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Regarding blind following (imitation) in the religion, Umm `Abdillah, may Allah
preserve her, said: Allah the most high says:
وَيَوْمَ يَعَضُّ الظَّالِمُ عَلَى يَدَيْهِ يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا
And (remember) the Day when the Zâlim (wrong-doer, oppressor, polytheist, etc.) will
bite at his hands, he will say: "Oh! Would that I had taken a path with the Messenger
(Muhammad ). (Al-Furqan 25:27)
إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ
When those who were followed, disown (declare themselves innocent of) those who
followed (them), and they see the torment, then all their relations will be cut off from
them. (Al-Baqarah 2:166)
وَقَالَ الَّذِينَ آَفَرُوا لَن نُّؤْمِنَ بِهَذَا الْقُرْآنِ وَلَا بِالَّذِي بَيْنَ يَدَيْهِ وَلَوْ تَرَى إِذِ الظَّالِمُو ن
مَوْقُوفُونَ عِندَ رَبِّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُوا لِلَّذِي ن
اسْتَكْبَرُوا لَوْلَا أَنتُمْ لَكُنَّا مُؤْمِنِينَ
And those who disbelieve say: "We believe not in this Qur'ân nor in that which was
before it," but if you could see when the Zâlimûn (polytheists and wrongdoers, etc.)
will be made to stand before their Lord, how they will cast the (blaming) word one to
another! Those who were deemed weak will say to those who were arrogant: "Had it
not been for you, we should certainly have been believers!" (Saba' 34:31)
From the Sunnah is the hadeeth of the two angels questioning the hypocrite in the
grave. It will be said to him ‘Who is your Lord?’ He replies, “Haah, haah, I don’t know”.
This is from the hadeeth of Anas, and the hadeeth of Baraa’ is similar.
al-Baraa‘ informed me saying: We went out with the Messenger of Allaah in the
Funeral Prayer for a man from the Ansaar (helpers). So we stopped at the grave, and
the niche at the side of it had not been dug out yet. So the Messenger of Allaah raised
his head to the sky, and then he looked down to the ground and conversed to himself.
He said: Then he said: “Seek refuge with Allaah from the Punishment of the Grave,” a
few times. Then he said: “Verily when the Muslim man has yet to reach the Hereafter,
but he has already been cut off from this world, Angels from the sky descend upon him
having faces like the sun. So they sit as far as him as the eye can see, with them are the
burial shrouds from the burial shrouds of Paradise, and embalming perfume from the
embalming perfumes of Paradise. So then the Angel of Death comes and sits at his
head, so he says: “Come out, O good soul to the forgiveness of Allaah and His
pleasure.” He said: “So it flows out as a drop flows out [from] a water-skin. So when
he takes it, he does not leave it in his hand for the blinking of an eye.” He said: “And
there comes out from him a smell like the best musk to be found upon the face of the
earth. So they ascend with him, and they do not pass by any of the angels except that
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he says: Who is this good soul? So they say: This is so and so. So the doors of heavens
are open for him, and they follow him through every level of heaven, until they reach
the end of the seventh heaven. It is then said: “Write his book in highness (’illiyyeen).”
He said: So it is written. He said: Then it is said: “Return to the earth, because it is
from there that We created you. and it is to there that we return you, and it is from
there that We raise you up again.” So it is returned to his body, then the Angels come to
him, then they say to him: Sit. Who is your Lord? So he says: My Lord is Allaah. He
said: They say: What is your Religion? He said: He says: My Religion is Islaam. So
they say: Who is this man who was sent amongst you? He says: He is the Messenger of
Allaah . So they say: How did you come to know of him? So he says: I read the Book
of Allaah, and I believed in it, and I attested to it. So it will be called out from the
heavens: “Indeed he has spoken the truth, so make space for him in Paradise, and
clothe him with the clothes of Paradise, and show him his place in Paradise.” He said:
So he will be allowed to see it and his grave will be made spacious for him as far as the
eye can see. A man with beautiful clothes, a handsome face, and a good smell will be
presented to him; he will say: “Receive the glad tidings that will please you upon this
day that you were promised. So [he] will say: May Allaah have mercy upon you, who
are you; because your face seems to represent goodness? He said: So he says: I am
your righteous deeds.”
