Ramadan artiklar

Från: Umm_Amatillaah (Ursprungligt meddelande) Skickat: 2005-10-17 10:31
Bismillaah

Should I Pray 20 Rak'ahs With The Imaam Or 8?
Question:

If I pray in the masjid and the Imaam prays twenty rak'ahs, should I complete twenty along with him or should I pray eight rak'ahs along with him and then pray witr alone and leave?
Answer:

I advise that you pray eight rak'ahs and you pray the witr alone. Following the Sunnah is more deserving, for indeed the Prophet, salallaahu 'alaihi wasallam, said: Pray like you have seen me pray.

Shaykh Muqbil bin Haadee
'Fadaa'ih wa Nasaa'ih', Al-Allaamah Al-Muhaddith Muqbil ibn Haadee al-Waadi'ee, Daarul-Haramain, Cairo. Page 86.
Translated by Abu Khadeejah

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www.fatwaIslam.com

Från: Umm_Amatillaah (Ursprungligt meddelande) Skickat: 2005-10-19 14:01
Bismillaah wal hamdulillaah was salaatu was salaamu 'alaa rasoolillaah, wa ba'd!

Righteous Actions in the Month of Ramadaan
Posted by Administrator
Tuesday, 18 October 2005



Righteous Actions in the Month of Ramadaan
Ash Shaykh Al ‘Allaamah Saalih Al Fawzaan


Islaamically it has been ordained that every Muslim demonstrates respect for the month of Ramadaan, regardless of being a male or a female. One should devote himself with the obedience (of Allaah), abstain from the disobedience (of Allaah), and all types of sins at all times, unfailingly in Ramadaan because of the sacredness of its time. Spending the (whole) night watching movies & TV serials that are broadcasted on TV, rented videos or transmitted by satellite dishes, also listening to musical bands and songs, then these are all forbidden, disobedient acts, whether in Ramadaan or any other month. But in Ramadaan the severity of their sins is greater.

In addition to the above stated prohibited acts that cause sleepless nights, if neglecting prescribed Islaamic actions, and sleeping during the day (which consequently prevents) performing the daily Salaat are adjoined then this is additional disobedience to Allaah.

And this is how disobedient sinful acts draw attention to each other, and call to one another, we ask Allaah for good well-being (from all this).’

As for women to go out to the markets & shopping centres is Islaamically forbidden, unless if a need arises (for them) to go out. Hence, she may go out as much as she needs to, (firstly) with the conditions:

1. That she is (properly) covered Islamically.
2. She is modest.
3. She secludes herself from free mixing & talking with men, except if a need arises for her to do so.
4. Without being a subject to temptation.

(Secondly) with the condition that she does not go out for a long time at night, which could be the reason for her to sleep (deeply) and be the cause of preventing her from performing her Salaat at its prescribed time, or a basis of neglecting her husbands & children’s rights.

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Fatawaa Ash Shaykh Ibn Fawzaan -Kitaabud-Da’wah 1/165,166

Translated by: Zulfiker Ibrahim AlMemoni AlAtharee.


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المشروع للمسلم رجلاً كان أو امرأة احترام شهر رمضان وشغله بالطاعات وتجنب المعاصي والسيئات في كل وقت وفي رمضان آكد لحرمة الزمان. والسهر لمشاهدة الأفلام والمسلسلات التي تعرض في التلفاز أو الفيديو أو بواسطة الدش أو استعمال الملاهي والاغانى كل ذلك محرم ومعصية في رمضان وفي غيره لكنه في رمضان اشد إثما.

وإذا انضاف إلي هذه السهر المحرم إضاعة الواجبات والنوم في النهار عن أداء الصلوات فهذه معاصي أخرى. وهكذا المعاصي يجر بعضها بعضاً ويدعو بعضها إلى بعض نسال الله العافية.

وخروج النساء إلى الأسواق محرم إلا إذا دعت حاجة إلى الخروج فإنها تخرج بقدر الحاجة، بشرط أن تكون متسترة ومحتشمة ومتجنبة للاختلاط بالرجال أو التحدث معهم إلا بقدر الحاجة ومن غير فتنة، بشرط أن لا يطول وقت خروجها بالليل فيسبب لها النوم عن الصلاة في وقتها، أو تضيع بسببه حق من حقوق زوجها أو أولادها

جواب آخر: الضوابط التي يجب أن تلتزم بها النساء المسلمات في هذا الشهر الكريم هي:

أداء الصيام فيه علي الوجه الأكمل باعتباره احد أركان الإسلام. وإذا طراء عليها ما يمنع الصيام من حيض أو نفاس أو ما يشق عليها معه الصيام من مرض أو سفر أو حمل أو إرضاع فإنها تفطر مع وجود احد هذه الأعذار مع عزمها علي قضائها من أيام آخر. ملازمة ذكر الله من تلاوة قرآن وتسبيح وتهليل وتحميد وتكبير وأداة الصلوات المفروضة في أوقاتها والإكثار من صلوات النوافل في غير أوقات النهى. حفظ اللسان عن الكلام المحرم من غيبة ونميمة وقول زور وشتم وسب وغض البصر عن النظر المحرم فيما يعرض من الأفلام الخليعة والصور الماجنة والنظر إلى الرجال بشهوة.

البقاء في البيوت وعدم الخروج منها إلا لحاجة مع التستر والحشمة والحياء وعدم مخالطة الرجال والكلام المريب معهم مباشرة أو بواسطة الهاتف. قال تعالى:{ فلا تخضعن بالقول فيطمع الذي في قلبه مرض وقلن قولاًَ معروفاً} فان بعض النساء أو كثير منهن يخالفن الآداب الشرعية في رمضان وغيره حيث يخرجن إلى الأسواق التجارية بكامل زينتهن متطيبات وغير متسترات


www.madeenah.com

Från: Farihah-فريحه (Ursprungligt meddelande) Skickat: 2005-10-10 22:35

Bismillahir-Rahmanir-Raheem waAlhamdulillaahi Rabbil 'Alameen was Salaatu was Salaamu 'Ala Rasoolillaah wa ba'd:

Benefits of Ramadhaan (we need Ramadhaan)
Abu Uwais Abdullaah Ali
Transcribed by: Umm Hasna Firdous Bint Jabir
To listen to the audio at Masjid Tawheed Chicago, click o­n o­ne of the audio icons below.

Benefits of Ramadhaan (we need Ramadhaan)
Abu Uwais Abdullaah Ali [English]
[00:36:16]

Or request it to be played from Salaficast.net

TRANSCRIPTION:

Ramadhaan is a month of Forgiveness.

Ramadhaan is a month of Rahmah.

Ramadhaan is the month of generosity.

Ramadhaan, the month that Allaah subhaanahu wa ta'ala accepts the Tawbah of the servants, and the month that Allaah blesses His servants.

We are in need of Ramadhaan to correct ourselves, for we have forgotten Allaah tabarak wa ta'ala for the majority of the year.

To correct ourselves for we have been neglectful.

To correct ourselves for we are not upon the remembrance of Allaah.

To correct ourselves because our hearts have gotten hard, some hearts are dead, some hearts are sick, some hearts are stone-cold, some hearts are black, getting no benefit whatsoever. Some hearts are so bad, and so ill that they see a good as a Munkar, (as an evil), and they see an evil as a good. These are not as they should be.

We need a Ramadhaan. We need a Ramadhaan because our connection with Allaah tabarak wa ta'ala is not correct.

We need a Ramadhaan because we do not have any Khushoo or devotion in our Salaah.

We need a Ramadhaan because our Qura'an has dust and is sitting o­n a shelf.

We need a Ramadhaan because we never read the books of Sunnah.

We need a Ramadhaan because we don't fast, and if we fast physically without food or drink, we don't fast with our eyes by lowering them and our tongue by not slandering and our tongue by not lying and back-biting. We need a Ramadhaan to get ourselves back in order, to work for the Hereafter, to connect ourselves to Allaah tabarak wa ta'ala.

We need a Ramadhaan because relationships brother to brother and sister to sister is in a miserable condition.

We need a Ramadhaan because we have bad thoughts about o­ne another.

We need a Ramadhaan because of dhulm, injustice to o­ne another.

We need a Ramadhaan because there is backbiting, there is envy, there is jealousy, and there is slander.

We need a Ramadhaan because we are despicable, because we are sick, because we are ill. (All these are diseases of the heart)

We need a Ramadhaan because we don't believe in the promise of Allaah tabarak wa ta'ala, or if we do, we do not implement it.

We need a Ramadhaan because it is time for us to change and become something better then we are now.

We need a Ramadhaan because that is the o­nly thing that is going to get us together…

We need a Ramadhaan because we don't have unity, there's no brotherhood

We need a Ramadhaan because there's no respect for elders

We need a Ramadhaan because there's no real love between us

We need a Ramadhaan, full of love and the Mercy of Allaah tabarak wa ta'ala.

A Ramadhaan like we come in, like in a clinic or a hospital, trying to solve our illnesses, trying to come out of there without the disease we came with, trying to be better than we went in with.

We need a Ramadhaan. Look around you, look to your right, look to your left, look in front of you and look behind you and you'll say, "We need a Ramadhaan".

The sisters aren't covering properly, we need a Ramadhaan. Brothers and sisters are mixing. We need a Ramadhaan. Talking o­n phones and o­n the internet, we need a Ramadhaan. This is a mess, we are in a fix, we are in a bind, and this is a problem… We need a Ramadhaan. We need a Ramadhaan to get ourselves together.

We need a Ramadhaan, that we come in the Masjid and we face the Qiblah and we say "Allaahu Akbar" and we stand in qiyaamah a long time until those diseases, that filth, that sickness, that hardness the heart goes away.

We need a Ramadhaan that reminds us of the Hell-fire. We need a Ramadhaan that tells us that we haven't been given a certificate that we are people of Jannah.

We need a Ramadhaan that lets us known that we are servants of Allaah tabarak wa ta'ala.

And if we were to spend our whole life, from the time we were born until Yawm al Qiyaamah in Sajdaah, it would not be enough to thank Allaah for His Mercy, His Grace and His Blessings.

We need a Ramadhaan and it is clear. If there is any fear of Allaah left in the hearts of ours and if there is any hope of Jannaah left in us, and if there is any desire to change and to be better and to be righteous and to come to the level of Ihsaan, to come to the level of a Mumim, to have taqwa, to fear Allaah … we need a Ramadhaan.

We need a Ramadhaan, a month of Tawbaah.

We need a Ramadhaan, a month of Maghfira.

We need a Ramadhaan to correct our behaviour, to correct the differences & the difficulties and the envy / jealousies in our relationship between o­ne another.

We need a Ramadhaan to understand that we have been committing injustice to o­ne another. And as the Prophet (sallallahu alayhi wa sallam) said : 'Az-Zulm (injustice) – "Zulumaat yawmal Qiyaamah" –we'll be changed physically into darkness o­n the Day of Judgement.'

We need a Ramadhaan to understand the Hadith : to fear the duaa of the o­ne to whom we have done injustice. For there is not between Allaah and the person making the invocation, the person making that supplication of the person to whom injustice has been done, there is no veil between that person and Allaah. That duaa is immediately accepted.

The oppressor is the o­ne for whom things are not going right; He is tripping into this and falling into that; He is Slipping there and sliding here. Why I can't get ahead? Why I can't progress in my Deen? Why I can't memorize this ayah? Why I can't understand this hadeeth? We may be living under the invocation, the answer for invocation for someone whom we abused or stepped over. You know you need a Ramadhaan. I know I need a Ramadhaan. We know we need a Ramadhaan. We need to get ourselves together. We've been running around in filth, we have been having our hearts around the low matters; We need our hearts to be around the thrones of Allaah; We need to think about the high matters, high goals; We need to think about Jannah; We need a hope for al-Jannah.

