the people who then leave and another set of people then enter where he repeats this for a second time. What is the ruling of this despite knowing the masjid is small in size?
📩🔸Answer:
This action is incorrect, and that which is correct is that only one jumu'ah should be established in the masjid, and if it becomes full then the people should pray outside it or go to another masjid.
📍Benefit!:
هل صلاة الجماعة الثانية صحيحة؟
I then asked the sheikh, is the prayer of the second set of people correct ?
The Answer:
"غير صحيحة لأنه عمل محدث"
Their prayer is incorrect due to the action being from the newly invented affairs.
____
Translated by:
Abu Huthayfah
Saami al-hindy
Click on the link to subscribe:
https://t.me/Bashuaiben
Original Fatwa:
https://t.me/Bashuaib/4356
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Beneficial sites one can take knowledge from in the English language:
https://torontodawah.com
http://www.qandabenefits.com
http://ummhasna.blogspot.com/?m=0
https://musamills.wordpress.com
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Toronto Dawah
Authentic Knowledge, Quraan, Sunnah, Salaf
بسم الله الرحمن الرحيم
Benefits Of Sleeping In A State Of Wudhuu
Hadeeth 1:
عَنِ الْبَرَاءِ بْنِ عَازِبٍ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم
إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلاَةِ، ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ، ثُمَّ قُلِ اللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ. فَإِنْ مُتَّ مِنْ لَيْلَتِكَ فَأَنْتَ عَلَى الْفِطْرَةِ، وَاجْعَلْهُنَّ آخِرَ مَا تَتَكَلَّمُ بِهِ ". قَالَ فَرَدَّدْتُهَا عَلَى النَّبِيِّ صلى الله عليه وسلم فَلَمَّا بَلَغْتُ " اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ ". قُلْتُ وَرَسُولِكَ. قَالَ " لاَ، وَنَبِيِّكَ الَّذِي أَرْسَلْتَ ".
(Translated meaning)
Narrated Al-Baraa Ibn `Aazib, may Allaah be pleased with him: The Prophet (ﷺ) said to me,
"Whenever you go to bed, perform ablution like that for the prayer, lie on your right side and say,
(اللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ)
Allaahumma aslamtu wajhee ilayka, wa fawwadhtu amree ilayka, wa alja'tu thahree ilayka, raghbatan wa rahbatan ilayka. Laa Malja'a wa laa manjaa minka illaa ilayka. Allaahumma aamantu bi-kitaabika al-lathee anzalta, wa bi-nabiyyika al-lathee arsalta.
Then if you die on that very night, you will die with faith (i.e. on the religion of Islaam). Let the aforesaid words be your last utterance (before sleep)." I repeated it before the Prophet (ﷺ) and when I reached 'Allaahumma aamantu bi-kitaabika al-lathee anzalta' (O Allaah I believe in Your Book which You have revealed), I said, 'Wa rasuulika' (and your Messenger). The Prophet (ﷺ) said, "No, (but say): 'wa nabiyyika al-lathee arsalta' (Your Prophet whom You have sent), instead."
[Saheeh Al-Bukhaaree]
(Meaning of the supplication)
(O Allaah! I surrender to You, entrust all my affairs to You, and depend upon You for Your blessings both with hope and fear of You. There is no fleeing from You, and there is no place of protection and safety except with You. O Allaah! I believe in Your Book (the Quraan) which You have revealed and in Your Prophet (Muhammad ﷺ) whom You have sent).
Ibn Hajr, may Allaah have mercy upon him, said about this Hadeeth:
"The apparent meaning is that it is mustahab (recommended) for everyone who wants to go to sleep to renew his wudhuu."
