Some of the virtues of the last ten days of Ramadan / Shaykh Saalih Al-Fawzaan

Question:

"If you could please benefit us by mentioning some of the virtues of the last ten days of Ramadan?"

Answer:

"The virtues of the last ten days are immense, for the Prophet صلى الله عليه وسلم used to exert himself in them even more than at the beginning of the month. Thus he عليه الصلاة والسلام would strive even harder with regards to his night prayers in these nights than in his night prayers at the beginning of the month. And he عليه الصلاة والسلام used to perform I'tikaf[1] in the last ten days of Ramadan, meaning that he صلى الله عليه وسلم would remain in the mosque for the remembrance (dhikr) of Allah and in order to perform worship. And he صلى الله عليه وسلم would not leave the mosque throughout the last ten days of Ramadan except when really needed, which is a clear proof for their great excellence and virtue. Furthermore Laylat-ul-Qadr is more likely to be in these last ten (nights) because the Prophet صلى الله عليه وسلم informed that it is to be expected in the last ten (nights) in particular. Hence he صلى الله عليه وسلم would make great efforts in these ten in pursuit of Laylat-ul-Qadr."

[1] Seclusion for worship in a masjid

Shaykh Saalih bin Fawzaan Al-Fawzaan, may Allah preserve him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.

​Published on Salafi-Dawah.com.

Source: http://www.alfawzan.af.org.sa/

السؤال : أرجو الإفادة عن فضائل العشر الأواخر من رمضان ‏؟‏

الجواب : فضائل العشر الأواخر عظيمة ، وذلك لأن النبي صلى الله عليه وسلم كان يجتهد فيها أكثر من اجتهاده في أول الشهر، فكان عليه الصلاة والسلام يجتهد  في التهجد في هذه الليالي أكثر من تهجده في أول الشهر‏‏، ‏وكان عليه الصلاة والسلام يعتكف في العشر الأواخر من رمضان ، بمعنى‏ أنه يمكث في المسجد لذكر الله وللعبادة ، ولا يخرج منه إلا لحاجة الإنسان طيلة العشر الأواخر، مما يدل على مزيتها وفضيلتها‏ ، كذلك فإن أكثر ما يرجى مصادفة ليلة القدر في هذه العشر الأواخر، لأن النبي صلى الله عليه وسلم أخبر أنها تُرجى في العشر الأواخر خاصة ، فكان صلى الله عليه وسلم يجتهد في هذه العشر طلبًا لليلة القدر‏

[Fatawa] Refutation Of Those Who Associate Salafiyah With The Khawarij / Shaykh Abdul Aziz Bin Baz

Question:

There are some "Scholars" who label those who are "Salafi's" as people who make Takfir; what is your statement regarding this? 

Answer:

It is a must for the Teachers to have mercy on their Students; and they should know the virtue and honour of attaching (themselves) to the Salaf, and it is indeed not worthy of dispraise and fault.

The Salaf - us - Saalih are the companions of  the Prophet {صلى الله عليه وسلم} and those who followed them in goodness, so being tied (1) to them is honourable and a virtue. 

So it's upon those who attach themselves to the Salaf; to be truthful to that claim and obey Allaah and his messenger {صلى الله عليه وسلم}, and Allaah's legislation [شريعة‎‎] and stay

 away from that which opposes that.

And it's not allowed to direct hate towards this title "Salafi" as it is attached to the Salaf - us - Saalih. (2)

Nor is it allowed to call others Takfi'ree without proofs, as many people do these days due to ignorance.

Takfiree's are those who call others disbelievers based [upon a person] sin and they are "Khawarij" (3) like those who revolted against Ali {رضي الله عنه‎‎} in his time as Caliph.

They call others "Kafir" based [upon] sin, and the Prophet {صلى الله عليه وسلم} called them "Dogs of Hell-Fire"(4) and ordered [that] they [should] be fought and killed.

For example these people make Takfir saying "This person [who] drank alcohol or fornicated; thus he [has become] a disbeliever"

Making Takfir on sins, [this] is not what the people of Sunnah do; rather this is from the ways of the Khawarij.

They were known as "Hurooriyah" in the olden days,[by Ahlus Sunnah wal Jamaah] then they were fought by Ali (رضي الله عنه).

He fought them in their city [of] Harura (5), and Nahwaran (6); and their likes are present in our times as well; in the form of many groups (like ISIS, Al-Qaeda etc).