You're planning for marriage, you're planning for education, you're planning for a job, but we need to plan for the Jannah. We need to prepare for the Jannah during the month of Ramadhaan.

"'Nahnu be haajathin Ma'aasa fir Ramadhaan."

We are in severe need for Ramadhaan, so that we come into Ramdhaan with repentance, we come into it with regret, we come into it realizing that we are weak, that we need Allaah tabarak wa ta'ala to correct us, realizing that we are wrong and that we need Allaah tabarak wa ta'ala to place upon us that which is right, realizing that we are weak and that we need Allaah tabarak wa ta'ala to grant us strength. We need a Ramadhaan. Oh Yes !! We need a Ramadhaan.

We needs nights of Qiyaam, we need dua and sujood, we need nights of Ramadhaan to do thilawaah of Qura'an. We need to listen to Husri, or Sudays or Shurain, or Hudhaifi. We need a Ramadhaan to listen to the Qura'an. When was the last time that we listened to the Qura'an?? When was the last time we recited Qura'an? We need a Ramadhaan to study Qura'an, to implement the Qura'an, and this Ramadhaan may be our final Ramadhaan. As o­ne brother spoke, I believe it is Abu Thasleem Hafidahullaah, where is the guarantee that this is not our final Ramadhaan? What is the guarantee that it is not our final Ramadhaan? We have to come into it seriously. And we want to come out of it much better than we came into it. We want to come out of Ramadhaan with Taqwa, because that was the main reason that it was legislated.

"O you who believe fasting has been written upon you as it was written for those before you, so that you may gain Taqwa."

Taqwa is fear of Allaah. If we had taqwa, our condition will be better than it is now. If we had taqwa our relationships would be smoother, if we had taqwa …father to son who is a Muslim, sister to brother who is Muslim, uncle, aunt, niece and nephew who is Muslim, husband and wife who are Muslims.. the relationships would be better if they are based upon Taqwa. And we can achieve Taqwa during the month of Ramadhaan. I don't believe that our hearts are that hard, I don't believe that we can't change, I don't believe that some of us who hold hatred for the last 10 years cannot learn to love, and because we have been taught deceit and deception now we can't learn to trust.

I don't believe that those brothers who have left circumstances physically but have the teachings and the behaviours that they had while they were up there, that they can't change. The sisters who remove their bodies from the fitnah and physically remove their bodies from a mistake, physically remove their bodies from foolishness but their hearts have to follow. Be iznillaahi tha'aalah ! Their hearts have to follow.

We need a Ramadhaan to be as the Prophet (sallallahu alayhi wa sallam) was. That he was the most generous, he was generous in general and he was most generous in Ramadhaan. Like a wind … spending, giving to his right, giving to his left, giving in front of him, giving behind him, giving to anyone who came. He gave without them asking.

We need a Ramadhaan to inculcate these qualities. We need to control our desires. We need to control our tongue. We need to control our limbs. We need to learn self-discipline. We need to control our anger. We must do things in Ramadhaan not out of habit, something that is just tradition., that we are more despicable when we went in. We have to change our condition. We have to change our connection with Allaah tabarak wa ta'ala. For how light is the view of Allaah when they disobey Him. This is what was said by o­ne of the sahabas when he had the crown of the Persian King in his hand.


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And the Prophet (sallallahu alayhi wa sallam) said, 'that he had been sent before the hour. And my provision has been provided for me under the shade of my spear and humiliation has been written against anyone who goes against my orders. Humiliation has been written upon anyone who goes against my orders. If we want to continue in the position of humiliation that we are in, then do not take the grand opportunity act like it doesn't exist, neglect and forget and be hard headed, be obstinate, follow your desires like you have been doing for the last 11 months and don't benefit from Ramadhaan. And when our circumstances doesn't change, when the Kuffar don't remove their spears from our necks, when our women are consistently raped and they are now these days in many parts of the world, when all of that happens, don't say "Why?" You know why. For we need a Ramadhaan and we have to correct ourselves in this Ramadhaan. And that you are a part of this Ummah and if you have an illness, and if you are a member of this ummah with a sickness, with filth, with crime, this affects the rest of the Ummah. It is like your body when you have an illness. It is like when you have hurt your finger or your toe, it affects the rest of the body. And it doesn't have to be said to you that the Prophet (sallallahu alayhi wa sallam) said, "the believers are like o­ne body". If we want to correct the position of the Ummah, then we must first start by correcting ourselves. Don't worry about Ubyaid, Hassan and Musa, but worry about yourself. Be selfish this Ramadhaan. Not regarding giving sadaqa but where you are going to focus your rectification or how to rectify yourself. Your focus is going to be o­n yourself. Not worrying about this person and that person's manhaj. Are you o­n the correct Manhaj?? Not worrying about whether a particular brother is o­n the bidah or the Sunnah. Are you upon the Sunnah? Have those brothers stopped committing their sins --- have you stopped committing that sin? Has the brother made tawbah ---- Have you made tawbah?? Has the brother corrected a situation ----- have you corrected your situation? Worry about yourself. Worry about yourself this Ramadhaan.

Any other Ramadhaan do what you will. But my sincere advice to you is, this Ramadhaan worry about yourself. Am I backbiting? Am I slandering? Am I committing fahishah? Am I committing gheebah? Am I committing Nameemah (tale-carrying)? Do I have 'hasad'? Do I have pride (Kibr) ? Am I arrogant? Am I too harsh? Am I unkind? Am I not gentle enough? Am I gentle enough? Question yourself. Was my intention when I said what I said or did what I did for the pleasure of Allaah or to be noticed? When I spoke what I spoke was it for the pleasure of Allaah or to be seen or heard? Was I doing it "Haarisa min Qalbi'--- sincerely from my heart or I did it to be known? 'Khutbath Duroor' --- Loving to be known breaks it.

Be Mukhlis. Be sincere. Be like that servant of Allaah like the Hadith that has been related in the Kitaab al tawheed of the soldier whose head is disheveled, who is bare-footed and dirty.. but he is sincere to Allaah. If he was placed at the rear of the army, he is pleased with that. And if he is placed in the front of the army he is displeased with that. His goal is Allaah tabarak wa ta'ala. Not where I sit. Not us and them, Not you and I but his brothers and sisters ..its the servants of Allaah, it is the believers, it is the Muslim, the salafiyoon, it is Ahlul –athar, it is Ahlus-Sunnah, it is Ahlul-Hadith. No o­ne' bigger and no o­ne is smaller . No o­ne wants to step o­n anyone nor desire that. All of us should be working for the pleasure of Allaah tabarak wa ta'ala. And if we don't we have an illness which is Riyaah --- doing things to be seen or Sum'aah --- doing things to be heard and we need a Ramadhaan to correct that behaviour.

If we find that we talk to the sisters or brothers too much, we need a Ramadhaan to learn to stop talking to those who are not halaal for us to talk to. And if we find that we are mixing too much, we need a Ramadhaan to start mixing with those whom you are not supposed to mix with. We find that we have jealousy in our hearts, vengeance in our hearts, distrust in our hearts for other Muslims based upon nothing but Shaitaan whispers to us, we need a Ramadhaan.

We get all the good in front of us when we have the Book of Allaah tabarak wa ta'ala and the Sunnaah of the Messenger (sallallahu alayhi wa sallam) and the fahmas Salafus Saalih and the connection to the inheritors of the Prophet alaihissalaam – the Ulamaa – we got all the good in front of us but we are like that individual who has a disease and he has the prescription for the medicine in front of him but he refuses to open the package – let alone read it ----- let alone take it.

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We need a Ramadhaan, Our condition won't change. We'll continue to complain.

We need a Ramadhaan or we'll forever be in pain. We need a Ramadhaan or we'll go insane.

We need a Ramadhaan, you and I. Why can't we lift up, roll up our sleeves? Why do we have to beat the hands of o­ne another? Why do we have to step o­n somebody to get somewhere? Why do we have to step o­n our brother – he wants to go to the same place where you want to go? The Jannah. Why can't we do it together? Why can't we be side by side? You roll up your sleeves and I'll roll up my sleeves, we'll get busy and we'll get help and support o­ne another.

Why can't we make excuses? Why can't we forgive? Why can't we forget? Why can't we let things go? Upon clarity, upon Haqq, knowing the Sunnah, knowing the Deen, connected to the scholars, not preceding them in any statement or action and if they make a statement, we make their statement (not add our own), This is important. We need a Ramadhaan.

This blessed month where you can go in as the most despicable devil and come out like an angel. That blessed month when you can go in as a miser and come out as the generous … that blessed month where you can be o­ne of those hard-hearted brothers – (everybody usually gives you a smile but you don't give anybody a smile) – and if you do it right, you'll come out of Ramadhaan giving smiles to those brothers , not in the faces of the sisters but the faces of your brothers..

We need a Ramadhaan to correct our condition : we are slow, we are lazy, we don't have any incentive towards the deen and the Aakhiraah, the Hereafter . Our incentives are towards the Dunya and if the opposite of this was true most of the neighbourhood around here would be Muslims. Many would enter Islaam in folds, as Sheikh Ubaid Madkhali Hafidaallaah says in his explanation of 'Usool as thalaathah', that Islaam is a Mahaasin – the beauty of it is explained. Islaam he said is a Mu'jizaa minal Mu'jizaath' -- Islaam is a miracle of the Mircales. Ayah minal Ayaahs. It is that, when it is presented to the hearts, when it is presented to the people, and it is done in the right way, what happens? They enter Islaam 'Afwaajan' – in the multitudes.

He said that if o­ne of them has a business and we want to advertise, very few who wouldn't advertise at all would say that "I have a business but I am going to be silent." Business won't be successful and no o­ne will benefit, he will loose. Generally a good business person gets a good advertisement – he may use the print media, he may use the radio, the audio media, to get his advertisement --- his dawa'ah , he'll call out so that people will come and he mixes in the most beautiful way and has the most beautiful response. This is what he does. The Sheikh said, 'if we were to do that with Islaam, show its beauty, explain its Mahasin –its beauty, it is the natural fitrah of the person (unless his fitrah has been polluted) that he wants to know Islaam. He wants to know why he walks upon the earth. He wants to know his prayer. He wants to have his connection with his Creator. He wants to know the purpose of his existence. But who will explain it to him or her? Who will tell them? Who will open up those hearts? It is supposed to be 'us'.

Those of us who cannot express ourselves, what about our actions? If the person sees you are truthful , why you are truthful? Because Islaam teaches you truthfulness and you must be truthful and there is high martaba being truthful and minas-Siddeeqi is the o­nly martaba -- level after the Prophets… It is the first level after the Prophets, rather. Closest to the prophet's stations are those who are Siddiqeen, the most truthful. So you be truthful because of that. You keep your word because of that. You are gentle, you are nice, you have good behaviour, you have good etiquette, you have good deportment, so when it comes to Islaam it is Afwaajan. So if you don't see them doing it, we are doing what we are not supposed to be doing. If we were doing what we are supposed to be doing, we would probably have to have this type of fundraising at o­ne of the football stadiums. If we are doing what we are supposed to be doing, people will be hearing Islaam from the radio, they will see articles written in the papers regularly, they would see good behaviour, they would see kindness and gentleness, patience and forbearance. They would see the qualities and characteristics of Mustapha sallallahu alaihi wassallam. i.e if we were doing our job. But we are not. Not the male or the female. Not father or mother or child. We are not upon what we should be upon, we are not doing what we are supposed to be doing.

