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Archive for the ‘Shaykh Ibn Uthaymeen’ Category

Translated by our brother
Mustafa George from www.sahab.net

Question:

There is a hadith wherin it is mentioned that if a person recites Surah Al Baqarah in the home, the shaytan will not be able to enter the home. Does this ruling also apply to one who listens to the Surah being recited from an audio tape? 

Answer:

No, the recitation from an audio recording does not benefit (with regards to protection). This is because it can not be said that the person has (in fact) read the Quran, but rather it is said that he listened to a previous recording. Similarly, if we were to record an athan, and at the time of prayer we played the recorded athan, this would not be accepted. Likewise if we did the same with a Jum’ah (Friday) sermon, and at the time of Jum’ah prayer we played the sermon through the microphones, and (person on) the tape said: Asalam u alaikum wa Rahmatullahi wa Barakaatuhu, and then the caller of the athan calls to prayer, and the Imam gives the sermon (all on tape). Would any of this be correct and accepted? No it would not! Why? Because this is all considered a previous recording and it is similar to someone writing on a piece of paper or placing a Quran in his home. This does not take the place of reciting the Surah (for protection).

Sheikh Muhammed bin Saleh Al Uthaymeen – Liqa al Bab al Meftuh

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Shaykh Saalih Ibn al-Uthaymeen rahimahullaah said:

‘The most important attributes which a woman should seek in one proposing marriage are good character and Deen (Practice of the Religion). As regards wealth and lineage, then these are secondary matters. The most important thing is that the one proposing the marriage should be good in the Deen and in his character…’

[Fataawal-Mar’ah Vol. 1. p.50 ]

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Question:

We would like some advice about the books which the seeker of Islamic knowledge should obtain, study and refer to.

Answer:

Shaykh Ibn ‘Uthaymeen (rahimahullaah)

Praise be to Allaah.

