Category Archives: Uncategorized

A word on the ‘Miracles of the Qur’aan’ lecture

Bismillahi Wal hamdullillah was salaatu was salaamu ‘alaa Rasoolillahi

Ammaa Ba’d:

I was recently approached by a brother outside the masjid seeking further clarity concerning some issues related to the ‘Miracles of the qur’aan lecture I delivered not long ago.

The lecture focused upon some of the verses in the qur’aan, the issues mentioned within them, and the fact that the Prophet could not have been acquainted with these issues and thus they are a proof of the prophethood of the Messenger Sallallahu alaihi wa Salam and the miraculous nature of the Qur’aan. Continue reading

Inheritance Revision Table 2

Bismillahi wal hamdu lillah was salaatu was salaamu ‘alaa rasolilahi

Ammaa ba’d:

The following are a set of revision tables that corrolate with part 5 of the explanation of ‘Ar-Rahbiyah’ in the law of Islamic inheritance class as promised


This is table two

Inheritance revision table 2a

Part One of the translated text of Ar Rahbiyah in Islamic Laws of Inheritance

Bismillah Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa rasoolillahi

Ammaa Ba’d:

Here then is the first part of the translated text of Ar Rahbiyah for those wishing to follow our wednesday dars

Ar Rahbiyah (part one)

Was Sallallahu ‘alaa Nabbiyinaa Muhammad


An Amazing Hadeeth concerning the virtues of Hajj!

Bismillahi Wal hamdullillah Was Salātu Was Salāmu ‘Alā Rasūlillahi

Ammā Ba’d:

Now that we have come to the end of the performance of the Hajj rites for this year (1435/2014) the following is a beautiful hadīth concerning the virtues of the actions performed by the Hujāj throughout Hajj. The hadīth also contains a sign from the signs of prophethood. Continue reading

The Scholars of Hadeeth used to say…(Part 1)

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

The Messenger of Allah – Sallallahu Alaihi Was Salam said in a popular hadeeth that was collected by Haakim (4/449) and Abu Daawood At Tayaalisi and Ad Daarimi (2/213) and declared ‘Saheeh’ By Shaikh Albaani in ‘As Silsilah As Saheehah (1956) upon the authority of Umar and others: Continue reading

A Word on Easter – A benefit from Ibn Katheer

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Since this is the easter season and much is being said about the significance of easter and its claimed origins. It is well known that easter and the customary practices within this season have, in truth, no connection to Jesus the son of Mary, but in fact have paganistic origins (The term ‘Easter’ is in actuality a reference to the Persian goddess of fertility ‘Ishtar’ who was worshipped at this time of year. The Easter bunny and Easter egg (symbolic of fertility) are likewise paganistic in origin, thus these traditions were ‘imported’ into Christianity. We mention here then, a benefit related to the significance of Easter and clarification concerning a misconception.

The Christian narrative suggests that Eesaa had travelled to Jerusalem to celebrate the Passover (which was that which took place prior to the day that Allah saved Moosa and his followers from pharaoh and his army, the day of Aashooraa. The biblical story suggests that it had been decreed that the firstborn sons of the people of Egypt would be killed as a punishment for rejection of Moosaa except the households of the believers, who were commanded to smear lambs blood around their doors which would cause the angel of death to ‘passover’ that household.) The following week he (Jesus) learnt that his time to go was near, thus he had a ‘Last Supper’ with his disciples on a day which is referred to as maunday Thursday and then washed their feet. On Friday he was crucified and then on Sunday, Christians believe, he was raised from the dead and that is celebrated on easter Sunday.

It is established in the book of Allah, that it was not Eesaa who was taken and crucifed in fact it was someone Allah made to resemble him (based upon one of the positions of the scholars of tafseer) and he was taken in his place.

Allah the most high states (concerning the reasons of disbelief of the Jews):

and because of their saying (in boast) “We killed the Messiah Eesaa, son of Mary the Messenger of Allah, but they didn’t kill him, neither did they crucify him but rather a resemblance was made..”