He said: “However, if he was a disbeliever, Angels with black faces will descend upon
him, and with them are coarse woolen cloths. So they sit as far from him as the eye can
see.” He said: “And the Angel of death comes and sits at his head, so he says: Come out
O foul soul to the Anger of Allaah and His displeasure. He said: So he does not like to
be taken out of his body. He said: So he takes it out, he does not leave it in his hand for
the blinking of an eye. So the Angels take it in the burial shrouds of coarse woolen
cloth. He said: And there emanates from him the most offensive smelling stench like
the foulest smelling corpse upon the face of the earth. So they ascend with him, so they
do not pass by any one of the Angels, except that he says: Who is this foul soul? He
says: “So and so,” using the most evil of names. So when they reach the heaven, they
open the door, but it closes upon him, and it is called out: “Return to the earth, since I
created you from it, and to it I return you, and from it I shall raise you again.” So he is
placed back in his body, so the Angels come to him and they say: Sit. So they say: Who
is your Lord? He said: He says: Haah, [haah], I do not know. So they say: What is
your Religion? So he says: Haah, haah, I do not know. I heard the people speaking. He
said: So they say: Who is this man who was sent amongst you? He said: So it is called
out from the sky: “Verily he has lied, so make space for him in the Fire, and clothe him
with the clothes of the Fire. And he will be shown his place in the Fire. He said: So he
will see his place in the Fire, and he will be overtaken by its heat and its scorching air,
and his grave will be constricted for him, until his ribs start to interlace. And then
there will be represented a man with an ugly face, repulsive clothes, and a repugnant
smell, so he will say: ‘Woe to you, who are you? So by Allaah your face seems to
resemble evil.’ So he will say: O lord, do not establish the Hour! [O Lord,] do not
establish the Hour!” [An-Nisaa‘ee (4/78), Aboo Daawood (no. 3196), Ibn Maajah (no.
1548-1549), and Ahmad (4/297)]
The People of Knowledge have used the above hadeeth as a proof to show the awfulness
of Taqleed (blind following/imitation) in the deen of Allah.
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There is a difference between taqleed and accepting khabar
(information/reports/stories) of a trustworthy person. He who does not know the
difference accuses the other of taqleed.
Accepting the statement of the one who is not Hujjah (proof) is different from accepting
a fatwa of a person who states and backs himself with proof. Accepting the fatwa that is
supported by proof is not Taqleed. And what (the statements) we take from our Imaams
of Jarh wat-Taâ'deel which they base on proof such as (their statement) so and so is an
innovator because he did such and such; and likewise their statement so and so is
deviant because he said/did such and such, is not Taqleed.
Allah the most high says,
يَا أَيُّهَا الَّذِينَ آمَنُوا إِن جَاءآُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَن تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى
مَا فَعَلْتُمْ نَادِمِينَ
O you who believe! If a rebellious evil person comes to you with news, verify it, lest you
harm people in ignorance, and afterwards you become regretful to what you have
done. (Al-Hujurat 49:6)
The understanding of the verse indicates that if a statement of a trustworthy person
reaches us we accept it.
Some of the People of Knowledge say it is permissible for a layperson to blind follow
(imitate); however, does the statement of our Lord include they layperson and other
then him?
اتَّبِعُواْ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلاَ تَتَّبِعُواْ مِن دُونِهِ أَوْلِيَاء قَلِيلاً مَّا تَذَآَّرُونَ
[Say (O Muhammad ) to these idolaters (pagan Arabs) of your folk:] Follow what
has been sent down unto you from your Lord (the Qur'ân and Prophet Muhammad's
Sunnah), and follow not any Auliyâ' (protectors and helpers, etc. who order you to
associate partners in worship with Allâh), besides Him (Allâh). Little do you
remember! (Al-A'raf 7:3)
Hadeeth #138
Narrated Ibn ‘Umar : The Prophet said, “The twilight is the redness.” [Reported by
Ad-Daraqutni. Ibn Khuzaima graded it Saheeh (sound) and others graded it Mawquf
(untraceable).]
Ibn Hajar, Al Hafidh, Abu Fadh was a sign in memorization and intelligence. He used to
establish his time with beneficial knowledge and righteous deeds, May Allah have Mercy
upon him.
Daraqutni is Abul Hassan ‘Alee ibn ‘Umar.
