Thursday Night, An Opportunity to Disobey Allaah?

Follow @AhleDhikr Imaam Ibn al-Qayyim (may Allaah have Mercy on him) said:

Most of the people of sin are wary of the day of Jumua'ah and the night before it. They know that those who take Friday and Thursday night as an opportunity to disobey Allaah, the Honoured and Glorified, they become susceptible to an unbearable punishment. 

Some of them have come to such a conclusion after first hand experience. 

This is all because of the virtue of the day of Jumua'ah and the status it has with Allaah, as He has Chosen this day to be superior to all other days. 

[Zaad al-Ma'ad (1/63]

How to Make at-Tayammum - Wiping the Face and Then the Hands (Part 27)

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1-One must intend to make at-Tayammum and then say Bismillah.

Al-Uthaymeen states that the person intends in the heart to purify himself using earth, and this is condition.

The Niyyah is something intended in the heart and not something verbal.

Then he says Bismillah; the correct opinion is that this is Mustahab but the Hanablees state that this is Waajib.

2. He beats the earth with both his hands. The Hanbalees say it must be something which is granular but not sand.

Al-Uthaymeen explains that anything from the earth is sufficient (such as stone, mud, sand etc.).

3. His hands being slightly parted.

Al-Uthaymeen explains that this is because earth needs to envelope all parts of his hands, including between the fingers. However, al-Uthaymeen states that there is no actual evidence for parting the fingers.

4. He wipes over his face. Al-Uthaymeen explains with the palm of his hands.

5. One wipes his the outer part of each hand with the palm of the opposite.

Al-Uthaymeen explains after beating the earth with the palms, he uses the left palm to wipe over the other part of the right hand and the palm of the right hand to wipe over the outer part of the left hand.

The Hanbalees said that whilst wiping the face, parts of the palm must not touch the face in order for the wiping over the hands to be valid, because the same sand can’t be used twice. Hence, they split earth, like types of water, into that which is:

                -Pure (طاهر)

                -Pure and purifies (مطهور)

                -Impure (نجس)

Al-Uthaymeen states that this opinion of theirs is not correct because there is no real evidence for this division. Rather the evidence is against it, as the Hadeeth of Ammaar, in which the Prophet described the Tayammum as being one beating and complete wiping, proves. Therefore, one can use the earth on his palms for both wiping of the head and what’s left over for the hands.

[ash-Sharh al-Mumti' 1/410-411]

And Allaah Knows Best.

Chapter: Branches of Eman and the Virtue of Modesty

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It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said:

Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is the branch of faith.

[Hadith 60]

Salim reported on the authority of his father that the Prophet (may peace and blessings be upon him) heard a man censuring his brother regarding modesty. Upon this the Prophet remarked:

Modesty is part of Iman (faith).

[Hadith 61]

Benefits taken from the explanation of Imaam an-Nawawi

-Al-Hayaah is shyness which leads to the person to evaluate his own weakness.

-Ibn Salah said shyness is blameworthy if he leaves aspects of the religion, such as not enjoining good out of shyness etc. Then this is not self-evaluative and in reality it promotes immorality, thus not actual shyness.

[Sharh Muslim 2/8]

And Allaah Knows Best

Fitnah al-Maal: Wealth Increases or Decreases Your Emaan (Part 26)

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Allaah, the Glorified and the Exalted, Says:

“155. And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.).

156. Who, when afflicted with calamity, say: "Truly! To Allah we belong and truly, to Him we shall return."

157. They are those on whom are the Salawat (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.” [al-Baqarah 2:155-157]

And,

“You shall certainly be tried and tested in your wealth and properties and in your personal selves” [aal ‘Imraan 3:186]

There is no doubt that each and every one of us will be tested in our wealth – will we be patient or will we be from the losers?

Based on this, from the greatest criterion to check your level of Emaan is to ask yourself, "Are you spending and using your wealth in the path of goodness"?