When the Christian version of the story is mentioned many conclude that the incident of the last supper is the same as that mentioned in Suratul Maa’idah Vs 112-115:

(Remember) when the disciples said: “O Eesaa, Son of Maryam! Can your lord send to us a table spread with food from the heavens? Eesaa said: “Fear Allah if you are indeed believers” They said: “We wish to eat thereof and to satisfy our hearts and know that you have indeed spoken the truth to us and that we may be witnesses thereof. Eesaa son of Maryam said: “Oh Allah Our Lord send us from the heavens a table spread that it may be a feast for us, the first of us and the last of us and a sign from thee and give us sustenance for though art the best of sustainers. Allah said: ‘I am going to send it down unto you, but if any of you disbelieves , then I will punish him with a torment such as I have never inflicted upon anyone among all the aalameen (Mankind and the Jinn)

It should be mentioned that this incident is NOT the same incident as the last supper, as is commonly misunderstood, in fact this incident has NO mention in the bible at all.

Imaam Ibn Katheer mentions in tafseer of the verse:

“The story of the table spread (descending from the heavens) is not mentioned in the Injeel, it is not known by the christians except by way of the Muslims, and Allah knows best.”

Imaam Ibn Katheer mentions a number of narrations (much of them unconfirmed) that are linked to this story.

Some of those narrations mention that Eesaa had commanded his followers to fast for thirty days after which they made the request for the table since they were in need of eating and they were for the most part poor and needy.

One narration states that when they made the request Eesaa became upset with them and mentioned the fact that the people of ‘Aad were destroyed because they asked their prophet for a sign and due to how they received and responded to the sign Allah sent to them, they earned the anger of Allah and were destroyed.

Some narrations would appear to liken the occurrence to the popular ‘feeding of the five thousand’ incident, since some narrations mention four thousand individuals were present while other narrations mention that the meal consisted of fish and bread which is similar to the food mentioned in the feeding of the five thousand incident in the bible, is it a reference to the same occurrance? No doubt there are similarities.

In any case, that which is established, is that the affair of the table descending from the sky is not mentioned in any christian source, as is the case with that which is mentioned in the Qur’aan concerning the story of the birth of Eesaa and him speaking in the cradle, and other affairs that have no mention in the Bible. This establishes then the falsehood of those who claim that the Messenger ‏‏ (ﷺ)wrote the Qur’aan after being inspired by some of the people of the book he had sat with, and he then modelled his book upon christian scripture!

Some of the scholars of tafseer held that in fact the table did NOT descend because they say that when Allah said:

“..but if any of you disbelieves , then I will punish him with a torment such as I have never inflicted upon anyone among all the aalameen (Mankind and the Jinn)

They (Jesus’ disciples) responded by saying:

“Then we have no need for it!” and it didn’t descend. This was held by Mujaahid and Al Hasan (Al Basri) and Ibn Katheer declared the chains of narration going back to these statements of these two Imaams of the Salaf to be ‘Saheeh’

He then goes on to mention that this may be one of the reasons it does not occur in their sources, for if it had occurred then the narrations from them would have been plentiful.

But then he ultimately concludes that the majority of the scholars of tafseer hold that it DID occur, and this is the choice of Imaam Ibn Jareer At Tabari, because Allah affirms that he sent it down with his statement:

“..I am going to send it down unto you, but if any of you disbelieves , then I will punish him…”

It is for this reason some narrations mention that Eesaa disliked the request, but that which highlights the virtue of Muhammad – Sallallahu alaihi was Salam, is that when a similar request was made to him he responded to the request differently.

Upon the authority of Ibn Abbaas – Radhiyallahu anhu who said: ” (Individuals from The tribe of) Quraish approached the Prophet – Sallallahu Alaihi Wa Salam and said: “Make Dua to your lord for us to that he turn Mount Safaa into gold! and then we will believe in you! So He said: “And will you do so? they said: “Yes! so the Messenger of Allah supplicated to Allah and he was approached by Jibreel who said to him: “Indeed your lord conveys Salaam to you and says: “If you wish I will turn Safaa into gold but whosoever disbelieves after that I will punish him with a punishment I have not inflicted upon anyone in creation, or if you wish I will open for them the door of repentance and mercy” so he said: “Then the doors of repentance and mercy

(Collected by Imaam Ahmad in his ‘Musnad 4/60 and Al Faakihi In ‘Akhbaar Makkah 4/12 and declared ‘Saheeh’ by Shaikh Al Albaani in ‘As Saheehah 9/174)

Highlighting the mercy the Messenger -Sallallahu alaihi was Salam – had and his desire to see people guided to the Haq even though many of them were arrogant and steeped in rejection.

