Tuesday, June 13, 2017
Little blood taken for testing: Does it invalidate Sawn?
Q: A
man had to go to the hospital during the month of Ramadan while he was
fasting. When he was there, they took blood from him. Does this invalidate his
Sawn (Fast)?
A: If
the amount of blood taken from the person is customarily considered a small
amount, then it is not obligatory on him to make up for that
day. However, if the amount of blood taken from him is customarily considered a
large amount, then he should make up for that day to avoid an area of scholarly
disagreement and to be on the safe side through discharging one’s
responsibility.
May
Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his
family, and Companions!
~
Source: Fatwas
of the Permanent Committee|Fatwa no.56|alifta.net
And Live With Them In Kindness - by Shaykh Al-Uthaymeen
Shaykh Al-Uthaymeen said:
“Your wife has the most right to good behaviour, and
having the best manners to them, because she is the one who is with you day and
night, openly and secrectly.
If you are afflicted with something she is afflicted
along with you, and if you’re happy, she is happy along with you, if you’re
sad, she is sad along with you, therefore you should make your dealing with her
better than your dealings with strangers, so the best of the people are those
who are best of them to their wives.”
~
Worship may be Difficult in long Days of Fasting &Requires Patience...So learn to be Patient this Ramadan
The
Prophet ﷺ stated in the
Hadith collected by Muslim [223]:
“…Prayer
is Light, and Charity is a Proof, and Patience is illumination…”
Shaikh
Fawzaan حفظه الله mentioned:
“The
obligatory and supererogatory prayer are light in the face, hence you find
darkness in the face of those who are negligent of the prayer, as for those who
guard their prayers then you find light and illumination on their faces.
Giving
charity is a proof upon the truthfulness of a persons Eeemaan, since no-one
will be generous with their wealth except a believer.
Patience
is illumination, and it is 3 types:
1. Patience
upon Obedience to Allah.
It
is binding upon the servant to persist upon worship even if it is difficult
upon, since worship is not easy. It requires patience. As for the one without
this type of patience he will not end up continuing with worship.
2. Patience
in Staying Away from Haraam.
No
doubt desires and the haraam are desired by the individual, however a servant
remains patient and refrains from them and does not be misled by the great
numbers of people who are following those desires and performing the haraam.
3. Patience
upon Difficulties of the Decree.
A
believer remains patient if difficulty overcomes him in his wealth, or his own
self (health etc.), or in his family or relatives. He does not become upset and
depressed, rather he is content and patient upon the decree of Allah.”
192/19 المنحة الربانية ص1
@AbuMuadhTaqweem
Monday, June 12, 2017
Belief in the Unseen and the Hereafter
Belief in the
Unseen and the Hereafter
Signs Before the Day of Judgement
Author: Yoosuf ibn Abdillaah ibn Yoosuf al-Waabil
Source: Ashraatus-Saa'ah (Trans. Dawud Burbank)
Article ID : AQD080001 80]
Signs Before the Day of Judgement
Author: Yoosuf ibn Abdillaah ibn Yoosuf al-Waabil
Source: Ashraatus-Saa'ah (Trans. Dawud Burbank)
Article ID : AQD080001 80]
A.The
Minor Signs
1. The Prophethood of Muhammad (sallallaahu alayhi wasallam)
2. The death of the Prophet (sallallaahu alayhi wasallam)
3. The conquering of Bait ul-Maqdis
4. The Plague of Amwaas (in Palestine)
5. The increase in wealth so that sadaqah is not needed
6. Trials and civil strife:
1. The Prophethood of Muhammad (sallallaahu alayhi wasallam)
2. The death of the Prophet (sallallaahu alayhi wasallam)
3. The conquering of Bait ul-Maqdis
4. The Plague of Amwaas (in Palestine)
5. The increase in wealth so that sadaqah is not needed
6. Trials and civil strife:
(i) The appearance of troubles in the east
(ii) The killing of Uthmaan (radhiyAllaahu anhu
(iii) The battle of al-Jamaal
(iv) The battle of Siffeen
(v) The appearance of Khawaarij
(vi) The happening of al-Harrah
(vii) The appearance of the saying that the Quran is created
(viii) The following of the ways of the previous nations
7.
The appearance of claimants to Prophethood
8.
Widespread safety
9.
The appearance of fire in the Hijaz
10.
Fighting the Turks
11.
Fighting the non-Arabs
12.
Dissappearance of trustworthiness
13.
Dissappearance of knowledge and appearance of ignorance
14.
Increase in the number of police and helper of the oppressors
15.
Spread of fornication
16.
Spread of usury
17.
Spread of musical instruments and their being thought to be allowed
18.
Drinking of intoxicants and its being allowed
19.