[Fathul-Baaree]
Hadeeth 2:
الْبَرَاءُ بْنُ عَازِبٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
إِذَا أَخَذْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلاَةِ ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ ثُمَّ قُلِ اللَّهُمَّ إِنِّي أَسْلَمْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ وَاجْعَلْهُنَّ مِنْ آخِرِ كَلاَمِكَ فَإِنْ مُتَّ مِنْ لَيْلَتِكَ مُتَّ وَأَنْتَ عَلَى الْفِطْرَةِ " . قَالَ فَرَدَّدْتُهُنَّ لأَسْتَذْكِرَهُنَّ فَقُلْتُ آمَنْتُ بِرَسُولِكَ الَّذِي أَرْسَلْتَ قَالَ " قُلْ آمَنْتُ بِنَبِيِّكَ الَّذِي أَرْسَلْتَ " .
(Translated meaning)
Al-Baraa Ibn 'Aazib, may Allaah be pleased with him, reported that Allaah's Messenger (ﷺ) said:
"When you go to bed, perform ablution as is done for prayer; then lie down on the right side and recite:
(اللَّهُمَّ إِنِّي أَسْلَمْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ)
Allaahumma innee aslamtu wajhee ilayka, wa fawwadhtu amree ilayka, wa alja'tu thahree ilayka, raghbatan wa rahbatan ilayka. Laa Malja'a wa laa manjaa minka illaa ilayka. Aamantu bi-kitaabika al-lathee anz
Benefits Of Sleeping In A State Of Wudhuu
Hadeeth 1:
عَنِ الْبَرَاءِ بْنِ عَازِبٍ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم
إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلاَةِ، ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ، ثُمَّ قُلِ اللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ. فَإِنْ مُتَّ مِنْ لَيْلَتِكَ فَأَنْتَ عَلَى الْفِطْرَةِ، وَاجْعَلْهُنَّ آخِرَ مَا تَتَكَلَّمُ بِهِ ". قَالَ فَرَدَّدْتُهَا عَلَى النَّبِيِّ صلى الله عليه وسلم فَلَمَّا بَلَغْتُ " اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ ". قُلْتُ وَرَسُولِكَ. قَالَ " لاَ، وَنَبِيِّكَ الَّذِي أَرْسَلْتَ ".
(Translated meaning)
Narrated Al-Baraa Ibn `Aazib, may Allaah be pleased with him: The Prophet (ﷺ) said to me,
"Whenever you go to bed, perform ablution like that for the prayer, lie on your right side and say,
(اللَّهُمَّ أَسْلَمْتُ وَجْهِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ، رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ، اللَّهُمَّ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ، وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ)
Allaahumma aslamtu wajhee ilayka, wa fawwadhtu amree ilayka, wa alja'tu thahree ilayka, raghbatan wa rahbatan ilayka. Laa Malja'a wa laa manjaa minka illaa ilayka. Allaahumma aamantu bi-kitaabika al-lathee anzalta, wa bi-nabiyyika al-lathee arsalta.
Then if you die on that very night, you will die with faith (i.e. on the religion of Islaam). Let the aforesaid words be your last utterance (before sleep)." I repeated it before the Prophet (ﷺ) and when I reached 'Allaahumma aamantu bi-kitaabika al-lathee anzalta' (O Allaah I believe in Your Book which You have revealed), I said, 'Wa rasuulika' (and your Messenger). The Prophet (ﷺ) said, "No, (but say): 'wa nabiyyika al-lathee arsalta' (Your Prophet whom You have sent), instead."
[Saheeh Al-Bukhaaree]
(Meaning of the supplication)
(O Allaah! I surrender to You, entrust all my affairs to You, and depend upon You for Your blessings both with hope and fear of You. There is no fleeing from You, and there is no place of protection and safety except with You. O Allaah! I believe in Your Book (the Quraan) which You have revealed and in Your Prophet (Muhammad ﷺ) whom You have sent).
Ibn Hajr, may Allaah have mercy upon him, said about this Hadeeth:
"The apparent meaning is that it is mustahab (recommended) for everyone who wants to go to sleep to renew his wudhuu."