We need a Ramadhaan to clarify our situation. We need a Ramadhaan to put us in position. We need a Ramadhaan to give this Ummah a rebirth, air .. we have to understand that we are global. Whoever follows the Book of Allaah, the Sunnah of the Prophet (sallallahu alayhi wa sallam) and the Manhaj of the Salafus Saalih, then they are our closest brothers. And those who are upon ignorance, innovation, not mukaffarah, they are still brothers from a distant but from within this Ummah. So it affects all of us. And we are connected in that way.

If you sit there saying, 'I don't care what they do to the Muslims in India doesn't concern me; I don't care if they bomb Afghanistan up the planet… I don't care.... it has nothing to do with me …then you are a racist, a nationalist, you are not a Salafi. Because a Salafi concerns himself about this Ummah. Salafi at night thinks about this Ummah. Salafi cries in his salaah about the condition of this Ummah, he cries about all locally, he cries about their condition internationally. We need a Ramadhaan so that we can realize the Islaamic brotherhood again.

We need a Ramadhaan because some of them never practiced brotherhood ever in their lives and may have been Muslims 50 years. We need a Ramadhaan so that the sisters learn sisterhood,

We need a Ramadhaan so that we can focus o­n the Aakhirah -- Hereafter and we give Naseehah and advice to o­ne another that is of benefit and that our talking and our mixing is just not about the Dunya, and what you want to do in the Dunya and how you are gonna be in this Dunya.

We need a Ramadhaan so that people learn to inculcate in their children to be like Abu Bakr As-Siddeeq, Umar al-Khattab, Sa'ad abi Ibn Waqqas and like this. We need a Ramadhaan so that they can study knowledge. This Ummah needs another Bin Baaz, this Ummah needs another Al-Albani, this Ummah needs another Muqbil, this Ummah needs another Ibn Taimiyyah, this Ummah needs all of these and more. You are gonna tell me that none of them can come or no o­ne like them can from our families? None of them can come from us? Not everyone who comes from us have to be Goofi. Can't our children speak the Arabic language at a young age? Can't we put in the hands of our children books that will benefit the Ummah.. the same love the Kaafir have for Harry Potter and their imaginary books? Our hope is low. Our desire is low. We are supposed to be having high goals. We should be looking at our kids Abdullaah and Abdurrahman and saying : You might be Sheikh Naasir for this Ummah. We should be saying when listening to Sudaisi and Shuraim that it could be you leading the salaah in haram. We are supposed to be having high goals. But until we brush off the dust, the foolishness of the jaahiliyyah , the hastiness of the youth, the bad characteristics that we have, we have to get rid of them , we have to change our condition, we need aRamadhaan.

We need our Qiyaam at night, we need recitation of Qura'an, we need to sit together and talk together o­nly about the deen, not about the Dunya, we need to worry about our status in the Aakhirah, in the Hereafter. We need to wake up from our sleep. Wake up Oh Sleepy o­ne. !! our slumber has been too long. You got to wake up, take wudoo, get within the caravan of Mohamed Ibn Abdullah, Abu Bakr As-Siddeeq, Umar al-Khattab, Ibn Taimiyyah – you have to get with it. How long are we going to stay sick? How long are we going to be unsettled? How long are we going to have our problems? We need a Ramadhaan. And let this Ramadhaan be the o­ne where you come out of it better, come out of it committed, come out of it devoted, you come out of it with your head held high. You are from the Ummah of the Prophet (sallallahu alayhi wa sallam) and don't you forget it!!

Walhamdulillaahi rabbil aalameen.



www.calgaryislam.com

Från: Umm_Amatillaah (Ursprungligt meddelande) Skickat: 2005-10-23 18:40
Laylatul-Qadrs kännetecken
al-Imām Muhammad ibn Sālih al-´Uthaymīn (d. 1421H)
Fatāwa Ramadān - Volym 2, Sida 852, Fatwa Nr. 841 - Fatāwa ash-Shaykh Muhammad as-Sālih al-Uthaymīn - Volym 1, sid 563

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Fråga: Vilka är Laylatul-Qadrs kännetecken?

Svar: Från Laylatul-Qadrs tecken är att det är en lugn natt och att den troendens hjärta känner fröjd och lugnhet under den. Han blir även mer aktiv vad gäller utförandet av goda gärningar och morgonen därpå stiger solen klart utan några strålar.



Att specifera den 27:e Ramadhān som Laylatul-Qadr
al-Imām Muhammad ibn Sālih al-´Uthaymīn (d. 1421H)
Fatāwa Ramadān - Volym 2, Sida 855, Fatwa Nr.844

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Fråga: Några muslimer har specificerat den 27:e natten av Ramadhān som Laylatul-Qadr. Finns det några grunder och bevis för detta?

Svar: Ja det finns en grund för denna specifikation och det är för att natten till den 27:e av Ramadān nämns i en hadīth i Sahīh Muslim rapporterad av ’Ubayy Ibn Ka’b.

Allāh säger:


”Dess uppenbarelse [inleddes] under en välsignad natt – Vi har aldrig upphört att varna [människorna om Vårt Straff]."
[ad-Dukhān 44:3]

Och Han säger även:


”Se, Vi har uppenbarat denna [heliga Skrift] under Allmaktens Natt. Och vad kan låta dig förstå vad Allmaktens Natt betyder? Allmaktens Natt är mera värd än tusen månader; då stiger änglarnas härskaror och Anden ned med sin Herres tillstånd för [att utföra] alla [Hans] uppdrag. Den [Natten andas] fred till dess dagen gryr.”
[al-Qadr 97:1-5]

Däremot är den starkaste åsikten hos folket av kunskap - från de fyrtio eller mer olikaåsikterna - att Laylatul-Qadr inträffar under de tio sista nätterna, i synnerhet under de sju sista nätterna. Således är det möjligt att den kan förekomma den 27:e, 25:e, 26:e eller även den 24:e natten (och så vidare). Av den orsaken är det passande för (varje) person att anstränga sig (i dyrkan) under alla dessa nätter så att han inte berövas av dens förträfflighet och belöning.



Att utmärka den 27:e Ramadhān som en särskild natt för dyrkan
al-Imām Muhammad ibn Sālih al-´Uthaymīn (d. 1421H)
Fatāwa Ramadān - Volym 2, Sida 855, Fatwa Nr.844

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Fråga: Vissa människor söker Laylatul-Qadr och är därmed aktivare i att utföra bön och andra former av dyrkan när de vanligtvis inte gör så under andra nätter i Ramadhān, är detta i enlighet med det som är korrekt?

Svar: Nej! Det är inte i enlighet med det som är korrekt, för sannerligen ändras den natten då Laylatul-Qadr infaller. Den kan förekomma under natten till den 27:e men kan även inträffa under andra nätter så som det har antytts i ett flertal ahadīth. Det har rapporterats att Profeten sa: "Under det specifika året uppenbarades Laylatul-Qadr under natten till den 21:a." Det är därför inte lämpligt att en person specificerar sin stående (i bön) under en bestämd natt då man förväntar sig att Laylatul-Qadr inträffar.

Snarare tillhör det Profetens vägledning att man strävar under alla dessa nätter eftersom att när de tio sista nätterna inträdde så brukade han knyta fast sin izār runt midjan extra starktSalafi.se not: Izār: Sarong. Det som menas är - och Allāh vet bäst - att Profeten (s) lät bli umgänge med sina fruar och ägnade sig åt dyrkan." href="http://www.salafi.se/?url=549#fnref1" name=fn1>1 , väcka hans familj och spendera alla de nätterna i dyrkan. Så det som är passande för den aktsamma troende är att sträva under alla de sista tio nätterna för att inte gå miste om den väldiga belöningen.




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1 Salafi.se not: Izār: Sarong. Det som menas är - och Allāh vet bäst - att Profeten lät bli umgänge med sina fruar och ägnade sig åt dyrkan.

Från: -Munitaa- (Ursprungligt meddelande) Skickat: 2005-10-23 18:46
Bismillah wal hamdulillah was salaatu was salaam ala rasuulillah

Assalamu aleikunna wa rahmatullahi wa barakaatuh

Laylatul-Qadr
Shaykh al-Halabī & Shaykh al-Hilālī
Sifat Sawm an-Nabi

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Laylatul-Qadr (Allmaktens eller Ödets natt)

Dess förträfflighet är enorm, för att det var i denna natt som den ädla Qur'ānen nedsändes. Qur'ānen som leder den som håller fast vid den till hederns och ärans väg, och upphöjer honom till ett evigt liv i det nästkommande. Muslimerna som håller fast vid Allāhs Sändebuds sunna lyfter varken upp flaggor på denna natt eller hänger upp färgglada dekorationer på väggar. Istället strävar de efter att stå i bön under natten (Laylatul-Qadr) med uppriktig tro och i hopp om belöning. Här,OMuslim, följer de āyāt från Qur'ānen och ahadīth som talar om denna natt:


Det utmärkta med denna natt

Som beskrivningen för det utmärkta med denna natt är det mer än tillräckligt att nämna att Laylatul-Qadr är bättre än tusen månader, Han den Mäktige och Majestätiske, säger:


” Se, Vi har uppenbarat denna [heliga Skrift] under Allmaktens Natt. Och vad kan låta dig förstå vad Allmaktens Natt betyder? Allmaktens Natt är mera värd än tusen månader; då stiger änglarnas härskaror och Anden ned med sin Herres tillstånd för [att utföra] alla [Hans] uppdrag. Den [Natten andas] fred till dess dagen gryr.”
[Al-Qadr 97:1-5]

Och i den har allt som sker under året förutbestämts, Han den Högste säger:


”Dess uppenbarelse [inleddes] under en välsignad natt – Vi har aldrig upphört att varna [människorna om Vårt Straff]. En natt då varje fråga formulerades med fasthet och precision. Amran (d.v.s. en befallning eller denna Qur'ān eller Hans förutbestämmande av alla ting.) från Oss – Vi har aldrig upphört att sända våra budbärare [med undervisning och vägledning]. Detta är en nåd från din Herre, Han som hör allt, vet allt.”
[Ad-Dukhān 44:3-6]


När är den?

Det har rapporterats från Profeten att denna natt är under den tjugoförsta, tjugotredje, tjugofemte, tjugosjunde, tjugonionde eller sista natten i Ramadān1.

Imām ash-Shāfi´ī sade: "för mig är det som när Profeten brukade svara i enlighet med hur frågan ställdes, han brukade bli tillfrågad: 'Skall jag söka den i denna eller denna natt?' Och hans svar brukade vara: 'Sök den i denna och denna natt.' Och Allah vet bäst."2

Den mest korrekta åsikten är att den sker under de udda nätterna på de tio sista nätterna av Ramadān och detta visas i hadīthen från ´Āishah som sade: "Allāhs Sändebud brukade utöva i`tikaf på de tio sista nätterna och säga: 'Sök efter Laylatul-Qadr i de (udda nätterna) av de sista tio av Ramadān.”"3

Men om tjänaren är för svag och inte kan, skall han åtminstone inte låta de sju sista gå om miste, med hänvisning till vad ´Umar sade: "Allāhs Sändebud sade: 'Sök den i de tio sista, och om en av er är för svag, eller inte kan skall inte tillåta sig själv missa de sju sista.'" 4

Det är känt från sunnan, att kunskapen om den exakta natten i vilken Laylatul-Qadr inkommer berövades på grund av att folket grälade, ´Ubada ibn as-Sāmit sade: "Profeten kom ut till oss för att berätta om Laylatul-Qadr, (i den stunden) grälade två män med varandra och han sade: 'Jag kom ut för att informera er om Laylatul-Qadr med den och den, och, den och den höll på att gräla, så den lyftes upp, och det kanske är bättre för er, så sök den på den (tjugo) nionde och (tjugo) sjunde och den (tjugo) femte.'"5

Några ahadīth antyder att Layltul-Qadr inkommer i de tio sista nätterna, medan andra antyder att den inkommer i de udda nätterna av de sista tio, så den första är generell och den andra mer specifik, därmed måste den specifika ges företräde före den generella. Det finns andra ahadīth som säger att natten är i de sju sista – men dessa är begränsade till att tala om en som är för svag och inte klarar det. Det finns därför ingen förvirring, alla ahadīth överensstämmer och de motsäger inte varandra.