Adorning the mosques and rivalling therein
20.
Building tall buildings
21.
The slave girls giving birth to her mistress
22.
Increase in killing
23.
Time passing quickly
24.
Coming together of markets
25.
Apperance of Shirk in this Ummah
26.
Appearance of wickedness,cutting off relations and ill treatment of neighbours
27.
Dying of grey hairs with black dye
28.
Increase of extreme miserliness
29.
Increase in trade
30.
Many earthquakes
31.
Appearance of sinking into the earth, transformation into animals and
false-accusations
32.
The passing away of the pious
33.
The raising of the despicable people to positions of importance
34.
That greeting is given only to those the person knows
35.
That knowledge is sought from other than the scholars in truth
36.
Appearance of women in clothes which do not cover them
37.
The truthfulness of the dreams of the Believers
38.
Spread and increase in writing
39.
Laxity with regard to the Sunnah
40.
Increase in the size of new moons
41.
Increase in falsehood and having no concern to check reports
42.
Increase in false testimony and withholding true witness
43.
Large number of women and small number of men
44.
Sudden death being common
45.
Hatred amongst people hearts
46.
The return of the land of the Arabs to being pastures and rivers
47.
Increase in rain but decrease in produce
48.
The revealing of a mountain of gold by the Euphrates river
49.
The talking of wild animals and inanimate objects to people
50.
Wishing for death because of the severity of trials
51.
Increase in the number of Roman and their fighting the muslim
52.
Victory over Constantinople
53.
The appearance of al-Qahtanee
54.
Fighting the Jews
55.
The expelling by al-Madeenah of its wicked people, then its desolation at the
end of time
56.
The sending of pleasant wind to take away the soul of the believers
57.
The attacking of the Sacred House and dismanting of the Ka’bah
B.
The Major Signs
a.
The Mahdee
b.
The Anti-Christ (Maseeh ud- Dajjal)
c.
The descent of Eesa (alayhi salam)
d.
Yajooj and Maajoj
e.
The three great sinking of the earth
f.
The appearance of smoke in the sky
g.
The rising of the sun in the west
h.
The beast of the earth (Daabbat ul-Ard)
i.
The fire which brings people together
~
Source: http://www.salafipublications.com/sps/sp.cfmsubsecID=AQD08&articleID=AQD080001&articlePages=1
Debts do not exempt from paying Zakah, even if they are more than the available money
Q:
Concerning the payment of Zakah (obligatory charity), if a person
who is eligible to pay Zakah is indebted with a sum exceeding that
which they have at hand, should they pay Zakah from the available
money or not?
(Part
No. 14; Page No. 51)
A:
Anyone who has money that is subject to Zakah should pay it when a
Hawl (one lunar year calculated from the time a property reaches the
minimum amount upon which Zakah is due) passes, even if they are
indebted, according to the most authentic of the two scholarly opinions, for the
general evidence indicating the obligation of paying Zakah on
anyone who possesses money after a year has passed over it. Furthermore,
the Prophet (peace be upon him) used to command his Zakah officers to
collect Zakah from whoever is eligible to pay it, without ordering them to ask
a person whether or not they were indebted. Had debt prevented this, the
Prophet (peace be upon him) would have ordained them to ask those people if
they were indebted or not. Allah is the Source of success.
General
Presidency of Scholarly Research and Ifta’
~
Source:
https://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=2528&PageNo=1&BookID=14
Saturday, June 10, 2017
What Is Your Intention When You Read The Qur'aan? By Fawaz ibn Ali al-Madkhali | Miraath Publications
15 points of benefit By Fawaz ibn Ali al-Madkhali
Translated
by Abbas Abu Yahya
‘An
important question, what is your intention when you read the noble Qur’aan?
Fron
Ameer-ul-Mu’mineen Abu Hafs Umar bin Al-Khattab, who said: I heard the
Messenger of Allaah –sallAllaahu ‘alayhi wa sallam- say:
إنَّمَا الْأَعْمَالُ
بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى
‘Indeed
actions are but by intentions and every man shall have that which he intended.’
Collected
by Bukhari and Muslim
Having
a great regard for intentions was the transactions of the hearts of the
Companions – Radhi Allaahu anhum – and those who about Allaah and the
scholars who raise the people. Indeed they would perform one action and they
would have many intentions for that action, so that they could gain great
rewards for themselves with every intention.
Ibn
Katheer – rahimahullaah- said:
النية أبلغ من العمل
‘The
intention is more profound than the action. [1]
Here
are some of the intentions which are good to have when reading the Noble
Qur’aan:
1 - By reading the Qur’aan we ask Allaah that the Qur’aan intercedes
for us.
