بسم الله الرحمن الرحيم

New Audio

'Look To Whom You Befriend'

Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee

Jumu'ah Khutbah [25th Shawwaal 1440 - 28/6/19]

https://www.spreaker.com/user/aloloomaudio/look-to-whom-you-befriend-28-06-19

بسم الله الرحمن الرحيم

New Audio

'The Importance Of Enjoining The Good & Forbidding'

Abuu Fajr 'Abdul-Fattaah

Jumu'ah Khutbah [25th Shawwaal 1440 - 28/6/19]

https://www.spreaker.com/user/aloloomaudio/importance-enjoining-good-and-forbidding

🎙 Belief in the Divine Decree and Seeking Treatment Through Ruqyah

Abu 'Atiyah Mahmoud bin Muhammad

📲 Download audio:
https://api.spreaker.com/download/episode/18418137/belief_in_the_divine_decree_and_seeking_treatment_through_ruqyah.mp3

بسم الله الرحمن الرحيم

May Allāh bless you all. Here, we kindly offer this Workbook for the narrations which will be covered in the first section of the Imām Ahmed bin Hanbal Program.

بســـم اللــه الرحــمــن الـرحـــيــم

▪️When does 'thuhr' start?▪️

Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shu'ayb - may Allah preserve him- on the 28th, Shawwaal, 1440H

📝🔹Question:

What time does 'thuhr' begin?

And how does one know the time the sun begins to descend?
With some elaboration, may Allah reward you with good.

📩🔸Answer:

Nawawi, may Allah have mercy upon him, said:
"The Ummah have unanimously agreed that the entrance the time period [called] 'thuhr', is at the decline of the sun [from its peak], the unanimous agreement has been relayed by a large body [of scholars]."
[end of speech,source: Al-Majmuu' (3/21)]

And the description of the decline of the sun, Nawawi, may Allah have mercy upon him, said:
"Our companions, may Allah have mercy upon them, have said:
The declining of the sun is the leaning away of the sun from the centre of the sky after reaching mid-day, and the sign of this is that the shadow appears after disappearing [due to an object being directly under the sun], and that is when, [for example], a person's shadow at the start of the day starts long, and as the sun rises, it's length decreases, and when it reaches mid-day, the shadow stops [beneath the person], then when the sun starts to decline the shadow is now reappearing or growing.
If you wanted to know; has the sun declined from [it's] mid-day [position] or not, then place a stick, or anything else, into the ground, on flat even ground, in line of the sun, then place an indicator to where the shadow is at that moment in time, then start watching it, if the shadow starts to decrease then you know the sun has not reached the point where after it will start it's decline, continue watching it until the shadow starts to grow, you will know the sun's decline when the shadow starts to grow [in the opposite direction it came from].
Our companions have stated:
The amount of shadow at the point of the sun decline differs at different times [seasons, etc] and places [countries, provinces, etc], the shortest the shadow, at the decline of the sun, will be at is in the summer, due to length of the day in the summer, and the longest the shadow will be at, is in the winter, due to the shortness of the days in the winter."
[End of speech, source: Al-Majmuu' (3/24)]

There is another way to know when the sun declines from its mid-day peak, and it's by counting the hours of the day.

Ibn 'Utheymeen, may Allah have mercy upon him, said:
"As for knowledge of the decline of the sun, from it's mid-day peak, using hours [units of time]; is by halving the hours between sunrise and sunset, this is when the sun declines from it's mid-day peak, if we was to say that the sun rises at six o'clock, and sets at six o'clock, then the decline of the sun from its mid-day peak would be at twelve o'clock."
[Sharh Al-Mumti' (2/102)]

____
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/4399
https://t.me/Bashuaib/4400

بســـم اللــه الرحــمــن الـرحـــيــم

▪️Ruling on picture making▪️

Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:

📩 Question:

We want a detailed answer concerning picture making of animate beings.