If you want to know the strength of your Emaan, because your Emaan fluctuates - it increases and decreases, then ask your self this question. It is important to all of us. 

Do you use your wealth in the path of Allaah? 

Do you use it spread goodness and benefit others? 

Do you give precedence to your wealth and savings to the Pleasure of Allaah? 

Statements of Hypocrisy

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قال حذيفة بن اليمان :
‏إن كان الرجال ليتكلم بالكلمة على عهد رسول الله ﷺ فيصير منافقاً ، وإني لأسمعها من أحدكم في المقعد الواحد أربع مرات.

Hudayfah bin al-Yammaan - may Allaah be Pleased with him - (the one who was informed in secrecy about the names of the hypocrites) said:

There are certain statements that would be considered as being hypocrisy at the time of the Prophet (Peace and Blessings of Allaah be upon him). I hear these statements being uttered from some of you several times in just one sitting.

Musnad Imaam Ahmad (23205), Sifah an-Nifaaq of Abee Nu’aym (107), az-Zuhd of Ibn Abee ‘Aasim (65). TN: the chain has Ibn ar-Ruqaad who was deemed to Majhool by some, however can be supported via different routes, and Allaah Knows best.  

Jibreel and His Angels Supplicate For You

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It is narrated on the authority of Anas bin Maalik [may Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be upon him] said:

Increase in supplicating for me by sending the Peace and Blessings of Allaah upon me on the day of Jumu’ah, because Jibraaeel (Peace be upon him) approached me just now from His Lord, the Glorified and the Exalted, and said:

“There is no Muslim on the face of this earth that supplicates and sends the Peace and Blessings of Allaah upon me once, except that I (i.e. Jibreel) and my Angels send peace and blessings of Allaah upon that person in tenfold.”

[Reported by at-Tabaraanee, Ibn ‘Asaakir, and al-Bayhaqee. It was classed as weak but acceptable due to supporting chains by Ibn al-Qayyim in Jalaa al-Afhaam (Pg. 135), and the same by as-Sakhaawee in al-Qawl al-Badee’ (Pg. 18), and al-Albaanee in Saheeh at-Targheeb (1662)]

How to Make at-Tayammum - Delaying the Salaat (Part 26)

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It is better to delay making at-Taymmum if he thinks it is likely that they will find water.

Al-Uthaymeen explains that if the time for prayer starts but he delays praying because he thinks it’s likely that he will find water, then there is no harm in this.

NOTE: delaying here means within the time for prayer and not to delay it outside of its prescribed time. Thus, delaying here means from the usual or preferred time of prayer to the later, acceptable time.

However this point has different scenarios:

1-That a person knows for certain he will not find water – in this case he must pray right away without delay.

Some said it is Waajib that he delays but al-Uthaymeen says he cannot delay based on the Hadeeth, “When any one of my Ummah finds that the time for Salaat has begun, then he must pray.” [al-Bukhaaree (335) and Muslim (521)]

2-He thinks that it is likely that he will find water – in this case there is no harm in delaying, acting upon what he thinks is most likely.

Some of the Hanbalees said its Waajib for him to wait as making Wudhoo is a condition (شرط) for the correctness of prayer.

However, al-‘Uthaymeen states that there is obligation because of the generality of the Hadeeth, “If any person from my Ummah meets the prayer time, then he must pray.”

However, the stronger his inclination gets, then he must take precaution consequently.  

3-If he is unsure whether he will find water or not – in this case he performs at-Tayammum and prays at the earliest time possible.

NOTE: praying in congregation (for the one who sees it) is Waajib, so the above doesn’t apply if a person needs to pray in congregation because praying in the congregation is Waajib – in this case he must perform at-Tayammum in order to pray with it. 