[Fathul-Baaree]
Hadeeth 2:
الْبَرَاءُ بْنُ عَازِبٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ
إِذَا أَخَذْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلاَةِ ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ ثُمَّ قُلِ اللَّهُمَّ إِنِّي أَسْلَمْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ وَاجْعَلْهُنَّ مِنْ آخِرِ كَلاَمِكَ فَإِنْ مُتَّ مِنْ لَيْلَتِكَ مُتَّ وَأَنْتَ عَلَى الْفِطْرَةِ " . قَالَ فَرَدَّدْتُهُنَّ لأَسْتَذْكِرَهُنَّ فَقُلْتُ آمَنْتُ بِرَسُولِكَ الَّذِي أَرْسَلْتَ قَالَ " قُلْ آمَنْتُ بِنَبِيِّكَ الَّذِي أَرْسَلْتَ " .
(Translated meaning)
Al-Baraa Ibn 'Aazib, may Allaah be pleased with him, reported that Allaah's Messenger (ﷺ) said:
"When you go to bed, perform ablution as is done for prayer; then lie down on the right side and recite:
(اللَّهُمَّ إِنِّي أَسْلَمْتُ وَجْهِي إِلَيْكَ وَفَوَّضْتُ أَمْرِي إِلَيْكَ وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ لاَ مَلْجَأَ وَلاَ مَنْجَا مِنْكَ إِلاَّ إِلَيْكَ آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَبِنَبِيِّكَ الَّذِي أَرْسَلْتَ)
Allaahumma innee aslamtu wajhee ilayka, wa fawwadhtu amree ilayka, wa alja'tu thahree ilayka, raghbatan wa rahbatan ilayka. Laa Malja'a wa laa manjaa minka illaa ilayka. Aamantu bi-kitaabika al-lathee anz
alta, wa bi-nabiyyika al-lathee arsalta.
Make this as the last word of yours (when you go to sleep) and in case you die during that night, you would die upon fitrah (upon Islaam)." As I repeated these words in order to commit them to memory, I said: "Aamantu bi rasuulika al-lathee arsalta (I affirm my faith in Your Messenger (Rasuul) whom You sent)." He said: "Say: 'Aamantu bi-nabiyyika al-lathee arsalta (I affirm my faith in your Prophet (Nabi) whom You sent).'"
[Saheeh Muslim]
(Meaning of the supplication)
(O Allaah! I surrender to You, entrust all my affairs to You, and depend upon You for Your blessings both with hope and fear of You. There is no fleeing from You, and there is no place of protection and safety except with You. I believe in Your Book (the Quraan) which You have revealed and in Your Prophet (Muhammad ﷺ) whom You have sent).
An-Nawawee, may Allaah have mercy upon him, said:
"If a person has wudhuu, that is sufficient for him because the intent is to go to sleep having wudhuu, incase he dies in his sleep, and so that the shaytaan will be less likely to play with him in his dreams and terrify him."
[Explanation Of Saheeh Muslim]
Hadeeth 3:
عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مِنْ بَاتَ طَاهِرًا بَاتَ فِي شِعَارِهِ مَلَكٌ لَا يَسْتَيْقِظُ سَاعَةً مِنَ اللَّيْلِ إِلَّا قَالَ الْمَلَكُ اللَّهُمَّ اغْفِرْ لِعَبْدِكَ فُلَانٍ فَإِنَّهُ بَاتَ طَاهِرًا
358 الدعوات الكبير للبيهقي
2539 المحدث الألباني خلاصة حكم المحدث إسناده حسن في السلسلة الصحيحة
(Translated meaning)
Abuu Hurayrah, may Allaah be pleased with him, reported: The Messenger of Allaah ﷺ said, “Whoever retired for the night in a state of purity, an Angel will reside with him in his bed. He will not awaken for an hour in the night but that the Angel says: 'O Allaah, forgive this servant of yours, for he retired in a state of purity.'"
