Softness regarding weak chains in Targheeb wat Tarheeb
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- Bu səhifədəki naviqasiya:
- Translation
- Question
- As for me personally, I do not see takfeer in the whole of a nation, or group, or people, if we know for sure that they bear witness in
- Some Authentic
- Some Weak
- The Innovation (
- The Innovation of Showing Joy and Happiness During This Day
Translation: And there is NO waseela for us to you EXCEPT (BY) YOU. THIRD ONE. Ayatolla Sayyed Shubbar in his commentary to Quran, at page 184, said: 
Translation: “O you who believe! be careful of (your duty to) Allah and seek means of nearness to Him” - Meaning the obedience that you take as a means to reach his reward. FOURTH ONE. Shaykh of shias at-Tabarsi in his commentary “Majmaul Bayan” said: 
وابتغوا إليه الوسيلة أي أطلبوا إليه القربة بالطاعات Translation: “and seek means of nearness to Him” meaning seek nearness to Him by obedience. Don’t build upon graves and don’t pray on them! January 29, 2012 at 4:33 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained, Defence of sunnah | Leave a comment Tags: tabarruk&graves
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Shaykh of shias, as-Saduq narrated in his book “Man la yahdurhul faqih” (1/187): 
وسأله سماعة بن مهران ” عن زيارة القبور وبناء المساجد فيها، فقال: أما زيارة القبور فلا بأس بها، ولا يبنى عندها مساجد ”. Translation: And Samah ibn Mihran asked him about visiting graves and building mosques upon them. And he said: As for visiting graves, there is nothing wrong with this, and DON’T BUILD NEAR IT MOSQUES. وقال النبي صلى الله عليه وآله: ” لا تتخذوا قبري قبلة ولا مسجدا فإن الله عز وجل لعن اليهود حين اتخذوا قبور أنبيائهم مساجد ”
Messenger of Allah (sallalahu alaihi wa ali) said: Don’t take my grave as qiblah nor as mosque, because Allah Azwajal cursed Jews when they took graves of their prophets as mosques. And in footnote you can see that muhaqiq said that chain of this report is strong. Another shaykh of shias, at-Toose in his “Tahzib al-Ahkam” (1/461) narrated: 
عن أبي عبد الله عليه السلام قال: نهى رسول الله صلى الله عليه وآله أن يصلى على قبر أو يقعد عليه أو يبنى عليه. Translation: From Abu Abdullah (alaihi salam): Messenger of Allah (sallalahu alaihi wa ali) forbade to pray upon graves, or sit upon them or build upon them. SubhanAllah! COMPARE THIS WORDS OF IMAM, WITH ATTITUDE OF MODERN SHIAS! They build mosques almost upon each grave they see!
And they have build shrine even on the grave of Abu Lulu. 
Shaykh Albani on Rafida January 10, 2012 at 11:06 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained, Islamic scholars and callers about Rafidah | Leave a comment
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Bismillah, link to audio file: http://www.alalbany.net/fatawa_view.php?id=2903 Question: Is it permitted to give salam to rafida? Rough translation: Al-Albani: This has to do with the view regarding Rafidha in general, whether they are Muslims orkafir. Whoever sees them as Muslim, he would give salam to them, and would respond to them if they gave salam. As for those that see them as kuffar he should not give salam to them, but should return the salam if they start, in the known detailed way, but this is not the time for me to go into details. As for me personally, I do not see takfeer in the whole of a nation, or group, or people, if we know for sure that they bear witness in La ilaha illa Allah – Mohammed rasool Allah. I am not one who sees it encouraging in takfeeras a group. However, takfeer, if one has to do it, it should be done per individual if we see evidence of theirkufur and after evidence has been proven upon him. Also, and I feel that you agree with me on this point, it isn’t easy to be sure of this, and the practical way is that it is permissible to give salam upon them and return the salam with the intention of uniting the hearts, due to not knowing as to whether or not theshari’ee evidence has been established on them due for their supposed kufur. Questioner: I, at work, have some of them with me, and let’s say that I have established upon him the hujjah, then it is permissible at that (to make takfeer), right? Al-Albani: Yes.