The
saying of the Messenger –sallAllaahu alayhi wa sallam -:
إقرأوا القرآن فإنه يأتي
يوم القيامة شفيعا لأصحابه
‘Read
the Qur’aan since indeed it will come on the Day of Judgement interceding for
its companions.’
Collected
by Muslim
2 - We
make the intention so we gain increase in good reward.
The
Messenger – sallAllaahu alayhi wa sallam - said:
من قرأ حرفا من كتاب الله
فله به حسنة والحسنة بعشر أمثاله
‘Whoever
read a letter from the Book of Allaah, then he will receive a reward for it and
every good reward is multiplied by ten the like of it.’[2]
3 - We
regard reading the Qur’aan as a rescue from the Fire.
The
Messenger of Allaah said:
لو جمع القرآن في أهاب لم
يحرقه الله بالنار
‘If
the Qur’aan is gathered in a leather skin covering[3] then Allaah will
not burn it with fire.’
Authenticated
by Albaani[4]
4 - We
regard reading the Qur’aan as a foundation for the heart.
The
Messenger of Allaah – sallAllaahu alayhi wa sallam- said:
الرجل الذي ليس في جوفه
شئ من القرآن كالبيت الخرب
“A
man who does not have in his inside anything from the Qur’aan is like a house
that has no furnishing.’
Collected
by Tirmidhi[5]
5 - We
regard reading the Qur’aan with the intention of acting upon every Ayaah
we read so that we can acquire
the highest levels in Paradise.
The
Messenger of Allaah – sallAllaahu alayhi wa sallam – said:
يقال لقارئ القرآن اقرأ
وارق ورتل كما كنت ترتل في الدنيا فإن منزلتك عند آخر آية تقرأها
‘It
will be said to the recitor of the Qur’aan, read and ascend [in Paradise] and
recite like you used to recite in the Dunyaa, since indeed your place
will be at the last Ayaah which you read.’
Collected
by Abu Dawood & Tirmidhi[6]
6 - We
regard reciting the Qur’aan as a
cure for the sicknesses of our hearts and illnesses of our bodies and a means
of mercy descending upon us.
Allaah
Ta’ala said:
وننزل من القرآن ما هو
شفاء ورحمة
《And We send down from the Qur’aan that which is a healing and
mercy》 [Israa:
82]
7 - We
regard reading the Qur’aan as a
means for tranquility for our hearts. Due to the saying of Allaah Ta’ala:
((ألا بذكر الله تطمئن
القلوب))
《Verily, in the remembrance of Allaah do hearts find rest.》 [Rad:
28]
8 - We
regard reading the Qur’aan as a means of reviving our hearts, and Noor
to our sight and distances our sadness and disappearance of our grief so the
Qur’aan is like the season of spring for the believer just like a heavy
rain pour is like the season of spring for the land.
Like
the Prophet - sallAllaahu alayhi wa sallam – said in his Dua’:
‘…that
You make the Qur’aan the life of my heart and light of heart and keep away from
me my sadness, and that my grief goes away.’ Saheeh.[7]
9 - We
regard reading the Qur’aan as a means for guidance.
Allaah
Ta’ala said:
((ذلك الكتاب لا ريب فيه
هدى للمتقين))
《This is the Book (the Qur’aan), whereof there is no doubt, a
guidance to those who are Al-Muttaqun [the pious and righteous]》 [Baqara: 2]
In
the Hadeeth Qudsi:
"ياعبادي كلكم ضال إلا من
هديته فاستهدوني أهدكم"
‘O
My worshippers all of you are astray except for the one whom I have
guided, so seek guidance from Me and I will guide you.’
[Collected
by Muslim]
10 - We
read the Qur’aan with the
intention that we die while following the Qur’aan. Just like when Allaah
Ta’ala granted Uthmaan –Radhi Allaahu anhu – martyrdom while he
was reading the Qur’aan.
Ibn
Katheer –rahimahullaah- said:
“Whoever
lives according to something then he dies upon that and whoever dies upon
something then he will be resurrected upon that…based upon the
saying of Allaah Ta’ala:
((أم حسب اللذين اجترحوا
السيئات أن نجعلهم كالذين آمنوا وعملوا الصالحات سواء محياهم ومماتهم ساء مايحكمون))
《Or do those who earn evil deeds think that We shall hold them
equal with those who believe (in the Oneness of Allaah) and do righteous good
deeds, in their present life and after their death? Worst is the judgement that
they make.》[Jatheeya: 21]
11 - We
read the Qur’aan with the intention of hoping for a closeness to our Lord
with love for His Great Speech.