Was Sallallahu ‘Alaa Nabiyyinaa Muhammad

“Oh Yahyaa! Hold onto the book with firm strength! (i.e. Hold fast to it)” (Suratul Maryam Vs 12)

“Oh Yahyaa! Hold onto the book with firm strength (i.e. Hold fast to it)” (Suratul Maryam Vs 13)

Bismillahi Wal Hamdullillah Was salaatu Was Salaamu ‘Alaa Rasoolillahi

‘Ammaa Ba’d:

There is no doubt that success lies in following the book and the sunnah, clinging to the two of them and holding fast to them both. And this was Allah’s command to the prophets and the Messengers.

Allah The most high says addressing the prophet of Allah Yahyaa – ‘Alahis Salaam:

“Oh yahyaa!  Hold on to the book with strength, and we gave him ‘Hukm’ while yet a child”

Imaam At Tabari – Rahimahullah mentions in his tafseer (18/155) quoting the statement of Ibn Zaid – Rahimahullah:

“(The statement of Allah) ‘..with strength’  “This is that he carries out what Allah has commanded him and avoids his prohibitions”

Imaam Baghawi states in his tafseer (3/190):

(Speaking concerning the statement of Allah:

“And we gave him ‘Hukm’ while yet a child”)

‘It has been said (i.e. by the scholars of tafseer) that which is intended by ‘Hukm’ is understanding”

He previously mentioned that the command for Yahyaa – ‘Alaihis Salaam to hold onto the book was a command to hold onto the Taurah

Thus Allah praised him for that which he possessed not only of the book (i.e. knowledge of its words) but that he had understanding of that which he possessed from it, then he was further commanded to hold onto it firmly.

Thus that which we understand from the verse is the praiseworthy nature of having knowledge of the book (i.e. memorizing it) and ‘understanding’ that which it contains with ‘correct’ understanding, then clinging to it.

How then would one who observes how Allah raises the mention of the book and those who understand it revile and speak ill of those who carry it and understand it correctly?!

Allah the most high mentions:

“But those among them who are firmly grounded in knowledge and the believers, believe in what has been sent down to you and what was sent down before you,and those who perform the salaah and give zakaah and believe in Allah and the last day. It is they to whom we will give a great reward (Suratun Nisaa Vs 162)

And Allah the most high says:

“Allah will exalt in degree those who of you believe and those who have been given knowledge”

This no doubt is one of the deviations that Yahyaa Al Hajoori – May Allah Guide him has fallen into (among many other things) that has caused the recent clarification from our sheikh, the waalid, defender of the Sunnah and its people in our time in truth Shaikh Rabee ibn Haadi Al Madkhali – Hafidhahullah

This – By Allah – grieves our hearts

Though in reality this speech of the Shaikh is not new to us, since we have known of the Shaikhs displeasure with that which is taking in Dammaj for a good while, but being the perfect example of a patient Aalim of the Sunnah that he is, he advised and gave more than sufficient time for reflection and rectification but alas to no avail.

When we spoke and expressed that the Mashaikh of Ahlus Sunnah are not pleased with that which is occurring there, and the manner in which the students there are being taught and nurtured to disrespect and dishonor the scholars of the sunnah and their students and that no one is safe from the tongue of Al Hajoori we were dubbed liars, lying upon Shaikh Rabee’ and the other scholars. In fact, i recall my speech was promptly sent to Dammaj for swift analysis, dissection and refutation! Which one of the students of Al Hajoori did not fail to satisfy those infactuated with Al Hajoori and the ‘cult-like’ partisanship we have observed over the years. Thus the ‘hold no prisoners, take no captives, kill everything in sight’ manner in which they defend the one that dares to speak unfavourably about the ‘Imaamuth Thaqalain’ (Imaam and leader of Mankind and the Jinn! – A title the followers of Al Hajoori give to him!), or the ‘goings on’ in the camp, is a far cry from the patient perseverance of Shaikhunaa Rabee’ – Hafidhahullah

But no doubt the Salafi fears not the blame of the blamers in advising with the truth, for the Messenger – Sallallahu Alaihi Was Sallam gave a bequest to Abi dharr – Radhiyallahu anhu to ‘Speak the truth even if it is bitter!’ and that, unfortunately, is exactly how our advise has been taken, with bitter rejection!