[ash-Sharh al-Mumti' (1/408-410)]

And Allaah Knows Best

Chapter: Contentment with Allah as His Lord, Islam as His Religion and Muhammad as His Prophet

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It is narrated on the authority of 'Abbas b. 'Abdul-Muttalib that he heard the Messenger of Allah saying:

He has found the taste of faith (iman) who is content with:

رَضِيَ بِاللَّهِ رَبًّا وَبِالإِسْلاَمِ دِينًا وَبِمُحَمَّدٍ رَسُولاً 

Allah as his Lord, with Islam as his religion (code of life) and with Muhammad (ﷺ) as his Prophet.

Benefits taken from an-Nawawi:

-You can only be pleased with Allah bring your Lord, Islam your religion and Muhammad your Messenger if they are sufficient for you, and you seek nothing else. 

[Sharh Muslim 2/5]

And Allaah Knows Best

Fitnah al-Maal: Gradual Punishment (Part 25)

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As for others, if he is given he rejoices and sees himself as being successful. He feels no need to increase in doing good deeds and seeking even further the Pleasure of his Lord, despite the fact that he is weak and poor, and in desperate need of good deeds. His benchmark of success if with his wealth. He feels that if he is given then it shows that Allaah is Pleased with him. The Shaytaan is toying with such a person. In this case, the person is only given this wealth as a means of gradual punishment against him.

“We opened to them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them to punishment, and lo! They were plunged into destruction with deep regrets and sorrows.” [al-An’aam 6:44]

Don’t trust yourself if you have such thoughts. Do not think for even a moment that you have been given what you have been given because Allaah is Pleased with you. It could be that you have wealth as a means of gradual punishment against you. It could be a test and an examination. Likewise, if you are deprived from wealth then also take heed, it could be that your Lord is Displeased with you. Whatever situation you find yourself in, the position of the believer is to seek the Pleasure of His Lord in times of prosperity and despair. 

Awzaa'ee: Sincerity in Seeking Reward

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Imaam Al-Awza’ee (Allah have Mercy on him) said:

Some people love to be exalted. These people don't equate to even a mosquito wing with Allaah, the Most High.

Al-Hilyah, 8/255

Peace and Blessings Upon Him During the Khutbah

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Chapter – Evidences for the Obligation of Remembering the Prophet [Peace and Blessings of Allaah be upon him] During the Khutbah (No. 5562):

Allaah, Glorified is His Name, Said:

( وَرَفَعْنَا لَكَ ذِكْرَكَ )

“And raised high your fame” [ash-Sharh 94:4]

Mujaahid [may Allaah have Mercy on him], “Allaah is not mentioned except that the Prophet is mentioned with him; so I bear witness that there is no god worthy of worship except Allaah and I bear witness that Muahmmad is the Messenger of Allaah.”

Something similar was also reported from Muhammad bin K’ab (and others from the  Salaf).

Taken from Sunnan al-Bayhaqee al-Kubraa.

How to Make at-Tayammum - Sincerity and Innovations (Part 26)

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Al-'Uthaymeen explains that the word description (صفة) usually refers to the manner in an act is performed. In order for the act of worship to be accepted, we have two conditions:

                -That the person has a sincere intention to worship Allaah by it (الإخلاص)

                -That the person follows the Sunnah and not innovating.

Innovations are of six types:

                                -The reason for the act of worship.

                                -The type of action.                       

                                -The extent of how many times its done.

                                -The manner in which it is done.

                                -The time the action of worship is performed in.

                                -The place the action of worship is performed in.

[ash-Sharh al-Mumti' 1/410]

And Allaah Knows Best.