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Ibn Khuzaima is Muhammed ibn Ishaaq Aboo Ishaq.
The most correct opinion regarding this hadeeth is that it is Mawqoof (attributed to)
Ibn ‘Umar.
The Jumhoor’s opinion regarding the shafaq in the statement of the Prophet , “And
the time of Maghrib is so long as the shafaq does not disappear” is that it is referring to
the red shafaq; and this is correct. The Arabic language supports it. As for the statement
of Abu Hurayra, it is incorrect.
Ibn ‘Umar is Abdullah. ‘Umar had other children as well; however, it was said ibn ‘Umar
it means ‘Abdullah. Likewise if it is said Ibn Abbas, the one who is intended is ‘Abdullah,
because it became their proper name. Likewise if it is said ibnuz Zubair it means his son
Abdullah; and if it is said ibn ‘Amr ibn ‘Aas it is referring to Abdullah and no else. Those
(the four mentioned) became their proper name. Ibn Malik said,
“Waqad yaseeru `alaman bil ghalabah
Mudhaafun aw mahsoobun kal `aqabah".
Those four are called ‘Abaadilah. The poet said: The son of ‘Abbas, ‘Amr, ‘Umar and
the son of Zubair are the best ‘Abaadilah.
It was said the son of Mas’ood is not included because he died long ago (before the four).
As for the aforementioned they lived much longer than him and the people were in need
of them.
Hadeeth #139
Narrated Ibn ‘Abbas : Allah’s Messenger said, “Dawn is of two types; the dawn in
which eating is forbidden (for the fasting person) and prayer is permitted and the
dawn in which prayer is forbidden ie. The Morning Prayer and eating is permitted.
[Reported by Ibn Khusaima and Al Hakim who graded it Saheeh]
Al Hakim reported something similar to the above hadeeth from Jabir and added to the
type of dawn in which eating is forbidden: “it is spread widely in the horizon,” and to the
other type: “it has the shape of a wolf’s tail.”
This hadeeth is from the way of Aboo Ahmed Az Zubairi who said Suyaan narrated to us
from ibn Juraid from ‘Ataa’ from Ibn ‘Abbas.
Aboo Ahmad Az Zubairi made a mistake in tracing it to the Prophet .
Al Firyaabee and other than him from Ath Thawaree said it is Mawqoof. The
companions of ibn Juraib (who heard) from him said it is mawqoof as Imaam Ad
Daraqutni mentioned. Refer to At-Talkheesul Hadeer Vol.1 P.318.
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As for the hadeeth of Jabir ibn ‘Abdillah, Imaam Al Bayhaqee, May Allah have Mercy on
him, said it was narrated with correct chain and it was narrated Mursal (Sahabi missing
in the chain). He said the Mursal one is more authentic.
Al Hafidh in Talkheesul Hadeer Vol.1 P.317 said, “The Mursal that he had mentioned,
Aboo Da’ud recorded it in his Maraaseel. Ad-Daraqutni from the hadeeth of Muhammad
ibn Abdur-Rahman ibn Thawbaan that it reached him the Prophet said the hadeeth.
Both the hadeeth of ibn ‘Abbas and the hadeeth of Jabir are weak.
The hadeeth of ibn Mas’ood, in the two Saheeh and other than them, has a similar
meaning to this hadeeth. In it is a classification of Fajr into two categories.
1. Al-Fajr (dawn) that prohibits eating and drinking, and permits praying the
salaah; this is the true dawn.
2. The second kind of dawn is the one that prohibits the salaah and permits the
eating and the drinking; this is the false dawn.
In the second narration is a description of the true dawn and its signs “it is spread
widely in the horizon…”
The word مستطيلا means (mumtaddah) extended. The word الافق means النيهاية
(annahiyah).
This is the true dawn, if it appears it is prohibited for those who intend to fast to eat or
drink. Our Lord said:
وَآُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ
And eat and drink until the white thread (light) of dawn appears to you distinct from
the black thread (darkness of night)… (Al-Baqarah 2:187)
As for the characteristic of the false dawn, it’s clarified in this statement “…it has the
shape of a wolf’s tail.” What is meant here is that the light/brightness of the false dawn
extends vertically in the sky in the form that was mentioned in the hadeeth (wolf’s tail).