On more than one occasion I have known that some their supporters here in the Uk, have secretly recorded me (though they, admittedly, are not so good at secret recordings since I have caught them doing so every time!) possibly with a view to getting my speech sent to the ‘Camp’ for rebuttal.

All of that has never stopped us from advising with the advise of our Mashaikh, not proceeding except upon their wise instruction.

Now that Sheikh Rabee’ – may Allah preserve him, has publicly made his position clear, (which to my recollection was the only thing many an individual claimed they were waiting for) we ask Allah to make it easy for them to drop this fitnah and take onboard the advice of the people of knowledge who have not remained silent throughout this trial, just as we ask him to make it a means for Al Hajoori and his followers to return from this fitna and to stop splitting the ranks of the people of Sunnah across the globe.

Reminding them of the statement of  Abul Aaliyah and Mujaahid from the salaf who both said:

I do not know which of the two blessing is greater, that Allah guided me to Islaam or that he saved me from following desires” (Collected by Ad Daarimi in the muqadima of his sunan and like wise Imaamul Harawee in ‘Dhamul Kalaam (4/319)

or the statement of  Imaam Abu Bakr ibn Abi Iyaash who, when a man asked him who is the Sunni? He responded: “He is the one who when desires are mentioned he doesn’t show partisan fanaticism to any of it!”

(Collected by Imaam Al Lilakaa’ee in ‘Sharh Usool ‘I’tiqaad Ahlis Sunnati Wal Jamaa’ah’ (1/65)

So the sunni’s concern is being upon the Haq and Salafiyah, he is not one to get emotional for any group, party or individual

The saddest thing is that we see ignoramuses now seeking to explain the speech of the sheikh, ‘he doesn’t mean and he doesn’t intend, and and and’ making ‘tafseer’ of his intent while the Shaikh is alive and breathing and it is possible to return to him for an explanation of his own intent.

We ask Allah to make seeing the haq easy and to unite the hearts of Ahlus Sunnah under our ‘Ulamaa’ wherever they may be, and Allah’s aid is sought.

Was Sallallahu ‘ala Nabiyinaa Muhammad Wa ‘Alaa Aalihi Wa Sahbihi Ajma’een

Abu Hakeem

The changing of the adhaan during difficult weather

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa rasoolillahi

Ammaa Ba’d:

A while ago one of my noble brothers requested from me the authentic wordings that the Messenger of Allah added to the adhaan during adverse weather.

After writing it for him on paper he suggested that I should perhaps produce it as a small article in order to make the benefit more general for all. Thus since we are now (in the UK) experiencing some severe cold weather, I saw that this would be a good enough time as any to respond to my brothers request, may Allah reward him with good.

Shaikh Al Albaani mentions in Ath thamar Al Musta’taab Vol 1 page 133-137:

If there is extreme cold or rain then he (the Mu’adhin) adds after his statement ‘Hayaa ‘alal Falaah, or after the adhaan itself ‘Saloo fee rihaalikum’ (pray in your abodes) or he says ‘Wa man Qa’ada fa laa Haraja ‘alaihi’ (he who remains at home then there is no harm upon him)

Shaikh Al Albaani then goes on to mention a number of narrations establishing this near abandoned sunnah.