Sh. Albani: Combining prayers for the resident January 8, 2012 at 8:57 pm | Posted in Aqeedah and fiqh of ahle-sunnah explained | Leave a comment
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Source: fatāwā jeddah ~ rulings from jeddah ~ tape no. 13 Question #5: “Is it allowed for the resident to combine between two prayers without (the presence of) rain?” Shaykh al-Albānī answers: “Imām Muslim brought out in his Sahīh, the hadīth on the authority of Ibn ʽAbbās who said: ‘The Messenger of Allāh (صلى الله عليه وسلم) combined (prayers) in Madīnah between Dhuhr and ʽAsr, and between Maghrib and ʽIshā, without (being in a state of) traveling or (the presence of) rain.’ They said, ‘What did he intend by that O Abu l-ʽAbbās[1] {the kunya of ʽAbdullāh bin ʽAbbās}?’ He said, ‘He wanted to not put his ummah into difficulties.’[2] So the apparent meaning of the hadīth is that it is permissible to combine between two prayers in the state of residence and without the excuse of rain, because rain is an Islamically legislated excuse that allows combining between two prayers. And here Ibn ʽAbbās says that the Prophet (صلى الله عليه وسلم) combined as a resident and combined without the excuse of rain. And he confirmed that when the previous question was addressed to him: ‘Why did he do that?’ (Ibn ‘Abbās) said, ‘He wanted to not put his ummah into difficulties.’ This is the hadīth and it is in Sahīh Muslim but not al-Bukhāri. There is the like of this hadīth in al-Bukhāri, (mentioning that) he combined between the prayers in Madīnah as eight (rakʽah),[3] but there isn’t this detail that Imām Muslim mentioned or narrated from Ibn ʽAbbās, in which there is this important point that is the answer to this question, namely his (radiAllāhu ‘anhu) saying: ‘He wanted to not put his ummah into difficulties.’ So some of the scholars in old times and recent times believe in the permissibility of this combining during residence without an excuse, and I don’t consider that to be correct; that is because the narrator of the hadīth explains the combining of the Messenger (of Allāh) (صلى الله عليه وسلم) without an excuse, to be another excuse as a method of legislating (from Allāh) and explaining to the people, since Ibn ʽAbbās said, ‘He (صلى الله عليه وسلم) wanted to not put his ummah into difficulties.’ And the meaning of that is: the ruling of combining during residence is tied to the presence of difficulty (that would arise) due to not combining. So when there is difficulty in performing the prayers in their known appointed times, it is permissible to combine in order to remove the difficulty, which Allaah, the Mighty and Majestic, has removed in the likes of His Saying: ‘And He has not laid upon you in religion any hardship.’[4] As for if there is no difficulty, then it is obligatory to maintain performing the five prayers, each prayer in its (due) time, because there is no difficulty. For example, I am sitting here and I hear the adhān (call to prayer) there in the masjid near me, while I am capable of going out and there is no difficulty upon me at all to go out, so it is not permissible for me to combine. And the opposite of that as well; when I came in this journey, I found this electric elevator to be out of order, and it is very difficult for me, as you see because of a pain in my two knees, to go down or up by way of stairs. So some prayers passed by me (but) I didn’t go out to the masjid. But when the electric elevator was fixed such that it saved me the difficulty of descending and ascending, it became obligatory upon me to pray every prayer in the masjid because I did not find this difficulty that I had found when I had just moved here. Therefore, combining is only allowed for the purpose of removing a difficulty; so, when there is no difficulty, there is no combining. They are two inseparable affairs: no difficulty, no combining; (but if) there is difficulty, there is (the possibility and permissibility of) combining. And this is the best that can be said with regard to reconciling between this authentic hadīth and those ahādīth that came stating that every prayer (is to be prayed) in its (due) time[5] and that it is not allowed to distract oneself from it – especially because in most circumstances, combining requires abandoning prayer with the congregation, as I described to you my first situation (with the electric elevator).” ~ asaheeha translations ~ [1] The addition “O Abu l-ʽAbbās” is found in Musnad Ahmad 4/192
http://www.alalbany.net/alban`Āshūra (10th of Muḥarram): A Day of Joy or Grief? December 19, 2011 at 1:23 am | Posted in Aqeedah and fiqh of ahle-sunnah explained, Ashura & Muharram of the Karbalaites, Take a few minutes to think on this | Leave a comment
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source: http://islamicstudies.islammessage.com  `Āshūra (10th of Muḥarram): A Day of Joy or Grief?