Hadeeth #140
Narrated ibn Mas’ud : Allah’s Messenger said, “One of the best deeds is to offer
salat (prayer) in its early time.” [Reported by At Tirmidhi and Al Hakim graded it
Saheeh. Its origin is in the Saheehain (Two Saheehs) of Al Bukharee and Muslim]
“…Its origin is in the Saheehain…”: meaning the hadeeth is in the two Saheehs without
the word “ اول ” (awal). The word awal which was mistakenly mentioned by ‘Alee ibn
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Hafs is dha’eef. There are other narration that say awal, however, none of them are
preserved. For more information refer to Fathul Bari vol.1 p.10.
Ibn Mas’ood is Abdillah ibn Mas’ood ibn Ghaseel.
We’ve already mentioned his virtues.
[*Previous notes from Sharh Arba’een An-Nawawee taught by Umm 'Abdillah]
Who is ibn Mas'ood?
1. He is one of the people the Messenger said to learn the Qu’ran from. Allah's
Messenger neither talked in an insulting manner nor did he ever speak evil
intentionally. He used to say; "The most beloved to me amongst you is the one
who has the best character and manners." He added, " Learn the Qur'an from
(any of these) four persons: 'Abdullah bin Mas'ud, Salim the freed slave of Abu
Hudhaifa, Ubay bin Ka'b, and Mu'adh bin Jabal." [Saheeh Al Bukharee, Book of
the Companions of the Prophet, N0. 3503]
2. His leg will be heavier than Mount Uhud. Ali, May Allaah be pleased with him,
narrated, ‘The Prophet sent Ibn Mas’ood to fetch him something from the top
of a tree. When he had climbed the tree, [a wind blew and exposed his legs] the
companions of the Prophet looked at his legs and laughed at their thinness.
The Prophet said, “Why are you laughing? Verily, Abdullah's leg will be
heavier on the scale, on the day of resurrection, than Mount Uhud”
3. He was granted permission to enter upon the Prophet . The Prophet did not
screen himself from me (had never prevented me from entering upon him) since
I embraced Islam, and whenever he saw me, he would receive me with a smile.
[Saheeh Al Bukharee, Book of Good Manners, N0. 5696]
4. He [Abdullah ibn Mas’ud] was poor. Even with his death Allah raised his status
because of his hard work and taqwah.
Hadeeth #141
Narrated Abu Mahdhara : “The Prophet said, “The earliest time of prayer is what
pleases Allah, the midtime is for the blessing of Allah and the latest time is what Allah
allows as a concession.” [Reported by Ad-Daraqutni with a very weak Sanad] At
Tirmidhi has reported the same, narrated by Ibn ‘Umar, without mentioning about the
midtime. [It is Dha’eef too].
This hadeeth is dha’eef because it’s from the way of Ibrahim Zekaria and he is Mutaham
(accused).
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Shaykh Al-Albaani رحمه الله graded it, in his book Irwa Al Ghaleel, as fabricated. Refer to
Vol.1 P.290.
The second hadeeth is very dha’eef because it’s by the way of Ya’qoob ibn Waleed Al
Madani. He is a kadhab (liar). Shaykh Al Albaani رحمه الله graded it as fabricated in Irwa
Al Ghaleel vol.1 p.287.
There is a difference of opinion regarding Abu Mahdhara’s name. Imam Al Hafidh Ibn
Hajar, in his book Al ‘Eesaba Bi Tareekh As Sahaba, said his name is Uways; it was also
said that his name is Samoora, and other than that. From his virtues is that the Prophet
entrusted him with calling the Adhaan, and made him a mu’adheen in his masjid, and
he taught him how to announce the call to prayer. The Messenger had other
mu’adheen other than...
1. Abee Mahdhara,
2. like Bilaal ibn Rabaha,
3. Ibn Umm Makhtoom, and
4. Sa’d Al Quradh, he is ibn ‘A’eed or ibn Abdurahman;
Ibn Qayim recorded them in his book Zaadul Ma`aad.
.
“…the midtime is for the blessing of Allah…”: This statement is not mentioned in the
hadeeth of ibn ‘Umar. As for the issue mentioned by ibn Mas’ood and Abee Mahdhara
regarding the desirability of praying the salaah at its earliest time there are proofs that
indicate the desirability to compete in doing so.
وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
And march forth in the way (which leads to) forgiveness from your Lord, and for
Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqûn (the
pious - see V.2:2). (Aali Imran 3:133)
سَابِقُوا إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا آَعَرْضِ السَّمَاء وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا
بِاللَّهِ وَرُسُلِهِ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاء وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
Race one with another in hastening towards Forgiveness from your Lord (Allâh), and
towards Paradise, the width whereof is as the width of heaven and earth, prepared for
those who believe in Allâh and His Messengers. That is the Grace of Allâh, which He
bestows on whom He pleases. And Allâh is the Owner of Great Bounty. (Al-Hadid
57:21)
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وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَاسْتَبِقُواْ الْخَيْرَاتِ أَيْنَ مَا تَكُونُواْ يَأْتِ بِكُمُ اللّهُ جَمِيعًا إِنَّ اللّ ه
عَلَى آُلِّ شَيْءٍ قَدِيرٌ
For every nation there is a direction to which they face (in their prayers). So hasten
towards all that is good. Where so ever you may be, Allâh will bring you together (on
the Day of Resurrection). Truly, Allâh is Able to do all things. (Al-Baqarah 2:148)
These proofs include the salaah and other than it with the exception of the Ishaa’ prayer,
which the desirability is in delaying it. Similarly, is the Dhuhr prayer, its desirability is
in delaying it during the time of intense heat until the intensity of the heat decreases.
The ahadeeth have differed in the clarification of the best deed. Abdullah ibn Mas’ood
narrated: A man asked the Prophet "What deeds are the best?" The Prophet said: (1) To
perform the (daily compulsory) prayer at their (early) stated fixed times, (2) To be
good and dutiful to one's own parents. (3) And to participate in Jihad in Allah's
Cause." [Saheeh Al Bukharee, Book of Tawheed, N0.7052 and Saheeh Muslim, The
Book of Eeman, N0. 148]
At-Tirmidhi narrated it from Abee Dharr that Dhikr is the best of deeds. The Prophet
said: "Should I not inform you of the best of deeds, and the most sanctifying of deeds
before your Lord, which does more to raise your positions (with Him), and are better
for you than the disbursement of gold and money, or battle with the enemy?" They
(the companions) said: "Indeed. Inform us." He then said: "Remembrance of
Allah". (Saheeh ibn Maajah 2/316 and Saheeh at-Tirmidhi 3/139)
Imaam Ahmad narrated in his musnad from the hadeeth of Abee Umamah that the
Messenger said to him "You must fast! There is nothing like it." And likewise there
are other ahadeeth that show the best deed of all.
The reconciliation between the ahadeeth is that the answers of the Prophet vary on
the condition of the questioner. The Messenger used to speak to the Sahabah with
what will benefit each of them. For those whom fasting was suitable he would encourage
them to do so; those whom adhkar was suitable he would encourage them to do so, and
like in all the adillah he would encourage them according to their level and condition.
Refer to Sharh Muslim by Imaam An-Nawawee and Tuhfadhu Dhakireen by Ash-
Shawkanee.
Hadeeth #142
Narrated Ibn ‘Umar : Allah’s Messenger said, “There is no salaah (prayer) after the
break of dawn except two rak’a of Fajr." [Reported by Al Khamsa except An-Nasa’i].
In another version: ‘Abdur-Razzaq also narrated: "There is no Salat (prayer) after the
break of dawn except the two (Sunnah) Rak’a of Fajr.”
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The chain of the hadeeth of ibn Umar is dha’eef by way of Muhammad ibn Hussayn
because he is Majhoolul ‘ayn (unknown individual).
As for the hadeeth of Abdullah ibn ‘Amr ibn ‘Aas, in its chain is Abdur-Raheem ibn
Zeeyad Al Ifreek because he is dha’eef.
For the hadeeth of Abdullah, there are other narrations that support it from the
maraseel of Sa’eed ibn Musayyib who is one of the great Tabi’ee and his mursal is in Al
Bayhaqee Vol.2, p.366.
Al Bayhaqee said: the hadeeth of the Prophet “There is no salaah (prayer) after the
break of dawn except two rak’a of Fajr” is Hasan li Ghairihi (hasan due to support).