📝 Answer:

This issue has been discussed over and over again. There are numerous Hadeeths concerning this major sin, clarifying that this without doubt is among the greatest sins, such as:

(1) The Hadeeth of Ibn Mas'ood -may Allaah be pleased with him- reported by Bukhaari & Muslim that the prophet ﷺ said:
((أشد الناس عذاباً يوم القيامة المصورون))
"The most severely punished people on the day of Judgment will be the picture makers."

(2) The Hadeeth of Abu Juhayfah reported by Bukhaari that: "The prophet ﷺ cursed the picture maker."

(3) The Hadeeth of Ibn 'Umar reported by Bukhaari and Muslim that the prophet ﷺ said:
((إن أصحاب هذه الصور يعذبون يوم القيامة يُقال لهم أحيوا ماخلقتم))
"Those who make these pictures will be punished on the day of Judgment. It will be said to them, give life to what you created!"

(4) The Hadeeth of Ibn 'Abbaas -may Allaah be pleased with him and his father- reported by Bukhaari and Muslim that the prophet ﷺ said:
((من صور صورة كُلف أن يُنفخ فيها الروح يوم القيامة وليس بنافخ))
"Whoever makes a picture (in this world) will be commanded to blow a soul into it, but he will not be able to do so."

(5) The Hadeeth of Abu Talha -may Allaah be pleased with him- reported by Bukhaari and Muslim that the prophet ﷺ said:
((لا تدخل الملائكة بيتاً فيه كلبٌ ولا صورة))
"The angels (of mercy) do not enter a house which contains a dog or a picture."

(6) The Hadeeth of Abu Hurayrah -may Allaah be pleased with him- reported by Bukhaari and Muslim that the prophet ﷺ said, Allaah -The Most High- said:
((ومن أظلم ممن ذهب يَخلُق كخلقي فليخلقوا حبة وليخلقوا ذرة وليخلقوا شعيرة))
"Who is more unjust than the one tries to create the like of my creation? Let them create a grain, or an atom, or a grain of barley."

So Allaah -The Mighty and Majestic- challenged them!

And His saying, 'Who is more unjust?' indicates that this is in fact a great oppression among the greatest types of oppressions.

(7) Likewise, the Hadeeth of Abu Hurayrah -may Allaah be pleased with him- recorded in the Sunan of Tirmithi, that the prophet ﷺ said:
((يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَوْمَ الْقِيَامَةِ لَهُ عَيْنَانِ تُبْصِرَانِ وَأُذُنَانِ تَسْمَعَانِ وَلِسَانٌ يَنْطِقُ يَقُولُ إِنِّي وُكِّلْتُ بِثَلاَثَةٍ بِكُلِّ جَبَّارٍ عَنِيدٍ وَبِكُلِّ مَنْ دَعَا مَعَ اللَّهِ إِلَهًا آخَرَ وَبِالْمُصَوِّرِينَ))
"A neck will stretch out of the Fire on the Day of judgment. It will have two eyes which can see, two ears which can hear, and a tongue which can speak. It will say: 'I have been entrusted with three: Every obstinate oppressor, everyone who called upon a deity besides Allaah, and the picture maker."

The are many more evidences concerning this matter (which have not been mentioned), but the evidences cited here point to others. And all of these evidences show that picture making is among the greatest sins.

What's more is that all of these evidences are unconfined, so they include:

(a) carved statues; as proven by the instruction of the prophet ﷺ to 'Ali ibn Abi Taalib -may Allaah be pleased with him- that:
((لا تدع تمثالاً إلا كسرته ولا قبراً مشرفاً إلا سويته))
"Do not leave any image without erasing it or a raised grave without leveling it."

(b) pictures drawn by hand; as proven by the hadeeth A'ishah -may Allaah be pleased with her- that she hang a curtain containing pictures, so the prophet ﷺ commanded for it to be torn. He was so angry that his face turned red and he ﷺ said:
((إن أصحاب هذه الصور يُعذبون يوم القيامة))
"Those who make these pictures will be punished on the day of Judgment."

So we see that the Prophet ﷺ was angry at this.

A'ishah said: 'We took the curtain, cut it up and made two cushions from it for people to sit on.'

Hence this hadeeth proves that the prohibition extends to (2D) images drawn by hand and is not limited to (3D) sculptures as some innovators and people of misguidance claim.