  1. ‘Aqeedah (basic tenets of faith):
    • Shaykh al-Islam Imaam Muhammad ibn ‘Abd al-Wahhaab (may Allaah have mercy on him).
      • Thalaathat al-Usool – The Three Fundamental Bases of Islamic Theology (pdf)
      • Al-Qawaa’id al-Arba’ah – Four Principles of Tawheed (pdf)
      • Kashf al-Shubahaat – Removal of Doubts ( pdf )
      • Al-Tawheed
    • Shaykh al-Islam Ibn Taymiyah.
      • Al-‘Aqeedah al-Waasitiyyah (Principles of Islamic Faith ) which deals with Tawheed al-Asmaa’ wa’l-Sifaat
        • This is one of the best books written on this topic, and it is worth reading and studying.
      • Al-Hamawiyyah
      • Al-Tadmuriyyah – These two books are more comprehensive than al-Waasitiyyah
    • Al-Tahhaawiyyah
      • Al-‘Aqeedah al-Tahhaawiyyah, by Shaykh Abu Ja’far Ahmad ibn Muhammad al-Tahhaawi
      • Sharh al-‘Aqeedah al-Tahhaawiyyah by Abu’l-Hasan ‘Ali ibn Abi’l-‘Izz
    • Al-Durar al-Saniyyah fi’l-Ajoobah al-Najdiyyah, compiled by Shaykh ‘Abd al-Rahmaan ibn Qaasim
    • Al-Durrah al-Madiyyah fi ‘Aqeedah al-Firqah al-Mardiyyah by Muhammad ibn Ahmad al-Safaareeni al-Hanbali. –
      • This book contains some general statements which go against the madhhab of the salaf, such as his saying, “Our Lord is not an essence or an attribute or a physical entity, exalted be He.” Therefore the seeker of knowledge has to study it with a shaykh who is well versed in the ‘aqeedah of the salaf, so that he can explain the general statements in it that go against the ‘aqeedah of the righteous salaf.
  2. Hadeeth
    • Fath al-Baari Sharh Saheeh al-Bukhaari, by Ibn Hajar al-‘Asqallaani
    • Subul al-Salaam Sharh Buloogh al-Maraam, by al-San’aani,
      • his book combines between hadeeth and fiqh.
    • Nayl al-Awtaar Sharh Muntaqaa al-Akhbaar by al-Shawkaani
    • ‘Umdat al-Ahkaam by al-Maqdisi.
      • This is an abridged book; most of its ahaadeeth are narrated in al-Saheehayn so their authenticity does not need to be researched.
    • Al-Arba’een al-Nawawiyyah, by Abu Zakariyya al-Nawawi.
      • This is a good book because it includes etiquette and a good methodology, and important basic principles, such as the hadeeth, “Part of a person’s being a good Muslim is his leaving alone that which does not concern him.” (Narrated by Imaam Ahmad, 1 – 201; al-Tirmidhi, 2318; classed as hasan by al-Nawawi in Riyaadh al-Saaliheen, 73; classed as saheeh by Ahmad Shaakir in al-Musnad, 1737). This principle – if one made it the path upon which one walks – would be sufficient.
      • Another principle is given concerning when one should speak, “Whoever believes in Allaah and the Last Day, let him say something good or elseremain silent.” (Narrated by al-Bukhaari, Kitaab al-Adab; Muslim, Kitaab al-Luqtah, Baab al-Diyaafah).
    • Buloogh al-Maraam, by al-Haafiz Ibn Hajar al-‘Asqallaani.
      • This is a very useful book, especially because it mentions the narrators, and quoted the opinions of others scholars, who said whose hadeeth is saheeh and whose is da’eef, and he comments on the hadeeth to say whether they are saheeh or da’eef.
    • Nukhbat al-Fikr by al-Haafiz Ibn Hajar al-‘Asqallaani.
      • This is considered to be a comprehensive work. If the seeker of knowledge understands it completely then he will have no need of many other books of mustalah (the science of hadeeth). Ibn Hajar (may Allaah have mercy on him) has a useful way of writing, which involves examining every issue in depth and categorizing the topics he discusses. If the seeker of knowledge reads it he will find it stimulating, because it is based on making one think. I say: it is good for the seeker of knowledge to memorize it because it is a useful summary of the science of mustalah (science of hadeeth).
    • The Six Books (Saheeh al-Bukhaari, Sahih Muslim, al-Nasaa’i, Abu Dawood, Ibn Maajah and Tirmidhi).
      • I advise the seeker of knowledge to read them often, because that will serve two purposes: reviewing the main sources of Islam and reviewing the names of hadeeth narrators. If you often review the names of hadeeth narrators, then whenever you come across the name of one of the narrators of al-Bukhaari in any isnaad, you will know that this is one of the narrators of al-Bukhaari, so you will benefit from this knowledge of hadeeth.
  3. Books of fiqh
    • Aadaab al-mashiy ila’l-Salaah by Shaykh al-Islam Muhammad ibn ‘Abd al-Wahhaab
    • Zaad al-Mustaqni’ fi Ikhtisaar al-Muqni’ by al-Hajjaawi.
      • This is one of the best texts of fiqh. It is a blessed book, brief and comprehensive. Our shaykh, ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) told us to memorize it, even though he had memorized the text of Daleel al-Taalib.
    • Al-Rawd al-Murbi’ Sharh Zaad al-Mustaqni’ by Shaykh Mansoor al-Bahooti
    • ‘Umdat al-Fiqh by Ibn Qudaamah
    • Al-Usool min ‘Ilm al-Usool.
      • This is an abridged book which serves as an introduction for the seeker of knowledge.
  4. Faraa’id (laws of inheritance)
    • Matn al-Rahbiyyah by al-Rahbi
    • Matn al-Burhaaniyyah by Muhammad al-Burhaani.
    • This is a useful and comprehensive abridged book dealing with all the laws of inheritance. I think that al-Burhaaniyyah is more comprehensive than al-Rahbiyyah in some ways, and it gives more information.
  5. Tafseer
    • Tafseer al-Qur’aan al-‘Azeem by Ibn Katheer
      • This book is good for tafseer based on reports and it is useful and trustworthy. But it does pay much attention to matters of grammar and style.
    • Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan by Shaykh ‘Abd al-Rahmaan al-Sa’di
      • This is a good, easy and trustworthy book, and I recommend it.
    • Muqaddimah Shaykh al-Islam fi’l-Tafseer.
      • This is an important introduction.
    • Adwaa’ al-Bayaan by al-‘Allaamah Muhammad al-Shanqeeti
      • This is a comprehensive book covering hadeeth, fiqh, tafseer and usool al-fiqh.
  6. General books on some subjects:
    • On (Arabic) grammar: –
      • Matn al-Ajroomiyyah. This is an abridged book.
      • Alfiyyah Ibn Maalik; this is a summary of the science of grammar.
    • On Seerah (Prophet’s biography)
      • Zaad al-Ma’aad by Ibn al-Qayyim –
        • The best book that I have seen. This is a very useful book in which he mentions the biography of the Prophet (peace and blessings of Allaah be upon him) from all angels, then he discusses many rulings.
      • Rawdat al-‘Uqalaa’ by Ibn Hibbaan al-Busti
        • This is a useful book despite its brevity. He compiled a large amount of useful material and stories of the scholars, muhadditheen and others.
      • Siyar A’laam al-Nubalaa’ by al-Dhahabi.
        • This book is very useful and the seeker of knowledge should read and refer to it.