Chapter: The One With Tawheed Will go to Jannah

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It is narrated on the authority of 'Itban b. Malik that he came to Medina and said:

Something had gone wrong with my eyesight. I, therefore, sent (a message to the Holy Prophet): Verily it is my ardent desire that you should kindly grace my house with your presence and observe prayer there so, that I should make that corner a place of worship. He said: The Prophet (ﷺ) came there, and those amongst the Companions whom Allah willed also accompanied him. He entered (my place) and offered prayer at my residence and his Companions began to talk amongst themselves (and this conversation centered round hypocrites), and then the conspicuous one, Malik b. Dukhshum was made the target and they wished that he (the Holy Prophet) should curse him and he should die or he should meet some calamity. In the meanwhile the Messenger of Allah (may peace and blessings be upon him) completed his prayer and said: Does Malik b. Dukhshum not testify the fact that there is no god but Allah and verily I am the messenger of Allah. They replied: He makes a profession of it (no doubt) but does not do it out of (sincere) heart. He (the Holy Prophet) said: He who testifies that there is no god but Allah and I am the messenger of Allah would not enter Hell or its (flames) would not consume him. Anas said: This hadith impressed me very much and I told my son to write it down.

Benefits taken from an-Nawawi:

-There is proof for Tabarruk of the Prophet.

[TN: Nawawi erred in making Qiyas with this, he extended making Tabarruk from all pious people]

-It's proof to ask the righteous to visit you.

-It's proof to change something virtuous for something else more virtuous.

-It's not permitted to doubt or cast doubts on people Emaan, if so matters should be taken back to the scholars.

-It's permitted to have (irregular) congregation for Nafl.

-Nafl prayers during the day is in twos.

[Sharh Saheeh Muslim, 1/295-327]

And Allaah Knows Best

Fitnah al-Maal: Wealth is Not Unimportant (Part 24)

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Wealth is not a trivial matter. This is just an example on how a person needs to remain diligent in preserving his wealth.

Other areas in which most people are afflicted with punishment as a result of their relationship with their wealth includes the tests that they are faced with. Allaah, the Most High, has Decreed that His Creation will be tested in their wealth. They have been given wealth so that they be tested. How will they act? Will they give when they are given to, or will they be happy and pleased when they are deprived?

The people of al-Emaan are those who have patience. They never show anger to the Decree of Allaah.

The Prophet [Peace and Blessings of Allaah be upon him] said, “How magnificent is the affair of the believer!? Whatever situation he finds himself in, it is good for him and this is for none other than a believer. If he is given, he gives thanks and this is good for him. If he is witheld, he has patience and this is good for him.[1]”

---

[1] Muslim (2999).

Shuraym: The Cancerous Nature of the Raafidi Agenda

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It is not strange to find the Iranians siding with the Jews and Christians against the Muslims. History is a witness to this. Rather, what is strange is that our intellects still haven’t grasped this reality.

ليس العجب في تحالف الصفويين مع اليهود والنصارى ضد المسلمين فالتاريخ شاهد على ذلك،وإنما العجب في عقول تأخر فهمها لهذه الحقيقة حتى هذه اللحظة.

Shaykh Sa’ood bin Ibraaheem ash-Shuraym, 7/4/1437 – 17/1/2016  

@saudalshureem

The Closest To Me on The Day of Judgement...

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It is narrated on the authority of Aws bin Aws [may Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be upon him] said:

“Increase in sending peace and blessings of Allaah upon me on the Day of Jumu’ah, because these salutations reach me on Friday. And the closest to me on the Day of Judgment are those who send Peace and Blessings upon me the most.”

Reported by Aboo Dawood (1047), an-Nasaa’ee (1085), Ahmad (4/8) and others.

Ibn Hibbaan also reported this Hadeeth (2/190) and stated, “In this Hadeeth there is proof that the closest to the Prophet on the Day of Judgement are the People of Hadeeth because there isn’t a people who send Peace and Blessings of Allaah upon him more than them.”

This narration is classed as Hasan by many of the scholars including Shaykh Rabee’ bin Haadee in his editing of al-Qaa’idah al-Jaliyyah of Ibn Taymiyyah (Pg. 143-144).

How to Make at-Tayammum - Finding Water After Salaat (Part 25)

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If a person finds water after Salaat then he doesn’t need to repeat. 