This is also proven by the instruction of prophet ﷺ to 'Umar, during the conquest of Makkah, to enter the Ka'bah and wipe off all the pictures found therein. 'Umar said: 'The prophet ﷺ did not enter (the Ka'bah) until all the pictures had been wiped off.' i.e. they were erased from the walls of the Ka'bah.

So these are clear evidences showing that (2D) drawings come under the prohibition.

(c) also included in the prohibition are pictures taken using camera devices; this severe sin which many have taken lightly, even (some of) those known to be upright have become lax in this regard to a point where they have pictures on their phones, they aquire pictures and maybe even take pictures themselves.

This is also forbidden because it's a form of picture making. Pictures taken using a camera are recognised as pictures linguistically, customarily and legislatively/Islamically. No one will say that this (picture of) so and so, the son of so and so is him here in person, rather they will say, this is the picture of so and so. Hence this form also falls under the prohibition contained in the aforementioned evidences. This is included in the previously cited evidences. No one sees a picture except that he says this is the picture of so and so. Likewise, the underlying reasons behind the prohibition of picture making are applicable to this form of picture making also. For this reason some of those scholars who permit taking photographic pictures or taking pictures using a camera, acknowledged that it's not permissible to acquire pictures for memorabilia.

So if you people don't consider this to be a picture, why have you forbidden this? Why do you say it's not permissible to store pictures as mementos?

In the same way, some of the scholars who permit photographic pictures have said that it's not permissible to hang them inside houses.

So it should be said to them, why do you forbid this if you don't even consider them to be pictures in the first place?

It's only fair to apply the same ruling to all forms of picture making, without making exceptions.

Hence these type of photographic pictures are also Haraam, and it's necessary for Muslims to fear Allaah -Subhaanahu wa Ta'aala-. These photographic pictures are included in the statement of the Prophet ﷺ:
((لا تدخل الملائكة بيتٌ فيها كلبٌ ولاصورة))
"The angels (of mercy) do not enter a house which contains a dog or a picture."

So if pictures are entered into the house, the angles (of mercy) depart, and it's not necessary for pictures to be hang up in order for this to happen, rather the mere presence of pictures (in the house) is enough to make the angels (of mercy) depart - even if pictures aren't hang up; this is something obvious.

Photographic pictures are also included in the saying of Allaah:
((ومن أظلم ممن ذهب يخلق كخلقي))
"Who is more unjust than the one tries to create the like of my creation?"

Furthermore, it's a means to Shirk. From the underlying reasons for the prohibition of pictures that scholars have mentioned is that they are taken as deities besides Allaah. And pictures captured using a camera are a greater means to Shirk than carved statues and drawings - because they bear a greater resemblance to the ones captured in the pictures.

So what's correct is that pictures are totally Haraam, even ones taken using a camera device.

As for those pictures which people are obliged to have because the rulers have made them officially binding in all transactions, then the sin is on the one who enforced it upon them. So a person takes these pictures according to his needs while hating this, and in this way he frees himself from any wrongdoing/sin - insha Allah-.
{یُرِیدُ ٱللَّهُ بِكُمُ ٱلۡیُسۡرَ وَلَا یُرِیدُ بِكُمُ ٱلۡعُسۡرَ}
"Allaah intends ease for you, not hardship"
[Surat Al-Baqarah 185]

So a person is not sinful in this case. Rather the sin is upon those who enforce this upon the people. However, one must not keep pictures which he is not in need of. He must only keep those pictures which are necessary.

And the same applies with pictures printed on paper notes.
{لَا یُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ}
"Allaah does not burden any soul with more than it can bear."
[Surat Al-Baqarah 286]

If he tries to erase the pictures (on these notes) then perhaps it (is rendered useless and) won't be accepted - so he makes it difficult for himself. Thus, the sin is on those who enforce this upon the people. So a person carries it while he hates it.

