Tuesday, October 22, 2013

Umm Umarah

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ



You must know her...
One of the most distinguished women who took part in the battle of Uhud was Nusaybah bint Ka'b al-Maziniyyah (May Allah be pleased with her). She was known as Um'Umarah.

At the beginning of the battle, she was bringing water and tending the wounded, as the other women were doing. When the battle was going in the favor of the Muslims, the archers disobeyed the command of Rasulullah [sallallahu alayhi wa sallam] which immediately became a source of defeat, as Allah subhana wa ta'ala said;

"Behold! You were climbing up the high ground, without even casting a side glance at anyone, and the Messenger in your rear was calling you back ..." (3: 153)

It was at this moment when Nusaybah went forward, with her sword unsheathed and her bow in her hand, to join the small group of archers as they were standing firm with Rasulullah [sallallahu alayhi wa sallam], acting as a human shield to protect him from the arrows of the idolaters. Every time danger approached Rasulullah [sallallahu alayhi wa sallam] she was there to protect him.

Rasulullah [sallallahu alayhi wa sallam] later said, "Wherever I turned, to the left or the right, I saw her fighting for me."

Her son 'Umarah also described what happened on that day: "On that day, I was wounded in my left hand. A man who seemed to be as tall as a palm-tree struck me, then went away without pursuing me to finish me off. The blood began to flow copiously, so Rasulullah [sallallahu alayhi wa sallam] told me, 'Bind up your wound.'

My mother came to me, and she was wearing a waist-wrapper, which she had brought, for the purpose of wrapping wounds. She dressed my wound, whilst Rasulullah [sallallahu alayhi wa sallam] was looking on. Then she told me, 'Get up, my son, and fight the people.'

Rasulullah [sallallahu alayhi wa sallam] said, 'Who could bear what you are putting up with, 0 Umm 'Umarah?' She said: The man who had struck my son came by, and Rasulullah [sallallahu alayhi wa sallam] said, 'This is the one who struck your son.' I intercepted him and hit him in the thigh, and he collapsed. I saw Rasulullah sallallahu alayhi wa sallam smiling so widely that I could see his back teeth. He said, 'You have taken your revenge, 0 Umm 'Umarah!' Then we struck him with our weapons until we killed him, and Rasulullah [sallallahu alayhi wa sallam] said: 'Praise be to Allah who granted you victory over him, gave you the satisfaction of taking revenge on your enemy, and let you see the vengeance for yourself."

On this day, Nusaybah herself received many wounds while she was fighting the people and striking their chests. Rasulullah [sallallahu alayhi wa sallam] saw her, and called to her son, "Your mother! Your mother! See to her wounds, may Allah subhana wa ta'ala bless you and your household! Your mother has fought better than so-and-so." When his mother heard what Rasulullah [sallallahu alayhi wa sallam] said, she said, "Pray to Allah that we may accompany you in Paradise." He said, "O Allah make them my companions in Paradise."

She said, "I do not care what befalls me in this world."'

Umm 'Umarah's success was not confined to the battle of Uhud. She was also present on a number of other occasions, namely the treaty of 'Aqabah, Al-Hudaybiyah, Khaybar and Hunayn. Her heroic conduct at Hunayn was no less marvellous than her heroic conduct at Uhud. At the time of Abu Bakr's khilafah, she was present at Al-Yamamah where she fought brilliantly and received eleven wounds as well as losing her hand.

It is no surprise that Rasulullah [sallallahu alayhi wa sallam] gave her the good news that she would enter Paradise, and that she was later held in high esteem by the Abu Bakr al-Siddiq, his commander Khalid ibn al-Walid and subsequently by 'Umar ibn al-Khattab, radi Allahu anhum.
(taken from Seerath Ibn Hisham)

Monday, October 21, 2013

Taking Knowledge From

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

If Allah wants to do good to a person, He makes him comprehend the religion. 
حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، قَالَ حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، قَالَ قَالَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ سَمِعْتُ مُعَاوِيَةَ، خَطِيبًا يَقُولُ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ ‏ "‏ مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَإِنَّمَا أَنَا قَاسِمٌ وَاللَّهُ يُعْطِي، وَلَنْ تَزَالَ هَذِهِ الأُمَّةُ قَائِمَةً عَلَى أَمْرِ اللَّهِ لاَ يَضُرُّهُمْ

مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللَّهِ ‏"‏‏
Narrated Muawiya:
I heard Allah's Messenger (صلى الله عليه وسلم) saying, "If Allah wants to do good to a person, He makes him comprehend the religion. I am just a distributor, but the grant is from Allah. (And remember) that this nation (true Muslims) will keep on following Allah's teachings strictly and they will not be harmed by any one going on a different path till Allah's order (Day of Judgment) is established." Sahih al-Bukhari 71

Beware of people who follow that is not entirely clear:
Narrated `Aisha:
Allah's Messenger (صلى الله عليه وسلم) recited the Verse:-- "It is He who has sent down to you the Book. In it are Verses that are entirely clear, they are the foundation of the Book, others not entirely clear. So as for those in whose hearts there is a deviation (from the Truth ). follow thereof that is not entirely clear
seeking affliction and searching for its hidden meanings; but no one knows its hidden meanings but Allah.
And those who are firmly grounded in knowledge say: "We believe in it (i.e. in the Qur'an) the whole of it
(i.e. its clear and unclear Verses) are from our Lord. And none receive admonition except men of
understanding." (3:7) Then Allah's Messenger (صلى الله عليه وسلم) said, "If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the Truth)] 'So beware of them."

حَدَّثَنَا حَسَنُ بْنُ الرَّبِيعِ، حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ أَيُّوبَ، وَهِشَامٍ، عَنْ مُحَمَّدٍ، وَحَدَّثَنَا فُضَيْلٌ، عَنْ هِشَامٍ، قَالَ وَحَدَّثَنَا مَخْلَدُ بْنُ حُسَيْنٍ، عَنْ هِشَامٍ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، قَالَ إِنَّ هَذَا الْعِلْمَ دِينٌ فَانْظُرُوا عَمَّنْ تَأْخُذُونَ دِينَكُمْ
Hasan bin ur-Rabī’ narrated to us, Hammād bin Zayd narrated to us, on authority of Ayyūb and Hishām [bin Hassān], on authority of Muhammad [bin Sīrīn] ; and Fuḍayl [bin Īyāḍ] narrated to us on authority of Hishām [bin Hassān]; he said Mukhlad bin Husayn narrated to us, on authority of Hishām [bin Hassān], on authority of Muhammad bin Sīrīn , that he said:
‘Indeed this knowledge is faith, so carefully consider from whom you take your faith’. [Sahih Muslim Introduction 26]


حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ، حَدَّثَنَا الأَصْمَعِيُّ، عَنِ ابْنِ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، قَالَ أَدْرَكْتُ بِالْمَدِينَةِ مِائَةً كُلُّهُمْ مَأْمُونٌ ‏.‏ مَا يُؤْخَذُ عَنْهُمُ الْحَدِيثُ يُقَالُ لَيْسَ مِنْ أَهْلِهِ ‏.
Nasr bin Alī al-Jahdhamī narrated to us, al-Asma’ī narrated to us, on authority of Ibn Abī-Zinād, on authority of his father, he said:
‘I met one hundred [transmitters] in al-Madīnah, each of whom were reliable. Narrations were not taken from one about who it was said, ‘he is not from its people’.’
Sahih Muslim Introduction 30
قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ كَفَى بِالْمَرْءِ كَذِبًا أَنْ يُحَدِّثَ بِكُلِّ مَا سَمِعَ ‏"‏ ‏.‏
Messenger of Allah, peace and blessings of Allah upon him, said: ‘It is enough of a lie for a man to narrate everything he hears’. Sahih Muslim 5


Ask the Scholar if you do not Know:
Allah Azwajal says in Chapter 21 Verse 7:
فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنْتُم لاَ تَعْلَمُونَ
(So ask the people of the Reminder if you do not know.) meaning, ask the people of knowledge among the
nations such as the Jews and Christians and other groups: `were the Messengers who came to you human beings or angels' Indeed they were human beings. This is a part of the perfect blessing of Allah towards His
creation: He sent to them Messengers from among themselves so that they could receive the Message from them and learn from them.

The Prohibition of Disclosing Unreliable and Uninvestigated News
When there comes to them some matter touching (public) safety or fear, they make it known (among the people), if only they had referred it to the Messenger or to those charged with authority among them, the proper investigators would have understood it from them (directly). Had it not been for the Grace and Mercy of Allah upon you, you would have followed Shaitan (Satan), save a few of you.
http://www.qtafsir.com/index.php?option=com_content&task=view&id=626&Itemid=59

Verify Before you act or spread the knowledge:
[49:6] O you who believe! If a Fâsiq (liar – evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done.

Allah the Exalted ordered investigating the news that sinners and the wicked bring, to make sure of its authenticity. Otherwise, if the sinner's word is taken for granted and a decision is based on it, regardless
of whether the information is true or not, the authorities will be taking the lead of the sinners. Allah the
Exalted and Most Honored forbade taking the path of the corrupted and sinners.

Taking Knowledge from a Liar But VERIFY:
There is a interesting incident Hadith from Sahih al-Bukhari, in it there are many lessons. The hadith number is  2311

Day 1 Prophet(صلى الله عليه وسلم) says
قَالَ ‏"‏ أَمَا إِنَّهُ قَدْ كَذَبَكَ وَسَيَعُودُ
"Indeed, he told you a lie and he will be coming again."
Day 2: Prophet(صلى الله عليه وسلم) says
قَالَ ‏"‏ أَمَا إِنَّهُ قَدْ كَذَبَكَ وَسَيَعُودُ
"Verily, he told you a lie and he will return."

Day 3:
قَالَ دَعْنِي أُعَلِّمْكَ كَلِمَاتٍ يَنْفَعُكَ اللَّهُ بِهَا‏
He said, "(Forgive me and) I will teach you some words with which Allah will benefit you."

Abu Huraira (RA) Listens and asks
قُلْتُ مَا هُوَ
What are they?

Shaitan teaches Abu Huraira (RA)
الَ إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ آيَةَ الْكُرْسِيِّ ‏{‏اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ‏}‏ حَتَّى تَخْتِمَ الآيَةَ، فَإِنَّكَ لَنْ يَزَالَ عَلَيْكَ مِنَ اللَّهِ حَافِظٌ وَلاَ يَقْرَبَنَّكَ شَيْطَانٌ حَتَّى تُصْبِحَ‏.‏ فَخَلَّيْتُ سَبِيلَهُ فَأَصْبَحْتُ
fit me, so I let him go." Allah's Messenger (صلى الله عليه وسلم) asked, "What are they?" I replied, "He said to me,
'Whenever you go to bed, recite Ayat-al-Kursi from the beginning to the end ---- Allahu la ilaha illa huwa-
lHaiy-ul-Qaiyum----.' He further said to me, '(If you do so), Allah will appoint a guard for you who will
stay with you, and no satan will come near you till morning.'

Abu Huraira (RA) informs Messenger of ALLAH(صلى الله عليه وسلم) AND Messenger of ALLAH(صلى الله عليه وسلم) CONFIRMS THE SAME

فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ أَمَا إِنَّهُ قَدْ صَدَقَكَ وَهُوَ كَذُوبٌ
He really spoke the truth, although he is an absolute liar

 وَكَانُوا أَحْرَصَ شَىْءٍ عَلَى الْخَيْرِ
(Abu Huraira or another sub-narrator) added that they (the companions) were very keen to do good deeds

The Full Hadith is as follows:
 Narrated Abu Huraira:
Allah's Messenger (صلى الله عليه وسلم) deputed me to keep Sadaqat (al-Fitr) of Ramadan. A comer came and started taking handfuls of the foodstuff (of the Sadaqa) (stealthily). I took hold of him and said, "By Allah, I will take you to Allah's Messenger (صلى الله عليه وسلم) ." He said, "I am needy and have many dependents, and I am in great need." I released him, and in the morning Allah's Messenger (صلى الله عليه وسلم) asked me, "What did your prisoner do yesterday?" I said, "O Allah's Messenger (صلى الله عليه وسلم)! The person complained of being needy and of having many dependents, so, I pitied him and let him go." Allah's Messenger (صلى الله عليه وسلم) said, "Indeed, he told you a lie and he will be coming again." I believed that he would show up again as Allah's Messenger (صلى الله عليه وسلم) had told me that he would return. So, I waited for him watchfully. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, "I will definitely take you to Allah's Messenger (صلى الله عليه وسلم). He said, "Leave me, for I am very needy and have many dependents. I promise I will not come back again." I pitied him and let him go.