As is in the Hadeeth:
"إنك مع من أحببت"
‘Indeed
you will be with whom you loved’
[Collected by Muslim]
12 - We
regard reading the Qur’aan as a
great means for the increase of Eemaan. This is due to the saying of Allaah
Ta’ala:
((وإذا ما أنزلت سورة فمنهم
من يقول أيكم زادته هذه إيمانا فأما اللذين آمنوا فزادتهم إيمانا وهم يستبشرون))
《And whenever there comes down a Surah (chapter from the
Qur’aan), some of them (hypocrites) say: ”Which of you has had his Faith
increased by it?” As for those who believe, it has increased their Faith, and they
rejoice.》 [Tawbah: 124]
13 - From
our intentions of reading the Qur’aan is that indeed we want to increase our
knowledge about our Lord and knowing about Him by which we can increase
our humility and neediness of Him so that we can seek assistance from Him
in every single moment of ours.
14 - From
intentions for reading Qur’aan is that we hope by reading it we acquire a great
excellence which is that it will be a means for Allaah Ta’ala to choose us to
be from His people and those special to Him due to the saying of the
beloved Messenger:
إن لله أهلين من الناس
‘Indeed
Allaah has a certain people from among the people.’
They
asked: ’who are they O Messenger of Allaah?’
He
answered:
"هم أهل القرآن ، أهل الله
وخاصته"
“They
are the people of the Qur’aan, the people of Allaah and those special to
Him.”
Authenticated
by Albaani[8]
15 - From
the greatest of intentions and most important of them and at the forefront of
them is that we worship Allaah Ta’ala by reading the Qur’aan.
This
is due to the saying of Allaah Ta’ala:
((ورتل القرآن ترتيلا))
《and recite the Qur’aan (aloud) in a slow, (pleasant tone and
) style》[Muzamil: 4]
After
all what has preceded, have you ever asked yourself what is your intention
while you read the Noble Qur’aan.
Taken from: http://www.sahab.net/forums/index.php?showtopic=144989%5D
[1] T.N. From
Hileeyat al-Awaleeyah 3/70
[2] T.N. The
complete hadeeth is:
From
Ibn Mas’ood who said that the Messenger of Allaah –sallAllaahu alayhi wa
sallam- said:
من قرأ حرفا من كتاب الله
فله به حسنة و الحسنة بعشر أمثالها لا أقول : { ألم } حرف و لكن : ألف حرف و لام
حرف و ميم حرف
“Whoever
read a letter from the Book of Allaah then he will receive a reward for it and
every good reward is multiplied by ten the like of it, I do not say that ‘Alif,
Laam, Meem’ is a letter but Alif is a letter, and Laam is a
letter and Meem is a letter.
[Collected
by Bukhari in Tareekh,Tirmidhi, Hakim & authenticated by Albaani in
Saheehah no. 3327, ’Saheeh al-Jamia’ no. 11415 & Saheeh Targheeb no.
1416]
[3] T.N. Some of the people of Knowledge have
explained this to mean a person who memorises the Qur’aan and is
attached to reciting it.And Allaah knows best.
[4] T.N. The Hadeeth is
narrated from Ismat ibn Malik, & declared Hasan by Albaani in Saheeh
al-Jamia’ no. 9397
[5] T.N.Shaykh Albaani
declared this hadeeth to be weak in ‘al-Mishkat’ No. 2135 & ’Da’eef
al-Jamia’ No. 1524. Albaani also said:..meaning: had not memorized anything of
the Qur’aan and I spoke about the hadeeth in al-Mishkat no. 2135 which
indicates that it is Da’eef.’ (Riyadh as-Saliheen no.
388)
[6] T.N. Collected in Saheeh Targheeb No. 1426 & Albaani
declared it Hasan Saheeh & in Saheeh al-Jamia.
[7] T.N. The complete
hadeeth is: ’Allaah does not afflict a slave with grief nor sadness, except
that if the slave says:
“O
Allaah indeed I am Your slave, and the son of Your slave, and the son of
Your female slave, my forelock is in Your Hand, Your command over me is
forever executed and Your decree over me is just. I ask of You with
all Your names, which belong to You, which You have named Yourself with, or
which You have taught someone from Your creation or revealed it in Your
Book or that which You have taken unto Your self with the knowledge of the
unseen with You, that You make the Qur’aan the life of my heart and light
of my breast and keep away from me my sadness, and that my grief goes
away - then Allaah takes away his grief and sadness and replaces it with
happiness.”
The
narrator said: It was said: O Messenger of Allaah should we not learn it?
He
answered: Of course, it is necessary for the one who hears it, that he
learns it. (From ‘Silsilah Saheehah: 199)
[8] T.N. Albaani
declared the Isnad to be Saheeh in Saheeh Ibn Majah No. 179 & Saheeh
al-Jamia No. 2165.
~
https://followingthesunnah.com/2017/06/07/what-is-your-intention-when-you-read-the-quraan-2/
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