As for what relates to pictures on household items that a person buys and brings back home, if the item is going to remain in the house for some time, then it's necessary to blur/deface the image according to the Hadeeth of 'Ali ibn Abi Taalib reported by Muslim that the Prophet ﷺ said:
((لا تدع صورة إلا طمستها ولاقبراً مشرفاً إلا سويته))
"Do not leave any image without erasing it or a raised grave without leveling it."

But if the item is one that's going to be (used and) thrown in the garbage straight away, such as biscuit (wrappers) for example, or other such items which are used and disposed of right away, then it seems -and Allaah knows best- that it's not necessary to deface them, because they will end up being damaged & ruined in the garbage anyway. It's also burdensome for one to deface them all. But if one is able to deface every picture, then this is fine, in fact it's actually a good thing. And Allaah's aid is sought.

Also, the so-called 'degraded images'; which are images found on carpet for example that are trampled on. Some of the scholars allowed this form of pictures on the basis that they are being degraded, and they use as evidence the hadeeth of 'Aa'ishah -may Allaah be pleased with her- that she said:
((فاتخذنا من الستر وسادتين توطآن))
"So we took it and cut it up, and made two cushions from it spread for people to tread on."

So what's apparent -and this is the strongest opinion held by a number of scholars- is that this form is also impermissible i.e. It's not permissible to keep pictures in the house even if they are being degraded, as proven by the hadeeth of 'A'ishah in Bukhaari and Muslim that she said:
"I bought a cushion with pictures for the Prophet ﷺ, so when the Prophet ﷺ came he said: 'What is this cushion?' she said: O Messenger of Allaah, I bought it for you to sit and recline on. The Prophet ﷺ became angry and said:
((إن أصحاب هذه الصور يُعذبون يوم القيامة))
"Those who make these pictures will be punished on the day of Judgment."

The point of evidence is that she explained that the reason why she bought it was for him to sit and recline on. And this in itself is an act degradation, yet he ﷺ was still angry at her for this, which is why in the same Hadeeth she says: "so we cut it up and transformed it into two pillows."

Hence the correct understanding of the scholars is that the image became defaced during the cutting process. And it seems like they cut off the head, and disfigured the picture in doing so.

Otherwise, how can she say that she bought it for the Prophet ﷺ to sit and recline on and then keep the picture on there when cutting out the new pillows, even though the Prophet ﷺ objected to this in the first place? This doesn't match up with the hadeeth, because in the hadeeth she says, 'I bought it for you to sit and recline on', but he rebuked her for this.

So the correct understanding of the hadeeth is that the image was cut, such that the head was removed, then after that they made two pillows out of the cushion, and Allaah knows best.

______
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba-'Alawi

Click the link to subscribe:
t.me/ibnhezamen

Original Fatwa:
https://t.me/ibnhezam/233

بسم الله الرحمن الرحيم
الحمد لله وبه نستعين
في الأمور كلها الدنيا والدين
أما بعد:

We at markaz Uthmaan give you glad tidings that by Allah's grace and mercy we have managed to find a new premises to continue our duroos.

Therefore from this coming sabt, 3rd of dhul qi'dah 1440 (Saturday, 6/7/19) lessons will begin at the new place.

Venue:
102 Pretoria road
Ilford
IG1 2HW

Sisters will have the opportunity to attend some of the duroos insha Allah - pending confirmation.


For those travelling via public transport, the closest station is Ilford Station, then the place is a 10-15 mins walk from the station.

Times on the timetable will be adjusted slightly, so pay attention insha Allah

Also
On the 1st of August (end of Dhul qi'dah), we will open a madrasa for children (boys & girls) aged 5 - 16, everyday, mon - Friday, between 5 - 7. Perhaps we'll continue on Saturday and Sundays also - pending confirmation

Weekly adult Qur'an classes will also be held insha Allah - pending confirmation

If you wish to enrol yourselves or your children on the weekly madrasa, or if you have any questions or suggestions - please contact one of the teachers from markaz Uthman

بسم الله الرحمن الرحيم

Lesson 01 - Sharh Ad-Dururul-Bahiyyah (Explanation Of The Radiant Pearls In The Matters Of Fiqh)

Based on the explanation of Ash-Shaykh Muhammad Hizaam, may Allaah preserve him.

