Why Islam

Bismillah

Ja'far ibn Abī Tālib Radhiyallahu Anhu to King Negus of Abyssiania

O King! We were ignorant people and we lived like wild animals. The strong among us lived by preying upon the weak. We obeyed no law and we acknowledged no authority save that of brute force. We worshiped idols made of stone or wood, and we knew nothing of human dignity. And then God, in His Mercy, sent to us His Messenger who was himself one of us. We knew about his truthfulness and his integrity. His character was exemplary, and he was the most well-born of the Arabs. He invited us toward the worship of One God, and he forbade us to worship idols. He exhorted us to tell the truth, and to protect the weak, the poor, the humble, the widows and the orphans. He ordered us to show respect to women, and never to slander them. We obeyed him and followed his teachings. Most of the people in our country are still polytheists, and they resented our conversion to the new faith which is called Islam. They began to persecute us and it was in order to escape from persecution by them that we sought and found sanctuary in your kingdom.

When Ja'far (RA) concluded his speech, the king asked him to read some verses which were revealed to Muhammad. Ja'far(RA) read a few verses from Sura Maryam (Mary), the 19th chapter of the Qur'an.

பள்ளிவாயிலில் விற்பதற்கு தடை

அளவற்ற அருளாளனும், நிகரற்ற அன்புடையோனுமாகிய அல்லாஹ்வின் திருப்பெயரால்

பள்ளிவாயிலில் விற்பதற்கு தடை:


பள்ளிவாயினில் நுழைவாயிலில் விற்பதற்கு தடை இல்லை:

இப்னு உமர்(ரலி) அறிவித்தார்.
பள்ளியின் நுழைவாயிலில் பட்டாடை ஒன்றை (விற்பனை செய்வதை) உமர்(ரலி) பார்த்தார்கள். அப்போது 'இறைத்தூதர் அவர்களே! இதை நீங்கள் விலைக்கு வாங்கி ஜும்ஆ நாளிலும் தூதுக் குழுவைச் சந்திக்கும் போதும் அணிந்து கொள்ளலாமே' என்று நபி(ஸல்) அவர்களிடம் உமர்(ரலி) கேட்டார்கள். "மறுமையில் இந்தப் பாக்கியம் அற்றவர்களின் ஆடையே இது" என்று நபி(ஸல்) அவர்கள் பதில் கூறினார்கள்.
பின்னர் நபி(ஸல்) அவர்களுக்குச் சில பட்டாடைகள் வந்தன. அதில் ஓர் ஆடையை உமர்(ரலி)க்குக் கொடுத்தனர். அதற்கு உமர்(ரலி) 'பட்டாடை பற்றி வேறு விதமாக நீங்கள் கூறிவிட்டு அதை எனக்குக் கொடுக்கின்றீர்களே' என்று கேட்டார்கள். அதற்கு நபி(ஸல்) அவர்கள் 'நீர் அணிவதற்காக இதை உமக்கு நான் தரவில்லை' என்று கூறினார்கள். அந்த ஆடையை மக்காவில் இருந்த முஷ்ரிக்கான தம் சகோதரருக்கு உமர்(ரலி) வழங்கினார்கள்.  [  ஸஹீஹ் புகாரி :886]


http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=293500

மழையை பற்றி சில மணித்துளிகள்

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

:::: மழையை பற்றி சில மணித்துளிகள்::::
1.இந்த நட்சத்திரத்தினால் எங்களுக்கு மழை பொழிந்தது எனக் கூறுவது
.ஸைத் இப்னு காலித் அல்ஜுஹனீ(ரலி) அறிவித்தார்.
நபி(ஸல்) அவர்கள் 'ஹுதைபிய்யா' எனுமிடத்தில் எங்களுக்கு ஸுபுஹ் தொழுகை நடத்தினார்கள். அன்றிரவு மழை பெய்திருந்தது. தொழுது முடித்ததும் மக்களை நோக்கி, 'உங்களுடைய இறைவன் என்ன கூறினான் என்பதை நீங்கள் அறிவீர்களா?' என்று கேட்டார்கள். 'அல்லாஹ்வும் அவனுடைய தூதருமே இதைப் பற்றி நன்கு அறிந்தவர்கள்' என்று நாங்கள் கூறினோம்.
"என்னை விசுவாசிக்கக் கூடியவர்களும் என்னை நிராகரிக்கக் கூடியவர்களுமான என் அடியார்கள் இரண்டு பிரிவுகளாக ஆனார்கள். அல்லாஹ்வின் கருணையினாலும் அவனுடைய அருட்கொடையினாலும் நமக்கும் மழை பொழிந்தது எனக் கூறுபவர்கள் என்னை நம்பி, நட்சத்திரங்களை மறுத்தவர்களாவர். இந்த நட்சத்திரத்தினால் எங்களுக்கு மழை பொழிந்தது எனக் கூறுபவர்கள் என்னை நிராகரித்து, நட்சத்திரங்களை விசுவாசித்தவர்களாவர் என்று இறைவன் கூறினான்' என்று இறைத்தூதர்(ஸல்) அவர்கள் கூறினார்கள் (புகாரி 846)

2.கடும் காற்றையும் மேகத்தையும் காணும்போது இறைவனிடம் பாதுகாப்புக் கோருவதும் மழை பெய்யும் போது மகிழ்ச்சி அடைவதும்.[முஸ்லிம் பாடம் : 3]
நபி (ஸல்) அவர்களின் துணைவியார் ஆயிஷா (ரலி) அவர்கள் கூறியதாவது:
நபி (ஸல்) அவர்கள் சூறாவளிக் காற்று வீசும்போது, "இறைவா, இந்தக் காற்றின் நன்மையையும் அதனுள்ளே மறைந்திருக்கும் நன்மையையும் அது எதனுடன் அனுப்பப் பெற்றுள்ளதோ அதன் நன்மையையும் உன்னிடம் வேண்டுகிறேன். இந்தக் காற்றின் தீங்கிலிருந்தும், அதனுள்ளே மறைந்திருக்கும் தீங்கிலிருந்தும், அது எதனுடன் அனுப்பப் பெற்றுள்ளதோ அதன் தீங்கிலிருந்தும் உன்னிடம் பாதுகாப்புக் கோருகிறேன்" என்று கூறுவார்கள். வானத்தில் மேகமூட்டம் ஏற்பட்டால் நபி (ஸல்) அவர்களது முகம் மாறிவிடும்; (தமது அறைக்கு) உள்ளே போவார்கள்; வெளியே வருவார்கள்; முன்னும் பின்னுமாக நடப்பார்கள். (நிம்மதியற்று ஒரு விதத் தவிப்புடன் காணப்படுவார்கள்.) வானம் மழை பொழிந்துவிட்டால், அந்த (தவிப்பு) நிலை அவர்களைவிட்டு நீங்கிவிடும். இதை நான் அவர்களது
முகத்திலிருந்து அறிந்துகொண்டு (இது குறித்து) அவர்களிடம் கேட்டேன். அதற்கு அவர்கள், "ஆயிஷா! (குர்ஆனில் கூறப்பட்டுள்ளபடி) ‘ஆத்" சமுதாயத்தார், அந்த வேதனை (கொணரும் மேகம்) தாங்கள் வசித்த பள்ளத்தாக்குகளை நோக்கி வந்து கொண்டிருப்பதைக் கண்டபோது, (தவறாகப் புரிந்துகொண்டு) "இது நமக்கு மழை பொழிவிக்கும் மேகமாகும்" (46:24) என்று கூறினார்களே, அத்தகைய மேகமாகவும் இது இருக்கலாம்" என்று பதிலளித்தார்கள். [முஸ்லிம் 1640]

3. மழையின் போது ஜுமுஆத் தொழுகைக்குச் செல்லாமலிருக்க அனுமதி (புகாரி பாடம் : 14)
மழை நேரத்தில் இருப்பிடங்களிலேயே தொழுதுகொள்ளலாம்.(ஸஹீஹ் முஸ்லிம் பாடம் : 3)
அப்துல்லாஹ் இப்னு அல் ஹாரிஸ் அறிவித்தார்.
பாங்கு சொல்பவரிடம் ஒரு மழை நாளில் 'அஷ்ஹது அன்ன முஹம்மதர் ரஸூலுல்லாஹ்' என்று (பாங்கில்) கூறிய பிறகு ஹய்ய அலஸ்ஸலாஹ் (தொழுகைக்கு வாருங்கள்) என்பதைக் கூறாமல் "ஸல்லூ ஃபுயூதிகும்" (உங்கள் வீடுகளிலேயே தொழுது கொள்ளுகள்) என்று கூறும்' என இப்னு அப்பாஸ்(ரலி) கூறினார். (இவ்வாறு கூறியதை) மக்கள் வெறுப்பது போல் இருந்தபோது 'என்னை விட மிகவும் சிறந்தவ(ரான நபி(ஸல்) அவர்கள் இவ்வாறு செய்துள்ளனர்' என்று நிச்சயமாக ஜும்ஆ அவசியமானது தான்; எனினும், நீங்கள் சேற்றிலும் சகதியிலும் நடந்து வந்து அதனால் உங்களுக்குச் சிரமம்
தருவதை நான் விரும்பவில்லை' என்றும் குறிப்பிட்டார்கள்.

4. பாங்கு சொல்பவர் பாங்கின் வாசகங்களை "ஹையாஅலஸ்ஸ்லாத்தி" என்று கூறாமல் "ஸல்லூ ஃபுயூதிகும்" என்று மாற்றிக் கூற வேண்டும் (புகாரி 901)
.நாஃபிஉ (ரஹ்) அவர்கள் கூறியதாவது:
குளிரும் காற்றும் நிறைந்த ஓர் இரவில் இப்னு உமர் (ரலி) அவர்கள் தொழுகை அறிவிப்புச் செய்தார்கள். அப்போது "அலா ஸல்லூ ஃபிர்ரிஹால்" (ஒரு முக்கிய அறிவிப்பு! நீங்கள் (உங்கள்) இருப்பிடங்களிலேயே தொழுதுகொள்ளுங்கள்) என்றும் அறிவிப்புச் செய்தார்கள். பிறகு "(கடுங்)குளிரும் மழையும் உள்ள இரவில் "ஒரு முக்கிய அறிவிப்பு! நீங்கள் (உங்கள்) இருப்பிடங்களிலேயே தொழுது கொள்ளுங்கள்" என்று அறிவிக்குமாறு தொழுகை அறிவிப்பாளரை அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் பணிப்பார்கள்" என்றும் இப்னு உமர் (ரலி) அவர்கள் கூறினார்கள்.[ஸஹீஹ் முஸ்லிம் 1240]