Sammanfattningsvis: Muslimen skall söka Laylatul-Qadr i de udda nätterna av de sista tio: natten till den tjugoförsta6, den tjugotredje, den tjugofemte, den tjugosjunde och till den tjugonionde. Men om han är för svag och inte klarar att söka den på alla de sista tio, skall han söka den på de sista sju: natten till den tjugofemte, den tjugosjunde och den tjugonionde. Och Allāh vet bäst.


Hur bör muslimen söka efter Laylatul-Qadr?

Den som missar denna välsignade natt har missat mycket gott för ingen missar den förutom att han missar det som han undanhållits från. Följaktligen är det rekommenderat för muslimen som är ivrig i att lyda Allāh, att han står i bön under denna natt med īmān och i hopp om den stora belöningen, för gör han detta kommer Allāh förlåta hans tidigare synder.

Han sade: ”Den som står (i bön) i Laylatul-Qadr på grund av īmān och i hopp om belöning kommer att få alla sina tidigare synder är förlåtna.”7

Det är rekommenderat att göra många förböner i den, det har rapporterats från ´Āishah att hon sade: ”Å Allāhs Sändebud! Om jag visste i vilken natt Laylatul-Qadr skulle vara, vad skall jag säga i den? Han sade: 'Säg: (Allāhumma innaka ´afuwwun tuhibbul ´afwa fa´fu ´anni.) Å Allāh Du är den som benådar i stort, och älskar att benåda, så benåda mig."”8

Å broder! Du känner nu till vikten av denna natt, var därför bland dem som står i bön i de sista tio nätterna, i dyrkan, de som avskiljer sig från kvinnor, beordrar sin familj med detta, och ökar i handlingar av lydnad och dyrkan i den.

´Āishah berättade att: ”Profeten brukade knyta fast sin izār runt midjan extra starkt9 och spendera natten i dyrkan och väcka sin familj i de sista tio nätterna.”10

´Āishah berättade att: ”Allāhs Sändebud brukade anstränga sig i de sista tio nätterna mer än han brukade vid andra tillfällen.”11


Dess tecken12

Allāhs Sändebud beskrev morgonen efter Laylatul-Qadr, så att muslimen kan veta vilken dag den är. ´Ubayy berättade: "att han sade: 'På morgonen som följer Laylatul-Qadr stiger solen utan strålar, som om den vore en mässingsskiva ända tills den stigit.'"13

Abu Hurayrah sade: "Vi hade en diskussion om Laylatul-Qadr med Allāhs Sändebud närvarande och han sade: 'Vem av er kommer ihåg [natten] när månen steg upp och såg ut som en halv tallrik?'"Den innefattar ett angivande att det var mot slutet av månaden – eftersom månen inte uppträder i den formen när den stiger upp förutom mot slutet av månaden.”" href="http://www.salafi.se/index.php?url=35#fnref14" name=fn14>14

Ibn ´Abbas sade: "Allāhs Sändebud sade: "Laylatul-Qadr är stillsam och angenäm, varken het eller kall, och när solen stiger upp på dess morgon, ser den matt och röd ut.""15




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1 Det finns många uttalanden om den, imām al-´Irāqī har skrivit en avhandling om detta vars namn är Sharhus-Sadr Fi Laylatul-Qadr i vilken han samlar ihop uttalandena från de lärda.
2 Rapporterad från honom av al-Baghawi i Sharhus-sunnah (6/388).
3 Rapporterad av al-Bukhārī (4/225) och Muslim (nr. 1169).
4 Rapporterad av al-Bukhārī (4/221) och Muslim (nr. 1165).
5 Rapporterad av al-Bukhārī (4/232).
6 Översättarens notering: Läsaren måste ha i tanke att natten föregår dagen. Därmed är den tjugoförsta natten, natten före den tjugoförsta dagen.
7 Rapporterad från Abu Hurayrah av al-Bukhārī (4/217) och Muslim (nr. 759).
8 Rapporterad av at-Tirmidhī (nr. 3760) och Ibn Majah (nr. 3850). Isnāden är sahīh, för att se förklaringen på den se Bughyatul-Ihsān Fi Waza´if Ramadān (s. 55-57) av Ibn Rajab al-Hanbalī.
9 Vilket innebär att han avskiljde sig från sina fruar för att utföra dyrkan, och ansträngde sig för att söka Laylatul-Qadr.
10 Rapporterad av al-Bukhārī (4/233) och Muslim (nr. 1174).
11 Rapporterad av Muslim (nr. 1174).
12 Många människor tror på olika former av vidskepelser om Laylatul-Qadr. Bland dessa (vidskepelser) är att träd slår till marken (i undergivenhet), och att byggnader sover! Och dessa ting är klart fåfänga och utan grund.
13 Rapporterad av Muslim (nr. 762), Abu Dawūd, at-Tirmidhī och Ibn Majah.
14 Rapporterad av Muslim (nr. 1170). Qadi ´Iyad sade: ”Den innefattar ett angivande att det var mot slutet av månaden – eftersom månen inte uppträder i den formen när den stiger upp förutom mot slutet av månaden.”
15 Rapporterad av at-Tayalisi (nr. 349), Ibn Khuzaymah (3/231) och al-Bazzar (1/486). Isnāden är hasan.

Ge järnet systrar!

Was salaamu aleikunna wa rahmatullahi wa barakaatuh

/Umm Saabirah

Från: Umm_Amatillaah (Ursprungligt meddelande) Skickat: 2005-10-24 16:43
Bismillaahi wal hamdulillaahi was salawaatullaahi wa salaamuhu 'alaa nabiyyina Muhammad, wa ba'd!

Fataawaa on Fasting
Shaikh Ibn Uthaimeen on Zakat ul-Fitr
Author: Shaikh Ibn Uthaimeen
Source: Eng. Trans by Abu Muhammed 'Abdur-Rauf Shakir
Article ID : IBD100001 [2031]

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Q.1 Is it permissible to discharge the obligation of Zakaatul-Fitr on the first day of Ramadhaan? And is it permissible to distribute it in money?

Answer

As for the discharging of it on the first day of Ramadhaan - there is Ikhtilaaf (difference of opinion among the scholars) about it. The most correct opinion is that it's not permissible, because it is called Zakaatul-Fitr, and Al-Fitr (ending of the fast) does not occur except at the end of the month. Also, the Messenger of Allaah ordered that it be discharged before the people go out to the Prayer (Salaatul-'Eed). Along with that, the companions (Sahabah) used to give out the Zakaatul-Fitr one or two days before the 'Eed. As for discharging the Zakaatul-Fitr in MONEY, this is a point of Ikhtilaf (difference among the scholars). And the correct opinion - as I see it - is that it is not discharged except by (distribution of) FOOD.

This is because Ibn Umar said: "The Messenger of Allaah made obligatory (the payment of) Zakaatul-Fitr from a Saa' of dates or a Saa' of barley..."1

Abu Sa'eed Al-Khudree said: "We used to distribute it (Zakaatul-Fitr) in the time of the Messenger of Allaah as one saa' of food, and our food was dates and barley and raisins and cottage cheese..."2 So, it becomes clear from these two hadeeth that it (Zakaatul-Fitr) is not discharged except from FOOD. And the distribution of it in food displays it openly and shows it, and all of the members of the family know about it. In this way, there is an exhibition or manifestation of this aspect of the religion.

As for discharging it in money, this causes it to be concealed (unseen), and perhaps the person may favour himself, by discharging it in money, and thus reduce its amount.3 Therefore, strictly following the Law (al-Qur'aan and Sunnah) is best and it is blessed. Someone might argue that the distribution of food doesn't benefit the poor. (But, we say) the poor person - if truly poor - must definitely benefit from the food.

Q.2 Is it permissible to discharge Zakaatul-Fitr in money? - with mention of the evidences.

Answer

Zakaatul-Fitr is not permissible except (to be paid) from FOOD. And it is not allowed to discharge its value in money. This is because the Prophet made it obligatory (to be discharged) from a saa' of dates or a saa' of barley.

Abu Sa'eed Al-Khudree said: "We used to discharge it (Zakaatul-Fitr) in the time of the Prophet as a saa' of FOOD...)".4

Therefore, it is not lawful for anyone to discharge Zakaatul-Fitr from money (dirhams) or clothing or household furnishings. Instead, that which is obligatory is to discharge it in what Allaah has made obligatory on the tongue of the Prophet . There is no consideration (weight) for the Istihsaan [viewing of something to be good, without basis from the legal sources of Qur'aan and Sunnah] of those of the people who viewed the giving of money as a good thing. The Law (Sharee'ah) does not follow (i.e. it is not secondary to) the opinions of people.

No, it (the Law) is from the One Who is Wise, Knowing -Allaah - The Mighty, The Glorious, The Most Knowing, The Most Wise. So, if that which has been made obligatory by the tongue of Muhammad is a saa' of food, then it is not permissible to bypass (skip over) that, no matter what our intellects make us to view as being good. Instead, it is a must that the human being question and suspect his intellect and views if it conflicts with, or contradicts, the law of Allaah.

Q.3 What is the ruling in the case of someone compelled to discharge Zakaatul-Fitr by money? And does it fulfill for him his obligation?

Answer

It appears to me that if someone is compelled to discharge the Zakaatul-Fitr by money, then he should give them the money, and not openly disobey those in authority. But, as far as that which is between him and Allaah, he should discharge what he has been commanded by the Prophet to discharge. So, he should discharge a saa' of food as the Prophet commanded. Their compelling you to discharge it from money is compulsion to do something which Allaah has not legislated. In that case, you must fulfill what you believe to be obligatory.

Q.4 Is it permissible to discharge Zakaatul-Fitr from meat? Some of the desert dwellers don't have food to distribute for Zakaatul-Fitr, so is it permissible for them to slaughter some of their animals and distribute it to the poor?

Answer

This is not correct, because the Prophet made it obligatory to give one saa' of food, while meat is measured by weight (not by volume).

Ibn Umar t said: "The Messenger of Allaah made obligatory the Zakaatul-Fitr as a saa' of dates or a saa' of barley..."5

And Abu Sa'eed al-Khudree t said: "We used to discharge it (Zakaatul-Fitr) in the lifetime of the Prophet as a saa' of food, and our food was dates, and barley, and raisins and cottage cheese "6

For this reason, the strongest opinion of the sayings of the scholars is that Zakaatul-Fitr is not fulfilled by paying (distributing of) money, nor clothing, nor furnishings (furniture). There is no weight to the sayings of those who say that Zakaatul-Fitr is fulfilled by payment of money; this being so because as long as we have in front of us a text of the Prophet ( then there is no opinion (in the matter) after his, nor accepting as good what the intellect considers good while negating the Law (the Qur'aan and Sunnah). Allaah U will not ask us about the opinion of so and so on the day of Resurrection. He will only question us about the saying of the Messenger ( as in His (Allaah's U) saying :

And ( remember) the Day (Allaah) will call to them and say: what answer gave you to the Messengers?7

Just imagine yourself standing before Allaah on the day of Resurrection while it had been made obligatory on you to fulfill the payment of Zakaatul-Fitr from Food. Will it be possible, if you are asked on the day of Resurrection: How did you answer the Messenger of Allaah in reference to the obligation of this charity? Will it be possible for you to defend yourself and say: By Allaah! this is the opinion of so and so, and this is the opinion of such and such? The answer: No! and even if you said that, it would not benefit you (at all). The truth, without doubt, is that Zakaatul-Fitr is not accepted except from FOOD; and any food which is the staple food of the country fulfils this obligation.