In the morning Allah's Messenger (صلى الله عليه وسلم) asked me, "What did your prisoner do." I replied, "O Allah's Messenger (صلى الله عليه وسلم)! He complained of his great need and of too many dependents, so I took pity on him and set him free." Allah's Apostle said, "Verily, he told you a lie and he will return." I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, "I will surely take you to Allah's Messenger (صلى الله عليه وسلم) as it is the third time you promise not to return, yet you break your promise and come." He said, "(Forgive me and) I will teach you some words with which Allah will benefit you." I asked, "What are they?" He replied, "Whenever you go to bed, recite "Ayat-al-Kursi"-- 'Allahu la ilaha illa huwa-l-Haiy-ul Qaiyum' till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you and no satan will come near you till morning. " So, I released him. In the morning, Allah's Apostle asked, "What did your prisoner do yesterday?" I replied, "He claimed that he would teach me some words by which Allah will benefit me, so I let him go." Allah's Messenger (صلى الله عليه وسلم) asked, "What are they?" I replied, "He said to me, 'Whenever you go to bed, recite Ayat-al-Kursi from the beginning to the end ---- Allahu la ilaha illa huwa-lHaiy-ul-Qaiyum----.' He further said to me, '(If you do so), Allah will appoint a guard for you who will stay with you, and no satan will come near you till morning.' (Abu Huraira or another sub-narrator) added that they (the companions) were very keen to do good deeds. The Prophet (صلى الله عليه وسلم) said, "He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Abu Huraira?" Abu Huraira said, "No." He said, "It was Satan." [Sahih al-Bukhari 2311]

Proof2:
Shaikh al-Islam Ibn Taymiyah (rahimahullah) narrated: Muadh Ibn Jabal used to say in every Khutbah, Allah is wise and indeed those who are doubtful will be destroyed. And after you there will come days in which the Fitnah will be great and the wealth will be gathered and the Qurâaan will be recited by all - the Mumin (Believer), the Munafiq (Hypocrite), the women, the children, black and red. So one of them will say, I read the Qur'aan and I don't think that they will follow me until I innovate something for them. He (Muâadh ibn Jabal) said: "Beware of what he innovates for every innovation is going astray and beware of the slip of the wise (scholar). The Shaytan may speak on the tongue of the wise with a misguided statement, and the Munafiq (Hypocrite) may speak a true word. So, accept the truth from whosoever it has come, for, there is light on the truth". They asked: "What is the slip of the wise"? He replied: "It is a word that you become frightened of and you deny it and you say, "What is this?" So beware of the slip, but do not totally abandon him, for, he will sooner or later return to the truth.[Fatawa al-Kubra, (vol. 3, p. 179)]



Also the Shaikh al-Islam Ibn Taymiyah (rahimahullah) said in Majmoo al-Fatawa (vol. 3, p. 178):  "The great man who has a great position in Islam and good accomplishments might fall into certain mistakes that he is excused in, he might also be rewarded. He should not be followed in that mistakes however, even his position should not fall in the hearts of the believers.

Proof 3:
The obligation to accept the truth, no matter what its source.
أَخْبَرَنَا يُوسُفُ بْنُ عِيسَى، قَالَ حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى، قَالَ حَدَّثَنَا مِسْعَرٌ، عَنْ مَعْبَدِ بْنِ خَالِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ يَسَارٍ، عَنْ قُتَيْلَةَ، - امْرَأَةٌ مِنْ جُهَيْنَةَ - أَنَّ يَهُودِيًّا، أَتَى النَّبِيَّ صلى الله عليه وسلم فَقَالَ إِنَّكُمْ تُنَدِّدُونَ وَإِنَّكُمْ تُشْرِكُونَ تَقُولُونَ مَا شَاءَ اللَّهُ وَشِئْتَ وَتَقُولُونَ وَالْكَعْبَةِ ‏.‏ فَأَمَرَهُمُ النَّبِيُّ صلى الله عليه وسلم إِذَا أَرَادُوا أَنْ يَحْلِفُوا أَنْ يَقُولُوا ‏"‏ وَرَبِّ الْكَعْبَةِ ‏"‏ ‏.‏ وَيَقُولُونَ ‏"‏ مَا شَاءَ اللَّهُ ثُمَّ شِئْتَ ‏"‏

It was narrated from 'Abdullah bin Yasar, from Qutailah, a woman from Juhainah, that a Jew came to the Prophet and said:
"You are setting up rivals (to Allah) and associating others (with Him). You say: 'Whatever Allah wills and you will,' and you say: 'By the Ka'bah.'" So the Prophet commanded them, if they wanted to swear an oath, to say: "By the Lord of the Ka'bah;" and to say: "Whatever Allah wills, then what you will." Sunan an-Nasa'i 3773 [http://sunnah.com/nasai/35/13]
Prophet (صلى الله عليه وسلم)  did not Ignore the truth though it came from a Jew. 


A Day where there are no Scholars to Verify and there are ignorant Muftis: 
فَضَلُّوا وَأَضَلُّو.
So they will go astray and will lead the people astray.

حَدَّثَنَا إِسْمَاعِيلُ بْنُ أَبِي أُوَيْسٍ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَاصِ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ "‏ إِنَّ اللَّهَ لاَ يَقْبِضُ الْعِلْمَ انْتِزَاعًا، يَنْتَزِعُهُ مِنَ الْعِبَادِ، وَلَكِنْ يَقْبِضُ الْعِلْمَ بِقَبْضِ الْعُلَمَاءِ، حَتَّى إِذَا لَمْ يُبْقِ عَالِمًا، اتَّخَذَ النَّاسُ
رُءُوسًا جُهَّالاً فَسُئِلُوا، فَأَفْتَوْا بِغَيْرِ عِلْمٍ، فَضَلُّوا وَأَضَلُّوا ‏"‏‏.
قَالَ الْفِرَبْرِيُّ حَدَّثَنَا عَبَّاسٌ قَالَ حَدَّثَنَا قُتَيْبَةُ حَدَّثَنَا جَرِيرٌ عَنْ هِشَامٍ نَحْوَهُ‏.