From Fataawa al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen (rahimullaah), Kitaab al-‘Ilm, p. 92

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Question:

When the fasting person falls into a sin and he is prohibited from that sin he will say, “Ramadan Kareem”. So what is the ruling concerning this phrase and what is the ruling concerning this behavior?

Answer:

The ruling concerning this is, this phrase “Ramadan Kareem” is not correct, and the only phrase that should be said is “Ramadan Mubarak” or what resembles that. Because Ramadan is not the one that gives such that it can be called generous (Kareem), rather it is only ALLAH the Exalted that put virtue in it and made it a virtuous month and made the time period for performing (the fasting) a pillar from Islam. And it is as though the one who said this thinks that due to the nobility of this month it is permissible to commit sins. And that is in opposition to what the people of knowledge have said (for they have said) that the sins are multiplied if they are done during virtuous times or noble places so this is the opposite of what this person has pictured. And they have said that it is incumbent upon the person to have Taqwaa of ALLAH the Mighty and Majestic during every time and in every place especially during virtuous times and in noble places.

And ALLAH the Mighty and Majestic says “Oh you who believe fasting has been prescribed for you like it was prescribed for those before you that you may obtain Taqwaa.” So the wisdom behind the obligation of fasting is to gain Taqwaa of ALLAH the Mighty and Majestic by doing what He has ordered and avoiding what He has prohibited. And it has been established that the Prophet peace and blessing be upon him said “Whoever does not abandon falsehood in word and action, then Allah Mighty and Majestic has no need that he should leave his food and drink”. Therefore fasting is worship for ALLAH and cultivation for the soul and a safeguard for it from the prohibitions of ALLAH. And it is not like this one without knowledge has said that due to the nobility of this month and its blessing, sinning is allowed in it.

Shaykh ibn Uthaymeen

http://www.sahab. net/forums/ showthread. php?threadid= 338908

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Shaykh Ibn Baaz (rahimahullaah) was asked: If a person joins the prayer when the imam is bowing, should he say the takbeers for starting to pray and for bowing, or say takbeer once and bow?

He replied: It is better and more on the safe side to say takbeer twice, once for starting to pray, which is a pillar or essential part of the prayer which must be done when he is standing, and the second time for bowing when he starts to bow. If he fears that he may miss the rak’ah, then the opening takbeer will suffice according to the more correct of the two scholarly opinions, because they are two acts of worship being combined at the same time and the greater will suffice for the lesser. And this rak’ah will count according to the majority of scholars. End quote.

Majmoo’ Fataawa Ibn Baaz, 11/244-245

Very important note on this:

The one who is joining the prayer has to say the opening takbeer STANDING. If he says it whilst leaning forward to bow, it is not VAILD.

Al-Nawawi said in al-Majmoo’ (4/111):

If a person catches up with the imam when he is bowing, he should say the opening takbeer standing, then say the takbeer for bowing as he is leaning forward to bow. If he says some of the opening takbeer when he is not standing upright, then his prayer does not count as an obligatory prayer, with no difference of opinion among the scholars on this point; it also does not count as a naafil prayer, according to the correct view. End quote. See al-Mughni, 2/130

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

But there is a matter which must be discussed, which is that it is essential to say the opening takbeer when standing straight, before leaning forward, because if a person leans forward when saying the opening takbeer, he will have said the opening takbeer when he was not standing straight, and the opening takbeer must be said when standing straight. End quote.
[al-Sharh al-Mumti’ (4/123)]

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