So this is the case of the Khawarij, they make takfir on sins, so they [will] call the fornicator a kafir, with Ahlus Sunnah wal Jamaah we do not make Takfir, rather the fornicator is a Muslim and the Hadd (Islamic punishment) is applied to him (in a Islamic country only).

Likewise with the Homosexual, we do not deem him a disbeliever rather (he is) a sinner; and he is to be killed if there is proof he is a Homosexual (in a Islamic country only by the authorities).

However if such a person says it is permissible to commit fornication while they know Allaah has prohibited it, then this person is a disbeliever.

So those who claim that Ahlus Sunnah, those who command good and forbid evil, to be Takfi'ree; such a person is oppressing himself.  

This person should show some manners, unless there is proof such [a person] is a Takfi'ree, then it is upon the authorities to apply the Hadd (Islamic punishment).

Transcribed and slightly edited by Eesa ibn Roy

Source link: أهل العلم People Of Knowledge

____________

Footnotes:

(1) Taymiyyah, may Allah have mercy upon him, said, "There is no criticism upon the one who manifests the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (ittifaq) because the way (madhdhab) of the Salaf is nothing but the Truth (haqq)." [Majmu' al-Fatawa, 4:149]

ولا عيب على من أظهر مذهب السلف وانتسب إليه واعتزى إليه، بل يجب قبول ذلك منه بالاتفاق؛

فإن مذهب السلف لا يكون إلا حقاً

(2) Allaah (سبحانه و تعالى) says about the Pious Predecessors [السلف الصالح]: 

"It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun" 

Surah Al-Baqarah [2:177]

Allaah (سبحانه و تعالى) says:

Among the believers are men who have been true to their covenant with Allah [i.e. they have gone out for Jihad (holy fighting), and showed not their backs to the disbelievers], of them some have fulfilled their obligations (i.e. have been martyred), and some of them are still waiting, but they have never changed [i.e.they never proved treacherous to their covenant which they concluded with Allah] in the least.

Surah Al-Ahzab [33:23]

Also included in this are the best generations of the Muslims: 

Narrated `Abdullah (ibn Mas’ud):

The Prophet (صلى الله عليه وسلم) said, "The best people are those of my generation, and then those who will come after them (the next generation), and then those who will come after them (i.e. the next generation), and then after them, there will come people whose witness will precede their oaths, and whose oaths will precede their witness." Sahih al-Bukhari 6429

حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَبِيدَةَ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ يَجِيءُ مِنْ بَعْدِهِمْ قَوْمٌ تَسْبِقُ شَهَادَتُهُمْ أَيْمَانَهُمْ وَأَيْمَانُهُمْ شَهَادَتَهُمْ ‏"‏‏.‏

Theses generations of Muslims are:

The first generation:

The prophet (صلى الله عليه وسلم) and his Sahabah (رضي الله عنهم).

The second generation:

Taabi'een those who followed the first generation.

The Third generation:

Taabi' ut-Taabi'een those who followed the second generation.  

(3) Yusair b. 'Amr reported that he inquired of Sahl b. Hunaif:

Did you hear the Messenger of Allah (صلى الله عليه وسلم) making a mention of the Khawarij? He said: I heard him say (and he pointed with his hand towards the east) that these would be a people who would recite the Qur'an with their tongues and it would not go beyond their collar bones. They would pass clean through their religion just as the arrow passes through the prey.

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنِ الشَّيْبَانِيِّ، عَنْ يُسَيْرِ بْنِ، عَمْرٍو قَالَ سَأَلْتُ سَهْلَ بْنَ حُنَيْفٍ هَلْ سَمِعْتَ النَّبِيَّ صلى الله عليه وسلم يَذْكُرُ الْخَوَارِجَ فَقَالَ سَمِعْتُهُ - وَأَشَارَ بِيَدِهِ نَحْوَ الْمَشْرِقِ ‏ "‏ قَوْمٌ يَقْرَءُونَ الْقُرْآنَ بِأَلْسِنَتِهِمْ لاَ يَعْدُو تَرَاقِيَهُمْ يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ ‏"‏ ‏.‏

Sahih Muslim 1068 a

See: [Article] Reality on the `Aqidah of Kharijites

(4) It was narrated that Ibn Awfa said:

"The Messenger of Allah said: 'The Khawarij are the dogs of Hell.'"