Narrated `Abdullah bin `Amr bin Al-`As:
I heard Allah's Messenger (صلى الله عليه وسلم) saying, "Allah does not take away the knowledge, by taking it away from (the hearts of) the people, but takes it away by the death of the religious learned men till when none of the (religious learned men) remains, people will take as their leaders ignorant persons who when consulted will give their verdict without knowledge. So they will go astray and will lead the people astray."
Sahih al-Bukhari 100


Beautiful advice by Sheik Albani (Rahimahullah)
https://shaikhalbaani.wordpress.com/2012/03/12/selling-books-and-tapes-of-those-who-do-not-adopt-the-salafi-methodology/


Thursday, October 17, 2013

Fatwa are opinions from Scholars which may be rejected


بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
Praise be to Allaah.
If a person makes a mistake it should not be accepted, his mistake should be rejected, as Maalik (may Allaah have mercy on him) said: “There is no one among us whose opinion may be rejected except the occupant of this grave” meaning the Prophet (peace and blessings of Allaah be upon him). Every scholar makes mistakes and gets things right, so what he gets right is to accepted and what he gets wrong is to be ignored. If he is one of those who follow Salafi ‘aqeedah, but he makes some mistakes, the mistakes are to be rejected, but this does not put him beyond the pale of Salafi ‘aqeedah if he is known to be a follower of the salaf but he made some errors in some interpretation of hadeeth, or in some words that he spoke. The mistakes should not be accepted and he should not be followed in that. This applies to all the imams. If al-Shaafa’i or Abu Haneefah or Maalik or Ahmad or al-Thawri or al-Awzaa’i or anyone else made a mistake, what they got right should be accepted and what they got wrong should be ignored. Mistakes are anything that goes against the shar’i evidence, which is what Allaah and His Messenger said. No one will be blamed for anything except a mistake that goes against the evidence. What we must do is follow the truth. Allaah says (interpretation of the meaning):
“What Allaah gave as booty (Fay’) to His Messenger (Muhammad صلى الله عليه وسلم) from the people of the townships — it is for Allaah, His Messenger (Muhammad صلى الله عليه وسلم), the kindred (of Messenger Muhammad صلى الله عليه وسلم ), the orphans, Al‑Masaakeen (the poor), and the wayfarer, in order that it may not become a fortune used by the rich among you. And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it)”
[al-Hashr 59:7]

The scholars are unanimously agreed that any person’s opinion may be taken or left except the Messenger of Allaah (peace and blessings of Allaah be upon him). What we must do is follow what he brought and accept it, and not reject anything that he brought, because of the verse quoted above and other similar verses, and because Allaah says (interpretation of the meaning):
“(And) if you differ in anything among yourselves, refer it to Allaah and His Messenger (صلى الله عليه وسل), if you believe in Allaah and in the Last Day. That is better and more suitable for final determination.”
[al-Nisa’ 4:59]
End quote. 

Placing Right Hand over Left Hand when getting up from Ruku (bowing ) is an Innovation

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
Say some people from Saudi Arabia and some expatriates placing the right hand on the left when they get up from Ruku (bowing):

The evidence they quote is the Hadith of Abu Humaid As-Sa’idi
http://theclearsunnah.wordpress.com/2007/03/05/arguing-about-where-to-place-hands-after-rukoo/

Shaykh Muhammad Naasiruddeen al-Albaanee in his Book "The Prophet's Prayer Described" says that this is a INNOVATION and the Hadith is misinterpreted.

This is the Hadith
Jami` at-Tirmidhi 304 (http://sunnah.com/tirmidhi/2/156)
Sunan Ibn Majah , Hadith 1114 http://sunnah.com/urn/1284090
Sunan Abi Dawud 730 http://sunnah.com/abudawud/2/340

كُلُّ عَظْمٍ إِلَى مَوْضِعِهِ
He(صلى الله عليه وسلم) would raise his hands parallel with his shoulders, until every bone returned to its place

The Full Hadith is as follows:


حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، وَمُحَمَّدُ بْنُ الْمُثَنَّى، قَالاَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ، حَدَّثَنَا عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ عَطَاءٍ، عَنْ أَبِي حُمَيْدٍ السَّاعِدِيِّ، قَالَ سَمِعْتُهُ وَهُوَ، فِي عَشَرَةٍ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم أَحَدُهُمْ أَبُو قَتَادَةَ بْنُ رِبْعِيٍّ يَقُولُ أَنَا أَعْلَمُكُمْ بِصَلاَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم ‏.‏ قَالُوا مَا كُنْتَ أَقْدَمَنَا لَهُ صُحْبَةً وَلاَ أَكْثَرَنَا لَهُ إِتْيَانًا قَالَ بَلَى ‏.‏ قَالُوا فَاعْرِضْ ‏.‏ فَقَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم إِذَا قَامَ إِلَى الصَّلاَةِ اعْتَدَلَ قَائِمًا وَرَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ فَإِذَا أَرَادَ أَنْ يَرْكَعَ رَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ ثُمَّ قَالَ ‏"‏ اللَّهُ أَكْبَرُ ‏"‏ ‏.‏ وَرَكَعَ ثُمَّ اعْتَدَلَ فَلَمْ يُصَوِّبْ رَأْسَهُ وَلَمْ يُقْنِعْ وَوَضَعَ يَدَيْهِ عَلَى رُكْبَتَيْهِ ثُمَّ قَالَ ‏"‏ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ‏"‏ ‏.‏ وَرَفَعَ يَدَيْهِ وَاعْتَدَلَ حَتَّى يَرْجِعَ كُلُّ عَظْمٍ فِي مَوْضِعِهِ مُعْتَدِلاً ثُمَّ أَهْوَى إِلَى الأَرْضِ سَاجِدًا ثُمَّ قَالَ ‏"‏ اللَّهُ أَكْبَرُ ‏"‏ ‏.‏ ثُمَّ جَافَى عَضُدَيْهِ عَنْ إِبْطَيْهِ وَفَتَخَ أَصَابِعَ رِجْلَيْهِ ثُمَّ ثَنَى رِجْلَهُ الْيُسْرَى وَقَعَدَ عَلَيْهَا ثُمَّ اعْتَدَلَ حَتَّى يَرْجِعَ كُلُّ عَظْمٍ فِي مَوْضِعِهِ مُعْتَدِلاً ثُمَّ أَهْوَى سَاجِدًا ثُمَّ قَالَ ‏"‏ اللَّهُ أَكْبَرُ ‏"‏ ‏.‏ ثُمَّ ثَنَى رِجْلَهُ وَقَعَدَ وَاعْتَدَلَ حَتَّى يَرْجِعَ كُلُّ عَظْمٍ فِي مَوْضِعِهِ ثُمَّ نَهَضَ ثُمَّ صَنَعَ فِي الرَّكْعَةِ الثَّانِيَةِ مِثْلَ ذَلِكَ حَتَّى إِذَا قَامَ مِنَ السَّجْدَتَيْنِ كَبَّرَ وَرَفَعَ يَدَيْهِ حَتَّى يُحَاذِيَ بِهِمَا مَنْكِبَيْهِ كَمَا صَنَعَ حِينَ افْتَتَحَ الصَّلاَةَ ثُمَّ صَنَعَ كَذَلِكَ حَتَّى كَانَتِ الرَّكْعَةُ الَّتِي تَنْقَضِي فِيهَا صَلاَتُهُ أَخَّرَ رِجْلَهُ الْيُسْرَى وَقَعَدَ عَلَى شِقِّهِ مُتَوَرِّكًا ثُمَّ سَلَّمَ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏ قَالَ وَمَعْنَى قَوْلِهِ وَرَفَعَ يَدَيْهِ إِذَا قَامَ مِنَ السَّجْدَتَيْنِ يَعْنِي قَامَ مِنَ الرَّكْعَتَيْنِ
Abu Humaid al-Sa’idi once told a company of ten of the companions of the Messenger of Allah (صلى الله عليه وسلم) ; Abu Qatadah was one of them:
I am one among you who is more informed of the way the Messenger of Allah (صلى الله عليه وسلم) prayed. They said: Why, By Allah, you did not follow him more than us, nor did you remain in his company longer than us? He said: Yes. They said: Then describe (how the Prophet prayed). He said: When the Messenger of Allah (صلى الله عليه وسلم) stood up to pray, he raised his hands so as to bring them opposite his shoulders, and uttered the takbir (Allah is the most great), until every bone rested in its place properly: then re recited (some verses from the Quran); then he uttered the takbir (Allah is most great), raising his hands so as to bring them opposite his shoulders; then he bowed; placing the palms of his hands on his knees and keeping himself straight, neither raising nor lowering his head; then raised his head saying: “Allah listens to him who praise Him”; then raised his hands so as to bring them exactly opposite to his shoulders; then uttered: “Allah is most great”; then lowered himself to the ground (in prostration), keeping his arms away from his sides; then raised his head, bent his left foot and sat on it, and opened the toes when he prostrated: then he uttered: “Allah is most great”; then raised his head, bent his left foot and sat on it so that every bone returned to its place properly; then he did the same in the second (rak’ah). At the end of the two Rak’ahs he stood up and uttered the takbir (Allah is most great), raising his hands so as to bring them opposite to his shoulders; then he bowed, placing the palms of his hands on his knees and keeping himself straight, neither raising or lowering his head: then raised his head saying: “Allah listens to him who praises Him”; then raised his hands so as to bring them exactly opposite his shoulders; then uttered: “Allah is most great”; then lowered himself to the ground (in prostration), keeping his arms away from his sides; then raised his head, bent his left foot and sat on it, and opened the toes when he prostrated himself; then he prostrated; then uttered: “Allah is most great”; then raised his head, bent his left foot and sat on it so that every bone returned to its place properly; then he did the same in the second (rak’ah). At the end of two rak’ahs he stood up and uttered the takbir (Allah is most great), raising his hands so as to bring them opposite to his shoulders in the way he had uttered the Takbir (Allah is most great) at the beginning of the prayer; then he did that in the remainder of his prayer; and after prostration which if followed by the taslim (salutation) he out his left foot and sat on his left hip. They said: You have spoken the truth. This is how he(peace be upon him) used to pray.