From those ahaadeeth:

The Hadeeth of Ibn Abbaas that was narrated by Abdullah ibnil Haarith who mentioned:

Ibn Abbaas delivered a sermon to us on a rainy day. When the Mu’adhin reached (the statement) ‘Hayyaa ‘alas Salaah’ he (Ibn Abbaas) commanded him to call: ‘As Salaatu fir Rihaal’ ((establish) prayer in your abodes), so the people looked at each other, so he said: ‘This was done by one who is better than me (meaning the Messenger of Allah – Sallallahu Alaihi Was Salam) and indeed it is Azmah (binding upon you)”

(Collected by Bukhaari (2/77-78) and Muslim (2/148))

(Trans: This narration was in reference to Jumuah as the following version makes clear)

Abu Daawood narrated it with the following wording:

“Ibn Abbaas said to his mu’adhin on a rainy day when you say I bear witness that Muhammad is the Messenger of Allah’ then do not say ‘Hayyaa ‘alas Salaah but say ‘Salloo fee Buyootikum’ (pray in your houses). Then it was as though the people disliked that so he said:This was done by one who was better than me. Indeed Jumuah is azmah (I.e Compulsory upon you when you hear the call to it) and I do not wish to cause you any harm due to you walking in mud and rain

This was also one of the versions collected by Bukhaari (2/307) and Muslim also Ibn Maajah collected a similar narration (300))

2. The hadeeth of Ibn Umar narrated by Naafi’

Ibn Umar called the adhaan on a cold night in (a place on the outskirts of Makkah known as) Dhajnaan then he said: ‘Saloo fee rihaalikum’ (Pray in your Homes) for indeed we were informed that the messenger of Allah used to command a mu’adhin to call his adhaan then say at the end of it ‘Alaa Saloo fee rihaalikum’ Will you not pray in your homes’ on a cold night or a rainy night while on a journey’

(Collected by Bukhaari (2/89-90) and muslim (2/147))

3. The narration of Amr Ibn Aws who said:

We were informed by a man from (the tribe of) Thaqeef that that he heard the prophets caller say (in his call) on a rainy night while they were upon a journey hayyaa ‘alas Salaah Hayaa ‘alal Falaah, Saloo fee rihaalikum’

(Collected by Nasaa’i (106-107) and Ahmad (5/373))

4. The Hadeeth of Nu’aym Ibn Nahhaam who said:

I heard the Mu’adhin of the prophet – Sallallahu alaihi was sallam on a cold night while I was between my sheets, and I wished he would say ‘Saloo fee rihaalikum’. So when he got to ‘hayaa ‘alal Falaah he said ‘ Saloo fee rihaalikum (pray in your abodes). I Later asked him (the mu’adhin) about that and he said the prophet – Sallallahu alaihi was sallam commanded him to do so

(Collected by Ahmad (4/320) the narrators of this isnaad are all narrators from the six books other than the sheikh that was not named, but the narration has a variant version with varying wording…)

5. Upon the authority of Nu’aym also who said:

“The call for the dawn prayer was made on a cold day and I was wrapped up in my wifes’ thick sheet. I said: If only he would say: ‘man qa’ada fa laa haraja alaihi’ (whosoever remains (at home) then there is no harm upon him) so the caller of the prophet announced at the end of his adhaan ‘Man Qa’ada fa laa haraja alaihi'”

(Collected by Ahmad 5/320)

The shaikh then mentions a version in the Mu’jam al Kabeer of Imaamut Tabaraani that mentions in it:

‘ when he said ‘As Salaatu Khairan minan nawm’ he said (after it) wa man qa’ada fa laa haraj’ (whoever remains in their abode then there is no harm)

The Sheikh thereafter mentions an important note, he states:

Note: The second version of the first hadeeth indicates that the mu’adhin removes the hay’alatain (i.e the two statements ‘hayyaa ‘alas Salaah Hayyaa alal Falaah) and mentions in their place ‘As Salaatu Fir Rihaal’. This is a position that was held by some of the scholars of hadeeth, since Imaam Ibn Khuzaima, who was followed by imam Ibn Hibbaan then Imaam Al Muhib At Tabari (all) placed as a chapter heading upon this hadeeth ‘The removal of Hayaa ‘alas Salaah on a rainy day’. This is that which the hadeeth would necessitate, if only the narrations being raised and attributed to the messenger (himself) was apparent. If that was established then the mu’adhin would have the choice between removing it, due to this hadeeth or leaving it, due to the other ahaadeeth and Allah Knows best.