[Graded Hasan in Silsilatul-Ahaadeeth As-Saheehah by Shaykh Al-Albaanee]
Translated by Abuu Nu’aym 'Abdur-Raheem
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Make this as the last word of yours (when you go to sleep) and in case you die during that night, you would die upon fitrah (upon Islaam)." As I repeated these words in order to commit them to memory, I said: "Aamantu bi rasuulika al-lathee arsalta (I affirm my faith in Your Messenger (Rasuul) whom You sent)." He said: "Say: 'Aamantu bi-nabiyyika al-lathee arsalta (I affirm my faith in your Prophet (Nabi) whom You sent).'"
[Saheeh Muslim]
(Meaning of the supplication)
(O Allaah! I surrender to You, entrust all my affairs to You, and depend upon You for Your blessings both with hope and fear of You. There is no fleeing from You, and there is no place of protection and safety except with You. I believe in Your Book (the Quraan) which You have revealed and in Your Prophet (Muhammad ﷺ) whom You have sent).
An-Nawawee, may Allaah have mercy upon him, said:
"If a person has wudhuu, that is sufficient for him because the intent is to go to sleep having wudhuu, incase he dies in his sleep, and so that the shaytaan will be less likely to play with him in his dreams and terrify him."
[Explanation Of Saheeh Muslim]
Hadeeth 3:
عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مِنْ بَاتَ طَاهِرًا بَاتَ فِي شِعَارِهِ مَلَكٌ لَا يَسْتَيْقِظُ سَاعَةً مِنَ اللَّيْلِ إِلَّا قَالَ الْمَلَكُ اللَّهُمَّ اغْفِرْ لِعَبْدِكَ فُلَانٍ فَإِنَّهُ بَاتَ طَاهِرًا
358 الدعوات الكبير للبيهقي
2539 المحدث الألباني خلاصة حكم المحدث إسناده حسن في السلسلة الصحيحة
(Translated meaning)
Abuu Hurayrah, may Allaah be pleased with him, reported: The Messenger of Allaah ﷺ said, “Whoever retired for the night in a state of purity, an Angel will reside with him in his bed. He will not awaken for an hour in the night but that the Angel says: 'O Allaah, forgive this servant of yours, for he retired in a state of purity.'"
[Graded Hasan in Silsilatul-Ahaadeeth As-Saheehah by Shaykh Al-Albaanee]
Translated by Abuu Nu’aym 'Abdur-Raheem
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Forwarded from Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
بســـم اللــه الرحــمــن الـرحـــيــم
▪️Offering 4 voluntary units before 'Asr? ▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: Is there any authentic hadeeth reports on praying four Rak'ahs before ‘Asr as well as four before Dhuhr?
📝 Answer:
Regarding four before ‘Asr, then the Hadeeth concerning this is not authentic; the most authentic report to have come in this regard is the narration of Ibn 'Umar, reported by Abu Dawud, that he ﷺ said :
((رحم الله امرأ صلى قبل العصر أربعا))
"May Allaah have mercy on a person who prays four Rakaat before ‘Asr"
However, this Hadeeth is Mu'all (defective); Ibn ‘Adi dismissed it in ‘Al-Kaamil’, and the hadeeth itself is not authenticate; it has been rejected from some of the narrators.
Our Shaykh, Shaykh Muqbil -may Allaah have mercy on him- included this Hadeeth in his 'Saheeh Al-Musnad'; perhaps he didn't come across it in Ibn 'Adi's 'Al-Kaamil', because our Shaykh -may Allaah have mercy upon him- would abandon any Hadeeth cited by Ibn 'Adi in 'Al-Kaamil' and would not include it in his book.
As for the four (voluntary) units before Dhuhr, then this is authentically established in 'Sahih Bukhari' on the authority of 'Aa'ishah -may Allaah be pleased with her- that the Messenger of Allaah ﷺ would never leave off praying four units before Dhuhr and four after it.
There are other reports which also indicate this.