Al-Uthaymeen explains that if a person performs at-Tayammum and prays and then finds water then there is no need to repeat the prayer. The evidence is the incident in which two men performed at-Tayammum and prayed. Upon finding water one of the men repeated the prayer and the second didn’t. The Prophet said about the first man, “You will have two rewards” but to the second, “You have complied with the Sunnah.” [Reported by Aboo Dawood (338), an-Nasaai (431), ad-Daarimee (433), al-Haakim (178)].

NOTE: The point is that the Prophet did not command them to repeat their prayers upon finding water. As for the one who receives two rewards, then this is the case if a person who doesn’t know the ruling and makes Ijtihaad – if he is wrong, as in this case, he receives one reward; for praying the first prayer and then a second reward for repeating. However the one who follows the Sunnah with having knowledge has more of a reward – had this person prayed twice whilst having knowledge he would have innovated.

Therefore, following the Sunnah is more important than doing plenty of deeds upon ignorance. 

[ash-Sharh al-Mumti' 1/406-407]

And Allaah Knows Best

Chapter: The One With Tawheed Will go to Jannah

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It is narrated on the authority of Sunabihi that he went to Ubada b. Samit when he was about to die. I burst into tears. Upon this he said to me:

Allow me some time (so that I may talk with you). Why do you weep? By Allah, if I am asked to bear witness, I would certainly testify for you (that you are a believer). Should I be asked to intercede, I would certainly intercede for you, and if I have the power, I would certainly do good to you, and then observed: By Allah, never did I hear anything from the Messenger of Allah (ﷺ) which could have been a source of benefit to you and then not conveyed it to you except this single hadith. That I intend to narrate to you today, since I am going to breathe my last. I heard the Messenger of Allah (ﷺ) say: He who testifies that there is no god but Allah and that Muhammad is the messenger of Allah, Allah would prohibit the fire of Hell for him.

[Hadeeth 49]

It is narrated on the authority of Mu'adh b. Jabal that he observed:

I was riding behind the Messenger of Allah (ﷺ) on an ass known as 'Ufair. He (Mu'adh) observed: He (the Holy Prophet) said: Mu'adh, do you know what right has Allah over His bondsmen and what right have His bondsmen over Him? Mu'adh added: I replied: Allah and his Messenger know best. Upon this he (the Prophet remarked: The right of Allah over His bondsmen is that they should worship Allah and should not associate anything with Him, and the right of His bondsmen over Allah, Glorious and Sublime, is that He does not punish him who associates not anything with Him. He (Mu'adh) added: I said to the Messenger of Allah: Should I then give the tidings to the people? He (the Holy Prophet) said: Do not tell them this good news, for they would trust in it alone.

[Hadeeth 51]

It is reported on the authority of Abu Huraira:

We were sitting around the Messenger of Allah (may peace and blessings be upon him). Abu Bakr and Umar were also there among the audience. In the meanwhile the Messenger of Allah got up and left us, He delayed in coming back to us, which caused anxiety that he might be attacked by some enemy when we were not with him; so being alarmed we got up. I was the first to be alarmed. I, therefore, went out to look for the Messenger of Allah (may peace and blessings be upon him) and came to a garden belonging to the Banu an-Najjar, a section of the Ansar went round it looking for a gate but failed to find one. Seeing a rabi' (i. e. streamlet) flowing into the garden from a well outside, drew myself together, like a fox, and slinked into (the place) where God's Messenger was. He (the Holy Prophet) said: Is it Abu Huraira? I (Abu Huraira) replied: Yes, Messenger of Allah. He (the Holy Prophet) said: What is the matter with you? replied: You were amongst us but got up and went away and delayed for a time, so fearing that you might be attacked by some enemy when we were not with you, we became alarmed. I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does, and these people are following me. He addressed me as Abu Huraira and gave me his sandals and said: Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise. Now the first one I met was Umar. He asked: What are these sandals, Abu Huraira? I replied: These are the sandals of the Messenger of Allah with which he has sent me to gladden anyone I meet who testifies that there is no god but Allah, being assured of it in his heart, with the announcement that he would go to Paradise. Thereupon 'Umar struck me on the breast and I fell on my back. He then said: Go back, Abu Huraira, So I returned to the Messenger of Allah (ﷺ), and was about to break into tears. 'Umar followed me closely and there he was behind me. The Messenger of Allah (may peace and blessings be on him) said: What is the matter with you, Abu Huraira? I said: I happened to meet 'Umar and conveyed to him the message with which you sent me. He struck me on my breast which made me fall down upon my back and ordered me to go back. Upon this the Messenger of Allah (ﷺ) said: What prompted you to do this, 'Umar? He said: Messenger of Allah, my mother and father be sacrificed to thee, did you send Abu Huraira with your sandals to gladden anyone he met and who testified that there is no god but Allah, and being assured of it in his heart, with the tidings that he would go to Paradise? He said: Yes. Umar said: Please do it not, for I am afraid that people will trust in it alone; let them go on doing (good) deeds. The Messenger of Allah (ﷺ) said: Well, let them.

