I ask Allāh to accept the du'as. However, I forwarded the above message on behalf of our dear brother, Ali, from the ikhwa at masjid Muqbil.

If you are able to attend the Janazah and burial, please do so. Otherwise, make du'a for the family.

'Eidul Aḍh-ḥā Khutbah 1445 | Abū Atīyah Mahmūd

Harrow, London
https://t.me/MasjidAlImaamMuqbil

'Eidul Aḍh-ḥā Khutbah 1445 | Abū Fajr AbdulFattaah

Toronto, Canada
https://t.me/istiqamamasjid/5019

'Eidul Aḍh-ḥā Khutbah 1445 | Abū Rizq Mundhir Ibn Muhammad

San Leandro, California
https://t.me/AbuRizqMundhir

وعليكم السلام ورحمة الله وبركاته

No, it's not allowed ⤵️

https://t.me/madrasatuna/1635

https://t.me/madrasatuna/549

The complete blessing experienced during the days of Tashreeq

Ibn Rajab raḥimahullāh said:

«أيام التشريق يجتمع فيها للمؤمنين نعيم أبدانهم بالأكل والشرب، ونعيم قلوبهم بالذكر والشكر، وبذلك تتم النعم».

"During the Days of Tashreeq, believers experience the delight of their bodies through eating and drinking, coupled with the delight of their hearts through remembrance and gratitude. Thus the blessing is complete."

[Laṭā'if Al-Ma'ārif]

The Eid of "Allahu Akbar" - Even they know!

Ibn Taymiyyah raḥimahullāh wrote:

«والنصارى يسمون عيد المسلمين عيد "الله أكبر" لظهور التكبير فيه، وليس هذا لأحد من الأمم أهل الكتاب ولا غيرهم غير المسلمين».

"The Christians would refer to the holidays of the Muslims as 'the eid of Allahu akbar' due the open and widespread proclamation of "Allah akbar" on it. And this is something with no other nations - neither the Ahl al-Kitab or others - had except for the Muslims.

[Al-Jawab As-Sahih 5/323]

Benefited from Abu Marwan Isma'eel Karshe زوجه الله

Update regarding Udh-hiyah ⤵️
https://t.me/madrasatuna/3749

So far...
1 camel
7 cows
7 sheeps
54 goats

تقبل الله منا ومنكم

BENEFIT 185: Ahlus-Sunnah are the most compassionate people

Allah ﷻ said:

﴿فَبِمَا رَحۡمَةࣲ مِّنَ ٱللهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِیظَ ٱلۡقَلۡبِ لَٱنفَضُّوا۟ مِنۡ حَوۡلِكَ﴾

"It is out of Allah’s mercy that you ˹O Prophet˺ have been lenient with them. Had you been cruel or hard-hearted, they would have certainly abandoned you." [Surah Āli-ʿImrān: 159]

Sheikhul Islām Ibn Taymiyyah raḥimahullāh said:

«أهل السنة أعرف الناس بالحق، وهم أرحم الناس بالخلق».

"Ahlus-Sunnah are the most knowledgeable of people with regards the truth, and the most merciful towards the creation." [Minhaj As-Sunnah An-Nabawiyyah]

Sheikh Abdul-Azeez Ibn Baz rahimahullah said:

«هذا العصر عصر الرفق والصبر والحكمة، وليس عصر الشدة. الناس أكثرهم في جهل، في غفلة إيثار للدنيا، فلا بد من الصبر، ولا بد من الرفق حتى تصل الدعوة، وحتى يبلغ الناس وحتى يعلموا. ونسأل الله للجميع الهداية».

"This era is one of gentleness, patience, and wisdom, not one of harshness. Most people are ignorant and heedless, prioritising worldly matters. Therefore, patience and gentleness are necessary for the Da'wah to reach them, for them to be informed and to understand. We ask Allāh to guide everyone." [His Fatwa collection (27/111)]

Sheikh 'Uthaymeen raḥimahullāh said:

«اجعل المخالف للحقِّ كأنه مريض تُريد أن تُعالجه، لا كأنه مُجرم تُريد معاقبته».