Imam Albani (rah) says
"By 'bones' here is meant those of the spinal structure, the vertebrae (Bukhari-828), as has preceded in the main text.
The meaning of this hadeeth is clear and obvious: to be at ease in this standing. It is far-removed from the meaning of the multitude of narrations of this hadeeth. In fact it is a false argument, since the placing mentioned is not referred to with regard to the first standing in any of the narrations or wordings of the hadeeth; Therefore, how can "the bones taking their proper places" mentioned in the hadeeth be interpreted as referring to the right hand taking hold of the left before rukoo`?! This would apply if all the versions of the hadeeth could be construed to mean this, so what about when they imply an obviously different meaning? In fact, this placing of theirs cannot be inferred from the hadeeth at all, since what is meant by "bones" is the bones of the spine, as confirmed by the Sunnah, "... he would stand straight until every vertebra returned to its place."

I, for one, am in no doubt that to place the hands on the chest in this standing is an innovation and a leading astray, for it is not mentioned in any of the ahaadeeth about prayer, despite their large number. Had this practice any foundation, it would have reached us by at least one narration. Further, not one of the Salaf practised it, nor has a single leading scholar of hadeeth mentioned it, as far as I know.

This is not inconsistent with what Shaykh at-Tuwayjiree has quoted in his article (pp. 18-19) from Imaam Ahmad (rahima-hullaah), "If one wishes, he may leave his hands by his sides, or, if he wishes, he can place them on his chest", for Imaam Ahmad did not attribute this to the Prophet (sal-Allaahu 'alayhe wa sallam), but said it from his own ijtihaad and opinion, and opinion can be erroneous. When authentic evidence establishes the innovatory nature of any practice, such as this one, then the saying of an imaam in its favour does not negate its being an innovation, as Shaykh-ul-Islaam Ibn Taymiyyah (rahima-hullaah) has written. In fact, I see in these words of his, an indication that Imaam Ahmad did not regard the above-mentioned placing as being proved in the Sunnah, for he allowed a choice between practicing it and leaving it! - Does the respected Shaykh think that the Imaam also allowed a similar choice regarding placing the hands before rukoo`? Thus, it is proved that the placing of the hands on the chest in the standing after rukoo` is not part of the Sunnah. This is a brief discussion of this issue, which could be dealt with in more detail and depth, but due to lack of space here, that is done instead in my Refutation against Shaykh atTuwayjiree. "
ENDQUOTE