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا إِسْحَاقُ الأَزْرَقُ، عَنِ الأَعْمَشِ، عَنِ ابْنِ أَبِي أَوْفَى، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏ "‏ الْخَوَارِجُ كِلاَبُ النَّارِ ‏"‏ ‏.‏

Sunan Ibn Majah 173 declared Saheeh by Al-Albani

Abu Ghalib narrated that Abu Umamah said:

"(The Khawarij) are the worst of the slain who are killed under heaven, and the best of the slain are those who were killed by them. Those (Khawarij) are the dogs of Hell. Those people were Muslims but they became disbelievers." I said: "O Abu Umamah, is that your opinion?" He said: "Rather I heard it from the Messenger of Allah."

حَدَّثَنَا سَهْلُ بْنُ أَبِي سَهْلٍ، حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ أَبِي غَالِبٍ، عَنْ أَبِي أُمَامَةَ، يَقُولُ شَرُّ قَتْلَى قُتِلُوا تَحْتَ أَدِيمِ السَّمَاءِ وَخَيْرُ قَتْلَى مَنْ قَتَلُوا كِلاَبُ أَهْلِ النَّارِ قَدْ كَانَ هَؤُلاَءِ مُسْلِمِينَ فَصَارُوا كُفَّارًا ‏.‏ قُلْتُ يَا أَبَا أُمَامَةَ هَذَا شَىْءٌ تَقُولُهُ قَالَ بَلْ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ـ صلى الله عليه وسلم ـ ‏.‏

Sunan Ibn Majah 176 declared Hasan by Al-Albani

See: The Khawaarij are the Dogs of the Hellfire / Shaykh 'Abdul-Qaadir Al-Junayd

(5) It was narrated that Mu'adhah Al-'Adawiyyah said:

"A woman asked 'Aishah: 'Should a menstruating woman make up the Salah she misses? She said: 'Are you a Haruri? [1] We used to menstruate during the time of Allah's Messenger (صلى الله عليه وسلم) but we did not make up the missed Salah nor were we commanded to do so.'"

 [1] Meaning are you one of the Khawarij. Harura is a place associated with a group of the Khawarij.

أَخْبَرَنَا عَمْرُو بْنُ زُرَارَةَ، قَالَ أَنْبَأَنَا إِسْمَاعِيلُ، عَنْ أَيُّوبَ، عَنْ أَبِي قِلاَبَةَ، عَنْ مُعَاذَةَ الْعَدَوِيَّةِ، قَالَتْ سَأَلَتِ امْرَأَةٌ عَائِشَةَ أَتَقْضِي الْحَائِضُ الصَّلاَةَ فَقَالَتْ أَحَرُورِيَّةٌ أَنْتِ قَدْ كُنَّا نَحِيضُ عِنْدَ رَسُولِ اللَّهِ صلى الله عليه وسلم فَلاَ نَقْضِي وَلاَ نُؤْمَرُ بِقَضَاءٍ ‏.‏

Sunan an-Nasa'i 382 Saheeh

Another narration:

Narrated Mu`adha:

A woman asked `Aisha, "Should I offer the prayers that which I did not offer because of menses" `Aisha said, "Are you from the Huraura' (a town in Iraq?) We were with the Prophet (صلى الله عليه وسلم) and used to get our periods but he never ordered us to offer them (the Prayers missed during menses)." `Aisha perhaps said, "We did not offer them."

حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ، قَالَ حَدَّثَنَا هَمَّامٌ، قَالَ حَدَّثَنَا قَتَادَةُ، قَالَ حَدَّثَتْنِي مُعَاذَةُ، أَنَّ امْرَأَةً، قَالَتْ لِعَائِشَةَ أَتَجْزِي إِحْدَانَا صَلاَتَهَا إِذَا طَهُرَتْ فَقَالَتْ أَحَرُورِيَّةٌ أَنْتِ كُنَّا نَحِيضُ مَعَ النَّبِيِّ صلى الله عليه وسلم فَلاَ يَأْمُرُنَا بِهِ‏.‏ أَوْ قَالَتْ فَلاَ نَفْعَلُهُ‏.‏

Sahih al-Bukhari 321

(6) Ibn Hajar:

The apostates were the people of Al-Nahrawan (i.e. the Khawarij) due to the establishment of the authentic report about them that “They will apostasies from the religion as the arrow leaves the bow.”