Abū ‘Abd Allāh I. Damiel12/13/2010 All Praise belongs to Allāh, the Lord of the Worlds, and may the Peace and blessings of Allāh be upon his Messenger, his family and on all of his companions. Throughout the year Allāh (subḥānahu wa ta`āla) grants His servants with ample opportunities to have their past sins forgiven and to start anew. One of these special occasions is closely approaching us, known as `Āshūra. Much confusion surrounds this day. Some Muslims treat this occasion as a day of celebration and joy, and a time where special dishes are prepared. Conversely, the Shi’ites spend the very same day, beating and injuring themselves, and marking it as a day of sadness and mourning. In this short article, I hope to dispel some of the myths surrounding this day and explain the position of Ahl as-Sunnah with regards to the above two practices. I have divided the article into three parts. In the first part, I have gathered some of the aḥādīthregarding the merits of `Āshūra; I have made an effort to distinguish between the authentic and the weak narrations. Then in the following two sections, I discuss the innovation of taking`Āshūra as a day of mourning and the innovation of taking it as a day of joy, respectively.
ān was made obligatory he left the [fast of] `Āshūra (i.e. it was no longer obligatory); [1] so whosoever wished to observe this fast, did so, and whosoever wished to leave it, did so.” [Agreed Upon] 2. Abū Musā al-Ash`arī (ra
3. Humayd b. `Abd ar-Raḥmān narrated that he heard Mu`āwiyah b. Abū Sufyān (ra ī Allāhu anhumā) say, while delivering a sermon on the pulpit on the day of `Āshūra in the year he came for Hajj: “People of Madīnah, where are your scholars? I heard the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) say: ‘This is the day of `Āshūra. Allāh has not made fasting on this day compulsory on you, but I am fasting. So whosoever wishes to observe the fast from amongst you, should do so, and whoever does not wish to observe it, may do so.’” [Agreed Upon] 4. Ibn `Abbās (ra ī Allāhu anhu) said: “When the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) came to Madīnah, he found the Jews fasting on the day of `Āshūra. He asked: ‘What is this [that you are doing]?’ They replied: ‘This is a righteous day. On this day Allāh saved the Israelites from their enemies, and so Moses, on this day, observed a fast.’ The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: ‘I have a greater right on Moses (alayhis salām) than you.’ So, he observed the fast (on that day) and ordered the Muslims to also fast.’ [Agreed Upon]. [2] 5. Ar-Rab`ī b. Mu`awadh (ra ī Allāhu anhā) said: “The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) sent a envoy to the village of the Anṣār in the morning of the day of `Āshūraannouncing: ‘Whoever has eaten something should not eat but complete the fast, and whoever is observing the fast should complete it.’” She further said: “Since then we fasted regularly on that day and also make our sons fast. We used to make toys of wool for the boys and if anyone of them cried for food, we would give them these [toys] until it was time to break the fast.” [Agreed Upon] 6. `Abd Allāh b. `Umar (ra ī Allāhu anhu) narrated: “The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) observed the fast on the day of `Āshūra and ordered others to also fast. When fasting during Rama ān was made compulsory, he left it.” `Abd Allāh would not fast on this day unless it coincided with his (normal days of) fasting. [al-Bukhārī and Aḥmad] 7. Ibn `Abbās (ra
ān.” [Agreed Upon] 8. Abū Qatāda al-Anṣārī (ra
ān every year is a perpetual fast. The fast of the day of `Arafah, [I consider it to] expiate the sins of the preceding and the coming year. The fast of the day of `Āshūra, [I consider it to] expiate the sins of the preceding year.” [Muslim, Aḥmad, Abū Dāwūd and Ibn Khuzaymah] [3] 9. Ibn `Abbās (ra
10. Abū Mūsā (ra ī Allāhu anhu) narrated that the people of Khaybar, [most of whom were Jews] observed the fast on the day of `Āshūra and treated it as a festive day. Their women would wear ornaments and beautiful dresses. The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “You (only) observe fast on this day.” [Muslim] Some Weak Aḥadīth Regarding `Āshūra 1. Ibn `Abbās (ra ī Allāhu anhumā) narrated that the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “Fast on the day of `Āshūra and differ from the Jews; fast a day before it or a day after it.” [Weak] [Aḥmad, Ibn Khuzaymah, al-Ḥumaydī, at-Tahāwī in Ma’ānī al-Āthār, al-Bazzār, Ibn `Adī in al-Kāmil, al-Bayhaqī in al-Kubra and ash-Shu`ab] [5] 2. Ibn ‘Abbās (ra