நாஃபிஉ (ரஹ்) அவர்கள் கூறியதாவது:
இப்னு உமர் (ரலி) அவர்கள் குளிரும் காற்றும் மழையும் நிறைந்த ஓர் இரவில் தொழுகை அறிவிப்புச் செய்தார்கள். அறிவிப்பின் இறுதியில் "ஓர் அறிவிப்பு! நீங்கள் உங்கள் இருப்பிடங்களிலேயே தொழுதுகொள்ளுங்கள்; இருப்பிடங்களிலேயே தொழுதுகொள்ளுங்கள்" என்று கூறினார்கள். பிறகு "அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் குளிரோ மழையோ உள்ள இரவில் பயணம் செய்யும்போது
தொழுகை அறிவிப்பாளரிடம் "நீங்கள் உங்கள் இருப்பிடங்களிலேயே தொழுது கொள்ளுங்கள்" என்று அறிவிக்குமாறு கட்டளையிடுவார்கள்" என்றும் குறிப்பிட்டார்கள். [ஸஹீஹ் முஸ்லிம் 1241]

5.மழையில் கொஞ்சம் நனைதல் 
அனஸ் பின் மாலிக் (ரலி) அவர்கள் கூறியதாவது:
(ஒரு நாள்) நாங்கள் அல்லாஹ்வின் தூதர் (ஸல்) அவர்களுடன் இருந்தபோது மழை பெய்தது. உடனே அவர்கள் மழைத் துளிகள் தம்மீது விழும் விதமாக தமது ஆடையைச் சற்று விலக்கினார்கள். நாங்கள், "அல்லாஹ்வின் தூதரே, ஏன் இவ்வாறு செய்தீர்கள்?"என்று கேட்டோம். அதற்கு அவர்கள் "இது (புத்தம் புதிதாக) இப்போதுதான் இறைவனிடமிருந்து வருகிறது" என்று பதிலளித்தார்கள். [ஸஹீஹ் முஸ்லிம் 1638]

Perfuming Masjid

Bismillah


حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ، حَدَّثَنَا حُسَيْنُ بْنُ عَلِيٍّ، عَنْ زَائِدَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، قَالَتْ أَمَرَ رَسُولُ اللَّهِ صلى الله عليه وسلم بِبِنَاءِ الْمَسَاجِدِ فِي الدُّورِ وَأَنْ تُنَظَّفَ وَتُطَيَّبَ ‏.‏

Narrated Aisha, Ummul Mu'minin:

The Messenger of Allah (ﷺ) commanded us to build mosques in different localities (i.e. in the locality of each tribe separately) and that they should be kept clean and be perfumed.

http://sunnah.com/abudawud/2/65

 Sahih (Al-Albani)Sunan Abi Dawud 455

حَدَّثَنِي هَارُونُ بْنُ سَعِيدٍ الأَيْلِيُّ، وَأَبُو طَاهِرٍ وَأَحْمَدُ بْنُ عِيسَى قَالَ أَحْمَدُ حَدَّثَنَا وَقَالَ الآخَرَانِ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي مَخْرَمَةُ، عَنْ أَبِيهِ، عَنْ نَافِعٍ، قَالَ كَانَ ابْنُ عُمَرَ إِذَا اسْتَجْمَرَ اسْتَجْمَرَ بِالأَلُوَّةِ غَيْرِ مُطَرَّاةٍ وَبِكَافُورٍ يَطْرَحُهُ مَعَ الأَلُوَّةِ ثُمَّ قَالَ هَكَذَا كَانَ يَسْتَجْمِرُ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏.‏ 

Nafi' reported that when Ibn Umar wanted fumigation he got it from aloeswood without mixing anything with it, or he put camphor along with aloeswood and then said:

This is how Allah's Messenger (ﷺ) fumigated.
Sahih Muslim 2254

It was narrated from Wathilah bin Asqa' that:

The Prophet said: "Keep your infants, your insane and your evil ones away from your mosques. Avoid engaging in transactions and disputes, raising your voices, carrying out your prescribed punishments and unsheathing your swords therein. Make places for purification at their gates, and perfume them with incense on Fridays."  (Maudu but used as supporting evidence')
Sunan Ibn Majah 750

Adorning the mosques
One of the Salaf (righteous predecessors) said: “Everything has an adornment, and the adornments of the mosques are those who cooperate to remember Allaah.” A way to cooperate during Ramadhaan: mutual study of the Qur’aan, feeing the fasting, and caring for the mosque.
https://www.facebook.com/almunajjid.en/posts/988930554542594

Fatwa no. 18580

Q: What is the ruling on using incense and on incensing Masjids (mosques)?

A: Incensing and perfuming Masjids is a good act, as it is part of observing the cleanliness of the Masjid. The eminent Tabi` y (Follower, belonging to the generation after the Companions of the Prophet) Nu`aym Al-Mujmir (may Allah be merciful to him), who was one of the persons reporting from Abu Hurayrah (may Allah be pleased with him), was called "Al-Mujmir" (i.e. An adjective describing the Arabic word "incense") because he used to incense the Masjid of the Messenger of Allah (peace be upon him).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'
http://www.alifta.com/Fatawa/fatawaChapters.aspx?languagename=en&View=Page&PageID=11968&PageNo=1&BookID=7

Regarding Fasting The Ten (Days)

Regarding Fasting The Ten (Days)

سنن أبي داود   - باب فِي صَوْمِ الْعَشْرِ
حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الْحُرِّ بْنِ الصَّبَّاحِ، عَنْ هُنَيْدَةَ بْنِ خَالِدٍ، عَنِ امْرَأَتِهِ، عَنْ بَعْضِ، أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم قَالَتْ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَصُومُ تِسْعَ ذِي الْحِجَّةِ وَيَوْمَ عَاشُورَاءَ وَثَلاَثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ أَوَّلَ اثْنَيْنِ مِنَ الشَّهْرِ وَالْخَمِيسَ
صحيح   (الألباني)

Narrated One of the wives of the Prophet:
Hunaydah ibn Khalid narrated from his wife on the authority of one of the wives of the Prophet (ﷺ) who said: The Messenger of Allah (ﷺ) 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. Sunan Abi Dawud 2437 Sahih (Al-Albani)
http://sunnah.com/abudawud/14/125

أَخْبَرَنِي أَحْمَدُ بْنُ يَحْيَى، عَنْ أَبِي نُعَيْمٍ، قَالَ حَدَّثَنَا أَبُو عَوَانَةَ، عَنِ الْحُرِّ بْنِ الصَّيَّاحِ، عَنْ هُنَيْدَةَ بْنِ خَالِدٍ، عَنِ امْرَأَتِهِ، عَنْ بَعْضِ، أَزْوَاجِ النَّبِيِّ صلى الله عليه وسلم أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَصُومُ تِسْعًا مِنْ ذِي الْحِجَّةِ وَيَوْمَ عَاشُورَاءَ وَثَلاَثَةَ أَيَّامٍ مِنْ كُلِّ شَهْرٍ أَوَّلَ اثْنَيْنِ مِنَ الشَّهْرِ وَخَمِيسَيْنِ ‏.‏
سنن النسائي

It was narrated from Hunaidah bin Khalid, from his wife, from one of the wives of the Prophet, that:
the Messenger of Allah used to fast nine days of Dhul-Hijjah, the day of 'Ashura', and three days of each month: The first Monday of the month, and two Thursday.  Sunan an-Nasa'i 2417 Sahih (Darussalam)
 http://sunnah.com/nasai/22/328

Four Benefical Points Of Advice To All Salafis – Shaykh Khaalid Ar-Raddaadee

Bismillah

Four Benefical Points Of Advice To All Salafis – Shaykh Khaalid Ar-Raddaadee
Shaykh Khaalid Ar-Raddaadee said:
1. To maintain manners and knowledge when advising. The scholars are not free from falling into mistakes, and students of knowledge are even more prone to this.

However sincere advice should be given in the correct prescribed manners, based upon evidences and proofs, not based upon suspicion and questioning people’s intentions and the spreading of lies. I remind them of the statement of the Prophet (sal Allaahu alayhi wa sallam) to Usaamah bin Zayd (may Allaah be pleased with them both) when he killed a man he thought had only proclaimed ‘Laa ilaaha illa Allaah’ due to his fear of being killed. The Prophet (sal Allaahu alayhi wa sallam) said to him:
Did you split open his heart to find out whether he truly meant what he said or not?
2. To be distant from suspicion, false doubts, tracking people’s mistakes and falsely accusing brothers with lies and accusations. I remind you of the statement of the Messenger of Allaah (sal Allaahu alayhi wa sallam):
O community of people, who have believed by their tongue, and belief has not entered their hearts; do not backbite Muslims, and do not search for their faults, for if anyone searches for their faults, Allaah will search for his fault, and if Allaah searches for the fault of anyone, He [will] disgrace him [even] in his own home.
3. To attach importance to knowledge and to that which benefits one in his religious and worldly affairs. Indeed the Prophet (sal Allaahu alayhi wa sallam) said:
Concentrate on those matters that will benefit you, and seek Allaah’s assistance.
And the Prophet (sal Allaahu alayhi wa sallam) also said:
From the goodness of a person’s Islam is to leave alone that which does not concern him.
4. To distance yourselves from insults, curses and vulgar speech. Indeed the Prophet (sal Allaahu alayhi wa sallam) forbade from this and he said:
The believer is not one who slanders, curses, or speaks in an obscene or foul manner.
He (sal Allaahu alayhi wa sallam) also said:
To insult a Muslim is disobedience, and to kill him is disbelief…”

Source: https://www.facebook.com/auatthahabi/posts/584350981703424 

Young age is when misunderstandings often take place

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ


Young age is when misunderstandings often take place, this is indicated by that which Bukhaari narrated in his Saheeh (4495) with his chain of narration to Hishaam-bin-Urwah who narrated from his father, that he said:

 Narrated Hisham Ibn `Urwa from his father who said:
While I was a youngster, I asked `Aisha the wife of the Prophet. "What about the meaning of the Statement of Allah; "Verily! (the mountains) As-Safa and Al Marwa, are among the symbols of Allah. So, it is not harmful if those who perform Hajj or `Umra of the House (Ka`ba at Mecca) to perform the going (Tawaf) between them? (2.158) I understand (from that) that there is no harm if somebody does not perform the Tawaf between them." `Aisha replied, "No, for if it were as you are saying, then the recitation would have been like this: 'It is not harmful not to perform Tawaf between them.' This verse was revealed in connection with the Ansar who used to assume the Ihram for the idol Manat which was put beside a place called Qudaid and those people thought it not right to perform the Tawaf of As- Safa and Al-Marwa. When Islam came, they asked Allah's Messenger (ﷺ) about that, and Allah revealed:-- "Verily! (the mountains) As-Safa and Al-Marwa Are among the symbols of Allah. So, it is not harmful of those who perform Hajj or `Umra of the House (Ka`ba at Mecca) to perform the going (Tawaf) between them." (2.158)
 Sahih al-Bukhari 1790 ,4495,Sahih Muslim 1277 c