"Treat the one who opposes the truth as if he is a patient you seek to cure, not like a criminal you want to punish." [Durūs wa Fatāwā Al-Ḥaramayn (143)]

@almanhajussalafi

وعليكم السلام ورحمة الله وبركاته

Responses from some of the Mashaayekh ⤵️

Sheikh 'AbdulGhaniyy Al-'Umari ḥafidhahullāh states:
"وعليكم السلام ورحمة الله وبركاته
The pilgrim, may Allāh bless you, should perform the stoning after Zawāl, regardless of whether directions have been issued [contrary to this] or not. Directions were issued by the Prophet ﷺ that the stoning should be performed after Zawāl."
___

Sheikh Abdullah Al-Iryāni ḥafidhahullāh responded:
وعليكم السلام ورحمة الله وبركاته.
لا يرمي إلا بعد الزوال ولو في الليل.
"He should not perform the stoning until after Zawāl, even he has to do it at night (*)."

(*) It appears these directives were issued due to the severe heatwaves. However, this (stoning at night time or after Asr; when it is cooler) is a better alternative.
__
Sheikh Muhammad Hishām At-Tahiri ḥafidhahullāh said:
"وعليكم السلام ورحمة الله. يرمي بعد الزوال بساعتين يبرد الجو، وإن رمى قبل إما أن يعيد أو يجبره بالصدقة."
"He should perform the stoning two hours after Zawāl when the weather cools down. If he performs it before Zawāl, he must either repeat it or compensate with a charity."

Sheikh Ḥasan Bā Shu'aib ḥafidhahullāh said:
وعليكم السلام ورحمة الله وبركاته. لا يجزئ الرمي قبل الزوال. ونحن موجودون في الحج ولم نر أي ضرورة تستدعي تقديمه على الزوال.
"It is not permissible to perform the stoning ritual before Zawāl. We are currently performing Hajj and see no necessity to advance the stoning before Zawāl."
_
NOTE: Majority of scholars (Jumhoor) say it is obligatory to offer an expiatory slaughter if someone performs the stoning before Zawāl during the days of Tashreeq.

Fatwa of Sheikh Ibn Baz ⤵️
https://binbaz.org.sa/fatwas/17211/%D9%88%D9%82%D8%AA-%D8%A7%D9%84%D8%B1%D9%85%D9%8A-%D9%81%D9%8A-%D8%A7%D9%8A%D8%A7%D9%85-%D8%A7%D9%84%D8%AA%D8%B4%D8%B1%D9%8A%D9%82-%D8%A7%D9%84%D8%AB%D9%84%D8%A7%D8%AB%D8%A9

Sharh Al-Mumti' of Sheikh Uthaymeen ⤵️
https://books.google.co.uk/books?id=pSYbmczZDuUC&pg=PT351&dq=%D9%8A%D9%81%D8%B9%D9%84+%D9%87%D8%B0%D8%A7+%D9%81%D9%8A+%D9%83%D9%84+%D9%8A%D9%88%D9%85+%D9%85%D9%86+%D8%A3%D9%8A%D8%A7%D9%85+%D8%A7%D9%84%D8%AA%D8%B4%D8%B1%D9%8A%D9%82&hl=en&newbks=1&newbks_redir=0&source=gb_mobile_search&sa=X&ved=2ahUKEwi24-z2kuSGAxXRU0EAHZaTBRkQ6AF6BAgLEAM#v=onepage&q=%D9%8A%D9%81%D8%B9%D9%84%20%D9%87%D8%B0%D8%A7%20%D9%81%D9%8A%20%D9%83%D9%84%20%D9%8A%D9%88%D9%85%20%D9%85%D9%86%20%D8%A3%D9%8A%D8%A7%D9%85%20%D8%A7%D9%84%D8%AA%D8%B4%D8%B1%D9%8A%D9%82&f=false
__
In the case where one is forced to perform the stoning before Zawāl, due to constraints, such as fearing that his group will leave him behind and there being no one to assist him - especially if he has dependents, then there is no expiatory sacrifice due upon him.