6. The Hadeeth of Abu Hurairah that states:

The Messenger of Allah – Sallallahu Alaihi was Salam used to, if it was a cold or rainy night, command his mu’adhin to call the first Adhaan then when he was finished he would call ‘As Salaatu Fir Rihaal’ or ‘Fee Rihaalikum

(Collected by Abu Ahmad Ibn Adi as was mentioned in ‘Tarhu Tathreeb fee sharhit Taqreeb’ of Al Haafidh Al Iraaqi 1/319 but he did not mention anything about its chain of narration)

From these ahaadeeth and this discussion of the Shaikh we conclude the following:

1. That due to the principle in the shar’iah of the alleviation of harm we have this ruling that establishes ease for the believers.

2. That the announcement is made during cold, difficult and/or rainy weather

3. That the announcement has a number of wordings all of them permissible to use and they are:

  1. ‘Saloo fee rihaalikum’ – (Pray in your abodes)
  2. ‘Saloo fir Rihaal’ – (Pray in the houses)
  3. ‘Alaa Saloo fir Rihaal’ – (Will you not pray in your abodes)
  4. ‘As Salaatu Fir Rihaal’ – (The prayer (will be established) in the abodes
  5. ‘Saloo fee buyootikum’ – (Pray in your houses)
  6. ‘Wa man Qa’ada Falaa Haraj’ – (and whoever remains (at home) then there is no harm)
  7. ‘Wa man Qa’ada falaa haraja alaihi– (and whoever remains (at home) then there is no harm upon him)

4 . That the call is made either after the statement ‘Hayaa ‘alal falaah’ or it is made at the end of the adhaan

5. That to remove the hay’alatain (I.e Hayaa ‘alas Salaah and Hayaa alal Falaah) and to replace them with this announcement, though it was held permissible by some of the scholars of hadeeth, it is not present in a narration attributed to the Messenger of Allah – Sallallahu alaihi was Salam. Those who hold the position argue that the two terms are opposed to each other, so they hold that by virtue of the meaning of the wording, the call to come to salaah should be removed. The command to do so is authentically attributed to Ibn Abbaas – Radhiyallahu Anhumaa

6. The ease that is present in the Sunnah

May Allah grant us the tawfeeq to revive these near abandoned sunan of the Messenger – Sallallahu alahi was Sallam

Wallahu A’lam

Some benefits from our sitting with Shaikh Rabee’ (1/11/2012)

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Amaa Ba’d:

The following is a summary and some benefits from our sitting with Shaikh Rabee ibnu Haadi Al Madkhali – Hafidhahullah

In yesterdays (1/11/2012) sitting our sheikh  spoke about the importance of tawheed and how the prophets and Messengers all strove to establish it.

He mentioned that the most compulsory of the compulsory actions is to concern ourselves with the subject of Tawheed

He mentioned the speech of Imaam Ibnil Qayyim around the fact that the whole of the qur’aan is tawheed

Since it is either Allah speaking about his ruboobiyah (lordship) and his names and attributes and these two categories are tawheed al Ilmi al Khabari (tawheed in knowledge and information concerning Allah)

We pay no attention to those who seek to negate Allah’s Attributes from him like the Mu’atillah and the Jahmiyah and their likes in fact the salaf refuted those who followed their way

He mentioned the fact that many of the verses of Allah he seals them with a mention of the names of Allah

He mentioned the fact that Allah has 99 names whoever enumerates them (memorises and acts in accordance with them) then he enters Jannah

Then he discussed the fact that Allah has commanded us establishing Ibaadah (worship) and this is tawheed Al ibaadah or Tawheed al Amri At Talabi (the tawheed of the command to worship)

Allah says:

“Indeed they were not commanded except to worship Allah and be sincere in religion to him and that was the upright religion”

Thus from having concern with Tawheed is that one begins with it before anything, and that was the methodology of the prophets and the messengers in calling to Allah

He continued that ibnil Qayyim mentioned that Allah also informs us in the Qur’aan how he aided various groups of people, and granted victory to them, and that this is the outcome of the people of tawheed

Or It mentions that Allah recompensed a set of people and punished them for opposing this tawheed

Thus the whole of the Qur’aan is around the affair of tawheed.