If you see the opinions of the scholars in this issue, you will see that they are on two extremes and one in the middle. One (extreme) side says: Pay it (Zakaatul-Fitr) from food or pay it from cash (money). The other (extreme) side says: Don't pay it from money, and don't pay it from food except five types only, that is : wheat, dates, barley, raisins, cottage cheese. These two opinions are the extreme opposite of each other.

As for the middle opinion, it says : Pay it (Zakaatul-Fitr) from every food which the people are fed from, and not from that which the people are not fed from. So, pay it from wheat, dates, rice, pearl millets (dukhn), corn - and whatever is similar to that, - even to the extent if we accepted the idea that there is a place where the staple food of the people is meat, then we would pay it from meat. Based on this, it becomes clear that what the questioner mentioned about the people of the desert giving meat in place of (a saa' of those staple items which are normally given as) Zakaatul-Fitr, does not fulfill the obligation of Zakaatul-Fitr.

The preceding Fataawaa (Legal Decisions) were taken from the book entitled "Fataawaa Ash-Shaykh Muhammad Ibn Saaleh al-Uthaymeen (Hafizahu'llah -May Allaah Protect and Preserve him).

Footnotes

1 Bukhaaree 2:579 One Saa' is equal to four (4) Mudd, and one (1) Mudd is equal to the amount held by cupping the two hands together. It is a measure by volume not by weight
2 Bukhaaree 2:582
3 As the amount would differ if we compare the value of one saa' of dates to one saa' of barley for example. Since a saa' of barley is about 7 riyals ($2.00), while a saa' of dates ranges -according to quality - from 25 riyals ($7.00) for a lesser quality to 42 riyals ($12.00) for a medium quality, to 175 riyals ($49.00) for the best quality per saa'.
4 Bukhaaree 2:582
5 Bukhaaree 2:579
6 Bukhaaree 2:582
7 Al-Qasaas : 65


www.salafipublications.com

Från: Umm_Amatillaah (Ursprungligt meddelande) Skickat: 2005-10-28 18:48
Bismillaahir Rahmaanir Raheem
Wal hamdulillaahi kamaa hadaytanaa lil Islaam was Sunnah
Was salaatullaahi wa salaamuhu 'alaa nabiyyina Muhammad, al mubashshir wal munadhdhir wa 'alaa aalihi wa sahbihi wa man taba'ahum bi ihsaani ilaa yawm ad-Deen, wa ba'd!

Från: <NOBR>silentfragile_vessle</NOBR> (Ursprungligt meddelande) Skickat: 2005-10-28 12:07
Bismillah Ir Rahman Ir Rahim

Bismillah ir Rahman ir Rahim

Alhamdulillahil Rabbil Alameen Was Salaatu Was Sallamu Ala Rasoolilhil aameen Nabiyeenah Muhammad wa ala'alayhi wa sahbahi ajma'een amma Ba'ad

As Salaam Alaykum Wa Rahmatuallah Wa Barakaatuhu

‘Eed- Its Rulings and its Sunan Dr. Saleh as-Saleh

Class Yesterday 10-27-05

- evidences in hadeeth about no adhaan and no 'iqamah from Jabir.. " we offered with the Prophet sallAllaahu alayhi wa salaam, many ´eed prayers, without adhaan and without iqaamah".

- Ibn Qayyim rahimullaah said, the Prophet sallAllaahu alayhi wa salaam, offered the prayers directly when getting to the musallah, without adhaan and iqamah.

- The Ahdaan and Iqama are illegal before the ´id prayers.



How to perform the 'Eed prayer

- number of raka’at = 2

- it is not a shortened prayer, it is complete

- first rakaa’h starts with takbeer

- then the imaam, followed by the muslims recite 7 takbeerat,

- saying 7 times Allahu akbar

- second rakaa’h , 5 takbeerat other than the usual takbeer in prayer

- transmission takbeer is for example, when the imaam gets up from the first raka’ah, and says Allahu akbar.

- first rakaa’h = 7 takbeer

- second rakaa’h = 5 takbeerat

- these are extra takbeer for 'Eed prayer and are not part of the prayer said every day

- it is not affirmed that the Prophet sallAllaahu 'alayhi wa sallam used to raise hands with every takbeer

- the hadeeth of Ibn Umar radiallaahu ‘anhu that he raised his hands for every takbeer is weak

- nothing was affirmed from the Prophet sallAllaahu 'alayhi wa sallam concerning any remembrances between the takbeerat

- when the Prophet sallAllaahu 'alayhi wa sallam was done with the takbeerat he recited al fatiha and then Soorah Qaaf

- and in second rakaa’h al Qamar (54) after the fatiha

- finally, the rest of acts of ‘Eed prayer are like those of any other prayer

- suppose one misses ‘Eed prayer with congregation? They can offer two rak’aat

- Imaam al-Bukhaaree – rahimullaah- said they should offer two rak’aat

- Ibn Hajr –rahimullaah- said there are two rulings: a. offering the 'Eed prayer is obligatory

- b. whoever misses it can offer a 2 rakaa’h prayer

- some of the scholars like Abu Haneefah- rahimullaah- say, there is no making up of the 'Eed prayer

- Imaam Maalik –rahimullah- said whoever does the 'Eed prayer alone, does the 7 takbeerat in 1st rakaa’h and the 5 takbeerat in the second one before reciting qur'aan

- Two opinions

- if missed it cannot be made over and this seems to be the case as no evidence for the making up


The sermon after the 'Eed prayer
- it is sunnah, that it is after the prayer

- Ibn 3Abbas radiyallahu 'anhu reported that the prayer was before the sermon

- *Attending the sermon is optional not mandatory.

- hadeeth from Abu Sa’eed al- Khudree radiallaahu ‘anhu -> first 'Eed prayer and then khutbah

- the sermon begins by celebrating Allah's attributes

- there is no authentic hadeeth that the prophet sallallaahu 'alayhi wa sallam started the sermon by saying takbeer.

- on the other hand, there is a report that the prophet sallallaahu 'alayhi wa sallam recited takbeer often DURING the sermon

- BUT this is no evidence of saying takbeer to start the sermon itself

- The prophet sallallaahu 'alayhi wa sallam permitted the one assisting to the 'Eed prayer , either to sit and attend the sermon, or to go.



What if 'Eed is on a Friday?

- He salAllaahu ‘alaihi wa salaam said: report about when 'Eed was on a friday -> friday prayer was optional hence the obligation to perform friday prayer is lifted

- However the imaam should conduct the friday prayer, so that those wishing to attend can do so.

- and also that those who missed the 'Eed prayer can attend the friday prayer

- for those who offered 'Eed prayer -> one opinion that the dhuhr prayer is not eliminated that day

- and those who go with the opinion, that it is not mandatory need evidence, but there is none.



Saying congratulations on ‘Eed

- Ibn Tayimmah: people could say to each other: Taqaballalahu mina wa minkum

- [May Allaah accept worship we offered from you and us]

- to begin a greeting is sunnah, to answer a greeting is obligatory duty as said by Imaam Ahmad rahimullaah

- we can use the same expressions used by the companions to greet each others on 'Eed days

- It is reported that the companions said, taqabballahu minna wa minkum

- Visit parents and relatives on these days

- Ask about their conditions – this increases their happiness especially parents

first parents, then relatives, then friends and remember the orphans and the widows



Caution for Innovations associated with ‘Eed
[1] Some men beautify themselves by shaving the beard on the day of ‘Eed, this is strictly forbidden.

[2] Shaking hands with women who are unlawful to touch, this is forbidden.

- The prophet sallallahu alayhi wa salaam said, " it is better for a mans head to be pierced with an Iron fork, instead of touching a womans hand".

[3] Imitating disbelievers by wearing special clothes, listening to music and committing abominable acts

- 33. 33. And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (Iqamât­-as-­Salât), and give Zakât and obey Allâh and His Messenger. Allâh wishes only to remove Ar­Rijs (evil deeds and sins, etc.) from you, O members of the family (of the Prophet sallAllaahu ‘alaihi wa salaam), and to purify you with a thorough purification.

[4] visiting the graves only on ‘Eed days- this is a bidaah (innovation)

- if someone makes it a norm to do such visit every year, then indeed he fell into that which is forbidden and made it into a 'Eed ( something to be returned to regularly)

- Say (O Muhammad SallAllaahu ‘alaihi wa salaam): "I am only a man like you. It has been inspired to me that your Ilâh (God) is One Ilâh (God i.e. Allâh). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord. (18:110)

- sitting on graves, giving sweets to people there, mixing men and women, all is innovation.

- And it is He Who produces gardens trellised and untrellised, and date­ palms, and crops of different shape and taste (its fruits and its seeds) and olives, and pomegranates, similar (in kind) and different (in taste). Eat of their fruit when they ripen, but pay the due thereof (its Zakât, according to Allâh's Orders 1/10th or 1/20th] on the day of its harvest, and waste not by extravagance. Verily, He likes not Al-Musrifûn (those who waste by extravagance),- 6.141

the prophet sallallaahu 'alayhi wa sallam said:

- fill stomach : 1/3 third for food - 1/3 for drink - 1/3 for breath

- Don’t overeat on 'Eed days

- some people give up prayer except 'Eed prayer, people rush to the graves after eating, some even put palm branches near the grave, this has nothing to do with the sunnah

- We see from harsh hearts, not sympathizing with the needy, children, etc..

- The Prophet sallAllaahu ‘alaihi wa salaam said: None of you will have true faith till he likes for his muslim brother what he likes for himself



References
-

- these rulings were based on two good references,

- The rulings of the two 'Eed in the light of the authentic sunnah by Shaykh ‘Alee Hasan bin Abdul Hameed

- and a reference in Arabic by Shaykh Abdullah bin Saleh al Fawzan





The supplication of Prophet Yunus (‘alayhis salaam)



“ There is none worthy of worship save You! Glory be to You! Truly I have been one of the wrongdoers”



[Soorah al-Anbiyaa, 21:87]

Ya Rabb I ask you by your most beautiful names al-Mumin al -Muqeet al-Walee that you protect your believers from the trials that can lead one astray in satety&good health Aameen


Your Sister In the Din
Umm Aa'ishah Kha-li-lah Abdoul Haliym Bintur R. Junious Phila pa



Taget från ett annat forum jag är med i, "Sisters Upon Tawheed"

Från: Umm_Amatillaah Skickat: 2005-10-28 18:50


Salât-ul-´Îd och Khutbah


Sammanfört av Maktabah Dâr-ul-Hadîth


"Låt de fria kvinnorna, de oskulda och de som har menstruation deltaga i Salât-ul-´Îd, bevittna godheten och de troendes tillbedjan. Vad gäller kvinnorna som har menstruation, så skall de hålla sig borta från platsen man ber på." (al-Bukhârî och Muslim)

Obligationen i att be Salât-ul-´Îd - män som kvinnor

Efter att Shaykh-ul-Islâm Ibn Taymiyyah (rahimahullâh) citerade ovanstående hadîth sade han (rahimahullâh),


"På så sätt lutar vi oss till åsikten att Salât-ul-´Îd är obligatorisk för var och en. Detta är Abû Hanîfah's åsikt och även en av två av ash-Shâfi'î's åsikter och Ahmad's madhhab's." (Majmû´-ul-Fatâwâ (23:161))


Imâm ash-Shawkânî (rahimahullâh) sade,


"Lägg märke till att profeten (sallâ Allâhu ´alayhi wa sallam) ständigt bad denna bönen vid varje ´Îd utan att försumma den. Han beordrade människorna att gå ut till den: även de fria kvinnorna, de oskulda och de som hade menstruation. Därefter beordrade han de kvinnor som inte hade Jilbâb att låna sina väninnors [1]. Allt detta tyder på att bönen är obligatorisk för varenda en, och inte en generell obligation (Fardh Kifâyah)." (as-Sayl-ul-Jarrâr (1:315))


Imâm al-Albânî (rahimahullâh) sade,


"Profetens befallning som nämns här antyder obligation; när det är obligatoriskt att gå ut till den är det även obligatoriskt att be den. På så sätt är sanningen att det är obligatoriskt, inte enbart en rekommendation." (Tamâm-ul-Minnah 344)


När skall man be Salât-ul-´Îd?