__________
Translated by:
Abu Ibrahim Nassir Bin Rashid Al-maamry
Click the link to subscribe:
t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/3775
▪️Offering 4 voluntary units before 'Asr? ▪️
Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:
📩 Question:
The questioner says: Is there any authentic hadeeth reports on praying four Rak'ahs before ‘Asr as well as four before Dhuhr?
📝 Answer:
Regarding four before ‘Asr, then the Hadeeth concerning this is not authentic; the most authentic report to have come in this regard is the narration of Ibn 'Umar, reported by Abu Dawud, that he ﷺ said :
((رحم الله امرأ صلى قبل العصر أربعا))
"May Allaah have mercy on a person who prays four Rakaat before ‘Asr"
However, this Hadeeth is Mu'all (defective); Ibn ‘Adi dismissed it in ‘Al-Kaamil’, and the hadeeth itself is not authenticate; it has been rejected from some of the narrators.
Our Shaykh, Shaykh Muqbil -may Allaah have mercy on him- included this Hadeeth in his 'Saheeh Al-Musnad'; perhaps he didn't come across it in Ibn 'Adi's 'Al-Kaamil', because our Shaykh -may Allaah have mercy upon him- would abandon any Hadeeth cited by Ibn 'Adi in 'Al-Kaamil' and would not include it in his book.
As for the four (voluntary) units before Dhuhr, then this is authentically established in 'Sahih Bukhari' on the authority of 'Aa'ishah -may Allaah be pleased with her- that the Messenger of Allaah ﷺ would never leave off praying four units before Dhuhr and four after it.
There are other reports which also indicate this.
__________
Translated by:
Abu Ibrahim Nassir Bin Rashid Al-maamry
Click the link to subscribe:
t.me/ibnhezamen
Original Fatwa:
https://t.me/ibnhezam/3775
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Fatawa of Sheikh Muhammad bin Hizam Al-Ba'dany
Miscellaneous Fatwas and Islamic verdicts from the Quran and Sunnah, and authentic statements of the Companions and Salaf, and general Guidance and Advice from the Methodology of the Salaf and Creed of the Rightous predecessors
بسم الله الرحمن الرحيم
The 'Allaamah Shaykh Saalih Al-Fawzan -may Allah preserve him- was asked:
▪Purchasing camera phones for children and the adolescent ▪
📩Question:-
Is it permissible for me as a parent to search through the mobile phone and computer of my children out of fear that it may contain something [unbefitting]?.
📝Answer:-
Yes, it is obligatory upon you to check and search through it, and like what I have previously mentioned don’t buy for them mobile phones which are used for more than making and receiving calls, [these phones] expose them to indecency, trials and impermissible things.
Do not purchase these devices for them.
📩 Question 2:-
Some of the people say that this action of the father falls under the prohibited spying, so do they have an angle [that is correct] in regards to this statement?
📝Answer:-
This type of speech is falsehood, the father has a duty in cultivating and protecting his children and to safeguard them, this is not from spying [rather] it is from establishing that which Allah obligated upon him. There are currently calamities taking place where by the people are saying,
‘’Don’t say nothing to your children nor your wife nor your daughters this is domestic abuse! Leave them to do as they please, they are free, don't involve yourself in their affairs; doing so is domestic abuse!’’
ولاحول ولا قوة إلابالله
There is no might or power except with Allah
They want the situation to be that nobody performs their obligations and for everyone to do as they please.
Original source:
الدر النضيد في اخلاص كلمة التوحيد -1433/5/11
Benefited from:
https://t.me/g4448/513
Translated by:
Abu Ibrahim Nassir bin Rashid Al-maamry
The 'Allaamah Shaykh Saalih Al-Fawzan -may Allah preserve him- was asked:
▪Purchasing camera phones for children and the adolescent ▪
📩Question:-
Is it permissible for me as a parent to search through the mobile phone and computer of my children out of fear that it may contain something [unbefitting]?.