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ، أَخْبَرَنَا مَالِكٌ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّهُ قَالَ قُلْتُ لِعَائِشَةَ ـ رضى الله عنها ـ زَوْجِ النَّبِيِّ صلى الله عليه وسلم وَأَنَا يَوْمَئِذٍ حَدِيثُ السِّنِّ أَرَأَيْتِ قَوْلَ اللَّهِ تَبَارَكَ وَتَعَالَى ‏{‏إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا‏}‏ فَلاَ أُرَى عَلَى أَحَدٍ شَيْئًا أَنْ لاَ يَطَّوَّفَ بِهِمَا‏.‏ فَقَالَتْ عَائِشَةُ كَلاَّ، لَوْ كَانَتْ كَمَا تَقُولُ كَانَتْ فَلاَ جُنَاحَ عَلَيْهِ أَنْ لاَ يَطَّوَّفَ بِهِمَا‏.‏ إِنَّمَا أُنْزِلَتْ هَذِهِ الآيَةُ فِي الأَنْصَارِ كَانُوا يُهِلُّونَ لِمَنَاةَ، وَكَانَتْ مَنَاةُ حَذْوَ قُدَيْدٍ، وَكَانُوا يَتَحَرَّجُونَ أَنْ يَطُوفُوا بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَلَمَّا جَاءَ الإِسْلاَمُ سَأَلُوا رَسُولَ اللَّهِ صلى الله عليه وسلم عَنْ ذَلِكَ، فَأَنْزَلَ اللَّهُ تَعَالَى ‏{‏إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا‏}‏‏.
صحيح البخاري


‘Urwa ibn Zubair was from the best of the Taabi’een, and he was one of the seven jurists of Madeenah during the period of the Taabi’een, he explained that the reason for making mistake in understanding was due to him being of  young age at the time when he asked [the question].

It is clear (from this) that young age is the most likely reason for misunderstanding; and returning to the people of knowledge is better and safe.

"Our  past actions may look silly when we remember it in the present. And the present actions may look silly too in the future. It only makes us wonder how the same actions look different as time passes by!" 

PLACING THE HANDS OR POSITION OF THE HANDS DURING SALAH

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

According to the Hanafi school of jurisprudence one's hands should be kept below navel while Shaafi'i school of jurisprudence confirms that they should be placed on chest, and both practices are narrated from Imaam Ahmad may Allaah have mercy upon him.

وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ يَرَوْنَ أَنْ يَضَعَ الرَّجُلُ يَمِينَهُ عَلَى شِمَالِهِ فِي الصَّلاَةِ ‏.‏ وَرَأَى بَعْضُهُمْ أَنْ يَضَعَهُمَا فَوْقَ السُّرَّةِ ‏.‏ وَرَأَى بَعْضُهُمْ أَنْ يَضَعَهُمَا تَحْتَ السُّرَّةِ ‏.‏

Imaam At-Tirmithi may Allaah have mercy upon him said: 'The people of knowledge from the companions may Allaah be pleased with them their successors and the scholars who came after them are agreed that right hand should be placed over left hand during prayers. Some of them are of the opinion that the hands should be placed above the navel while others are of the opinion that they should be placed below the navel. Both practices are acceptable'.

Source : http://sunnah.com/tirmidhi/2/104

More Info:
A narration about putting hands under navel during the prayer :
http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=155425

Investigating the narrations of placing the hands upon the chest in Salah:
http://www.central-mosque.com/index.php/Acts-of-Worship/investigating-the-narrations-of-placing-the-hands-upon-the-chest-in-salah.html

Ways to increase Rizq (Provision)

Bismillah

Ways to increase Rizq (Provision)

1. Istighfaar (praying for forgiveness)

"Saying, 'Ask forgiveness from your Lord; for He is Oft-Forgiving;
"'He will send rain to you in abundance;
"'Give you increase in wealth and sons; and bestow on you gardens and bestow on you rivers (of flowing water).
Surah Nuh 71:10-12

2. Upholding ties of kinship

Narrated Anas bin Malik:
I heard Allah's Messenger (ﷺ) saying, "whoever desires an expansion in his sustenance (Rizq) and age, should keep good relations with his Kith and kin."
Sahih al-Bukhari 2067

3. Giving a great deal of charity

Say, "Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] - He will compensate it; and He is the best of providers."
Surah Saba 34:39

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Charity does not in any way decrease the wealth and the servant who forgives - Allah adds to his respect, and the one who shows humility - Allah elevates him in the estimation (of the people).
Sahih Muslim 2588

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no day on which the people get up but two angels come down and one of them says, ‘O Allaah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allaah, destroy the one who withholds.’”  (Bukhari, Muslim)

4. Being mindful of Allah and fearing Him (taqwa)

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.
Surah at-Talaq 65:2-3

5. Showing Gratitude To Allah 

And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.'” (Surah Ibrahim, verse 7)

6. Performing Hajj and ‘Umrah often, following one with the other

Abdullah (bin Mas'ud) narrated that:
The Messenger of Allah said (ﷺ): "Alternate between Hajj and Umrah; for those two remove poverty and sins just as the bellows removes filth from iron, gold, and silver - and there is no reward for Al-Hajj Al-Mabrur except for Paradise."
Jami` at-Tirmidhi 810

6.  Du‘aa’ (supplication)

It was narrated from Umm Salamah that:
The Messenger of Allah (ﷺ) used to say, when he said the salaam at the end of Fajr prayer: “Allaahumma inni as’aluka rizqan tayyiban, wa ‘ilman naafi’an, wa ‘amalan mutaqabbalan (O Allah, I ask you for good (halaal) provision, beneficial knowledge and accepted good deeds).”
Sunan Ibn Majah 925

7. Improving your affairs

He who would like his affairs to be good, then let him strive to make his actions good: “And [Allaah revealed] that if they had remained straight on the way, We would have given them abundant provision.” [72:16] (Sayd Al-Khaatir)

Therefore, spend in Allah’s way, fear Allah, keep your ties and always be grateful so that Allah SWT will ease your financial burden. May Allah SWT bless the Ummah with good rizq and emaan ameen!

Source: http://www.muslimmarriageguide.com/5-ways-increase-rizq/

Speak Kindly to People

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Among the verbal good deeds is speaking kind words that do not harm. It is known that the words uttered by man are recorded and preserved in a book; My Lord neither errs nor forgets. This fact was stated in the Quran in the context of many situations and verses so that man may take himself to account and be mindful of his tongue. Allaah The Exalted Says (what means):

·        {Man does not utter any word except that with him is an observer prepared [to record]} [Quran 50:18]

·        {Or do they think that We hear not their secrets and their private conversations? Yes, [We do], and Our messengers are with them recording} [Quran 43:80]

There are many verses in this respect and the purpose is to make the slave realize that all that he utters is recorded – either for or against him. If he adheres to good words in all his conditions, nothing will be recorded in his book except goodness that pleases him on the Day of Resurrection and vice versa.

This is in compliance with the order of Allaah The Almighty, Who Orders His slaves to select the best expressions and the most beautiful words as He Says (what means): {And speak to people good [words]}[Quran 2: 83], i.e. when you speak to one another in order to spread affinity, affection and the spirit of brotherhood and to remove the reasons of abandonment, severance and enmity.

Yahya ibn Mu‘aath Ar-Raazi may Allaah have mercy upon him said, "Treat the believer in the following three manners in order to become among the good-doers; if you do not benefit him, do not harm him, if you do not please him, do not depress him and if you do not praise him, do not dispraise him."
Allaah The Exalted Says (what means): {And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy} [Quran 17:53] The prominent scholar ‘Abdul-Rahmaan ibn Naasir As-Sa‘di may Allaah have mercy upon him said, "It is from the Kindness of Allaah to His slaves that He ordered them to adhere to the best morals, deeds and words that bring about happiness in the life of this world and in the Hereafter. Allaah The Almighty Says (what means): {tell My servants to say that which is best} [Quran 17:53] This order encompasses all that may bring one closer to Allaah The Almighty such as reciting the Quran, remembrance of Him, seeking and disseminating knowledge, enjoining good, forbidding evil and good gentle words to all creatures regardless of their different levels and ranks. If one is to choose between two matters, Allaah The Almighty commands us to prefer the one that is the better of the two  if it is difficult to combine both.


Good words call to good morals and righteous deeds. He who is able to control his tongue is able to control all his affairs.

{Indeed, Satan induces [dissension] among them} means that Satan endeavors among slaves to corrupt their religion and life. The only cure is not to obey him in speaking bad words that he calls them to and to soften their relations in order to suppress Satan, who induces dissension among them. He is their real enemy whom they should fight; he constantly calls on them {to be among the companions of the Blaze} [Quran 35:6].

Regarding their fellow Muslims, even if Satan induces dissension and seeks to spread enmity among them, they should strictly and firmly combat their enemy and suppress their souls that persistently enjoin evil through which Satan enters. In this way, they obey their Lord, their lives become upright and they are guided to the straight path." [Tafseer As-Sa‘di]



The people most worthy of being treated with kindness and noble morals are one's parents, to whom Allaah The Almighty enjoined dutifulness and kind treatment. This includes choosing good words when talking to them. Allaah The Exalted Says (what means): {And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word} [Quran 17:23] Abu Hurayrah may Allaah be pleased with him narrated that,

"A man came to the Messenger of Allaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and said, ‘O Messenger of Allaah! Who is the most entitled to my good companionship?’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘Your mother.’ The man said, ‘Who is next?’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘Your mother.’ The man further said, ‘Who is next?’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘Your mother.’ The man asked for the fourth time, ‘Who is next?’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘Your father.’" [Al Bukhaari and Muslim]

In addition, ’Aa’ishah may Allaah be pleased with her narrated that the Messenger of Allaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said, "I saw (in a dream) that I entered Paradise and heard in it a recitation (of Quran). I asked, ‘Who is this?’ And it was said, ‘It is Haarithah ibn An-Nu‘maan.’ I said, ‘This is (the reward of) kindness (toward parents); this is kindness." [Al Haakim]
Many of our righteous predecessors were barely heard when talking to their mothers because they were keen to lower their voices out of politeness. How far removed were they from the young men and women nowadays, who treat their parents harshly, raise their voices at them, repel them and are unkind to them. They harm them with their ill logic to the extent that whoever sees them without knowing that these are their parents may imagine that they are servants working for the children because of the harshness and the cruel words used by the children with their parents. We ask Allaah The Almighty to guide them and us!
There is no doubt that soft words are needed also between spouses; as the base upon which houses are established is mercy and affection. Allaah The Exalted Says (what means): {And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought} [Quran 30:21]
Spouses must choose for the other the best words to communicate and express feelings of love and mercy towards each other. Consider this affectionate Hadeeth (narration) between the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), and ’Aa’ishah may Allaah be pleased with her the Mother of the Believers:
’Aa’ishah may Allaah be pleased with her narrated that the Messenger of Allaah said to her: "‘I know when you are pleased with me or angry with me.’ I said, ‘How do you know that?’ He said: ‘When you are pleased with me, you say, “No, by the Lord of Muhammad,” but when you are angry with me, you say, “No, by the Lord of Ibraaheem.”’ Thereupon, I said, ‘Yes (you are right), but by Allaah, O Messenger of Allaah, I leave nothing but your name.’" [Al-Bukhaari and Muslim] What mercy is this and what great logic is this!
‘Ubayd ibn ‘Umayr said to ’Aa’ishah may Allaah be pleased with her tell us about the most remarkable behavior you saw from the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). She kept silent for a moment, then she said,