Teacher: Abuu Sulaymaan Khaalid Al-Haatimee

https://www.spreaker.com/user/aloloomaudio/01-dururul-bahiyyah

Join the telegram channel: t.me/MasjidUthmaan

بســـم اللــه الرحــمــن الـرحـــيــم

◾Giving Salaam to others using non-verbal gestures◾

Our Shaykh, Muhammad ibn Hizaam - may Allaah preserve him - was asked the following question:

📩 Question:

Is it true that the Prophet ﷺ prohibited giving Salaam using gestures?

📝 Answer:

Yes, there is a narration reported by An-Nasaa'i and Tirmidhi on the authority of Jaabir -may Allah be pleased with him- that greeting others using gestures is something practiced by the Jews and Christians; the Hadeeth is 'Hassan Li Ghayrihi' [a hadeeth which is fairly authentic (Hassan) due to corroborating reports], and it refers to greeting others through non-verbal gestures.

As for gestures which are accompanied with the utterance of Salaam, then there’s no harm in this, i.e. gesturing with one's hand along with saying, ‘Asalaam ‘alaykum’, this is fine.

There’s also another narration, although the chain is slightly weak, that the Messenger of Allaah ﷺ walked past some women and gestured with his hand whilst saying the Salaam; the weakness in the hadeeth is very subtle.

________
Translated by:
Abu Ibrahim Nassir bin Rashid Al-maamry

Click the link to subscribe:
https://t.me/ibnhezamen

Original Fatwa:
https://t.me/ibnhezam/7438

بســـم اللــه الرحــمــن الـرحـــيــم

▪️Ruling on video recordings / photography▪️

Our Shaykh, Muhammad ibn Hizaam -may Allaah preserve him- was asked the following question:

📩 Question:

The questioner says: What is the ruling on transmitting live images of animate beings through video recordings as some people argue that it's permissible seeing as there are live recordings transmitted of people during Hajj and so forth?

📝 Answer:

Transmitting (images) and utilisating these devices to capture images of people is no doubt a form of picture making, which is why anyone who sees these images will say this is a picture, no one will say it's an actual human being - rather it's a mere depiction of a real human being. Therefore the correct view of the scholars is that video recording is haraam, because it is included in the statement of the Prophet ﷺ:
((كُلُّ مُصَوِّرٍ فِي النَّارِ، يَجْعَلُ لَهُ، بِكُلِّ صُورَةٍ صَوَّرَهَا، نَفْسًا فَتُعَذِّبُهُ فِي جَهَنَّمَ))
"Every picture maker will be in the Hellfire, and for every picture he made there will be a soul which will punish him in the Hellfire."

As well as the saying of the Prophet ﷺ in the Hadeeth of Abu Talha reported by Bukhaari and Muslim that:
((لاَ تَدْخُلُ المَلاَئِكَةُ بَيْتًا فِيهِ كَلْبٌ وَلاَ صُورَةٌ))
"The angels do not enter a house where there is a dog or a picture."

And likewise the saying of the Prophet ﷺ:
((إِنَّ أَشَدَّ النَّاسِ عَذَابًا عِنْدَ اللَّهِ يَوْمَ القِيَامَةِ المُصَوِّرُونَ))
"The most severely punished people on the Day of Judgment will be the picture makers."

And these evidences are general; it includes images drawn by hand, statues, as well as images captured using a recording device or taken using a camera.

However, it's permissible for one to capture images of mountains, trees, rivers etc; images of things which do not possess a soul (i.e. Inanimate beings).

As for these images being transmitted of people during Hajj and so forth, then this cannot be used as an argument against Allaah's legislation. Firstly because it's the authorities that have decided to do that (not the legislation of Allaah), so this can't be used as an argument to contend with Allaah's laws. What's more, even if a scholar does this, it still won't make it permissible, because Allaah -The Mighty and Majestic- says:
﴿اتَّبِعُوا مَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلا تَتَّبِعُوا مِنْ دُونِهِ أَوْلِيَاءَ قَلِيلًا مَا تَذَكَّرُونَ﴾
"Follow what has been sent down to you from your Lord, and do not take others as guardians besides Him. Little do you remember!"