Imâm Ibn-ul-Qayyim (rahimahullâh) sade,


"Profeten (sallâ Allâhu ´alayhi wa sallam) brukade skjuta upp Salât-ul-´Îd på Fitr-dagen och be den omgående på Adhâ-dagen. Och Ibn ´Umar, trots sin extrema fasthållning vid Sunnah, brukade inte gå ut förrän solen hade gått up." (Zâd-ul-Mi´âd (1:442))


Imâm Siddîq Hasan Khân (rahimahullâh) sade,


"Tiden för de två Salât-ul-´Îd är från att solen har nått ett spjuts höjd tills middag. De lärdas Ijmâ´ (enighet) om detta stämmer överens med hadîtherna - trots deras svaghet." (al-Maw´idhat-ul-Hasanah 43-44)


Var skall man be Salât-ul-´Îd?

Platsen man ber Salât-ul-´Îd på, Musallâ, skall vara utomhus och inte i moskén. Abû Sa´îd al-Khudrî (radhiyâ Allâhu ´anh) sade,


"Profeten (sallâ Allâhu ´alayhi wa sallam) brukade gå till Musallâ på Fitr-dagen och Adhâ-dagen och det första han gjorde när han väl kom dit, var att utföra bönen." (al-Bukhârî, Muslim och an-Nasâ'î)


Imâm Ibn-ul-Hâjj al-Mâlikî (rahimahullâh) sade,


"De två Salât-ul-´Îd's fastställda Sunnah är att de utförs i Musallâ." (al-Mudkhal (2:283))


Imâm Ibn Qudâmah (rahimahullâh) sade,


"Det är Sunnah att man utför Salât-ul-´Îd i Musallâ. ´Alî (radhiyâ Allâhu ´anh) beordrade det, al-´Awzâ'î rekommenderade det och det gjorde även Ahnâf (pl. Hanafî). Det är även Ibn-ul-Mundhir's åsikt." (al-Mughnî (2:229/231))


Ingen bön före Salât-ul-´Îd

´Abdullâh bin ´Abbâs (radhiyâ Allâhu ´anhumâ) sade,


"Profeten (sallâ Allâhu ´alayhi wa sallam) gick ut på Fitr-dagen [2] och bad två Rak´ah (d v s Salât-ul-´Îd). Han bad varken något före den eller efter den." (al-Bukhârî, Muslim m fl)


Abû Sa´îd al-Khudrî (radhiyâ Allâhu ´anh) sade,


"Profeten (sallâ Allâhu ´alayhi wa sallam) brukade inte alls be före Salât-ul-Jumu’ah, men han bad när han kom hem." (Ahmad och Ibn Mâjah)


Imâm al-Albânî (rahimahullâh) kommenterade ovanstående athar från Abû Sa´îd,


"Att inte be före eller efter Salât-ul-´Îd gäller endast om man skall be i Musallâ. (Irwâ'-ul-Ghalîl (3:110))


Muhammad al-Jibâlî (hafidhahullâh) sade angående ovanstående uttal,


"Lägg märke till att detta inte gäller moské. Om ´Îd-bönen på något sätt skulle hållas där skall man före den be två Rak´ah som hälsning till moskén (Tahiyyat-ul-Masjid)." (al-A´yâd fîl-Islâm sid. 28 fotnot #2)


Imâm Ibn-ul-Qayyim al-Jawziyyah (rahimahullâh) sade,


"Varken han eller hans Sahâbah bad något när de kom till Musallâ - varken före bönen eller efter den." (Zâd-ul-Mi´âd (2:433))


Imâm Ibn Hajar al-´Asqalânî (rahimahullâh) sade,


"Det finns ingen fastställd Sunnah-bön varken före eller efter Salât-ul-´Îd." (Fath-ul-Bârî (2:476))


försättning...

Ingen Adhân, ingen Iqâmah

Jâbir bin Samurah (radhiyâ Allâhu ´anh) sade,


"Jag bad Salât-ul-´Îd med Allâh's sändebud (sallâ Allâhu ´alayhi wa sallam) mer än en gång: utan Adhân eller Iqâmah." (Muslim, Abû Dâwûd och at-Tirmidhî)


´Abdullâh bin ´Abbâs (radhiyâ Allâhu ´anhumâ) sade,


"Varken Adhân eller Iqâmah utfördes på Fitr-dagen eller Adhâ-dagen [3]." (al-Bukhârî och Muslim)


Imâm Ibn-ul-Qayyim sade,


"Han (sallâ Allâhu ´alayhi wa sallam) brukade komma till Musallâ och starta bönen utan Adhân, Iqâmah eller att säga "Samla ihop inför bön". Det är Sunnah att inte göra det." (Zâd-ul-Mi´âd (1:442))


Imâm Muhammad as-San´ânî (rahimahullâh) sade,


"Detta bevisar att det inte är tillåtet att göra det (d v s kalla till bönen) till Salât-ul-´Îd. Att göra det är bid´ah." (Subul-us-Salâm (2:67))


Salât-ul-´Îd består av två Rak´ah

´Umar bin al-Khattâb (radhiyâ Allâhu ´anh) sade,


"Den resandes bön är två Rak´ah, Adhâ-bönen är två Rak´ah, Fitr-bönen är två Rak´ah och Salât-ul-Jumu´ah är två Rak´ah. Detta är deras fulla längd precis som de kom ut ur Muhammad's (sallâ Allâhu ´alayhi wa sallam) mun." (Ahmad, an-Nasâ'î, al-Bayhaqî och at-Tahâwî)


Sju och fem Takbîr

´Â'ishah (radhiyâ Allâhu ´anhâ) sade,


"Allâh's sändebud (sallâ Allâhu ´alayhi wa sallam) brukade utropa Takbîr [4] både på Fitr-dagen och Adhâ-dagen: sju i första (Rak´ah) och fem i andra (Rak´ah), utöver de två Takbîr vid Rukû´." (Abû Dâwûd, Ibn Mâjah, Ahmad och al-Bayhaqî)


Att ta upp händerna vid varje Takbîr

Imâm Ibn-ul-Qayyim sade,


"Ibn ´Umar, som är känd för att hålla hårt vid Sunnah, brukade ta upp sina händer vid varje Takbîr." (Zâd-ul-Mi´âd (1:144))


Imâm al-Albânî (rahimahullâh) kommenterade ovanstående uttal,


"Man kan ta upp sina händer om man inte tror att Ibn ´Umar tog upp dem utan samtycke från profeten (sallâ Allâhu ´alayhi wa sallam)." (Ahkâm-ul-Janâ'iz 148)


Bön före Khutbah

´Abdullâh bin ´Abbâs (radhiyâ Allâhu ´anhumâ) sade,


"Jag deltog i ´Îd med Allâh's sändebud (sallâ Allâhu ´alayhi wa sallam), Abû Bakr, ´Umar och ´Uthmân; alla bad de före Khutbah." (al-Bukhârî, Muslim och Ahmad)


´Abdullâh bin ´Umar (radhiyâ Allâhu ´anhumâ) sade,


"Profeten (sallâ Allâhu ´alayhi wa sallam), Abû Bakr och ´Umar bad ´Îd före Khutbah." (al-Bukhârî, Muslim, at-Tirmidhî, an-Nasâ'î, Ibn Mâjah och Ahmad)


Om man missar Salât-ul-´Îd?

Imâm ´Atâ' (rahimahullâh) sade,


"Man skall be två Rak´ah om man missar Salât-ul-´Îd." (al-Bukhârî)


Imâm Waliyyullâh ad-Dahlawî (rahimahullâh) sade,


"Detta är ash-Shâfi´î's åsikt: man skall be två Rak´ah om man missar Salât-ul-´Îd med Imâmen för att i alla fall uppnå dygden av att utföra Salât-ul-´Îd, trots att han missade dygden i att be i samling (Jamâ´ah) med Imâmen. Vad gäller Ahnâf, så kan man inte gottgöra Salât-ul-´Îd. Har man missat den med en Imâm, så har man missat den helt och hållet." (Sharh Tarâjim Abwâb-il-Bukhârî 80)


Imâm Mâlik bin Anas (rahimahullâh) sade,


"Enligt min åsikt skall den som har missat Salât-ul-´Îd, oavsett man eller kvinna, göra sju Takbîr i första Rak´ah, före läsningen (av Qur'ânen), och fem Takbîr i andra Rak´ah, före läsningen." (al-Muwattâ' 592)



--------------------------------------------------------------------------------

[1] al-Bukhârî, Muslim m fl.


[2] Första ´Îd-dagen efter Ramadhân.


[3] Första ´Îd-dagen efter Hajj.


[4] Att säga "Allâhu Akbar".



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Från: Umm_Amatillaah Skickat: 2005-10-28 18:51


Hur skall man gå till ´Îd-bönen
Författare: Imâm Muhammad bin ´Alî ash-Shawkânî
Källa: Nayl-ul-Awtâr (3/367)
Förkortning av: Maktabah Dâr-ul-Hadîth.Com
publicerad 08.11.2004

2/1279 – Det har rapporterats från Abû Hurayrah (radhiya Allâhu ´anh) att han sade:

”Då profeten (sallâ Allâhu ´alayhi wa sallam) gick ut på ´Îd, brukade han återvända från en annan väg än den han tog när han gick ut.”

Rapporterat av Ahmad, Muslim och at-Tirmidhî.

Abû Hurayrahs hadîth rapporteras även av Ibn Hibbân och al-Hâkim. Författaren har sagt att den förekommer i Muslim, men vi har varken funnit något som tyder på det eller att den förekommer i ”Sahîh Muslim”.

Det förekommer många delade meningar om visheten bakom att han (sallâ Allâhu ´alayhi wa sallam) tog en väg på väg ut på ´Îd-dagen och en annan när han återvände. Hâfidh (Ibn Hadjar) sade:

”Jag har funnit mer än tjugo olika åsikter.”

Han [1] sade:

”al-Qâdhî ´Abdul-Wahhâb al-Mâlikî sade: ’Det har nämnts en och annan gynnande kunskap om denna fråga. Vissa av dem är logiska och nära medan de flesta endast är tomma påståenden’.”