"One night the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘O ’Aa’ishah, let me worship my Lord tonight.’ I said, ‘By Allaah, I love being near you and I love what pleases you.’ He got up and purified himself. He stood up praying and he kept weeping till he wetted his lap, then he kept weeping till he wetted his beard and he kept weeping till he wetted the ground. Bilaal came to call for the prayer. When he saw him weeping, he said, ‘O Messenger of Allaah, why do you weep while Allaah has forgiven you all that passed and all that is to come of your sins?’ He replied: ‘Should I not be a thankful slave? A verse was revealed to me tonight; woe to the one who reads it and does not reflect upon it, it is the verse (which means): {Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding}[Quran 3:190]’" [Ibn Hibbaan] [Al-Albaani: Saheeh]

Dear brother and sister, make your tongue used to good words and know that Allaah The Almighty does not allow the public mention of evil except in specific situations such as a genuine grievance. He Says (what means): {Allaah does not like the public mention of evil except by one who has been wronged. And ever is Allaah hearing and knowing.} [Quran 4:148] The Muslim should treat all people kindly, whether relatives or strangers, and get his tongue used to uttering good words and avoiding bad ones.

We ask Allaah The Almighty and Exalted to help us obey and please Him, to guide us in all our words and deeds, to inspire us to utter the right words and protect us from errors in words and deeds out of His bounty and generosity.

http://library.islamweb.net/emainpage/articles/170111/speak-kindly-to-people-i
http://www.islamweb.net/eramadan/index.php?page=articles&id=170113

Leaving of Sunnah

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ


وَقَالَ لَسْتُ تَارِكًا شَيْئًا كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَعْمَلُ بِهِ إِلاَّ عَمِلْتُ بِهِ إِنِّي أَخْشَى إِنْ تَرَكْتُ شَيْئًا مِنْ أَمْرِهِ أَنْ أَزِيغَ

I am not going to give up doing anything which the Messenger of Allah (ﷺ) used to do. I am afraid that it I go against his instructions in any matter I shall deviate from the right course.
Sahih Muslim 1759 c
http://sunnah.com/muslim/32/63


அபூபக்ர் (ரலி) அவர்கள்  "அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் செய்துவந்த எந்த ஒன்றையும் நான் செய்யாமல் விடமாட்டேன். அதை நான் செய்தே தீருவேன். அவர்களுடைய செயல்களில் எதையேனும் நான் விட்டுவிட்டால் நான் வழி தவறிவிடுவேனோ என அஞ்சுகிறேன்" என்று சொன்னார்கள்.
ஸஹீஹ் முஸ்லிம் :3617

Some beneficial points on I’tikaaf:

Bismillah

Aspects of cultivation connected to I’tikaaf:
* It helps one apply the understanding of worship as a comprehensive concept.
* The great effort one exerts so that when one reaches the night of Al-Qadr he would be upon obedience.
* Gets one used to staying in the Masjid.
* Helps one stop many bad habits.
* Trains one to be patient.
* Gives tranquility to the soul.
* Trains one to read the Qur’aan completely.
* Gives one the chance to sincerely repent.
* Trains one to pray Qiyaam (the optional night prayer).
* Prepares one to always busy themselves with useful matters.
* Purifies the soul.
* Reforms the heart and making the pleasure of Allaah one’s main concern.
https://www.facebook.com/almunajjid.en/posts/623045251131128

Mistakes of people during I’tikaaf:
* Sleeping too much during the day and staying up at night without performing any act of obedience.
* Frequently leaving the Masjid without a need.
* Excessively using the phone.
* Exaggerating in the food they bring to I’tikaaf.
* Frequent long visits to other people in I’tikaaf. This also applies to those from outside coming to visit people in I’tikaaf.
* Indulging it useless talk.
* Not going early to perform Wudhoo’ (to perform the prayers).
* Mistakenly believing that I’tikaaf is to stay in the Masjid but that there is no need to perform lots of optional acts of worship.
* Mistakenly believing that cleansing oneself and perfuming contradicts the objective of I’tikaaf.
* Some people go in I’tikaaf while their families need them, or while the father does not agree to them going to I’tikaaf for reasonable excuses; such people have performed a recommended act and deserted an obligation and must not perform I’tikaaf.

Source: https://www.facebook.com/almunajjid.en/posts/623033457798974

Imaam Ahmad held the opinion that it is disliked for the person to mix with people during I’tikaaf even if it is to teach them or listen to them recite the Qur’aan (and correct their recitation). It is better for him to seclude himself and supplicate to his Lord.
https://www.facebook.com/almunajjid.en/posts/622713814497605

The Prophet, sallallaahu ‘alayhi wa sallam, would set up something which is similar to a tent in the Masjid and would sit in it other than the times of prayer so that he could be in total and practical seclusion in the Masjid.
https://www.facebook.com/almunajjid.en/posts/622651741170479

'Amr ibn Maymoon said: "I met the companions of the Messenger, sallallaahu 'alayhi wa sallam, and they would say: 'Mosques are the houses of Allaah, and it is mandatory upon Allaah to honor the guest who visits Him therein.'" (Tafseer At-Tabari)
https://www.facebook.com/almunajjid.en/posts/622564764512510

What was the number of rak’ahs in Taraweeh prayer at the time of ‘Umar ibn al-Khattab (may Allaah be pleased with him)

Bismillah

From Islamqa.com 

: كم كانت عدد الركعات في صلاة التراويح على عهد عمر بن الخطاب رضي الله عنه

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ما يُروى عن عمر رضي الله عنه أنه أمر بصلاة التراويح عشرين ركعة . هل هذا صحيح أم ضعيف ؟ أو لا أصل له ؟.

الحمد لله
أولا :
جاء الأمر عن عمر بن الخطاب رضي الله عنه بصلاة العشرين ركعة عن أربعة من التابعين ، وهذه رواياتهم :
1- عن السائب بن يزيد أنه قال : ( أَنَّ عُمَرَ بنَ الخَطَّابِ رَضِيَ اللَّهُ عَنهُ جَمَعَ النَّاسَ فِي رَمَضَانَ عَلَى أُبَيِّ بنِ كَعبٍ وَعَلَى تَمِيمٍ الدَّارِيِّ عَلَى إِحدَى وَعِشرِينَ رَكعَةً ، يَقرَؤُونَ بِالمِئِينَ ، وَيَنصَرِفُونَ عِندَ فُرُوعِ الفَجرِ )
رواه عن السائب جماعة من الرواة : ومنهم من يذكر ( العشرين ) أو ( إحدى وعشرين ) أو ( ثلاث وعشرين ) وهم :
محمد بن يوسف ابن أخت السائب عن السائب : كما عند عبد الرزاق في "المصنف" (4/260) من رواية داود بن قيس وغيره عنه .
ويزيد بن خصيفة : أخرجه ابن الجعد في "المسند" (1/413) ، ومن طريقه البيهقي في السنن (2/496)
والحارث بن عبد الرحمن بن أبي ذباب : أخرجه عبد الرزاق في "المصنف" (4/261)
فهذه روايات صحيحة من رواة ثقات عن السائب بن يزيد ، وفيها ذكر العشرين ركعة في زمن عمر بن الخطاب رضي الله عنه ، والزيادة في رواية ( إحدى وعشرين ) أو ( ثلاث وعشرين ) إنما هو باعتبار القيام مع الوتر .
2- عن يزيد بن رومان قال : ( كَانَ النَّاسُ يَقُومُونَ فِي زَمَانِ عُمَرَ بنِ الخَطَّابِ فِي رَمَضَانَ بِثَلاثٍ وَعِشرِينَ رَكعةً )
رواه عنه مالك في "الموطأ" (1/115) ، وقال النووي في "المجموع" (4/33) : " مرسل ، فإن يزيد بن رومان لم يدرك عمر " انتهى .
3- عن يحيى بن سعيد القطان : ( أَنَّ عُمَرَ بنَ الخَطَّابِ أَمَرَ رَجُلا يُصَلِّي بِهِم عِشرِينَ رَكعَةً )
أخرجه ابن أبي شيبة في "المصنف" (2/163) عن وكيع عن مالك به ، ولكن يحيى بن سعيد لم يدرك عمر .
4- عن عبد العزيز بن رفيع قال : ( كَانَ أُبَيُّ بنُ كَعبٍ يُصَلِّي بِالنَّاسِ فِي رَمَضَانَ بِالمَدِينَةِ عِشرِينَ رَكعَةً ، وَيُوتِرُ بِثَلاثٍ )
أخرجه ابن أبي شيبة في "المصنف" (2/163) .
وبمجموع هذه الروايات يتبين أن العشرين ركعة كانت هي السنة الغالبة على التراويح في زمن عمر بن الخطاب رضي الله عنه ، ومثل صلاة التراويح أمر مشهور يتناقله الجيل وعامة الناس ، ورواية يزيد بن رومان ويحيى القطان يعتبر بهما وإن كانا لم يدركا عمر ، فإنهما ولا شك تلقياه عن مجموع الناس الذين أدركوهم ، وذلك أمر لا يحتاج إلى رجل يسنده ، فإن المدينة كلها تسنده .
قال الإمام الترمذي رحمه الله في سننه (3/169) :
" وَأَكْثَرُ أَهْلِ الْعِلْمِ عَلَى مَا رُوِيَ عَنْ عُمَرَ وَعَلِيٍّ وَغَيْرِهِمَا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِشْرِينَ رَكْعَةً وَهُوَ قَوْلُ الثَّوْرِيِّ وَابْنِ الْمُبَارَكِ وَالشَّافِعِيِّ .
وقَالَ الشَّافِعِيُّ وَهَكَذَا أَدْرَكْتُ بِبَلَدِنَا بِمَكَّةَ يُصَلُّونَ عِشْرِينَ رَكْعَةً .
وقال ابن عبد البر في "الاستذكار" (2/69) :
" وروي عشرون ركعة عن علي ، وشتير بن شكل ، وابن أبي مليكة ، والحارث الهمداني ، وأبي البختري ، وهو قول جمهور العلماء ، وبه قال الكوفيون والشافعي وأكثر الفقهاء ، وهو الصحيح عن أبي بن كعب ، من غير خلاف من الصحابة ، وقال عطاء : أدركت الناس وهم يصلون ثلاثا وعشرين ركعة بالوتر " انتهى .
وانظر ذلك مسندا في "مصنف ابن أبي شيبة" (2/163)
يقول ابن تيمية رحمه الله تعالى "مجموع الفتاوى" (23/112) :
" ثبت أن أُبَىَّ بن كعب كان يقوم بالناس عشرين ركعة فى قيام رمضان ، ويوتر بثلاث ، فرأى كثير من العلماء أن ذلك هو السنة ؛ لأنه أقامه بين المهاجرين والانصار ولم ينكره منكر ، واستحب آخرون تسعة وثلاثين ركعة ، بناء على أنه عمل أهل المدينة القديم " انتهى .
أما ما جاء من رواية الإمام مالك ويحيى القطان وغيرهما عن محمد بن يوسف عن السائب بن يزيد في "الموطأ" (1/115) وفي "مصنف ابن أبي شيبة" (2/162) بلفظ : ( إحدى عشرة ركعة ) فهو محمول على أنه كان في بداية الأمر ، ثم خُفِّفَ بعدُ على الناس ، فزاد عمر الركعات إلى عشرين ليخفف على الناس القراءة في القيام .
قال ابن عبد البر في "الاستذكار" (2/68) :
" إلا أنه يحتمل أن يكون القيام في أول ما عمل به عمر بإحدى عشرة ركعة ، ثم خفف عليهم طول القيام ، ونقلهم إلى إحدى وعشرين ركعة ، يخففون فيها القراءة ويزيدون في الركوع والسجود ، إلا أن الأغلب عندي في إحدى عشرة ركعة الوهم ، والله أعلم " انتهى .
ويقول ابن تيمية رحمه الله "مجموع الفتاوى" (23/113) :
" وأُبَىٌّ بن كعب لما قام بهم وهم جماعة واحدة لم يمكن أن يطيل بهم القيام ، فكثر الركعات ليكون ذلك عوضا عن طول القيام ، وجعلوا ذلك ضعف عدد ركعاته ، فإنه كان يقوم بالليل إحدى عشرة ركعة أو ثلاث عشرة ، ثم بعد ذلك كأن الناس بالمدينة ضعفوا عن طول القيام ، فكثروا الركعات ، حتى بلغت تسعا وثلاثين " انتهى .
ثانيا :
صلاة الليل الباب فيها واسع ، وهي غير محصورة بعدد ، فمن شاء قامها بإحدى عشرة ركعة ، ومن شاء زاد أو نقص ، وكذلك صلاة التراويح في رمضان .
يقول ابن تيمية رحمه الله "مجموع الفتاوى" (23/113) :
" وقال طائفة : قد ثبت فى الصحيح عن عائشة ( أن النبى لم يكن يزيد فى رمضان ولا غيره على ثلاث عشرة ركعة ) واضطرب قوم فى هذا الأصل ؛ لما ظنوه من معارضة الحديث الصحيح لما ثبت من سنة الخلفاء الراشدين وعمل المسلمين .
والصواب أن ذلك جميعه حسن ، كما قد نص على ذلك الامام أحمد رضى الله عنه ، وأنه لا يتوقت فى قيام رمضان عدد ، فان النبى لم يوقت فيها عددا " انتهى .
ويقول الشيخ ابن باز رحمه الله تعالى "مجموع الفتاوى" (11/322) :
" وثبت عن عمر رضي لله عنه أنه أمر من عين من الصحابة أن يصلي إحدى عشرة ، وثبت عنهم أنهم صلوا بأمره ثلاثا وعشرين ، وهذا يدل على التوسعة في ذلك ، وأن الأمر عند الصحابة واسع ، كما دل عليه قوله عليه الصلاة والسلام : ( صلاة الليل مثنى مثنى ) " انتهى
وانظر جواب السؤال رقم (9036) (38021)
والله أعلم .