Also SheikAlbani (rah) says in  Al-Hudaa wan-Noor, 267
A general order is used to show the legislative legitimacy of a particular act of worship, an act of worship which has not been relayed to us from the people of worship of old and so [in such a situation] it is not correct to use the generality of the text to come to that conclusion, for if we did we would have agreed with all of the innovations that innovators do, since any innovation on the face of the earth—especially if it is categorised according to what Imaam Ash-Shaatibi calls additional/secondary innovations [al-bid’ah al-idaafiyyah]—it is not possible except that this innovation will have a proof from the Book and the Sunnah, yet along with that we [still] say that it is an innovation.
Now I will bring you a practical example and another which I will make up in order to make this principle understood. You all know, since you’ve performed Hajj and ’Umrah many times, that there are many worshippers, [there] and here too, who we now see placing their right hand on the left after raising their heads from rukoo’, [is that] clear? This holding of the hands after rukoo’ which some Shaikhs who have their standing in knowledge do, what is their proof? A general text, they in no way at all have a hadith [which states] that when the Prophet ﷺ would raise his head from rukoo’ he would place his right hand over his left in prayer, there is no such hadith at all, there is however a general hadith, ‘When he would stand for prayer, Allaah’s Messenger ﷺ would place his right hand over his left,’ [so] they said, ‘… stand in prayer …’ this includes the first standing, the second, [in fact] any standing which is after the rukoo’—this is where a general text has been used to come to a conclusion, likewise, for example, other hadiths [general in nature which they use as proofs], that, ‘We, the company of prophets, have been commanded with three things …’ one of which was, ‘… and to place our right arms on our left arms during prayer.’ They said: this is unrestricted and so includes the first time one stands and the second time after the rukoo’.
We hold that this conclusion is very weak, why? Because this was either carried out practically by the Salaf, at the head of whom is Muhammad ﷺ, or it was not. The person who claims that it was done practically is like those who use a general text as a proof: they have to establish that the Prophet put his hand on his chest after raising his head from rukoo‘—and no such text exists at all.
Those who do not do that do not need to establish that he didn’t do it, why? Because acts of worship are restricted, ‘I have not left anything which will bring you closer to Allaah except that I have ordered you with it,’ so if the Prophet ﷺ put his hands there in this place it would have been relayed to us just as it was concerning the first place … if the Prophet ﷺ used to put his hands there in the second place it would have been reported to us just as putting the hands there in the first standing was, so if placing the hands there in the second standing was not transmitted then this is a practical proof which the Muslims carried out [showing] that the Prophet ﷺ never used to do it.

So using general proofs to come to conclusions, whether they are sayings of the Prophet, which are [obviously] strongest [in establishing proof], or statements of the Companions, which are less [authoritative than the statements of the Prophet ﷺ], since the statements of the Prophet ﷺ are more precise and definitive than that of a Companion
 ENDQUOTE

Moroever:
 1.) مَوْض Translates to Bones in All of the dictionaries.
 2.) Also "until every bone returned to its place" is repeated thrice in that Full Hadith. Which means according to their opinion they have to place the Right Hand on Left Hand , not only After Ruku, but after the first and second sajdah.



Shaikh Rabee bin Haadee Al-Madkhalee says
"And we do not agree with him in saying that it is an innovation (rahimahullaah), even though his opinion was most likely correct(that the hands should not be returned to the chest after bowing). However, we do not agree with him in declaring it an innovation.
And we say just as Al-Imaam Ahmad said, The matter regarding that is easy. Because this person (who holds a view contrary to ours) wants the truth and he understands from the hadeeth this understanding, therefore we do not behave harshly in this."
http://theclearsunnah.wordpress.com/2007/03/05/arguing-about-where-to-place-hands-after-rukoo/ 

Thursday, October 10, 2013

When is Arafa?

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

When we search through the forums, there is a wide discussion on to Know the Day of Arafah. Youmul Arafah.  Obviously the intention of asking is to fast on the Day of Araffa as its Virtues are far more .

The Messenger of Allah (saw) was asked about the observance of Saum (fasting) on the day of 'Arafah. He said, "It is an expiation for the sins of the preceding year and the current year."

Literally Yawm al-‘Arafah is the Day in Which Muslims performing Haj Stay in the Plain of Arafa. http://en.wikipedia.org/wiki/Day_of_Arafa

There is disagreement among scholars in which Arafa is 9th Dhul Hijjah according to local calendar.

If you watch http://fatwa-online.com/news/index.htm , you can know that the  Muslims performing Hajj will be in 'Arafah on Monday 14 October 2013. It is Good to Fast on this Day.

Even if it is the 7th of 8th of DhulHijjah according to the local calendar,  it is not prohibited to fast on the Day in which Hajis stay in Arafa.

It  has been authentically narrated that the Prophet (صلى الله عليه وسلم) used fast the ALL THE first nine days of Dhul Hijjah. So fasting on 8th or 7th DhulHijjah according to the local calendar is NOT Prohibited.

Hunaydah ibn Khalid narrated from his wife on the authority of one of the wives of the Prophet (صلى الله عليه وسلم) who said:

The Messenger of Allah (صلى الله عليه وسلم) used to fast the first nine days of Dhul-Hijjah, Ashura' and three days of every month, that is, the first Monday (of the month) and Thursday.
Grade : Sahih (Al-Albani) [Sunan Abi Dawud 2437,2439, Sunan an-Nasa'i 2417, 2372]

You can also fast the few days until EID.  Then some Moon Fighting guys bring in the Hadith of fasting on Eid that Fasting on next day is Haraam.
The Prophet (صلى الله عليه وسلم)  forbade the fasting of `Id-ul-Fitr and `Id-ul-Adha (two feast days) Sahih al-Bukhari 1991

While the Hadith is correct the context which which they quote is wrong as  Prophet (صلى الله عليه وسلم) gave a VERY clear guidance on when the EID is:

The Prophet(صلى الله عليه وسلم)   said: "The fast is the day the people fast, the breaking of the fast is the day the people break their fast, and the sacrifice is the day the people sacrifice."
Jami` at-Tirmidhi 697 ,Sunan Ibn Majah :1729 Sahih (Darussalam)

"Ibn Umar would end his fasting alone with the people, and did not follow this calculation."  Sahih (Al-Albani) Sunan Abi Dawud 2319

To Unite with the people in our region and our town is more important than celebrating Eid on the next day of Arafa.

EID IS WHEN THE PEOPLE IN YOUR AREA CELEBRATE EID. THE JAMA and it is Strictly Prohibited to Split Away from Jama'ah.

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيْلِ الْمُؤْمِنِيْنَ نُوَلِهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيْرًا
“Whoever contradicts the Messenger after guidance has been made clear to him, and follows a way other than that of the believers, I will leave him to his own means, and put him in hell; an evil end.” (Surah an-Nisaa’, 4: 115)