[Hadeeth 54]

Benefits from this chapter from Imaam an-Nawawi: 
Intercession and Major Sins
-An-Nawawi affirms the opinion of Ahl as-Sunnah that the people of Tawheed will enter Jannah and only the people of Shirk and Kufr will abide in hellfire eternity. The people who sin from the people of Tawheed either will be forgiven or they will be interceded for - they will be under the Will of Allaah. 

-The Khwaarij deny this and so do the Mu'tazilah as well as the Murji'ah as they claim knowing Allaah or having Tasdeeq is enough to enter one into Jannah. The Asharis claim that sinners are always full believers and can punished or forgiven.

-Ahl as-Sunnah also affirm the Shafaa'ah (intercession) unlike the above mentioned groups, so it's possible that a person enters the fire and then is interceded for and then enters Jannah.

-No one will enter the fire until they are accounted for, if they didn’t hear of al-Islaam or were unable to follow it, then they will be tested.

Actions and Statements are Part of Emaan

-Saying the Shahadahtayn is only beneficial if one acts upon it upon knowledge. 

-Ibn Mussayab said that these Ahadeeth which refer to Tawheed alone being a cause to enter Jannah was an earlier command and then later abrogated.

Nawawi states that this is incorrect as Abu Hurayrah narrated this Hadeeth and his Islam came later (7AH) and by then many of the Faraa'id had already been legislated. Thus it can’t have been an earlier command.

-Hasan said that uttering the Shahaadatayn with knowledge means one dies upon making repentance with remorse.

al-Bukhaaree said it means that they are eligible to be under the Will of Allaah. 

These are different views but the Salaf are in Ijma that one can't benefit from Eman until he acts and speaks it, as well as belief, Qaadhee.

-Ibn Salaah said that it's possible that the wording mentioned is to say the Shahaadah but this doesn't mean that there is no belief or action, rather the Hadeeth is talking about the situation of a person (not that one will enter Jannah without actions). So if a person dies upon Islam in belief, word or action then he will be different to those who worship idols. 

[TN: there is a difference between knowing the Daleel and having some knowledge; a person can have knowledge but his level of certainty is higher than the one who merely knows something but without the Daleel, both are classed as believers as the Emaan of the Muqallid is valid as Banee Abd-Ashal were classed as believers as extension to Sa'd bin Mua'adh]

Wajib Upon Allaah is a Mu'tazli Principle Which Nawawi Denies

-There is no Wajib for Allaah from His Creation, what “Wajib upon Himself” means is either to show His Bounty and Favour, or its Khabr for Allaah what Allaah Will do. 
[TN: the Mu'tazilah use their 'Aql to believe that the creation have rights over Allaah, somethings are Wajib for Him and some things are Haram. Ibn Taymiyyah says such a notion is innovated but Ahl as-Sunnah are in agreement that Allaah Does as He Pleases and When He Pleases and that the meaning of 'Wajib for Allaah' refers to what an-Nawawi has said here].