3. Abū Hurayrah (ra ī Allāhu anhu) and others narrate: “One who increases [his spending] on his family on `Āshūra, Allāh will increase it for him throughout the year.” [Weak] [Al-Bayhaqī in ash-Shu`ab, al-Uqaylī in a -Ḍu'afā, Ibn `Adī in al-Kāmil, Ibn al-Jawzī in al-Illal and others] [7]
On the 10th of Muḥarram (the day of `Āshūra), in the year 61 A.H. the Prophet’s (ṣallallāhu ‘alayhi wa sallam) beloved grandson al-Ḥusayn b. `Alī b. Abī Ṭālib (ra ī Allāhu anhumā) was martyred. Undoubtedly the murder of the grandson of the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) was a sad day in Islamic history. However, he was not the first to be martyred; rather, he was preceded by many great companions who were also killed unjustly, including `Umar, Uthmān, al-Ḥusayn’s own father, `Alī b. Abī Ṭālib and his brother al-Hassan (ra ī Allāhu anhūma). After the death of Alī b. Abī Tālib (ra ī Allāhu anhū), some of the companions pledged allegiance to al-Ḥasan (ra ī Allāhu anhū), regarding whom the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “This son of mine is a chief, and Allāh will make peace between two large groups of Muslims through him.” [al-Bukhārī]. After a short period he was also martyred, and some tribes wrote to his brother al-Ḥusayn (ra ī Allāhu anhu) promising him support and allegiance if he was to come to them at Kūfa. Ibn `Abbās and Ibn `Umar (ra ī Allāhu anhumā) both advised al-Ḥusayn against accepting their invitation, as they felt that the people inviting him were treacherous and untrustworthy. Al-Ḥusayn (ra ī Allāhu anhū) relying on the words of the Kūfans set out for the city with his family and followers. On the way he was deserted by his followers and betrayed by the Kūfans. Consequently, he was left with a small band consisting of his family members and friends (a total of 72 people) in the middle of the sandy desert of Karbala fighting against the governor of Kūfa, `Ubayd Allāh b. Ziyād, and his troops of more than 4000 men. The entire group was massacred on the 10th of Muḥarram. It was after this incident that the Shi’ites, who considered Al-Ḥusayn (ra ī Allāhu anhū) as the third Imām and rightful successor of the Prophet, began to take this day as a day of grief and sadness, mourning the fact that they were not present at the battle to fight and save al-Ḥusayn and his family. Ibn Taymiyyah writes: “Satan took the opportunity with the death of al-Ḥusayn (ra ī Allāhu anhū) to introduce two innovations: the innovation of showing sadness and mourning on the day of `Āshūra by slapping, screaming, crying and lamenting, and (the innovation of) cursing the Ṣahābas (companions of the Prophet).” He then reminds the reader that wailing and excessive mourning over past calamities was clearly prohibited by Allāh and His Messenger. Allāh (ṣubhānahu wa ta’ālā) says in the Qur`ān: “We will try you with fear and hunger, and loss of wealth and lives, and fruits; but give glad tidings to those who are patient. Who, when a misfortune overtakes them, say: `To Allah we belong and to Him we shall return.’ It is these on whom descend blessings and mercy from their Lord, and it is they who are rightly guided.” [Surah al-Baqarah: 155-157] Also the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “He who slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is not one of us.” [al-Bukhārī] In another ḥadīth the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “There are four characteristics among my people that belong to the pre-Islamic (jāhiliyyah) period which they have not abandoned: boasting of high rank, reviling other peoples’ genealogies, seeking rain by stars, and wailing.” He (further) said: “If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of brass and an armor of mange.” [Muslim] The Shi’ites—in addition to public processions of ceremonial chest beating, wailing, injuring oneself and cursing Abū Bakr, `Umar (ra