And from the scholars who have issued a Fatwa on the impermissibililty of taking pictures /recordings of animate beings using these devices are Shaykh Albani -may Allaah have mercy on him- Shaykh Muqbil Al-waadi'ee -may Allaah have mercy on him- and Shaykh Fawzaan -may Allaah preserve him- and others, all of whom have given the verdict that these pictures/recordings are Haraam.

__________
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba-'Alawi

Click the link to subscribe:
t.me/ibnhezamen

Original Fatwa:
https://t.me/ibnhezam/1364

بسم الله الرحمن الرحيم

New Audio

'The Test Of Life'

Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee

[2nd Thul-Qa' dah 1440 - 05/07/19]

https://www.spreaker.com/user/aloloomaudio/the-test-of-life2019-07-05-21-08-22

بسم الله الرحمن الرحيم

Alhamdulillah the Faqeeh of Ibb Sh Muhammad bin Hizām Al-Ba'daanee completed his lessons in Saheeh Muslim which took him about 5 years in 1817 audios.

📌( قل بفضل الله وبرحمته فبذلك فليفرحوا هو خير مما يجمعون )

💥الحمد لله
وأشهد أن لا إله إلا الله
وأن محمدا عبده ورسوله .

أما بعد :

فقد منَّ الله علينا - برحمة منه وفضل - في هذه الليلة المباركة

ليلة الثلاثاء ٦ / ذو القعدة / ١٤٤٠ ﻫ

أن أكملنا قراءة الكتاب العظيم المبارك :

📖صحيح الإمام مسلم 📚

دراسة وشرحا .

مع شيخنا العلامة الفقيه
أبي عبدالله محمد بن حزام الفضلي
- حفظه الله ووفقه ونفع به الإسلام والمسلمين -

في دار الحديث بإب .


شرحه شيخنا ، شرحا طيبا ،
كما قيل :
لا اختصار مخل ، ولا تطويل ممل .
فكان شرحا مفيدا ، ينشرح له صدر كل من سمعه.

ويتابعه الكثير من طلاب العلم ، داخل اليمن وخارجه.

عبر الموقع الرسمي لشيخنا على الشبكة العنكبوتية

http://www.sh-ibnhizam.com/

ويستفيدون منه، وينهلون من فوائده.


و قد كان الابتداء به
حين كان شيخنا مع طلابه في مركز الفاروق

ليلة الجمعة ١٢ / شوال / ١٤٣٥ ﻫ .

فكان شرح الكتاب في
٥ سنين ، و ٢٤ يوما.

وقد تم شرح الكتاب في ( ١٨١٧ ) درسا .

فنحمد الله
أولا وآخرا ،ظاهرا وباطنا ، على هذه النعمة الجليلة ، والمنحة الربانية العظيمة ، وعلى جميع نعمه التي تعد ولا تحصى.
فله الحمد، وله الشكر، كما يحب ربنا ويرضى ، وله الحمد كما ينبغي لجلال وجهه وعظيم سلطانه .


ثم نقول
شكر الله لشيخنا محمد ، وجزاه الله خيرا ، وبارك فيه وفي علمه.
وزاده الله علما إلى علمه،
وخيرا إلى خيره.
فمن لا يشكر الناس لا يشكر الله.

وله حق علينا
الدعاء له ، وذكره بالخير، والثناء الحسن.

ولجميع مشايخنا وعلمائنا، الذين يبذلون جهودهم العظيمة، في تعليم طلابهم وإخوانهم العلم النافع .

وعلى رأسهم شيخنا العزيز علامة اليمن ومحدثها
أبي عبدالرحمن يحيى بن علي الحجوري
-حفظه الله ،ووفقه، ونفع به، وأطال عمره في طاعته-

والحمد لله رب العالمين
وصلى الله وسلم وبارك على نبينا محمد ، وعلى آله وصحبه أجمعين .

أبوالعباس زياد الحبيشي.