The hadeeth of Abdullah ibn ‘Amr becomes Hasan li Ghairihi. As for the hadeeth of ibn
‘Umar it is not used as proof because Muhammad ibn Hussayn is Majhoolul ‘ayn. The
Majhoolul ‘ayn cannot be used as proof; this is the correct opinion.
Benefits
• Prohibition of praying after the break of dawn, except for the two rak’a of Fajr.
• Sa’eed ibn Musayyib experienced an incident with a man regarding this issue. Al
Bayhaqee narrated in an authentic chain that he [Sa’eed ibn Musayyib] saw a
man praying after dawn making many ruku’ and sujood so he prevented the man
from doing so. He said, “Allah will punish you” the man replied, “Allah will
punish me for praying salaah”, Sa’eed replied, “He will not punish you for salaah
but He will punish you for opposing the Sunnah.”
Translated by
Umm 'Abdir-Rahmaan Hanim (Haalah) bint Yusuf
Toronto, Ontario, Canada
fredag den 11. januar 2008
Notes for Buloogh al maraam 5
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Hadeeth #133 (con’t)
The intensity of the heat during the noon hour is a result of the exhalation of the hellfire,
and the intensity of the cold is due to the exhalation of the hellfire during the winter
season.
Abu Huraira (radiyallaahu `anhu) reported: The Messenger of Allaah said: When it
is hot, make delay (in the noon prayer) till it cools down, for the intensity of heat is
from the Exhalation of Hell; and lie also mentioned that the hellfire complained to the
Lord (about the congested atmosphere) and so it was permitted to take two exhalation
during the whole year, one exhalation during the winter and one exhalation during the
summer. [Saheeh Muslim, Book of Prayer, #1291]
Hadeeth #134
Narrated Rafi’ bin Khadij (radiyallaahu `anhu): Allah’s Messenger said, “Offer the
morning prayer at dawn, for it is greater for your rewards.” [Reported by Al Khamsa.
At-Tirmidhi and Ibn Hibban graded it Saheeh (sound).]
At Tirmidhi is Muhammad ibn Eesa, Abu Eesa.
Ibn Hibban is Muhammad bin Hibban, Abu Hatim.
Rafi' was a great Sahabi. He attended the Battle of Uhud, Khandaq and most of the
battles as in the in the book of Ifdhul 'Ghabaa by Ibn Atheer.
Shaykh Muqbil (Rahima-hullaah) has recorded this particular hadeeth in As Saheehal
Musnad mi ma laysa fi Saheehain and he said it is saheeh 'ala shart Muslim (it fits the
criteria of Muslim).
The Fa in Fa innahu is Ta'leeliyah (meaning it analyzes).
The literal meaning of this hadeeth contradicts that which has proceeded (the hadeeth
that commands) to pray the Fajr Prayer in its earliest time.
The People of Knowledge have differed regarding what is intended by the hadeeth, and
they have many sayings.
1. Some of them have said it means to make sure that it is dawn (that Fajr is in).
2. Others said, make Fajr prayer lengthy until (the sky) becomes yellowish. This is
the saying of At-Tahaawee, Ahmad bin Muhammad bin Salamah the author of
the book 'Aqeedatu Tahawiyyah.
3. Some of them said it meant those nights in the middle of each month where the
light of the moon dominates and makes difficult to identify the dawn (Fajr). So he
commanded them to wait until the sky becomes yellowish.
Hadeeth #135
Narrated Abu Hurayra (radiyallaahu `anhu): The Prophet said, “He who prays a
Rak’a of the Fajr prayer before the sunrises, has offered the dawn prayer at its time,
and he who prays a Rak’a of ‘Asr prayer before the sun sets has offered the afternoon
prayer.” [Agreed upon]
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Muslim reported the same above hadeeth in another version narrated by ‘Aisha
(radiyallaahu `ana) who narrated ‘Sajda (prostration)’ instead of ‘Rak’a (prayer unit)’
and then he (Muslim) said, “Sajda implies a Rak’a”.
He who could make it to the first rak'a of Fajr is considered that he prayed the salaah on
time. He then completes the second rak'a. It doesn't mean that he prays just one rak'a.