حَدَّثَنَا عَمْرُو بْنُ عُثْمَانَ بْنِ سَعِيدِ بْنِ كَثِيرِ بْنِ دِينَارٍ الْحِمْصِيُّ، حَدَّثَنَا عَبَّادُ بْنُ يُوسُفَ، حَدَّثَنَا صَفْوَانُ بْنُ عَمْرٍو، عَنْ رَاشِدِ بْنِ سَعْدٍ، عَنْ عَوْفِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏"‏ افْتَرَقَتِ الْيَهُودُ عَلَى إِحْدَى وَسَبْعِينَ فِرْقَةً فَوَاحِدَةٌ فِي الْجَنَّةِ وَسَبْعُونَ فِي النَّارِ وَافْتَرَقَتِ النَّصَارَى عَلَى ثِنْتَيْنِ وَسَبْعِينَ فِرْقَةً فَإِحْدَى وَسَبْعُونَ فِي النَّارِ وَوَاحِدَةٌ فِي الْجَنَّةِ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَتَفْتَرِقَنَّ أُمَّتِي عَلَى ثَلاَثٍ وَسَبْعِينَ فِرْقَةً فَوَاحِدَةٌ فِي الْجَنَّة وَثِنْتَانِ وَسَبْعُونَ فِي النَّارِ ‏"‏ ‏.‏ قِيلَ يَا رَسُولَ اللَّهِ مَنْ هُمْ قَالَ ‏"‏ الْجَمَاعَةُ ‏"‏ ‏.
It was narrated from ‘Awf bin Malik that the Messenger of Allah(صلى الله عليه وسلم) said:
“The Jews split into seventy-one sects, one of which will be in Paradise and seventy in Hell. The Christians split into seventy-two sects, seventy-one of which will be in Hell and one in Paradise. I swear by the One Whose Hand is the soul of Muhammad, my nation will split into seventy-three sects, one of which will be in Paradise and seventy-two in Hell.” It was said: “O Messenger of Allah, who are they?” He said: “The Jama'ah.
 Sunan Ibn Majah Hasan (Darussalam) Hadith 4127 http://sunnah.com/urn/1290920

(6) Chapter
باب قَتْلِ مَنْ فَارَقَ الْجَمَاعَةَ وَذِكْرِ الاِخْتِلاَفِ عَلَى زِيَادِ بْنِ عِلاَقَةَ عَنْ عَرْفَجَةَ فِيهِ ‏‏
Killing One Who Splits Away from the Jama'ah (Main Body of Muslims)
أَخْبَرَنِي أَحْمَدُ بْنُ يَحْيَى الصُّوفِيُّ، قَالَ حَدَّثَنَا أَبُو نُعَيْمٍ، قَالَ حَدَّثَنَا يَزِيدُ بْنُ مَرْدَانْبَهْ، عَنْ زِيَادِ بْنِ عِلاَقَةَ، عَنْ عَرْفَجَةَ بْنِ شُرَيْحٍ الأَشْجَعِيِّ، قَالَ رَأَيْتُ النَّبِيَّ صلى الله عليه وسلم عَلَى الْمِنْبَرِ يَخْطُبُ النَّاسَ فَقَالَ ‏ "‏ إِنَّهُ سَيَكُونُ بَعْدِي هَنَاتٌ وَهَنَاتٌ فَمَنْ رَأَيْتُمُوهُ فَارَقَ الْجَمَاعَةَ أَوْ يُرِيدُ تَفْرِيقَ أَمْرِ أُمَّةِ مُحَمَّدٍ صلى الله عليه وسلم كَائِنًا مَنْ كَانَ فَاقْتُلُوهُ فَإِنَّ يَدَ اللَّهِ عَلَى الْجَمَاعَةِ فَإِنَّ الشَّيْطَانَ مَعَ مَنْ فَارَقَ الْجَمَاعَةَ يَرْكُضُ ‏"‏ ‏.‏
It was narrated that 'Arfajah bin Shuraih Al-Ashja'I said:
"I saw the Prophet [صلى الله عليه وسلم] on the Minbar addressing the people. He said: 'After me there will be many calamities and much evil behavior. Whoever you see splitting away from the Jama'ah or trying to create division among the Ummah of Muhammad [صلى الله عليه وسلم], then kill him, for the Hand of Allah is with the Jama'ah, and the Shaitan is with the one who splits away from the Ummah, running with him.'" (Sahih) Sunan an-Nasa'i 4020 http://sunnah.com/nasai/37/55


Conclusion:
Fast on the day in which the Hajis stay in Arafa, and when people fast Arafa fast in your area and celebrate EID with the people of your area.


Thursday, October 3, 2013

READ QURAN WITH UNDERSTANDING

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

This I write in a SAD feeling that Many of Muslim Brothers And Sisters, 
DO NOT CONSIDER Quran as a Book which ALLAH has sent to be Read , Recite, Review, Recall (IQRA- The First Command) WITH UNDERSTANDING. 

[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded. (quran.com/38/29)
And We have certainly made the Qur'an easy for remembrance, so is there any who will remember? (quran.com/54/17)

And We have certainly presented for the people in this Qur'an from every [kind of] example - that they might remember.http://quran.com/39/27
No! Indeed, the Qur'an is a reminder. Then whoever wills will remember it. [http://quran.com/74/54 , http://quran.com/74/55]
O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers. [http://quran.com/10/57]
Then do they not reflect upon the Qur'an, or are there locks upon [their] hearts? [http://quran.com/47/24 ]
In it are verses that is very clear. Yet if it is not clear you can refer the Online Tafsir (http://qtafsir.com/) and if still it is not clear THEN you can ask the people of Knowledge(21:7)

It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah . But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding. http://quran.com/3/7


How can we Act (AMAL) if We Don't Know (Ilm) of ALLAH'S Words?



Quran Should it be read with understanding - Dr Zakir Naik

Good Information on Eid Al Adha sacrifice Animal

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
Many Muslims consider Eid Al Adha (Eid of Hajj) a financial catastrophe because of the number of sacrifices they have to offer. Here are some clarifications:
1- It is only obligatory upon those who are financially capable. Those who can’t afford it, don’t have to.
2- Some have the misconception that we must sacrifice for each member of the family. This is wrong. The Sunnah is to slaughter one ram or goat on behalf of an individual that includes his wife and offspring and relatives who live under his roof and eat from his kitchen. One sheep is sufficient for all of these people.
3- 7 such individuals and their families can share a cow or a camel as their sacrifice. This was done by the companions of the Prophet salla Allahu alaihi wa sallam.
4- You should pick the best you can to offer to Allah and it is recommended for you to do the slaughtering or at least to witness it and eat from it.
5- The Sunnah for that individual when the month of Thul Hijjah begins that he doesn’t clip his nails or cut any of the hair on his body until he slaughters. As for the rest of his family, they are not included in this restriction and they can do that.

I hope that this message may ease the burden that some of us have every year. May Allah accept our sacrifices and make it pure for his sake.


وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ عُمَارَةَ بْنِ صَيَّادٍ، أَنَّ عَطَاءَ بْنَ يَسَارٍ، أَخْبَرَهُ أَنَّ أَبَا أَيُّوبَ الأَنْصَارِيَّ أَخْبَرَهُ قَالَ كُنَّا نُضَحِّي بِالشَّاةِ الْوَاحِدَةِ يَذْبَحُهَا الرَّجُلُ عَنْهُ وَعَنْ أَهْلِ بَيْتِهِ ثُمَّ تَبَاهَى النَّاسُ بَعْدُ فَصَارَتْ مُبَاهَاةً ‏

"It is disapproved for a group of people to buy a camel, cow or sheep, to share for the ritual and sacrifices, each man giving a share of its price, and taking a share of its meat. We have heard the tradition that people do not share in the ritual. However, it may be that the people of one household can share."
Muwatta Malik » Sacrificial Animals : Hadith 1040

http://sunnah.com/urn/410620

Wednesday, October 2, 2013

நோயையும் துவாவும்

அளவற்ற அருளாளனும் நிகரற்ற அன்புடையோனுமாகிய அல்லாஹ்வின் திருப்பெயரால் ஆரம்பம்.

நபி (ஸல்) அவர்கள் கூறினார்கள்„ அல்லாஹ் எந்த நோயையும் அதற்குரிய நிவாரணியை அருளாமல் இறக்குவதில்லை. இதை அபூஹுரைரா (ரலி) அவர்கள் அறிவிக்கிறார்கள். [ஸஹீஹுல் புகாரி: 5678]
  1. اللَّهُمَّ رَبَّ النَّاسِ أَذْهِبِ الْبَاسَ، اشْفِهِ وَأَنْتَ الشَّافِي، لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفَاءً لاَ يُغَادِرُ سَقَمًا
    நபி (ஸல்) அவர்கள் தம் துணைவியார் ஒருவருக்காக (நோயிலிருந்து) பாதுகாப்புக் கோரி வந்தார்கள். தமது வலக் கரத்தால் (வலியுண்டான இடத்தைப் பரிவுடன்) வருடிக் கொடுத்து அல்லாஹ்ஹும்ம ரப்பன்னாஸ்! அத்ஹிபில் பஃஸ், வஷ்ஃபிஹி. வ அன்த்தஷ் ஷாஃபி லாஷிஃபாஅ இல்லா ஷிஃபாஉக. ஷிஃபாஅன் லா யுஃகாதிரு சகமன் என்று பிரார்த்தித்தார்கள். (பொருள்„ இறைவா! மக்களை இரட்சிப்பவனே! துன்பத்தைப் போக்கி இவருக்குக் குணமளித்திடுவாயாக! நீயே குணமளிப்பவன். உன் நிவாரணத்தைத்தவிர வேறு நிவாரண மில்லை. நோய்அறவே இல்லாதவாறு குணமளிப்பாக!) [ஸஹீஹுல் புகாரி:5743]
  2. நம் உடலில் எங்காவது வேதனையை உணர்ந்தால்:
    வேதனை ஏற்பட்ட இடத்தின் மீது கையை வைத்து
    بِاسْمِ اللَّ
    'பிஸ்மில்லாஹி' (அல்லாஹ்வின் பெயரால்) என்று மூன்று முறை கூறவேண்டும். தொடர்ந்து
    أَعُوذُ بِاللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ
    'அ ஊது (Bi)பில்லாஹி வ குத்ரத்திஹி மின் ஷர்ரி மா அஜிது வ உஹாதிரு' என்று ஏழு முறை கூற வேண்டும்.
    (பொருள்: நான் அல்லாஹ்விடம் அவனது ஆற்றலை முன்வைத்து, நான் (தற்போது) உணர் கின்ற தீமையிலிருந்தும் (எதிர்காலத்தில் ஏற்பட்டுவிடக் கூடாது என) நான் அஞ்சுகின்ற தீமையிலி ருந்தும் பாதுகாப்புக் கோருகிறேன். முஸ்லிம் 2202/4430)
  3. குழந்தைகளுக்கான பிரார்த்தனை:
    أُعِيذُكُمَا بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ وَمِنْ كُلِّ عَيْنٍ لاَمَّةٍ
    உஈதுகுமா பி கலிமாத்தில்லாஹித் தாம்மத்தி மின் குல்லி ஷைத்தானின் வ ஹாம்மத்தின் வமின் குல்லி அய்னின் லாம்மத்தின்.
    பொருள் : ஒவ்வொரு ஷைத்தான் மற்றும் விஷ ஜந்துக்களின் (தீமையி)லிருந்து இன்னும் பட்டுவிடக்கூடிய ஒவ்வொரு கண்ணி(ன் பார்வையி)லிருந்து அல்லாஹ்வின் நிறைவான வாக்குகளைக் கொண்டு உங்களிருவருக்கும் நான் பாதுகாவல் தேடுகிறேன்.[திர்மிதி: 2201]
  4. நோயாளிக்கு நலம் விசாரிக்கையில் பிரார்த்தனை:
    لاَ بَأْسَ طَهُورٌ إِنْ شَاءَ اللَّهُ
    அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் (நோயுற்றிருந்த கிராமவாசி) ஒருவரை உடல் நலம் விசாரிக்கச் சென்றார்கள். அப்போது நபி (ஸல்) அவர்கள் கவலைப்பட வேண்டாம். இறைவன் நாடினால் (இது உங்கள் பாவத்தைக் கழுவி உங்களைத்) தூய்மைப்படுத்திவிடும் என்று சொன்னார்கள். [ஸஹீஹுல் புகாரி:6662,அபு தாவூத் 3106]


    أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يَشْفِيَكَ
    அஸ்அலுல்லாஹல் அழீம். ர(B)ப்பில் அர்ஷில் அழீமி அன்யஷ்(F)பியக (7 முறை)
    (பொருள் :மகத்தான அர்ஷின் அதிபதியான மகத்துவமிக்க அல்லாஹ்விடம் உன்னை குனப்படுத்த வேண்டுகிறேன்) [திர்மிதி: 2227]
  5. விஷ ஜந்துக்களின் தீங்கிலிருந்து பாதுகாப்பு பெற:
    அஊது (B)பி கலிமாத்தில்லாஹித் தாம்மாத்தி மின் ஷர்ரி மா கலக்
    (பொருள்: அவன் படைத்தவற்றின் தீங்குகளை விட்டு அல்லாஹ்வின் முழுமையான வார்த்தைகளின் துணைகொண்டு நான் காவல் தேடுகிறேன்.) [ஸஹீஹுல் புகாரி: 3371] 

The Power of the Du'a of the Oppressed

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ  The Prophet Muhammad ﷺ once said: "Fear the supplication of the oppressed, for there is no b...