Other Benefits
-The reason why the Prophet gave Abu Hurayrah his shoes before sending him as a messenger, as proof that the messenger should be sent with proof.

-‘Umar pushed Abu Huryrah to go back, not to harm him or reject the Prophet's command, because it was from his Ijithaad that such information should be kept quiet. 

-In this is proof that the Shahaadatayn must be verbal 

-In this is proof that the Prophet can do Ijtihaad and he gets affirmation or negation by Wahy.

The majority say that he can do Ijtihaad, whilst others said it was only specific to war whilst others negated it totally.

The correct view is the first one. As for Ijtihaad in matters of the Dunyaa then there's no difference that the Prophet used to make Ijtihaad in matters of the Dunyaa.  

-Some narrations having an extra wording that the Shahaadah is done whilst "seeking the face of Allaah", this refutes the Murji'ah, because in this Hadeeth speech and action of the heart are connected.

Combination Between the Narration of Mu'adh and Abu Huryarah
-In the Hadeeth of Mu'adh, the Prophet told him not to spread that Hadeeth but in a separate occasion told Aboo Hurayrah to do so. Ibn Salaah said the prohibition with Mu'adh was to proclaim. As for the Hadeeth of Abu Hurayrah then this was left to his Ijtihaad, thus permitted for him to proclaim.

Others said the command to Mua’dh was aborgated, thus later in his life was permitted to narrate the Hadeeth.

[Sharh Saheeh Muslim 1/295-327]

And Allaah Knows Best

Fitnah al-Maal: Initiating War with the All-Powerful Over a Penny? (Part 23)

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Likewise there is interest – that which brings the Anger and Punishment of Allaah and the one usurping it is declaring war against Allaah and His Messenger.

“278. O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba(usury) (from now onward), if you are (really) believers.

279. And if you do not do it, then take a notice of war from Allah and His Messenger” [al-Baqarah 2:278-279]

How can we expose ourselves to such a sin when its criminality is made clear to us through these Aayaat? 

At times, this punishment is even brought about by the expense of a few pennies!

It is quite often to find transactions which are permissible and wholesome, however a stipulation in the fine print could mean that one of the parties pays a very small amount of interest and thus becomes eligible for a severe punishment. 

How meager is the state of such a person? 

He goes to war against Allaah and His Messenger for the sake of a few pennies!?

“Take a notice of war from Allah and His Messenger” [al-Baqarah 2:279]

How many have the audacity to challenge their Lord and go to war with Him over a few pennies!? 

Who has the courage in taking up arms against their Lord?! 

Shuraym: The Persons Fingertips Now Represents His Acumen

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Communication and our mannerism within society have had their roles reversed. Morality and immorality have become unrecognisable from one another. Praiseworthy attributes have become alienated in society. To the extent that the persons fingertips now represents his acumen, as opposed to his tongue that would typically display his actual intelligence. 

Now, society is witnessing an extensive use of social media, where the user expresses himself in seclusion in a manner that he wouldn’t in public. This sense of liberty detaches the writer from any perception of consequence, and can only lead to a greater aftermath of irresponsibility.

Shaykh Sa’ood bin Ibraheem ash-Shuraym in the Khutbah entitled “The Pros and Cons of Social Media”, 7/5/1438 – 3/2/2017.

Tenfold in Reward and Expiation

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On the authority of Anas bin Maalik [may Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be upon him] said:

Whoever sends Peace and Blessings upon me just once, Allaah will send blessings upon the sender tenfold for each one, He will expiate ten sins and raise him ten ranks (in the Hereafter).

Reported by an-Nasaa’ee (1297) and classed as Saheeh by al-Albaanee in Saheeh an-Nasaa’ee.