What is narrated from ‘Umar (may Allaah be pleased with him) is that he ordered that Taraweeh prayer should be twenty rak’ahs. Is that saheeh or da’eef? Or is there no basis for it?.

Praise be to Allaah.
Firstly:
The report that ‘Umar ibn al-Khattaab ordered that Taraweeh prayer should be twenty rak’ahs came from four of the Taabi’een. These are their reports:
1 – It was narrated that Saa’ib ibn Yazeed said: ‘Umar ibn al-Khattaab (may Allaah be pleased with him) gathered the people together in Ramadaan to be led by Ubayy ibn Ka’b and Tameem al-Daari in praying twenty-one rak’ahs, and they used to recite hundreds of verses, and they dispersed before dawn broke.
A number of narrators narrated it from al-Saa’ib, some of whom mentioned twenty rak’ahs or twenty-one or twenty-three. They were:
Muhammad ibn Yoosuf, the son of the sister of al-Saa’ib, from al-Saa’ib, as was narrated by ‘Abd al-Razzaaq in al-Musannaf (4/260) from the report of Dawood ibn Qays and others.
Yazeed ibn Khusayfah. This was narrated by Ibn al-Majd in al-Musnad (1/413), and via him by al-Bayhaqi in al-Sunan (2/496).
Al-Haarith ibn ‘Abd al-Rahmaan ibn Abi Dhubaab. This was narrated by ‘Abd al-Razzaaq in al-Musannaf (4/261).
These reports are saheeh reports narrated by trustworthy narrators from al-Saa’ib ibn Yazeed. They mention twenty rak’ahs at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). The extra amount mentioned – twenty-one or twenty-three, refers to Taraweeh plus Witr.
2 – It was narrated that Yazeed ibn Rumaan said: At the time of ‘Umar ibn al-Khattaab the people used to pray twenty-three rak’ahs of qiyaam in Ramadaan.
This was narrated from him by Maalik in al-Muwatta’ (1/115). Al-Nawawi said in al-Majmoo’ (4/33: It is mursal, because Yazeed ibn Rumaan did not live at the same time as ‘Umar. End quote.
3 – It was narrated from Yahya ibn Sa’eed al-Qattaan that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) ordered a man to lead them in twenty rak’ahs of prayer. This was narrated by Ibn Abi Shaybah in al-Musannaaf (2/163) from Wakee’ from Maalik. But Yahya ibn Sa’eed did not live at the same time as ‘Umar.
4 – It was narrated that ‘Abd al-‘Azeez ibn Rafee’ said: Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs during Ramadaan in Madeenah, and he would pray Witr with three rak’ahs.
This was narrated by Ibn Abi Shaybah in al-Musannaf (2/163).
From all these reports it is clear that twenty rak’ahs was the way that Taraweeh was usually done at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). A matter such as Taraweeh prayer is something that is well known among all people, and is transmitted from one generation to another. The report of Yazeed ibn Rumaan and Yahya al-Qattaan is to be taken into account even if they did not live at the same time as ‘Umar, because undoubtedly they learned it from a number of people who had been alive at the time of ‘Umar, and this is something that does not need and isnaad, rather all the people of Madeenah are its isnaad.
Imam al-Tirmidhi (may Allaah have mercy on him) said in his Sunan (3/169):
Most of the scholars are of the view that what is narrated from ‘Umar, ‘Ali and other companions of the Prophet (peace and blessings of Allaah be upon him) is twenty rak’ahs. This is the view of al-Thawri, Ibn al-Mubaarak and al-Shaafa’i.
Al-Shaafa’i said: This is what I learned in our land, in Makkah they pray twenty rak’ahs.
Ibn ‘Abd al-Barr said in al-Istidhkaar (2/69):
Twenty rak’ahs was narrated from ‘Ali, Shateer ibn Shakl, Ibn Abi Mulaykah, al-Haarith al-Hamadaani and Abu’l-Bakhtari. It is the view of the majority of scholars and it is the view of the Kufis, the Shaafa’is and most of the fuqaha’. It was narrated in saheeh reports from Ubayy ibn Ka’b, and there was no difference of opinion among the Sahaabah. ‘Ata’ said: I grew up at a time when the people prayed twenty-three rak’ahs including Witr.
See that in Musannaf Ibn Abi Shaybah (2/163).
Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/112):
It is proven that Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs in qiyaam in Ramadaan, and he used to pray Witr with three rak’ahs. Many scholars think that this is the Sunnah, because he established that among the Muhaajireen and Ansaar and no one objected to that. Others regarded it as mustahabb to pray thirty-nine rak’ahs, based on the fact that this was the practice of the people of Madeenah in the past. End quote.
With regard to what it says in the report of Imam Maalik, Yahya al-Qattaan and others from Muhammad ibn Yoosuf from al-Saa’ib ibn Yazeed in al-Muwatta’ (1/115) and in Musannaf Ibn Abi Shaybah (2/162) “eleven rak’ahs” – this is to be understood as referring to what was done at first, then it was reduced after that, then ‘Umar increased the number to twenty to make the recitation in qiyaam easier for the people.
Ibn ‘Abd al-Barr said in al-Istidhkaar (2/68):
It may be understood as meaning that at first qiyaam at the time of ‘Umar was eleven rak’ahs, then he reduced the length of qiyaam for them and made it twenty-one rak’ahs, to make the recitation lighter for them and so that they would bow and prostrate more. But it seems most likely to me that the report about eleven rak’ahs is a mistake. And Allaah knows best. End quote.
Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113):
When Ubayy ibn Ka’b led them in praying qiyaam in a single congregation, he could not make them stand for too long, so he increased the number of rak’ahs to make up for the long standing. So they doubled the number of rak’ahs. He used to pray eleven or thirteen rak’ahs of qiyaam al-layl, then it seems that after that the people of Madeenah found it difficult to stand for so long during the recitation, so they increased the number of rak’ahs until it reached thirty-nine. End quote.
Secondly:
Night prayers are broad in scope, and there is no set number. Whoever wants to pray eleven rak’ahs may do so, and whoever wants to pray more or less than that may do so. The same applies to Taraweeh prayers in Ramadaan.
Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113):
One group said that it is proven in al-Saheeh from ‘Aa’ishah that the Prophet did not pray more than thirteen rak’ahs in Ramadaan or at any other time, and some people were uncertain about this report, because they thought that it contradicted the saheeh hadeeth and because of the practice of the Rightly-Guided Caliphs and the actions of the Muslims.
But the correct view is that all of that is good, as was stated by Imam Ahmad (may Allaah have mercy on him). There is no set number of rak’ahs for qiyaam during Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) did not set a number. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (11/322):
It is proven that ‘Umar (may Allaah be pleased with him) told the one whom he appointed among the Sahaabah to pray eleven rak’ahs, and it is proven that they prayed twenty-three rak’ahs based on his command. This indicates that the matter is broad in scope and that the matter was flexible according to the Sahaabah. That is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “The night prayers are two by two.” End quote.
See also the answer to question no. 9036 and 38021.
And Allaah knows best.                                                 

Books from Salaf

Bismillah

Hanafi's should at-least read Fiqh Akbar & Aqeedah Tahawiyya which are available online and is a small file to read:
http://www.central-mosque.com/aqeedah/fiqakbar.pdf and
http://abuaminaelias.com/aqeedah-of-imam-tahawi/

Other books from early generations:
(1.)I‘tiqaad as-Salaf Ashaab al-Hadeeth by as-Saabooni;
(2.) at-Tawheed by Ibn Khuzaymah; at-Tawheed by Ibn Mandah;
(3) ash-Sharee‘ah by al-Aajurri;
(4) Sharh Usool I‘tiqaad Ahl as-Sunnah wa’l-Jamaa‘ah by at-Tabari al-Laalkaa’i;
(5) Ithbaat Sifat al-‘Uluw by Ibn Qudaamah; al-‘Uluw by adh-Dhahabi;

al-‘Aqeedah al-Waasitiyyah by Shaykh al-Islam Ibn Taymiyah, and others that are available in printed form.