Then he mentioned additionally, one should adorn all of this (i.e. knowledge of tawheed and aqeedah) in good noble character,

Allah mentions concerning the description of the messenger

“Indeed you are upon an exalted standard of character!” (Suratul Qalam V4)

And he also mentioned:

“If you were harsh and hard of heart they would have fled from around you” (Suratul Aali Imraan V159)

So the Prophet – Sallallahu Alaihi Wa Salam was so well-known for his good character that he was named As Saadiqul Ameen (the truthful trustworthy one) before he was even made a Messenger, for indeed truthfulness and trustworthiness are both from the most noble forms of manners

Thus one adorns himself with noble manners like generosity, bravery and patience and other noble forms of manners.

Indeed it is a must that we emulate the messenger of Allah – Sallallahu Alaihi wa Salam in that regard

Allah mentions:

“And hasten to forgiveness from your lord and Paradise the length of which is like the heavens and the earth prepared for those who fear Allah, those who give in charity in good times and bad time those who suppress anger and those who pardon the people, those who when they commit a crime of lewdness or wrong themselves they remember Allah and seek forgiveness for their sin and who forgives sins other than Allah? Then they do not persist upon that which they did after they know”

And from the things the muslim should strive and hasten towards

Thus this character of theirs “Those who give in good time and during times of difficulty” this description indicate the fact they are people of noble lofty character.

Indeed the messenger was the most generous of the people and he was most generous in Ramadhan

The opposite of generosity is miserliness and is from the ugliest of characters and we seek Allahs refuge from it

Then he mentioned the statement of Allah:

“..those who suppress anger and those who pardon the people”

He followed the verse with the hadeeth “whosoever suppresses anger while he has the ability to act upon it Allah will call him in front of all of the people (on the day of judgement) that he may choose from whichever of the houril Ain he pleases”

Thus this affair of suppressing anger and pardoning people is not from humiliation rather it is from nobility

He also mentioned the hadeeth “A servant does not increase through pardoning the people except in nobility and whoever humbles himself for Allah, Allah raises him”

Thus to pardon the one who oppresses of harms you is not humiliation or belittlement rather it is honor

The sheikh then made dua for himself and all present and opened the floor for questions.

The questions were read to him by sheikh Abu Abdil A’laa, though the questions were mainly around Hajj there was one question that was relevant and that the questioner asked saying I am an Algerian who has taken up residence in the UK and I married a European woman.  She had embraced Islam then after a period she apostate and has gone with my children and I am unable to get my children from her what is your advice?

The sheikh responded by saying this is a punishment and recompense to you from Allah for taking up residence in the lands of shirk! Then he mentioned advice to the questioner and all who have taken up residence in the lands of the kufaar for the purpose of obtaining the dunya is to return to their Muslim lands. For indeed the affair is very dangerous and we have seen may of their offsprings apostate from Islam. Those who migrate to those lands it is a must that apostacy will overcome them or some of their offsprings, and this is an affair that is known and observed .  So seek your sustenance from Allah For Allah Says: “Indeed Allah is The Sustainer, the possessor of great might” know that what Allah has written for you from provisions will never pass you. So we believe that Allah he is the provider and that what is written in the preserved tablet will not change, neither will our provisions pass us. And it is possible that one may live in the lands of the disbeliever poor and disgraced, doing menial labour such as toilet cleaning and the like! Indeed the Muslim is noble and honourable.

Allah says: “But Honor power and glory belong to Allah, His messenger and the believers, but the hypocrites know not” (Suratul Munaafiqqoon Vs 8)

Thus the believer should be noble, have richness in his heart and live in his own land the lands of Islaam, where he can nurture his children upon the book of Allah and the Sunnah of the messenger of Allah – Sallallahu alaihi wa salam

He mentioned that we are truly sorry to hear about your children and that you should try what you can to get them back into your custody

Those were some brief note on yesterdays sitting and I will endeavour to summarise todays sitting tomorrow inshallah

Wallahu A’lam

Lailatul Qadr – Odd or even nights?!