Han sade i ”al-Fath [2] ”:

”Till dessa åsikter hör att han gjorde det för att de två vägarna skulle vittna om det för honom. Vissa sade att det är de två vägarnas invånare bland Djinn och människor. Andra sade att det är för att de båda vägarna skall få lika stor del av förträffligheten av hans passage eller för att ta välsignelse av honom eller för att känna doften av hans parfym. Somliga sade att han gjorde det eftersom vägen till böneplatsen låg på hans högra sida och om han då tog samma väg tillbaka, skulle han ha kommit till vänster. Denna åsikt fordrar bevis. Det har även sagts att anledningen är att visa Islâms symboler på dessa två vägar. Likaså har man sagt att det är för att visa påminnandet av Allâh (ta´âlâ). Tillika har det sagts att det är för att förarga hycklarna och judarna. Andra har sagt att det är för att skrämma dem med den stora massa (Muslimer) som går med honom – och denna åsikt valde Ibn Battâl. Vissa har sagt att det är för att han var försiktig för de två gruppernas (hycklare och judar), eller endast en av dem, lömska planer. Denna åsikt är tvetydig. Om det verkligen hade varit så, skulle han inte ha upprepat det. Det har även sagts att det är för att hälsa på släktingar och besöka de döda. Några har sagt att det är för att bevara släktbanden. Somliga har sagt att det är för att undvika trängsel – och denna åsikt valde Shaykh Abû Hâmid och den stöds av al-Muhibb at-Tabarî. Man har också sagt att det är för att änglarna står på de två vägarna och sålunda ville han att de bevittnar detta för honom. Ibn Abî Hamzah sade:

”Detta faller under Ya´qûbs ord till sina söner:

”Gå inte alla in i en och samma port.” (12:67)

Han antydde att han gjorde det för att slippa drabbas av det ”Onda ögat”.

Författaren till ”al-Hudâ” indikerade att han gjorde det utav samtliga logiska och nära anledningar har nämnts.”

Slut på citatet ur ”al-Fath”.


--------------------------------------------------------------------------------

[1] Ibn Hadjar.

[2] Fath-ul-Bârî.


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Från: Umm_Amatillaah Skickat: 2005-11-01 05:54


QUESTION

Is it a must that there only be one 'Eed prayer in a city? I mean by this question, a typical city in the West has only one Salafee masjid or center, and the Muslims of the city all gather in one place for the 'Eed prayer, a place that usually has booths propagating various jamaa'ahs, and their books and tapes are sold there. The khateeb is not a Salafee, and there are many evils before and after the prayer, like women openly displaying their beauty, picture-taking, and sometimes there may be music in the musallaa after the prayer, and other things. The Salafees want to rid themselves of all of this evil. So if they were to establish another place to pray the 'Eed, so that their 'Eed would be free of such bid'ah and open acts of disobedience, would they be considered splitting up the jamaa'ah by doing this?

ANSWER by Shaykh Rabee' ibn Haadee Al-Madkhalee, well-known scholar and retired professor from the Islaamic University of Al-Madeenah

By Allaah, the Salafees must advise those people, the people of that masjid (those establishing the 'Eed prayer). They must advise them and say to them:

"The gathering of the Muslims must be to learn about good things, to learn about the Religion, to learn about tawheed. It must not be used to learn how to spread evil, false ideologies, or deviant activities.

We do not want to split the unity of the Muslims, and we would like to pray with them, but if you are going to act this way, allowing this evil to have its place, allowing innovation, misguidance, and filthy acts of disobedience, then we are excused (from such a gathering). If we are able, we will establish another place to pray."

That is because this evil is a valid excuse, an excuse for the Muslims to not attend such a gathering. If a Muslim is called to attend and witness some evil gathering, then he has an excuse to keep away. However, if he is capable of changing this evil, then he attends and changes the evil. But if he is not able to change the evil, then he does not attend.

Allaah says [1]:

( And those who do not witness zoor )

Zoor is falsehood. This is from the characteristics of the believers, the worshippers of Ar-Rahmaan, that they do not witness falsehood. So then if there exists what you have mentioned of innovation, disobedience, picture-taking, and other things, then this, by Allaah, is the most severe kind of falsehood.

The 'Eed prayers are not to be combined for these kinds of evil intentions, rather the people are to come together for lofty and noble goals, for teaching the people good things, like 'aqeedah, the halaal and the haraam, etc. They must not come together to teach evil, disobedience, and false beliefs.

So therefore they must advise them, and make clear to them: "You are doing such and such evil things, and we are harmed by these kinds of things, and thus we are not able to cooperate with you in spreading this evil and corruption. So you must either stop this and take the appropriate course according to Islaam or we can not join you. Especially since you are in the West where people are in need of Islaam. The non-Muslims are in need of the proper presentation of Islaam, just as the Muslims are due to their straying, since they too are ignorant about the proper image of Islaam and the correct beliefs and methodology."

If they take this advice, and they are ready to remove these evils, then the praise is for Allaah. But if they continue in their falsehood, then it is upon the Salafees to establish their own musallaa, pray in it, and present the proper image of Islaam, with the correct 'aqeedah and manhaj.

We ask Allaah to unite the Muslims upon the Statement of Truth, upon the Book of Allaah and the Sunnah of the Messenger of Allaah (sallallaahu 'alayhe wa sallam), and to keep them safe from the callers to evil and from the callers to fitnah and their evils. Verily Allaah is the One who hears the supplications.

FOOTNOTES

[1] the meaning of Soorah Al-Furqaan (25):72

SOURCE

This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AARM007, dated 1423/9/3.

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Från: Umm_Amatillaah Skickat: 2005-11-01 05:55


Unity When Fasting and on the Day of the 'Eed
Imaam Muhammad Naasirud-Deen Al-Albaanee
Source: Silsilatul-Ahaadeeth As-Saheehah #224 (1/440-445)
Translated exclusively for www.bakkah.net

[ In the Name of Allaah, the Most Merciful, may His Salaah and Salaam be upon his final Messenger Muhammad, and upon all his family members and Companions, to proceed... ]

Regarding the hadeeth:

"Fasting begins on the day you all begin to fast, and Al-Fitr (the 'Eed) is the day when you all have broken your fasts." [1]

At-Tirmithee, after mentioning this hadeeth, said, "And some of the people of knowledge explained this hadeeth, saying that fasting and breaking the fast are both to be done along with the main body and majority of the Muslims."

And As-San'aanee said, "In it is evidence that proves that agreement of the people is needed for establishing the 'Eed, and that the one who is alone in his knowledge of the moon sighting must go along with the others, and their decision regarding the prayer, the breaking of the fast, and the day of slaughtering is binding on him." [2]

And Ibnul-Qayyim, may Allaah have Mercy on him, explained this, saying, "And it has been said (by the people of knowledge) that there is a refutation in this for those who say that a person can fast and break his fast based on calculated estimations, without others having knowledge of this. And it has also been said that if a lone witness sights the moon, and the judge does not accept his sighting (for some reason), then he himself does not begin his fast based on it, nor do the people begin their fasts based on it." [3]

And Abul-Hasan As-Sindee, after mentioning the hadeeth of Aboo Hurayrah found in At-Tirmithee's Sunan, said, "And what is apparent from the hadeeth's meaning is that these affairs are not for individuals, it is not for people to act alone in these affairs. Rather, the decision is to be made by the imaam and the main body of Muslims. It is obligatory for all individuals to follow the imaam and the main body of Muslims. So therefore, if one person sees the moon, and the imaam does not accept his testimony, then he has no right to go off on his own in these affairs, rather he must go along with the jamaa'ah." [4]

I say (Al-Albaanee): This is what seems to be understood from the hadeeth. This understanding is supported by the way 'Aa'ishah used it (the hadeeth) as a proof against Masrooq when he did not want to fast on the day of 'Arafah, fearing that it may actually be the day of An-Nahr (the 'Eed). She clarified to him that his opinion has no weight, and that he must follow the jamaa'ah. She said, "The Day of An-Nahr ('Eed Al-Adh-haa, the day of slaughtering) is the day the people slaughter, and the Day of ('Eed) Al-Fitr is the day the people break their fasts."

I say (Al-Albaanee): And this is what is befitting to the gracious Sharee'ah that seeks to bring the people together and unite their ranks, keeping them away from individual opinions that split their unity. So the Sharee'ah does not give weight to the opinion of an individual regarding acts of community worship like fasting, establishing the day of the 'Eed, and praying in congregation, even when the individual is correct as he sees it.

Don't you see that the Companions, may Allaah be pleased with them, used to pray behind each other, while some of them held that touching a woman or bleeding nullifies one's wudhoo', and others did not understand that? And some of them used to pray the entire prayer during their travels and others would shorten theirs? Their differing in these affairs and others did not prevent them from getting together to pray behind one imaam and being conscience of its importance. This is because they knew that division in the Religion is worse than differing over some opinions.

Some of them ignored opinions that contradicted the leader's position in great gatherings like the one at Minaa, to the point that they would abandon their own position totally in such a large gathering, to escape the fitnah that might result in their actions based on their position. Aboo Daawood narrated that 'Uthmaan, may Allaah be pleased with him, prayed four rak'ahs (not shortening his prayer) in Minaa. 'Abdullaah ibn Mas'ood detested his action, saying, "I prayed two rak'ahs behind the Prophet (sallallaahu 'alayhe wa sallam), two rak'ahs behind Aboo Bakr, two rak'ahs behind 'Umar, and I used to pray two rak'ahs behind 'Uthmaan in the beginning of his leadership, but then he began to complete the prayer (praying four rak'ahs), and thus the paths became divided. I only wish that I could have two of the four rak'ahs accepted from me." Thereafter, Ibn Mas'ood prayed four rak'ahs! So it was said to him, "You blame 'Uthmaan and then you yourself pray four rak'ahs?!" He replied, "Differing is evil." [5]

And Ahmad narrated this exact account on the authority of Aboo Tharr [6], may Allaah be pleased with all of them.

So let the Muslims reflect over what is found in this hadeeth and in the other narration mentioned, especially those who never cease to differ over their prayers, those who refuse to follow some imaams of some masjids, especially with regards to Witr Prayer in Ramadhaan, claiming that the imaam is not from their math-hab.

And some of those who have knowledge of astronomy even fast by themselves and break the fast by themselves, before or after the main body of Muslims. They give such great weight to their own opinions and knowledge, not paying any mind to their khurooj (rebellion) against the Muslims.

So let them all reflect over the knowledge that has proceeded, as they may find a cure to the ignorance and conceit within their selves. Let them join with the united ranks of their Muslim brothers, as the Hand of Allaah is over the jamaa'ah.

This article was taken from BAKKAHnet (www.bakkah.net)

FOOTNOTES

[1] Saheeh Sunan At-Tirmithee #697

[2] Subulus-Salaam (2/72)

[3] Tah-theeb As-Sunan (3/214)

[4] Haashiyatus-Sindee 'alaa Ibni Maajah (Al-Albaanee did not mention a page number)

[5] Sunan Abee Daawood (1/307) with an authentic chain

[6] Musnad Imaam Ahmad (5/155)




TEST YOUR UNDERSTANDING

The one who sees the moon for the month of Ramadhaan, but his testimony is not accepted, does he begin fasting since he is sure that he saw the moon, even though the people have not yet begun their fast?

Why did Ibn Mas'ood pray four rak'ahs in Minaa when the Sunnah is to shorten the prayer to two rak'ahs?