Regarding Fiqh Akbar, Dr Muhammad ibn ‘Abd ar-Rahmaan al-Khamees wrote a commentary on it entitled ash-Sharh al-Muyassar ‘ala al-Fiqhayn al-Absat wa’l-Akbar al-Mansoobayn li Abi Haneefah. Refer to this commentary to find out what is correct and what is not in the original book.
http://islamqa.info/en/174919


Praise be to Allah. 

Khatmul Quran Dua

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

THE EXCELLENCE OF A CONGREGATIONAL KHATM QURAN DUA IN TARAWIH
Reading the entire Quran in Tarawih prayers is something that is good and encouraged.
Shaykh al-Islam Ibn Taymiyya wrote, "As for the recitation of the [entire] Quran during the Tarawih prayers, it is recommended by the unanimous opinion of all of the scholars of Islam. In fact, it can be said that it is of the greatest goals of the tarawih prayers itself: that the Quran be recited and so that the Muslims may hear the Divine Speech of Allah.
For it is during the month of Ramadan that the Quran was revealed, and it is during this month that Jibrīl (alayhi-l-salam) would recite the Quran to the Prophet (salla Allahu alayhi wa sallam)."
[Majmū al-Fatawā vol 23, p. 122].
And it is confirmed that a number of early scholars considered the finishing of the recitation of the Quran to be a time of dua.

Anas b. Mālik would regularly call his family and children together, and make a joint dua, whenever he finished recited the Quran. And
Mujahid, the student of Ibn Abbas, said, "Allah's mercy descends at the time of finishing the Quran" [Both authentic reports in Ibn Abi Shayba's Musannaf].
And Imam Ahmad b. Hanbal was asked about when to make the khatm dua in the tarawih prayer of Ramadan, to which he gave his opinion that the dua should be made while the Imam is standing (qiyam), after finishing Surah al-Nas. And he allowed Quranic and non-Quranic duas (meaning: duas that are not necessarily found in the Quran but contain good meanings).
Therefore, there is no harm whatsoever in having 'end of recitation' Khatm-e-Quran duas, in congregation in the tarawih of Ramadan, and in especially traveling to other local masjids to be a part of the khatm dua, even if one was not a regular at that masjid.
And Allah knows best.
Source:
https://www.sayingsofthesalaf.net/supplicating-after-a-complete-reading-of-the-quran-khatm-al-quran/
https://www.facebook.com/yasir.qadhi/posts/10153181580783300

The Supplication said Upon Completing the Recitation of the Quraan During Taraawih Has No Basis Whatsoever

Questioner: The supplication said upon completing the recitation of the Quraan, especially during taraawih, does it have any basis?
Al-Albaani: No, it has no basis.
Questioner: The supplication said when one finishes reciting the Quraan?
Al-Albaani: Upon completing the recitation of the Quraan … when a Muslim finishes [reciting all of it], it is a Sunnah for him to, or it is mustahab for him to supplicate and gather his family to do so.
As for when the Quraan is completed like this in the prayer, in the night prayer, then this long, extensive du’aa has no basis whatsoever.
Rihlatun-Noor, 19.
https://shaikhalbaani.wordpress.com/2015/07/08/the-supplication-said-upon-completing-the-recitation-of-the-quraan-during-taraawih-has-no-basis-whatsoever/





Shayk Magamsi

Wiping the hands on the face after dua:

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

- باب رفع الأيدي في الدعاء
609 - (ث 152) عَنْ أَبِي نُعَيْمٍ - وَهُوَ: وَهْبٌ - قَالَ: رَأيتُ ابْنَ عُمر وَابْنَ الزبيرِ يَدعوان، يديرَانِ بَالرَّاحتين عَلى الوجه.

Abu Nu'aym, who is Wahb, said, "I saw Ibn 'Umar and Ibn az-Zubayr making supplication, cupping their palms in front of their faces."

[Al-Bukhaari in al-Adab al-Mufrad: 609, Hasan]. 

Buloogul Maram : 1553 https://sunnah.com/urn/2118720 [Hasan]

[Also in Jami` at-Tirmidhi 3386,  Sunan Ibn Majah 3866,  Sunan Abi Dawud 1485]

The criticism on the narrators of this narration “Muhammad bin Fulayh” and 

“Fulayh bin Sulemaan” is rejected. Their narration does not drop from the level of Hasan.

Note: Fulayh bin Sulemaan is the narrator of Saheehain and is Hasan ul-Hadeeth. The 

Majority, has done his tawtheeq, therefore this narration is Hasan, The Jarh on 

Fulayh is mardood

Narration of Umar Bin Khattab (RA) in Tirmidhi:

حَدَّثَنَا ‏ ‏أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى ‏ ‏وَإِبْرَاهِيمُ بْنُ يَعْقُوبَ ‏ ‏وَغَيْرُ وَاحِدٍ ‏ ‏قَالُوا حَدَّثَنَا ‏ ‏حَمَّادُ بْنُ عِيسَى الْجُهَنِيُّ ‏ ‏عَنْ ‏ ‏حَنْظَلَةَ بْنِ أَبِي سُفْيَانَ الْجُمَحِيِّ ‏ ‏عَنْ ‏ ‏سَالِمِ بْنِ عَبْدِ اللَّهِ ‏ ‏عَنْ ‏ ‏أَبِيهِ ‏ ‏عَنْ ‏ ‏عُمَرَ بْنِ الْخَطَّابِ ‏ ‏رَضِيَ اللَّهُ عَنْهُ ‏ ‏قَالَ ‏كَانَ رَسُولُ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏إِذَا رَفَعَ يَدَيْهِ فِي الدُّعَاءِ لَمْ يَحُطَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ ‏

Musaa Muhammad ibn Al-Muthannaa and Ibraahim ibn Ya’qub and more than one stating that Hammaad ibn ‘Eesaa Al-Juhani narrated to us from Hanthalah ibn Abi Sufyaan Al-Jumahiy from Saalim ibn Abdullah from his father (Abdullah ibn Umar) from Umar ibn Al-Khattab (radhiya Allahu ‘Anhu) who said that Rasulullah (sallallahu ‘alayhi wa sallam) when raising his hands  in du’aa, would not put them down until he had wiped his face with them. [Jami` at-Tirmidhi 3386]

Verdict of Imam Tirmidhi (RA):

قَالَ ‏ ‏مُحَمَّدُ بْنُ الْمُثَنَّى ‏ ‏فِي حَدِيثِهِ ‏ ‏لَمْ يَرُدَّهُمَا حَتَّى يَمْسَحَ بِهِمَا وَجْهَهُ ‏ ‏قَالَ ‏ ‏أَبُو عِيسَى ‏ ‏هَذَا ‏ ‏حَدِيثٌ صَحِيحٌ  غَرِيبٌ ‏ ‏لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ ‏ ‏حَمَّادِ بْنِ عِيسَى ‏ ‏وَقَدْ تَفَرَّدَ بِهِ وَهُوَ قَلِيلُ الْحَدِيثِ وَقَدْ حَدَّثَ عَنْهُ النَّاسُ ‏ ‏وَحَنْظَلَةُ بْنُ أَبِي سُفْيَانَ الْجُمَحِيُّ ‏ ‏ثِقَةٌ وَثَّقَهُ ‏ ‏يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ

At-Tirmithi continues, “This hadith is Sahih ghareeb1, we do not know it except  from the hadith of Hammad ibn ‘Eesaa, and he alone narrates this [from Hanthala]. He has few hadith and the people reported from him. And Hanthalah ibn Abi Sufyaan al-Jumahiy is thiqah (highly trustworthy), and he was declared thiqah by Yahyaa ibn Sa’id Al-Qattaan.”


(1) Meaning narrated by one person - as is the nomenclature of the scholars of hadith
Verdict of Al-Hafidh Imam Ibn Hajr Asqalani (RA) in Bulughul Maram:

Al-Hafidh Imam Ibn Hajar Asqalani (RA), Author of the one of the most trusted commentaries of Saheeh Bukhari narrates this Hadeeth in Bulughul Maram and then writes:

وَلَهُ شَوَاهِدُ مِنْهَا:

There are other traditions which support this narration, of which are:

حَدِيثُ اِبْنِ عَبَّاسٍ: عَنْ أَبِي دَاوُدَ . وَمَجْمُوعُهَا يَقْتَضِي أَنَّهُ حَدِيثٌ حَسَنٌ .

The Hadeeth narrated by Ibn Abbas (RA) related by Abi Dawud and others. Put together, they confirm that it (this Hadeeth) is Hasan.

Verdict of  Shawkani (RAH) in Nawlul Awtaar
Imam Shawkani (RA) accepts this narration as Hasan in Nawlul Awtaar

Verdict of  Shaykh San'ani (RAH
Muhammad bin Ismail Al-Sanani (RAH) wrote a commentary of Bulughul Maram (printed by Darus-Salam publications, Riyadh KSA) in which he writes:

وفيه دليل على مشروعية مسح الوجه باليدين بعد الفراغ من الدعاء

…And it (this Hadeeth) contains a proof for the legitimacy of wiping one’s face with the hands after making du`a.

Verdict of  Nawab Sideeq Hasan Khan (RAH):
Shaykh Nawab Sideeq Hasan Khan (RA) accepts this narration as Hasan in commentary of Bulughul Maram.

Verdict of  Shaykh Abdullah Al-Bassam:
Shaykh Abdullah Al-Bassam mentions in Taudeehul Ahkaam (his commentary of Bulooghul Maraam) that this Hadeeth has supporting Narrations which strengthen each other, thus the Hadeeth gains strength from these routes and a number of scholars have chosen this position that it is Hasan (Authentic) and from them is Ishaq Ibn Rahwaiyya (RA) (an early scholar of Hadeeth) and Imam     Nawawi (in one of the positions which he has adopted), Imam Ibnul Hajr Asqalani (RA), Al-Munawi (RA) in Faidul-Qadeer Fi Sharhil Jami As-Sagheer (commentary of Jami As-Sagheer of Imam Jalul-ud-deen Suyuti (RA), Imam Shawkani (RA) and others.