In this hadeeth is the clarification of the virtues of Allah, the Exhaled and his
Beneficence upon his slave. The bounty of Allah upon us are many, as Allah the Exhaled
said:
رَبِّ إِنَّهُنَّ أَضْلَلْنَ آَثِيراً مِّنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ
"O my Lord! They have indeed led astray many among mankind. But whoso follows
me, he verily is of me. And whoso disobeys me, - still You are indeed Oft-Forgiving,
Most Merciful. (Ibrahim 14:36)
أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَ ه
ظَاهِرَةً وَبَاطِنَةً وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا آِتَابٍ مُّنِيرٍ
See you not (O men) that Allâh has subjected for you whatsoever is in the heavens and
whatsoever is in the earth, and has completed and perfected His Graces upon you,
(both) apparent (i.e Islâmic Monotheism, and the lawful pleasures of this world,
including health, good looks, etc.) and hidden [i.e. One's Faith in Allâh (of Islâmic
Monotheism) knowledge, wisdom, guidance for doing righteous deeds, and also the
pleasures and delights of the Hereafter in Paradise, etc.]? Yet of mankind is he who
disputes about Allâh without knowledge or guidance or a Book giving light!(Luqman
31:20)
Verily, it is incumbent upon us to admit the bounty that Allah the Exhalted gave us. It is
not permissible to deny it, for verily denying it is a sin as it results in the disappearance
of the bounties. Allah said in the Noble Book:
وَضَرَبَ اللّهُ مَثَلاً قَرْيَةً آَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن آُلِّ مَكَانٍ فَكَفَرَ تْ
بِأَنْعُمِ اللّهِ فَأَذَاقَهَا اللّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا آَانُواْ يَصْنَعُونَ
And Allâh puts forward the example of a township (Makkah), that dwelt secure and
well content; its provision coming to it in abundance from every place, but it (its
people) denied the Favours of Allâh (with ungratefulness). So Allâh made it taste the
extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet
Muhammad ) which they (its people) used to do. (An-Nahl 16:112)
It is incumbent upon us to admit the bounty that Allah has blessed us with so that Allah
the Exhalted will give us more from His blessings.
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن آَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith
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and worshipping none but Allâh), I will give you more (of My Blessings), but if you are
thankless (i.e. disbelievers), verily! My Punishment is indeed severe." (Ibrahim 14:7)
Every bounty that a person has been blessed with is from Allah alone and not from other
than Him.
وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ
And whatever of blessings and good things you have, it is from Allâh. Then, when
harm touches you, unto Him you cry aloud for help. (An-Nahl 16:53)
Allah is the one that gives his slave from His bounty. He is the one who sustains and He
is the one who constricts the means of rizq (provision) based on His Wisdom that which
He willed.
The bounty of Allah upon us is abundant. What we lack is to be thankful to Him as the
true meaning of being thankful is to admit the bounties of Allah upon us and to be
obedient to Him and to carry on with His commands and refrain from that which He
forbade.
The hadeeth is referring to those who are forced to delay their salaah. As for those who
are not forced to delay it until after the sun has turned yellow, the Messenger has
said, "This is how the hypocrite prays: he sits watching the sun, and when it is between
the horns of devil, he rises and strikes the ground four times (in haste) mentioning
Allaah a little during it." [Saheeh Muslim, The Book of Prayer, N0.1301]
Hadeeth #136
Narrated Abu Sa’eed Al Khudri (radiyallaahu `anhu): I heard Allah’s Messenger
saying: “No salaah is to be offered after the Morning Prayer until the sun rises, or
after the afternoon Prayer until the sun sets.” [Agreed upon]
And in the version of Muslim: “There is no salaah after the Fajr (Morning Prayer).”
‘Uqba bin ‘Aamir (radiyallaahu `anhu) narrated: “There are three times at which
Allah’s Messenger used to forbid us to pray or bury our dead: a) when the sun
begins to rise till it is fully up; b) when the sun is at its height at midday till it passes
the meridian, and c) when the sun draws near to setting till it sets.” [Reported by
Muslim]
Ash-Shafi’ee (Rahima-hullaah) reported a sound ruling of the aforementioned hadeeth
narrated by Abu Hurayrah (radiyallaahu `anhu) through a weak sanad and added:
“Except on Friday.” Abu Da’ud reported something similar from Abu Qatada
(radiyallaahu `anhu).