To counteract the extreme position of the Shi`ites, another extreme group called “the Nawāṣib” took this day as a day of happiness. The Nawāṣibs, which consisted mainly of the Khawārij, held animosity against al-Ḥusayn (ra ī Allāhu anhū) and the Ahle al-Bayt. They celebrated this day by wearing new clothes, cooking special food and spending extra money on their family. The first sign of the appearance of the Khawārij was during the lifetime of the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam). Abū Sa`īd al-Khudrī (ra
Abū Sa`īd (ra ī Allāhu anhu) said: “I testify to the fact that I heard it from the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam), and I testify to the fact that `Alī b. Abī Tālib (ra ī Allāhu anhu) fought against them and I was with him. He gave the orders for that man and he was sought for; when he was brought, I looked at him and he was exactly as the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) had described.” [Muslim] The Shi`ites and the Khawārij opposed each other by introducing an innovation in the religion. So while one group lamented and mourned on this day the other group celebrated and made it a day of happiness. As for the Ahl as-Sunnah they oppose both of these groups, neither making it a day of celebration nor a day of mourning. This is the established practice of the companions and the pious predecessors, including the four Imāms: Imām Abū Hanīfah, Imam Mālik, Imām ash-Shāfi’ī and Imām Aḥmad (May Allāh be pleased with them all). The Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) said: “You must follow my sunnah and the sunnah of the rightly-guided caliphs. Hold on to it and stick fast to it. Avoid newly invented matters [in the religion], for every newly invented matter is an innovation, and every innovation is a misguidance.” [Abū Dāwūd, Aḥmad and at-Tirmidhī] Ibn Taymiyyah writes in his Fatāwā: “As for cooking special foods, wearing new clothes, applying kohl, spending extra money on the children, doing special prayers, having a special bath…all of this is a wretched innovation (bid`ah) which the Messenger of Allāh (ṣallallāhu ‘alayhi wa sallam) never practiced nor did the rightly guided caliphs, and neither was it recommended by any of the great Imāms such as, Mālik, at-Thawrī, al-Layth b. Sād, Abū Hanīfah, al-Awzāī, ash-Shāfi’ī, Aḥmad b. Hambal, Ishāq b. Rāhūyeh (may Allāh be pleased with them all), nor by other such scholars. Rather some of the later followers started to instruct in some of these things and claimed that there were some authentic aḥādith supporting their view. But these people are clearly mistaken and are in error according to the people of knowledge. Imām Aḥmad was asked about the ḥadīth: “One should spend on his family on the day of`Āshūra” and regarded it as unauthentic. In fact the best narration they have is what is reported from Ibrāhīm b. Muḥammad b. al-Muntashir from his father that he said: “It reached us that one who increases (his spending) on his family on [the day of] `Āshūra, Allāh will increase it for him throughout the year.” Sufyān b. ‘Uyaiynah said: “Ibrahīm b. Muḥammad was from Kūfa and he did not mention from whom he heard it or how it reached him. It is most likely that the one who related this [to him] was someone from the people of Bid`ah who hates the companions and wants to oppose theRāfidhah with lies. So they oppose corruption with corruption and an innovation with an innovation.” [8] To conclude, what is clearly established from the Sunnah is the fasting on the 9th and 10th of Muḥarram. As for mourning, displaying sadness, or celebrating by making special foods, wearing new clothes, etc. then it is all innovations. Finally, I leave you with the statement of Imām Mālik: “He who introduces an innovation (Bid’ah) in Islam, regarding it as something good has claimed that Muḥammad (ṣallallāhu ‘alayhi wa sallam) has betrayed his trust to deliver the message. As Allāh says: ‘Today have I completed your Dīn (religion)’ Whatever was not part of the Dīn during the time of the Prophet cannot be considered as part of the Dīn today.” [al-I`tisām, ash-Shāṭibī] He also said: “Nothing will benefit the later ones from this Ummah, except that which benefited the earlier ones (i.e., the companions).” [Ibn Taymiyyah, al-Qā'idah al-Jalīlah] Allāh knows best. May the Peace and blessings be upon our beloved Prophet Muḥammad (ṣallallāhu ‘alayhi wa sallam), his family, and his companions.
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