Verdict of  Shaykh Bin-Baaz (RA):
Shaykh Bin-Baaz (RA) in his Ta'leeqat of Bulughul Maram comments that in the chain of this Hadeeth is Hammaad ibn ‘Eesaa Al-Juhani whom scholars have declared weak and Shaykh Ibnul Hajr Asqalani (RA) has also followed them and declared him weak in "Tahdhib al-Tahdhib" to the 9th degree; yet he has declared this Hadeeth Hasan and this must be due to Shawahid (supporting Narrations).

Narration of Ibn Abbas (RA) in Abi Dawud:

حَدَّثَنَا ‏ ‏عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ ‏ ‏حَدَّثَنَا ‏ ‏عَبْدُ الْمَلِكِ بْنُ مُحَمَّدِ بْنِ أَيْمَنَ ‏ ‏عَنْ ‏ ‏عَبْدِ اللَّهِ بْنِ يَعْقُوبَ بْنِ إِسْحَقَ ‏ ‏عَمَّنْ ‏ ‏حَدَّثَهُ عَنْ ‏ ‏مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ ‏ ‏حَدَّثَنِي ‏ ‏عَبْدُ اللَّهِ بْنُ عَبَّاسٍ ‏
أَنَّ رَسُولَ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏قَالَ ‏ ‏لَا تَسْتُرُوا الْجُدُرَ مَنْ نَظَرَ فِي كِتَابِ أَخِيهِ بِغَيْرِ إِذْنِهِ فَإِنَّمَا يَنْظُرُ فِي النَّارِ سَلُوا اللَّهَ بِبُطُونِ أَكُفِّكُمْ وَلَا تَسْأَلُوهُ بِظُهُورِهَا فَإِذَا فَرَغْتُمْ فَامْسَحُوا بِهَا وُجُوهَكُمْ ‏
قَالَ ‏ ‏أَبُو دَاوُد ‏ ‏رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ وَجْهٍ عَنْ ‏ ‏مُحَمَّدِ بْنِ كَعْبٍ ‏ ‏كُلُّهَا وَاهِيَةٌ وَهَذَا الطَّرِيقُ أَمْثَلُهَا ‏ ‏وَهُوَ ضَعِيفٌ ‏ ‏أَيْضًا

Narrated Abdullah ibn Abbas (RA) :The Messenger of Allah (sallallahu ‘alayhi wa sallam) said: “Do not cover the walls. He who sees the letter of his brother without his permission, sees Hell-fire. Supplicate Allah with the palms of your hands; do not supplicate Him with their backs upwards. When you finish supplication, wipe your faces with them.”

Abu Daawud says, “This hadith is is reported from other directions (of narration) from Muhammad ibn Ka’ab, all of them containing weakness (waahiyah), and this path (tareeq) is an example of that. It is Dha’if (weak) as well.” Sunan Abi Dawud 1485


Verdict:

This is a weak Hadeeth but previously stated it has been used by many including Imam Ibnul Hajr Asqalani (RA) to strengthen the overall status of Ahadeeth on this subject.

Mursal of Imam Zuhri (RA) and action of Taba'een:

وفي مصنف عبد الرزاق 2/247 : عن معمر عن الزهري قال : كان رسول الله صلى الله عليه وسلم يرفع يديه عند صدره في الدعاء ثم يمسح بهما وجهه

Narrated by Abdur-Razzaq (RA) in his Musnaf [2/247] that Mumar (RA) narrated from Zuhri (RA) that the Prophet (Sallaho Alaihe Wassallam) was raising his hands upto his chest for dua and then wiping them on his Chest.

قال عبد الرزاق : وربما رأيت معمرا يفعله وأنا أفعله

Abdur-Razzaq (RA) then says that indeed I saw Mumar (RA) doing this (wiping hands on the face after dua) and I also do it.

وهذا مرسل صحيح والمرسل حجة عند الجمهور وغير حجة عند الشافعي

This is a Mursal Saheeh and acceptable according to Jamhoor (majority) except for Imam Shaf'ae (RA).

Action of Great Faqih Ishaq Ibn Rawiyah (RA):

The great Muhadith Faqeeh Ishaq ibn Rahawayah approved  action on these Ahadith as quoted by Muhammad ibn Nasr Al-Marwazi : “I saw Ishaq liking action on these Ahadith” (Qyam Al-Layl p 232)

Action of Hasan Al-Basri (RA):

Imam Muhammad ibn Nasr Al-Marwazi narrates from Mu’tamar that he saw Abu Ka’b Abd Rabihi ibn Ubayd Al-Azdi, the author of Tahrir, invoking raising his hands and then he was wiping them on his face after finishing. I asked him why he was doing and he answered that Hassan Al-Basri was doing this. (Qyam Al-Layl p 236)

Imam Ahmad was asked about wiping hands on face in Witr and he answered : “It is narrated from Al-Hassan that he was wiping them on his face in his invocation” (Masail Imam Ahmad from narration of ibn Abdillah v 2 p 300)

References:
http://www.central-mosque.com/fiqh/collectivedua.htm
http://www.dar-alifta.org/ViewResearch.aspx?ID=200

Saying Bismillah aloud in loud recitations of Surah Fatiha

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

It is agreed upon that Surah Fathiha needs to be read by Imam in loud prayer like Fajr, Magrib and Isha. There is no difference of opinion regarding this.

However there is a difference of opinion regarding whether Bismillahirrahma nirraheem needs to be read aloud or not.

I was of the opinion that Bismillahirrahma nirraheem needs to be read silently, this is after browsing some fatwas from IslamQA.

Recently had a discussion with one of my relative who is a Quran teacher in a local school after which I changed my decision that Bismillahirrahma nirraheem needs to be read aloud for Surah Fatiha alone.

The reasons are as follows:
1. ALLAH Azwajal says :
وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ
And indeed, We have bestowed upon you seven of Al-Mathâni (seven repeatedly recited Verses), (i.e. Sûrat Al-Fâtihah) and the Grand Qur'ân.  [Soorah al-Hijr , Chapter 15: 87]

2.  Bismillahirrahma nirraheem is the FIRST verse of Surah Fathiha.

بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ ﴿1:1﴾ اَلۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِيۡنَۙ ﴿1:2﴾ الرَّحۡمٰنِ الرَّحِيۡمِۙ ﴿1:3﴾ مٰلِكِ يَوۡمِ الدِّيۡنِؕ ﴿1:4﴾ اِيَّاكَ نَعۡبُدُ وَاِيَّاكَ نَسۡتَعِيۡنُؕ ﴿1:5﴾ اِهۡدِنَا الصِّرَاطَ الۡمُسۡتَقِيۡمَۙ ﴿1:6﴾ صِرَاطَ الَّذِيۡنَ اَنۡعَمۡتَ عَلَيۡهِمۡ ۙ غَيۡرِ الۡمَغۡضُوۡبِ عَلَيۡهِمۡ وَلَا الضَّآلِّيۡنَ ﴿1:7﴾

This is the only chapter in Quran where the first Bismillahirrahma nirraheem is counted as first verse.  and when we say Fathiha should be recited loudly then the FIRST VERSE should also be read loudly.

3. This is supported by saying of Pious companions of Prophet Sallahu Alaihi Wasallam:
 قَالَ أَبُو عِيسَى
وَقَدْ قَالَ بِهَذَا عِدَّةٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم مِنْهُمْ أَبُو هُرَيْرَةَ وَابْنُ عُمَرَ وَابْنُ عَبَّاسٍ وَابْنُ الزُّبَيْرِ وَمَنْ بَعْدَهُمْ مِنَ التَّابِعِينَ رَأَوُا الْجَهْرَ بِـ ‏(‏بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ‏)‏ 

Imam Tirmidhi (rah) says "The people of knowledge and the noble companions of Prophet salalahu alaihi wasallam  like Abu Huraira, Ibn Umar, Abdhullah ibn Abbas, Abdhullah Ibn Zubair Radhiyallahu Anhum they start with  Bismillahirrahma nirraheem LOUD for Surah Fathiha".

4. Regarding the Hadith in Bukhari:
حَدَّثَنَا حَفْصُ بْنُ عُمَرَ، قَالَ حَدَّثَنَا شُعْبَةُ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم وَأَبَا بَكْرٍ وَعُمَرَ ـ رضى الله عنهما ـ كَانُوا يَفْتَتِحُونَ الصَّلاَةَ بِ ـ ‏{‏الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ‏}‏
Narrated Anas bin Malik:
The Prophet, Abu Bakr and `Umar used to start the prayer with "Al hamdu li l-lahi Rabbi l-`alamin (All praise is but to Allah, Lord of the Worlds). [Bukhari 743]

 قَالَ الشَّافِعِيُّ إِنَّمَا مَعْنَى هَذَا الْحَدِيثِ أَنَّ النَّبِيَّ صلى الله عليه وسلم وَأَبَا بَكْرٍ وَعُمَرَ وَعُثْمَانَ كَانُوا يَفْتَتِحُونَ الْقِرَاءَةَ بِـ ‏(‏الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ‏)‏ مَعْنَاهُ أَنَّهُمْ كَانُوا يَبْدَءُونَ بِقِرَاءَةِ فَاتِحَةِ الْكِتَابِ قَبْلَ السُّورَةِ وَلَيْسَ مَعْنَاهُ أَنَّهُمْ كَانُوا لاَ يَقْرَءُونَ ‏(‏ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ‏)‏ ‏.‏ وَكَانَ الشَّافِعِيُّ يَرَى أَنْ يُبْدَأَ بِـ‏(‏ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ‏)‏ وَأَنْ يُجْهَرَ بِهَا إِذَا جُهِرَ بِالْقِرَاءَةِ ‏.
Imam Shafee(rah)  says "The proof that Abu Bakr, Umar and Uthman opened the Salah with (Al-Hamdu-lillahi rabbil-alamin)  means, they started the salah with Surah Fathiha before any Surah and it is not a proof that they didn't read Bismillah aloud"

Note:
Some scholars says that "Bismillahirrahma nirraheem is not part of al-Faatihah". This goes against the statement of ALLAH Azwajal in Surah Hijr verse 87  "And indeed, We have bestowed upon you seven of Al-Mathâni (seven repeatedly recited Verses), (i.e. Sûrat Al-Fâtihah) and the Grand Qur'ân". It would be six verses only Bismillahirrahma nirraheem is not part of Surah Fathiha.


ALLAH Knows Best!

Sheik Albani Rah on Praying in Masjids with decoration:

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Narrated `Aisha: the Prophet (صلى الله عليه وآله وسلم) prayed in a Khamisa (a square garment) having marks. During the prayer, he looked at its marks. So when he finished the prayer he said, "Take this Khamisa of mine to Abu Jahm and get me his Inbijaniya (a woolen garment without marks) as it (the Khamisa) has diverted my attention from the prayer."