How to Make at-Tayammum - Second Nullifier: Arrival of Water (Part 24)

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Additonally, at-Tayammum is nullified as soon as one finds water. Al-Uthaymeen explains that if a person makes Tayammum because he didn’t find water (not because has water but is unable to use it) then the Tayammum is automatically nullified as soon as he finds water.

B-The above applied even if he is in Salaat. Al-Uthaymeen explains that there is a difference of opinion on this.

Their evidences are as follows:

                -“and you find no water, then perform Tayammum” [5:6]

The point of evidence here is that once a person finds water, the Tayammum is automatically nullified.

-The Hadeeth, “The earth is pure and a purification for the Muslim even if you do not find water for ten years, but if you find water then Fear Allaah and wash yourself. For verily, there is a great deal of goodness in this.” [Reported by al-Bazzaar (193) with this wording and Aboo Dawood (332), at-Tirmidhee (124), Ibn Hibbaan (1311) with another wording ].

This again shows Tayammum is automatically nullified.

-at-Tayammum is an act of purification for those who don’t have water but once water arrives then there is no substitute ruling.   

          

PRINCIPLE: if the word “even if” (لو) appears in the books of Fiqh, it then refers to a difference of opinion. But sometimes it can refer to clarifying issues. So the word “even if” appears where is says, “Even if he is Salaat” is addition to clarify that Tayammum is broken as soon as water arrives.

Some stated that if a person is praying after making at-Tayammum and then water arrives whilst he is praying, then the Salaat/Tayammum is not nullified. This is a view of the Imaam Ahmad himself but it was said he retracted this opinion, thus it is not the official opinion of the Hanbalee Madhab, they followed the above.  Their evidences include:

-The Sharee’ah has legislated purification for a purpose, in this case as-Salaat. So if a person does his best to find water but doesn’t, then he performs at-Tayammum and prays, then his Salaat can’t be nullified at a later point in time. This is because he did what he was capable to do.

-“and render not vain your deeds” [Muhammad:33]

It is not possible to exit or nullify an obligatory act of worship except with clear evidence or extreme necessity.

-The evidences above indicate a nullification of at-Tayammum when water arrives before one prays and not during.

-A Principle: if there is a possibility in understanding the texts in different ways, then it can’t be used as explicit proof إذا وجد الاحتمال بطل الاستدلال.

Uthaymeen states that the difference of opinion here is very strong.

PRINCIPLE: when there is a very strong difference of opinion, one can’t argue to “act upon what is safer”, because safer has two views.

For example, if a person says it is safer to nullify the Tayammum and the prayer and perform Wudhoo and repeat the prayer, then this opinion would be guilty of nullifying two obligatory actions without any evidence.

However, if a person says that it is safer to continue praying because this would not lead to a person nullify obligatory acts of worship then one would be guilty of perhaps not having his  prayer accepted.

Another example of this principle is the difference of opinion on the beginning time for the ‘Asr prayer:

The Hanafees stated that the time for al-‘Asr begins after the shade of an object reaches to twice its length.

The majority have stated that it begins once the shade of an object is similar to the size of the object.

So if one argues that it is safer to the Hanafee opinion, then one may be guilty for delaying his prayer for a very long time – which may be sinful.

If one argues that it is safer to follow the majority, then one may be guilty of praying outside of its legislated time.

The solution in this situation is to follow the strongest argument based on the evidence.

Based on this, Uthaymeen argues that the strongest opinion is former opinion because the wording, “but if you find water then Fear Allaah and wash yourself” specifically indicates that Tayammum is automatically broken once a person finds water.

Also, in this case one would be ending his Salaat in order to complete it not in order to nullify it.

Similar to a person who starts praying an obligatory prayer alone but then a congregation starts – it is recommended for him to convert his prayer to an optional prayer and end it quickly so that he may join the congregation. 

[ash-Sharh al-Mumti' 1/403-406]

And Allaah Knows Best