Source: Talkhis Al-Habir fīiAhadith Raafi’i Al-Kabir. Vol. 4, Pg. # 44.

[Quote] The Sweetness of Īmān for the Woman by Shaykh Sulaymān ibn Salīmullāh al-Ruḥaylī

Shaykh al-Ruḥaylī:

There is the spiritual sweetness specifically for the women that the Prophet {صلى الله عليه وسلم} explained. He said, 

"If I was to command anyone to make prostration before another I would command the women to prostrate herself before her husband, because of his tremendous rights over her" (1) 

The women will not taste the sweetness of Īmān until she gives her husband his rights.

So the women, if she gives her husband his rights, in obedience to Allaah, carrying out the command of Allaah, she will taste the sweetness in her heart and that is the sweetness of Īmān.

And in regards to this affair, the Shay'aateen of man and jinn nowadays are trying to divert the women from this, and they whisper to her that she is equal to the man, and that her giving her husband his rights is weakness and humiliation and this is a tremendous mistake.

Rather the nobility of the women is to give her husband his rights in obedience to Allaah. She will taste in her heart a tremendous sweetness.

A women has her rights and her status and Islaam honoured her and the noble Muslim reveres her.

However her carrying out her husband's rights is from her nobility! It's not humiliation neither is it a deficiency nor oppression.


Transcribed by Eesa ibn Roy

Translated by Abu Owais Balaswad

Source link: Scholarly Subtitles


________________

Footnote:

(1) Abu Dawood 2140

Abu Dawood Vol. 2, Book 12, Hadith 2135

Classed Saheeh by al-Albaani in Saheeh Abi Dawood. 

[Quote] Not ready to die but Not ready to be righteous

Bilaal ibn Sa’d [1] may Allah have mercy upon him said:

Slaves of the Most Merciful, it is said to one of us…

Would you like to die?’

So he responds: “No!”

It is said to him: “Why not?”

He responds: “Not until I do some good deeds.”

It is said to him: “Do good deeds”.

He responds: “I will do good deeds later”.

Therefore he doesn’t want to die nor does he want to do good deeds. And

the most beloved thing to him is for Allah’s action (taking his soul) to be

delayed, while he doesn’t love that Allah delays giving him his good

portion of the worldly life.

حلية األولياء وطبقات األصفياء

Translated by Rasheed ibn Estes ibn Estes Barbee

________________________________

[1] Bilaal ibn Sa’d may Allah have mercy upon him was an Imam from the second generation of Muslims. His father

was a companion. 

Source: MTWS

File: PDF Document

[Quote] Two types of Jihad in Ramadan

The great Imam, al-Hafidh Ibn Rajab (رحمه الله) said:

Know that there are for the believer in the month of Ramadan two types of Jihad (striving, performing great efforts) which come together:

• A Jihad at daytime by way of fasting. 

• And a Jihad at night by way of standing in prayer.

Thus the one who gathers between these two types of Jihad, fulfills what they require and is patient upon them will receive his reward in full without reckoning. 

[Lataaif-ul-Ma'arif, page 171]

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.

​Published on Salafi-Dawah.com.

قال الحافظ ابنُ رجَب رحمه الله

«اعلَمْ أنَّ المؤمنَ يجتَمعُ له في شَهر رمضَان جهادَان لنَفْسِه

▪ جهادٌ بالنَّهار على الصِّيام

▪وجهادٌ باللَّيل على القِيام؛

فمَن جمعَ بينَ هذَيْن الجهادَيْن، ووَفَّى بحُقُوقهما، وصَبَر عليهما، وفَّى أجرَه بغَير حسَابٍ» 

لطائف المعارف ص:171

[Quote] False Hope and Wishful Thinking | 1

The scholar, the worshipper, the Zaahid, Shumait ibn Ajlaan said, “I heard my father saying:

‘Verily the believer says to himself: ‘It’s only [a matter of] three days.

Yesterday and what it contained has passed.

Tomorrow is [false] hope which you might not reach. If indeed you are from tomorrow’s people then [rest assured] tomorrow will come along with its provision.

Before tomorrow [even arrives there] is a day and night [i.e., the current day] in which many souls will perish—maybe you [too] will be one of those who do.

Each day’s worry is enough [to handle].