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Från: Umm_Amatillaah Skickat: 2005-11-01 17:19
Arriving Late to the ‘Eed Prayer
Posted by Administrator
Monday, 31 October 2005


Arriving Late to the ‘Eed Prayer

Al-Lajnah ad-Daa-imah

Question: During the Morning of the blessed ‘Eed al Fitr, we reached the Musalla which is in an area in the outskirts of the city of At Taa-if, in the district of Banee Maalik to be precise. We found that the Imaam had already prayed and was at the end of the ‘Eed Khutbah. Those who arrived late for the prayer asked someone to lead the them in prayer, they were more than fifty, and so he led them in prayer while the Imaam was still delivering the Khutbah. After the prayer there was a debate, some people were saying that the Salaat was incorrect [and therefore not accepted] and others were saying that it was correct.

We would like your excellence to kindly answer and tell us whether the Salaat was correct or not? May Allaah grant you success to all that is good and As Salaamu Alaykum.

Answer: Salaatul ‘Eed is Fard Kifaa-ee; If a sufficient amount of people establish it, the sin [due to not attending it] is absolved from the rest.

As for the circumstance in question then the obligation [of Salaatul ‘Eed] had already been established by those who prayed first - those whom the Imaam was delivering the Kutbah to. It is Mustahab (legislatively recommended) for whomever that missed the prayer and wanted to make up for it to do so, so he may pray it the same way as it is normally prayed without a Khutbah for it. This is the opinion of Al Imaam Maalik, Ash Shafi’ee, Ahmad and An Nakha’ee as well as others from the people of knowledge. The proof for this is the saying of the Messenger of Allaah (صلى الله عليه وسلم) :

“If you come to [perform the] prayer, proceed with calmness and dignity, pray [with the Jamaa’ah] whatever you are able to attend/catch [from the prayer] and make up for whatever you miss.”
Also what was narrated upon the authority of Anas ibn Maalik that:

“If he (Anas) missed Salaatul ‘Eed he would gather his family and servants/freed slaves, then ‘Abdulaah ibn ‘Utbah would lead them in prayer; praying two Rak’aas while enunciating the Takbeer in each of them.”

It is upon those who attend the ‘Eed while the Imaam is delivering the Khutbah to listen to it and then pray after that. By doing so they would have combined between both these benefits.

Allaah is the granter of success and may the Salaat and the Salaam be upon our Prophet Muhammad, his family and companions.

.

Fataawaa al-Lajnah ad-Daa-imah: #2328



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Question: What is the ruling upon one arriving to Salaatul ‘Eed or Salatul Istisqaa in time to pray the Tashahud with the Jama’ah, should he then pray two Rak’as in the same manner as the Imaam did or what is he to do?

Answer: Whoever arrives in time to pray the Tashahud with the Imaam during Salaatul ‘Eed or Al Istisqaa should pray two Rak’as after the Imaam enunciates the Salaam, performing them just as the Imaam did in relation to Takbeer, reciting the Quraan, Rukoo’ and Sujood.

Allaah is the granter of success and may the Salaat and the Salaam be upon our Prophet Muhammad, his family and companions.

The Permanent Committee for Islamic Research and Fataawa
’Abdul ‘Azeez ibn ‘Abdullaah ibn Baz (President)
‘Abdur Razzaaq ‘Afeefi (Deputy Head)
‘Abdullaah ibn Ghudayaan (Member)
‘Abdullaah ibn Qu'ood (Member)
.

Fataawaa al-Lajnah ad-Daa-imah: #4517

Translated by: Abu ‘Abdul Waahid, Nadir Ahmad.


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س‏:‏ في صباح يوم عيد الفطر المبارك وعند وصولنا إلى المشهد في أحد ضواحي مدينة الطائف، وبالتحديد في منطقة بني مالك، وجدنا الإمام صلى وعلى انتهاء من الخطبة، وطلب الذين حضروا للصلاة ولم يتمكنوا من أداء الصلاة طلبوا من أحد الموجودين إقامة الصلاة بهم، وعددهم يتجاوز الخمسين، فقام وصلى بهم الركعتين والإمام يخطب‏.‏ بعد الصلاة دار نقاش بعدم صحة الصلاة ومنهم من قال الصلاة صحيحة‏.‏ نرجو تكرم فضيلتكم بالإجابة وما مدى صحة الصلاة من عدمه‏.‏ وفقكم الله لكل خير والسلام عليكم‏.‏

ج‏:‏ صلاة العيدين فرض كفاية؛ إذا قام بها من يكفي سقط الإثم عن الباقين، وفي الصورة المسئول عنها‏:‏ حصل أداء الفرض من الذين صلوا أولاً -الذين خطب بهم الإمام- ومن فاتته وأحب قضاءها استحب له ذلك، فيصليها على صفتها من دون خطبة بعدها، وبهذا قال الإمام مالك والشافعي وأحمد والنخعي وغيرهم من أهل العلم‏.‏ والأصل في ذلك قوله صلى الله عليه وسلم

«إذا أتيتم الصلاة فامشوا وعليكم السكينة والوقار فما أدركتم فصلوا ومافاتكم فاقضوا»

، وما روي عن أنس رضي الله عنه أنه كان إذا فاتته صلاة العيد مع الإمام جمع أهله ومواليه، ثم قام عبدالله بن أبي عتبة مولاه فيصلي بهم ركعتين، يكبر فيهما‏.‏ ولمن حضر يوم العيد والإمام يخطب أن يستمع الخطبة ثم يقضي الصلاة بعد ذلك حتى يجمع بين المصلحتين‏.

‏ وبالله التوفيق وصلى الله على نبينا محمد وآله وصحبه وسلم ‏.



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س‏:‏ ما حكم من أدرك التشهد مع المصلين في صلاة العيدين، وصلاة الاستسقاء، هل يصلي ركعتين ويفعل كما فعل الإمام أم ماذا يعمل‏؟‏

ج‏:‏ من أدرك التشهد فقط مع الإمام من صلاة العيدين، أو صلاة الاستسقاء، صلى بعد سلام الإمام ركعتين يفعل فيهما كما فعل الإمام من تكبير وقراءة وركوع وسجود ‏.‏

وبالله التوفيق وصلى الله على نبينا محمد وآله وصحبه وسلم ‏.‏

اللجنة الدائمة للبحوث العلمية والإفتاء

وبالله التوفيق وصلى الله على نبينا محمد وآله وصحبه وسلم ‏.‏ اللجنة الدائمة للبحوث العلمية والإفتاء عضو/ عبدالله بن غديان نائب رئيس اللجنة/ عبدالرزاق عفيفي الرئيس/ عبدالعزيز بن عبدالله بن باز

Last Updated ( Monday, 31 October 2005 )


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Från: Farihah-فريحه Skickat: 2005-11-02 14:49






Det som är rekommenderat på ´īddagen
Shaykh ´Abdul-´Adhīm ibn Badawī
al-Wajiz fi Fiqh-us-Sunnah wal Kitāb al-Azīz

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1. Ghusl: ´Ali frågades om ghusl. Han sade: ”På fredagen, Arafah-dagen, Fitr-dagen och Adha-dagen.”

2. Att klä sig fint: Ibn ´Abbas sade: ”Profeten brukade klä sig i en röd bardah på ´Îddagen.” 1

3. Att äta innan man går ut till bönen på ´Îd-ul-Fitr: Anas sade: ”Profeten brukade aldrig gå ut till bönen på Fitr-dagen förrän han åt dadlar.”2

4. Att vänta med att äta på ´Îd-ul-Adha så att man kan äta från ens djuroffer: Abu Buraydah sade: ”Profeten brukade inte gå ut på Fitr-dagen förrän han hade ätit, och brukade inte äta på Nahr-dagen (´Îd-ul-Adha) förrän han hade slaktat.”3

5. Att ta en annan väg från bönen än den man tog till bönen: Jabir sade: ”Profeten brukade ta (sig från bönen på) en annan väg på ´Îddagen (än den vägen han kom från)”.

6. Att säga takbir under ´Îddagarna: Allaah säger:


"Håll [fastan under den föreskrivna] perioden och förhärliga Allaah som har väglett er – kanske skall ni visa [honom] tacksamhet."
[al-Baqarah 2:185]

Detta gäller för ´Îd-ul-Fitr.

Beträffande ´Îd-ul-Adha har Allaah sagt:


"Och prisa Allaah under de [tre] fastställda dagarna"
[al-Baqarah 2:203]

och Han sade:


"[Offerdjurens] kött och deras blod når aldrig Allaah; men er gudsfruktan [och er lydnad] når Honom. Och Han har låtit er råda över dem för att ni skall förhärliga Allaah, som har väglett er."
[al-Hajj 22:37]


Tiden då takbir skall göras under ´Îd-ul-Fitr är från den tiden man lämnar huset fram tills det att man ber ´Îdbönen

Ibn Abi Shaybah rapporterade med en autetisnk berättarkedja till az-Zuhri som sade: ”Profeten brukade gå ut till bönen på Fitr-dagen och göra takbir på vägen till al-MusAllah ända tills bönen utfördes. När bönen inleddes avbröt han at-takbir.”4

al-Imam al-Albani sade i as-Silsilatus-Sahihah efter att ha nämnt denna hadith: ”I denna hadith finns bevis för tillåtelsen för att höja rösten med takbir på vägen till al-MusAllah. Tyvärr är det många muslimer som har börjat se lätt på denna sunnah, i en sådan utsräckning att den är nästintill obefintlig. Detta beror till stor del på grund av deras svaga religösa hängivelse och därför att de skäms för att öppet visa och höja sina röster med Profetens sunnah. Det är beklagligt att bland dessa som avstår från att tillämpa denna sunnah återfinns sådana som har tagit an uppgiften att lära muslimerna. Det verkar nästan som om de anser att det som menas med 'lära' hos dessa är 'att lära folk det de redan kan'! Samtidigt bortser dessa från det som folket har mest behov av att lära sig och anser att forskning i sådana frågor och att påminna folk med tal och gärning hör till de triviala sysselsättningar som man varken bör lära ut eller tillämpa i praktiken, fa inna lil-lahi wa inna ilayhi raji´un.

Och till det som är lämpligt att påminna om vid detta tillfället är att det INTE är tillåtet att göra takbir unisont som vissa gör. Detta gäller samtliga former av dhikr , oavsett om det är tillåtet att höja rösten i det eller inte. Det är inte tillåtet att göra dhikr på det ovannämnda sättet.

Låt oss därför vara på vår vakt mot detta, och låt oss alltid komma ihåg Profetens yttrande: Den bästa vägledningen är vägledningen som vi finner hos Muhammad .”5


Tiden då takbir skall göras under ´Îd-ul-Adha är från morgonen på Arafah-dagen ända tills ´Asr på den sista Tasriq-dagen6

Detta har etablerats på autentisk väg från ´Ali, Ibn ´Abbas, Ibn Mas´ud 7.


Sättet som takbir skall göras på

Det har rapporterats om Ibn Mas´ud att han brukade säga under Tashriq-dagarna: ”Allaahu Akbar, Allaahu Akbar la ilaaha illal-lah, Allaahu Akbar, Allaahu Akbar wal-lilaahil hamd”8



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1 Se Silsilatul ahdadith as-Sahihah nr 1279.
2 Nedtecknad av al-Bukhari.
3 Nedtecknad av at-Tirmidhi & Ibn Khuzaymah.
4 Sahih. Se Silsilatul Ahadith as-Sahihah nr 171.
5 Silsilatul-ahadith as-Sahihah (1/331).
6 Ayyamut-Tashriq är de tre dagarna då pilgrimerna stannar i Mina under Hajj: den 11:e, 12:e och 13:e Dhul Hijjah.
7 Se al-Irwa` (3/125).
8 Se al-Irwa` (3/125).