📝Answer:-
Yes, it is obligatory upon you to check and search through it, and like what I have previously mentioned don’t buy for them mobile phones which are used for more than making and receiving calls, [these phones] expose them to indecency, trials and impermissible things.
Do not purchase these devices for them.
📩 Question 2:-
Some of the people say that this action of the father falls under the prohibited spying, so do they have an angle [that is correct] in regards to this statement?
📝Answer:-
This type of speech is falsehood, the father has a duty in cultivating and protecting his children and to safeguard them, this is not from spying [rather] it is from establishing that which Allah obligated upon him. There are currently calamities taking place where by the people are saying,
‘’Don’t say nothing to your children nor your wife nor your daughters this is domestic abuse! Leave them to do as they please, they are free, don't involve yourself in their affairs; doing so is domestic abuse!’’
ولاحول ولا قوة إلابالله
There is no might or power except with Allah
They want the situation to be that nobody performs their obligations and for everyone to do as they please.
Original source:
الدر النضيد في اخلاص كلمة التوحيد -1433/5/11
Benefited from:
https://t.me/g4448/513
Translated by:
Abu Ibrahim Nassir bin Rashid Al-maamry
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قناة العلامة الفقيه صالح بن الفوزان حفظه الله
🔘 هل يجوز لي كوالد أن أُفتِّش في جوّال وكمبيوتر أبنائي؟
▫️ العلامة صالح الفوزان حفظه الله.
▫️فضيلة الشيخ وفّقكم الله يقول السائل: هل يجوز لي كوالد أن أُفتِّش في جوّال وكمبيوترأبنائي خشية أن يكون فيها شيء؟
▫️فضيلة الشيخ:
نعم، هذا واجب عليك تَفَقَّدْهَاوتَنْظُر…
▫️ العلامة صالح الفوزان حفظه الله.
▫️فضيلة الشيخ وفّقكم الله يقول السائل: هل يجوز لي كوالد أن أُفتِّش في جوّال وكمبيوترأبنائي خشية أن يكون فيها شيء؟
▫️فضيلة الشيخ:
نعم، هذا واجب عليك تَفَقَّدْهَاوتَنْظُر…
بســـم اللــه الرحــمــن الـرحـــيــم
Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shuayb - may Allah preserve him- on the 23rd, Rabee' Al-Aakhir, 1437H
▪️A doubt surrounding free-mixing▪️
📝🔹Question:
What's the response to the one who says, free-mixing in the universities is permissible because it's the same as the mixing which takes place in markets, streets, transport systems, etc.
📩🔸Answer:
If this is what the Salaf understood from the texts, they would have (completely) prohibited free-mixing (outdoors) on the roads and on their travels just as they prohibited it in their own homes.
This is in fact a weak doubt.
There's a difference between one who knows for sure that he will be intermixing with women on an hourly, daily, monthly or yearly basis, voluntarily, and between one who is sometimes faced with this unexpectedly without him intending.
So reflect deeply over this.
____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
Click on the link to subscribe:
https://t.me/Bashuaiben
Original Fatwa:
https://t.me/Bashuaib/324
Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shuayb - may Allah preserve him- on the 23rd, Rabee' Al-Aakhir, 1437H
▪️A doubt surrounding free-mixing▪️
📝🔹Question:
What's the response to the one who says, free-mixing in the universities is permissible because it's the same as the mixing which takes place in markets, streets, transport systems, etc.
📩🔸Answer:
If this is what the Salaf understood from the texts, they would have (completely) prohibited free-mixing (outdoors) on the roads and on their travels just as they prohibited it in their own homes.
This is in fact a weak doubt.
There's a difference between one who knows for sure that he will be intermixing with women on an hourly, daily, monthly or yearly basis, voluntarily, and between one who is sometimes faced with this unexpectedly without him intending.
So reflect deeply over this.
____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
Click on the link to subscribe:
https://t.me/Bashuaiben
Original Fatwa:
https://t.me/Bashuaib/324
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