Sheikh Najeeb Ash-Shar'abi ḥafidhahullāh stated:
إن كانت الضرورة التي حملت على الرمي قبل الزوال قائمة، كما في الصورة التي في السؤال فلا حرج، وليس عليه دم. وإن أمكنه أن يعيد الرمي بعد الزوال فهو أحوط، وإن لم يمكنه أجزأه إن شاء الله.
"If necessity led to performing the stoning before Zawāl, as described in the question, then there is no harm, and no sacrifice is required. If it is possible for him to repeat the stoning after Zawāl, that is more cautious. However, if he cannot, it is sufficient, inshaAllah."

Best Book Series (1)

أشراط الساعة
لـ يوسف بن عبدالله بن يوسف الوابل

Sheikh Abu 'Ammār Yāsir Al-'Adani ḥafidhahullāh mentioned this as the best book written on:
أشراط الساعة
Signs of the Hour.
[منقول من أبي عبدالله محمد بن بريك]

CAUTION: The author quotes from some of the innovators!

Specific Names for some of the Days of Dhul-Ḥijjah

The 8th of Dul-Ḥijjah = يوم التَّرْوِيَةِ
The day of drawing water; called so because in the past pilgrims would draw water in Makkah before departing to Minā.

The 9th of Dul-Ḥijjah = يوم عَرَفَة
The day of 'Arafah; called so because on this day pilgrims go to the plains of 'Arafah.

The 10th of Dul-Ḥijjah = يوم النَّحْر
The day of slaughter; called so because the act of slaughtering the Hadiy and Uḍḥiyah begins on this day

- It is also called يوم الحج الأكبر
The day of greater Ḥajj because many rites of Ḥajj are done on this day

NOTE: This is the best day of the year, based on the saying of the Prophet ﷺ:
((إن أعظم الأيام عند الله تبارك وتعالى: يومُ النحر، ثم يومُ القَرِّ)).
"The greatest days in the sight of Allah, the Blessed and Exalted, are the Day of Sacrifice (يوم النحر) and then the Day of Settling (يوم القر)."

[Reported by Abū Dāwūd (1765) on the 'Abdullāh ibn Qurṭ (raḍhiyallāhu 'anhu); authenticated by Sheikh Muqbil in 'As-Sahih al-Musnad']

The 11th of Dul-Ḥijjah = يوم القَرّ
The day of settling; called so because on this day all the pilgrims remain in Minā, staying there without any of them departing.

- This is the first day of the days of Tashrīq

NOTE: This is the second best day of the year after يوم النحر, based on the above ḥadīth

The 12th of Dhul-Ḥijjah: يوم النَّفْرِ الأول
The first day of departure; called so because on this day it is permissible for pilgrims to depart Minā.

- It is also called يوم الرؤوس
(the day of Heads) because they used to eat the heads of the sacrificial animals on this day.

_

The Last Day of At-Tashreeq: 13th of Dhul-Hijjah

It is called يوم النفر الآخر/الثاني because the remaining pilgrims depart from Minā, leaving no one behind.

■ With the sunset of this day:

1⃣. The time for offering the sacrifice (Uḍḥiyyah) ends.

2⃣. The time for stoning the Jamarāt ends.

3⃣. The time for saying the Takbīrāt ends.

4⃣. The days of 'Eid for this year come to an end.

5⃣. The counted days (الأيام المعدودات) come to an end.

____

The Greatest of the Sacred Months: Dhul-Ḥijjah

■ The well-known days الأيام المعلومات (the first ten days of Dhul-Ḥijjah) have ended.

■ The counted days الأيام المعدودات (the Days of Tashrīq) have also ended.

■ However, the month of Dhul-Ḥijjah has not ended yet, and it is the greatest of the sacred months (Rajab, Dhul Qi'dah, Dhul-Ḥijjah, Muḥarram).

Benefited from ⤵️
https://t.me/Eryany2

Question: What is the ruling on Islamic Nasheeds that are now accompanied by melodies resembling the tunes of music?