But you went and burdened your weak heart with years and ages worth of worry, the worry of prices increasing and falling, the worry of winter before winter even came, and that of summer before it did.

What, then, have you left for your weak heart in terms of its hereafter?

Every day your appointed term decreases yet you are not worried.

Every day you fully collect all your sustenance yet you are not worried.

You have been given what suffices you but yet seek what will cause you to transgress.

Not with a little are you content, and nor with plenty are you satisfied.

And how can a scholar not perceive his own ignorance when he has failed to give thanks for what he [already] has and is deceived into asking for yet more?

Or how can he whose desires do not cut off from the dunyaa and whose craving for it does not end work for the Hereafter?

How totally and utterly strange that someone believes in the Home of [Eternal] Life yet strives [instead] for the Abode of Deception!’’”

Qisarul-Amal, pp. 56-58.

[Article] The Fasting Person Should Open His Fast with a Few Small Bites, Then Get up to Pray and then Come Back to Eat Without Being Excessive / Shaykh Al-Albaani

The Imaam said, “It has been related from the Prophet صلى الله عليه وسلم that he said, “There are three people who will not be called to account regarding what they eat, as long as it is halal: a fasting person, and the person eating the suhoor meal and the one guarding the frontier in the way of Allaah.” [Hadith grading:] Fabricated.

The Imaam said, “And maybe one of the bad effects of this [fabricated] hadith is the [resultant] state of the Muslims today—for when they sit to break their fast in Ramadan, a person won’t know to get up [and step away] from the food except just before Ishaa due to how many various types of food, drink, fruit and desserts he devours! And how can this not be the case when the hadith says that such a person is one of those who will not be called to account over what he eats!

So due to that they combined the excessiveness which one has been prohibited from in the Book and the Sunnah with the delaying of Maghrib which has [also] been prohibited in his saying, “My nation will remain in good …” or he said, “… upon the Fitrah, as long as they do not delay Maghrib until the stars appear.” (Al-Haakim declared it to be authentic and adh-Dhahabi agreed with him and it is as they both said, for it has other paths and supporting proofs which I pointed to in Saheeh Sunan Abi Daawood, no. 444).

An encouragement to hasten in opening the fast has also been reported in many hadiths, like, “The people will continue to be fine as long as they hasten the opening of the fast.” So both hadiths must be implemented in a manner where one doesn’t negate the other, and that is done by starting iftaar with a few small bites of food by which one’s hunger is calmed down, and then he gets up to pray and then, if he wants, he can come back to the food until he fulfils his need therefrom.

Some of this has been demonstrated in the practical Sunnah, for Anas said, “The Messenger of Allah صلى الله عليه وسلم used to break his fast before praying with some fresh dates, but if there were no fresh dates, he had a few dry dates, and if there were no dry dates, he took some mouthfuls of water.” (Reported by Abu Daawood and at-Tirmidhi and he said it was hasan, and it is in Saheeh Abi Daawood, no. 2040, and the one before it is agreed upon and it has been checked in Al-Irwaa, 899).”

Ad-Da’eefah, 2/92-93.

[Fatawa] On Fasting While Travelling / Shaykh Al-Albaani

The Imaam said, “And the scholars have differed about fasting while on a journey in Ramadaan, there being a number of opinions, and there is no doubt that not fasting during a journey is allowed, and doing that is the preferred option in our opinion if the person not keeping it doesn’t find it difficult to make it up [later], otherwise [i.e., if he does find it difficult to make up later] we prefer that he fasts, and Allaah knows best. And whoever wants to delve further into this topic should refer to Nailul-Awtaar or other books of the people of knowledge.”

Ad-Da’eefah, vol. 2, pp. 336-337.

Commenting on al-Mundhiri’s statement on whether or not to fast when on a journey, the Imaam said, “And he, may Allaah have mercy on him, spoke the truth [when he said], ‘And the better of the two options is the one that is easier.’ People’s strength and circumstances differ, let each one do what is easier for him, and that is why it has been authentically reported that the Prophet صلى الله عليه وسلم, when asked about fasting on a journey, said, ‘Fast if you want, or break it if you want.’ (Reported by Muslim 3/145). And from another authentic path [of narration] with the wording, ‘Whichever is easier for you, do it,’ and it has been checked in As-Saheehah, 2884.”

At-Ta’leeq alat-Targheeb wat-Tarheeb, 1/456.