Narrated `Aisha:
The Prophet (صلى الله عليه وآله وسلم) said, 'I was looking at its (Khamisa's) marks during the prayers and I was afraid that it may put me in trial (by taking away my attention).
حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ، قَالَ حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدٍ، قَالَ حَدَّثَنَا ابْنُ شِهَابٍ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، أَنَّ النَّبِيَّ صلى الله عليه وسلم صَلَّى فِي خَمِيصَةٍ لَهَا أَعْلاَمٌ، فَنَظَرَ إِلَى أَعْلاَمِهَا نَظْرَةً، فَلَمَّا انْصَرَفَ قَالَ ‏"‏ اذْهَبُوا بِخَمِيصَتِي هَذِهِ إِلَى أَبِي جَهْمٍ وَائْتُونِي بِأَنْبِجَانِيَّةِ أَبِي جَهْمٍ، فَإِنَّهَا أَلْهَتْنِي آنِفًا عَنْ صَلاَتِي ‏"‏‏.‏ وَقَالَ هِشَامُ بْنُ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَ النَّبِيُّ صلى الله عليه وسلم ‏"‏ كُنْتُ أَنْظُرُ إِلَى عَلَمِهَا وَأَنَا فِي الصَّلاَةِ فَأَخَافُ أَنْ تَفْتِنَنِي ‏"‏‏.‏
Reference : Sahih al-Bukhari 373

So this is an issue which I have constantly addressed and have mentioned that each Muslim is required to distance himself from praying in mosques that are decorated and full of innovations–but Allaah’s Prophet صلى الله عليه وآله وسلم spoke the truth when he said, ‘Indeed Islaam began as something strange and will return to being strange …’ nowadays it is rare that you will find a mosque which does not have an innovation or decorations by which they seek nearness, so they think, to Allaah, the Blessed and Most High.

If both types of mosque were present [i.e., ones with decorations and innovations and others without], I would have said that you should not pray in those mosques that are decorated and which have those innovations for it has been established from Ibn Umar, may Allaah be pleased with him, that he entered a mosque to pray the midday prayer when [all of a sudden] he was taken aback by a man calling out and saying, ‘The Prayer! The Prayer!’ after the actual call to prayer had been announced, so Ibn Umar said to the person with him, ‘Let us leave this mosque for there is innovation in it.’

If we wanted to copy this action of Ibn Umar’s in this age of ours we would have to stick to our houses for hardly a mosque can be found except that it is decorated … the carpets/prayer rugs and the images they are full of is enough, sometimes they have forbidden images, either they will have a forbidden image like a horse or something like that, a lion, or two crosses or something which resembles that.  So there is hardly any mosque except that it has that which distracts [a person]–but, ‘Some evil is less than others [in severity].’

If the matter centres around us praying on our own at home and praying in decorated mosques in which the Imaams are innovators then we repel the greater evil with the lesser evil, especially when we are not responsible for that greater evil and nor did it emanate from us, it having done so from those other people.

If we hold back from the congregational prayer then we have sinned and opposed the Saying of our Lord, “And establish the prayer and give zakah and bow with those who bow [in worship and obedience].” [Baqarah 2:43]

This is a point we must not forget, “And establish the prayer and give zakah and bow with those who bow [in worship and obedience].” And what is that point [which we must not forget]? ‘Establish the prayer …’ i.e., perform it perfectly, ‘… and bow with those who bow …’ i.e., with the Muslim congregation.

So if we leave the congregational prayer in those mosques–[bearing in mind that] we are not responsible for the decorations in them or for the incorrect way that some of the Imaams perform the prayer therein, we are not responsible for both of these wrongs–but if we pray at home we will be responsible for having opposed our Lord’s Saying, i.e., ‘… and bow with those who bow …’

Al-Hudaa wan-Noor, 190.
Source : https://shaikhalbaani.wordpress.com/2012/03/26/the-ruling-on-praying-in-mosques-which-have-many-innovations-in-them-and-on-praying-behind-an-imaam-who-is-an-innovator/

Dissension(Iktilaaf) is evil

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Dissension(Iktilaaf)  is evil.

الْخِلاَفُ شَرٌّ

Evidences:

1.Aishah narrated that:

The Messenger of Allah said: "Al-Fitr is the day that the people break the fast, and Al-Adha is the day that the people sacrifice."

Jami` at-Tirmidhi 802 http://sunnah.com/tirmidhi/8/121

2. Narrated 'Abd al-Rahman b. Zaid:

'Uthman prayed four rak'ahs at Mina. 'Abd Allah (b. Mas'ud) said: I prayed two rak'ahs along with the Prophet (ﷺ) and two rak'ahs along with 'Umar. The version of Hafs added: And along with 'Uthman during the early period of his caliphate. He ('Uthman) began to offer complete prayer (i.e. four rak'ahs) later on. The version of Abu Mu'awiyah added: Then your modes of action varied. I would like to pray two rak'ahs acceptable to Allah instead of four rak'ahs.

Al-A'mash said: Mu'awiyah b. Qurrah reported to me from his teachers: 'Abd Allah (b. Mas'ud) once prayed four rak'ahs. He was told: You criticized 'Uthman but you yourself prayed four ? He replied: Dissension is evil.

http://sunnah.com/abudawud/11/240

3.  'A'isha (Allah be pleased with her) reported:

Allah's Messenger may peace be upon him) said to me: Had your people not been unbelievers in the recent past (had they not quite recently accepted Islam), I would have demolished the Ka'ba and would have rebuilt it on the foundation (laid) by Ibrahim; for when the Quraish had built the Ka'ba, they reduced its (area), and I would also have built (a door) in the rear.

Sahih Muslim 1333 , Sunan an-Nasa'i 2900, Sahih Bukhari:1586

http://sunnah.com/muslim/15/444 , http://sunnah.com/urn/1080680

Lesson

if it is permissible for the Muslim to avoid some of the recommended matters in order to win people’s hearts, then shunning what is forbidden is required with even greater reason. Shaykhul-Islam Ibn Taymiyyah, may Allaah have mercy upon him, said, “A Muslim may not do what is recommended if doing it would incur graver evil that outweighs the sought benefit

Thus, the Prophet, sallallaahu ‘alayhi wa sallam, gave up the opinion that he believed to be the best of the two options and adopted the other one given its outweighing benefit. That is, the people of Quraysh were close to the pre-Islamic era and the idea of demolishing the Ka'bah would have driven them to become averse to Islam. Hence, the evil consequences were more probable than good ones. Therefore, Imaam Ahmad and other scholars, may Allah have mercy upon them, ruled that it is favourable for the Imaam to give up what he sees as a better choice, if this would foster more accord and rapport for those led in prayer.

4. Narrated Ibn `Umar:

On the day of Al-Ahzab (i.e. Clans) the Prophet (ﷺ) said, "None of you Muslims) should offer the `Asr prayer but at Banu Quraiza's place." The `Asr prayer became due for some of them on the way. Some of those said, "We will not offer it till we reach it, the place of Banu Quraiza," while some others said, "No, we will pray at this spot, for the Prophet (ﷺ) did not mean that for us." Later on It was mentioned to the Prophet (ﷺ) and he did not berate any of the two groups.

Sahih al-Bukhari 4119

http://sunnah.com/bukhari/64/163

5. Narrated Ibn Mas`ud:

I heard a person reciting a (Qur'anic) Verse in a certain way, and I had heard the Prophet (ﷺ) reciting the same Verse in a different way. So I took him to the Prophet (ﷺ) and informed him of that but I noticed the sign of disapproval on his face, and then he said, "Both of you are correct, so don't differ, for the nations before you differed, so they were destroyed."

Sahih al-Bukhari 3476 ,Sahih al-Bukhari 5062

http://sunnah.com/bukhari/60/143 , http://sunnah.com/bukhari/66/87

Fatwa:

Question (asked to Sheik Bin Baaz (Rahimahullah)): Is it permitted to leave off saying Aameen aloud in the Prayer, and to not raise ones hands (raf’ al-yadayn)?

Response: Yes, if he is among people who do not raise their hands, nor do they say Aameen aloud, then it is better for him not to do it in order to bring their hearts together. [This is] for the purpose of calling them to goodness, teaching them, showing them the right way and for him to be able to rectify them.

This is because, whenever a person opposes them they will disdain him. They consider [their actions of not saying Aameen] as being from the religion. They consider not raising their hands in any part of the prayer except the initial Takbeer (takbeerat al-Ihram) to be from the religion, They have lived their lives upon this along with their scholars.

Similar to this is not saying Aameen aloud. This is [an issue of] well-known differing among the people of knowledge. Some of the people of knowledge have the opinion that one should say Aameen aloud, whilst others say one should not say it aloud.

It has been narrated in a Hadeeth that the Messenger (sal Allaahu alayhi wa sallam) raised his voice [saying Aameen in the prayer], and in other narrations that he did not. Despite the correct opinion being that it is recommended (Mustahabb) to say Aameen aloud, it is a recommended action (Mustahabb), and therefore leaving it [may also] be recommended (Mustahabb).

A Believer does not perform a recommended action if it leads to separation, differing and tribulations. Rather, a Believer and a Daa’ee leaves off a recommended action (Mustahabb) if by not doing it will bring about a greater common benefit.

An example of that is that the Prophet (sal Allaahu alayhi wa sallam) did not demolish the Ka’bah and rebuild it on the foundations laid by Ibraheem; He [justified this by] saying:

The Quraysh have only recently left disbelief

For this reason, he left the Ka’bah as it was and did not change it – may peace and blessings be upon him – for the greater common benefit.

Source:  http://www.binbaz.org.sa/mat/4438

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

It is also permissible for a man to forego something that is preferable, in order to soften hearts and unite people, lest they be put off from what is in their best interests. For example, the Prophet (blessings and peace of Allah be upon him) decided not to rebuild the Ka‘bah on the foundations of Ibraaheem, because Quraysh had only recently left Jaahiliyyah behind (and were new in Islam), and he was worried that they may be put off by that. He thought that the issue of uniting people and softening their hearts took precedence over the issue of rebuilding the Ka‘bah on the foundations of Ibraaheem. Ibn Mas‘ood said, when he offered the prayer in full behind ‘Uthmaan, although he disliked that and objected to him about it, and he was questioned about that: “Dissent is evil.” Hence the imams or leading scholars, such as Ahmad and others, stated that the same applies in the case of the basmalah, and praying Witr as three continuous rak‘ahs, and other issues in which one may turn from that which is preferable to that which is permissible in the interests of softening the hearts or the obligation of teaching them the Sunnah, and so on.

End quote from Majmoo‘ al-Fataawa (22/436, 437).

Good Article:

More Reference article  on Ismail Kamdar I Tolerance of Fiqh Issues  http://muslimmatters.org/2013/01/11/ismail-kamdar-tolerance-of-fiqh-issues/