Sheikh Al-Fawzan, may Allah preserve him, said:

They do not merely resemble the tunes of music, they are music. No, there is nothing in our religion called Nasheed. This is something found among the Sufis, who have Nasheeds and they call Dhikr (remembrance). They call it Dhikr and give it appealing names, but in reality they are music; entertainment, and play. No, there are no Nasheeds in Islam. However, there is Inshaad (recitation) of beneficial poetry that contains wisdom, admonitions, or language [related benefits]. There is no harm in listening to someone recite poetry (Inshaad). The Prophet ﷺ listened to someone recite poetry. So, Inshaad (recitation of poetry) is different from Nasheed. Nasheeds are performed collectively, are melodious, and are done in soft voices that cause temptation. Inshaad, on the other hand, is done through a single voice, and the listener benefits from the poem or the composition. Yes.

Differences between Nasheed and Inshaad (reciting poetry)

1. Nasheeds are usually melodious

2. Nasheeds are usually performed collectively

3. Nasheeds are usually done using soft voices, evoking temptation

4. Nasheeds usually contain humming and sound effects
https://t.me/madrasatuna/2888

5. The focus with Nasheeds is on how it sounds rather than what is being said, unlike poetry

6. Nasheeds usually require more time, money and effort to produce

7. Nasheeds are from the practices of the Soofis and Ikhwanis

8. Nasheeds are usually more addictive and distracting

__

These are some general differences, however, in reality it's not possible to give a blanket ruling; such as, all Nasheeds are Harām and all Inshaad is Ḥalāl. Rather, the correct approach is to say that each one (whether Nasheed or Inshaad), must be free from anything that contradicts the Shari'ah.

Sample 1

Sample 2

Disclaimer: This was only shared for the sake of clarifying the difference between what's allowed and what's not, as the poet said:
والضد يظهر حسنه الضد * وبضدهـا تتمـيز الأشـياء

Practical demonstration:

Based on the above differences, it may be said that "sample 1" comes under permissible Inshaad, while "sample 2" falls under forbidden Nasheed. والله أعلم

I asked Sheikh Ḥasan Bā Shu'aib ḥafidhahullāh about "Sample 2" and he affirmed that it falls under Nasheed.

Sheikh Muḥammad Hishām Aṭ- Ṭāhiri said regarding "Sample 2":
الصوتيات المصاحبة مما يسمى بالمؤثرات الصوتية محرمة
The accompanying sounds, commonly referred to as "sound effects", are prohibited.

Sheikh Salmān Al-'Imād ḥafidhahullāh said:

Any poetry that is recited in a melodious manner is considered Inshaad. It is said, أنشد الشعر if one recites poetry [melodiously]. This is the origin. However, Inshaad may also refer to the mere reading of poetry; from the angle of الإعلان (announcing), such as إنشاد الضالة (announcing a lost item). This is found in scholarly texts; for instance, إنشاد الشعر في المسجد
reciting poetry in the masjid.

As for contemporary usage, then Inshaad/Nasheed refers to poetry set to a melody, accompanied by musical instruments. They call them Inshaad/Nasheed when accompanied by musical instruments, and they often resemble the melodies of musicians and the like. Some of them may contain creedal and methodological errors. They are used as a means of Da'wah and attracting youth, relying on the voices of young men and similar to this. They refer to them as "Islamic Nasheeds," which is known among the Ikhwanis as a method of Da'wah. It is well-known in their Da'wah. They have excelled in this, and it initially started without musical instruments until it became a type of singing, indistinguishable from singing except for some words. Otherwise, the instruments and music, and the like, are very similar.

As for the melodious recitals of knowledge-based poems using beautiful voices from those whom Allāh has endowed with good voices, for the purpose of listening and repetition (memorisation), and similarly, poetry compositions that contain admonishments and ascetic themes, far from musical instruments and entertainment, this is considered Inshaad. However, it is a permissible form of Inshaad, not a prohibited one, as long as it does not resemble the voices of singers and is not accompanied by musical instruments or obvious added sound effects. If it does, then it's better to avoid them altogether - even if it is not music. Yes, may Allāh bless you.

@madrasatuna

Continuation...

https://youtu.be/CG5JUxkgLAs?feature=shared

Continuation...

https://youtu.be/oMLxh144FaU?feature=shared