Bismillahi wal Hamdullillah Was Salātu Was Salāmu ‘Alaa Rasoolillahi

Ammā ba’d:

Now that the last ten days of Ramadhān are upon us there is an issue that often time comes up during ramadhān related to the affair of lailatul qadr. What is commonly known is that one should look for it during the last ten nights on the odd nights, since many texts indicate that.

There is a group of scholars though, who hold that it is possible to occur on an even night and they site texts that indicate that. From those scholars we have the statement of Shaikhul Islām Ibn Taimiyah – Rahimahullahu ta’ala.

Shaikhul Islām states (after being asked about Lailatul Qadr):

Alhamdullillah lailatul Qadr is in the last ten nights of the month of ramadhān, this is how it has authentically occurred from the messenger – () that he said:

It is in the last ten days of Ramadhān

and it is in the odd nights.

The odd nights though, are viewed in respect to that which has passed (from the month), thus one seeks out the 21st and the 23rd and the 25th and the 27th and the 29th.

It is also sought from a point of view of what remains (from the month). Just as the Prophet – Sallallahu alaihi Was salam said (In the Hadīth of Abu Bakarah – Radhiyallahu anhu):

“(seek it) on the ninth of the nights remaining of ramadhān, the seventh of the nights remaining of Ramadhān, the fifth of the nights remaining of ramadhān, the third of the nights remaining of ramadhān

(Collected by Imaam Abu Dawood At Tayālisi (922 – Turki print) and tirmidhi and declared ‘Sahīh bu Shaikh Nāsir in Sahīh Sunan At Tirmidhi (636))

Based upon this, if it is a 30 day month, then that will occur on even nights, and the 22nd night will be the 9th of the nights remaining from ramadhān, the 24th will be the 7th of the nights remaining from ramadhān (and so on). This is how Abu Sa’īd Al Khudhri explained it in an authentic hadīth. And thus the Prophet  (ﷺ ) established the month in this way.

If (however) the month is of 29 days, (as lunar months often are) then the remaining days (as it relates to them falling on odd or even nights) will be the same as the past days (meaning whichever way one looks at it on a 29 day month, the odd nights in respect to looking at the month from the beginning will start from the 21st and considering the second hadīth, counting down, the ninth night will also fall on the 21st and eight will be on the 22nd and so on)

Therefore if this is the case it is befitting that the believer seeks it out in all of the (nights of the) last ten..”

(Majmoo’ul Fatāwā 25/284-285)

Thus according to this last hadīth and explanation of Shaikhul Islām, it is as though one is counting the last nine nights down from the 22nd in a 30 day month or the 21st in a 29 day month.

Therefore reflecting upon this statement of Shaikhul Islām we see that whether the month has 29 or 30 days, the month always has ten complete last days. If the month is of 30 days, then the last ten begins on the 21st night, but if the month is of 29 days then the last ten begins on the 20th night. This is in respect to what has passed of the month. Then if one looks at the month from a point of view of ‘that which remains’ (as occurs in the second hadīth) then the ninth of the nights remaining from ramadhān in a 30 day month falls on the 22nd night, while the ninth of the nights remaining from ramadhān in a 29 day month falls on the 21st night.

If this is understood then it becomes clear that lailatul qadr may possibly fall on an even night just as it may possibly fall on an odd night though it is most likely to fall on an odd night as occurs in the popular hadīth.

Thus it is possible that lailatul qadr could fall on an even night.

Perhaps this may shine some light upon the following hadeeth that discusses the qur’aan being revealed from the lawh al Mahfooh to the lowest heavens on laylatul Qadr.

Upon the authority of wāthilah Ibnil Asqa’ from the Prophet (ﷺ) who said:

The scrolls of Ibrāhīm were revealed on the first night of the month of ramadhān, and the taurāt was revealed on the 6th day of Ramadhān. The Injīl was revealed on the 13th day of Ramadhān and the zaboor on the 18th day of Ramadhān and the Qur’ān was revealed on the 24th of Ramadhān

(Collected by Tabarāni and Baihaqi and declared ‘Hasan’ by Shaikh Al Albāni in Sahīhul Jāmi’ (1497))

and since Allah the most high says:

Indeed we have sent it (this Qur’ān) down in the night of Qadr

(Suratul Qadr Vs 1)

Wallahu A’lam

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