As for the narration of Abee Qatada it is da'eef (weak) from the way of Layth Ibn Abee
Saleem who is da'eef. The second ruling refers to “when the sun is at its height at
midday til Zawal".
Ash-Shafi'ee is Muhammad ibn Idrees, Abu 'Abdillah, and he is known as "Nasirus
Sunnah" (one who gives victory to the Sunnah). He was extremely humble to the extent
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that once he said to Imam Ahmad, if a hadeeth is affirmed by you, inform us. It is he
who used to say: "He who memorized/preserved the hadeeth, his proof is strong." He
used to hate imitation and he warned against anyone imitating him. Likewise, all of the
People of Knowledge warn against imitating them. Verily, imitating in the deen of Allah
is impermissible.
Abee Sa'eed is Sa'd ibn Malik ibn Sinan. He was a young Sahabi. His mother was Umm
Saleet, a great Sahabiyyat. She was one of those who gave the pledge to the Prophet .
'Uqba ibn 'Aamir Al Juhanee was also a great Sahabi.
There is a difference of opinion regarding Abu Hurayrah's name, but the most correct
opinion is that he is Abdur-Rahmaan ibn Abu Sakhr.
Abee Qatada is Harith ibn Rib'ee. The Prophet affirmed his trustworthiness and
praised him. He said "the best of our walking men is Salam ibn Al Kura, and the best of
our horsemen is Abu Qatada”.
Abu Da'ud is Sulayman ibn Al Ash'ath As-Sijistanee, the author of the book of Sunnan.
In his biography, it mentioned that when a garment is made for him, he would make one
of his sleeves wider so that he can carry his books in it. May Allah have mercy upon our
'Ulamaa. All they thought about was achieving beneficial knowledge. This is why Allah
raised them high and blessed with the bounty of understanding the deen of Allah which
is a sign that the person has goodness with him as it is recorded in the two Saheehs in
the hadeeth of Mu'awiyyah. Narrated Mu'awiyyah: "I heard Allah's Apostle saying, "If
Allah wants to do good to a person, He makes him comprehend the religion." [Saheeh
Al Bukharee, The Book of Knowledge, N0.71]
"When the sun begins to raise until it is fully up"
Hatta means Illa
"Tarta fi": the size of a spear or two spears, and this is an estimate of 10 or 15 minutes.
"Qaalemu Zaheerah" means when the sun is right in the middle of the sky.
"Tatadayyaf" means to incline or to tend.
These ahadeeth explain the prohibited times of performing salaah.
The times that are makroof to pray salaah are:
1. After Fajr prayer until the sun rises and is fully up.
2. When the sun is in the middle of the sky until it moves slightly.
3. After 'Asr prayer until the sun sets.
This (the above) is a summary. The detailed times are as follows:
1. After Fajr.
2. When the sun rises until it is fully up.
3. When the sun is in the middle of the sky.
4. After 'Asr.
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5. When the sun tends to set.
The reason for prohibition is as it came in the hadeeth of 'Abbas (radiyallaahu `anhu)
in Muslim Vol.1 pg. 570, with the commentary of Muhammad Fu'ad Abdula Baqee. The
Messenger of Allah prohibited us to pray until the sun fully rises. The prohibition of
praying the salaah during these times is for the salaah without reason. As for the salaah
with reason, such as Salatul Kusut and Tahiyatul Masjid it is not undesirable to pray.
The Prophet said as is recorded in the two Saheehs in the hadeeth of Abu Qatada,
"When any one of you enters the mosque, he should observe two rak'ahs (of Nafl
prayer) before sitting." [Saheeh Muslim, The book of Prayer, N0. 1540, it's also in
Saheeh Al Bukharee]
Likewise, are Salaatul Janaza, Salaatul Wudoo' and the missed salaahs. It is recorded in
the two Saheehs in the hadeeth of Umm Salamah who said, "I asked the Prophet
regarding the two Rak'a of after 'Asr that which he prayed after he had prohibited us to
do so." {Narrated Umm Salamah (radiyallaahu `ana): Allah’s Messenger came to
my house after offering ‘Asr prayer and offered two Rak’a, then I asked him about that
and he replied, “I was kept busy (and failed to pray) the two (Sunna) Rak’a after
Dhuhr prayer, so I offered them now.” I asked him, “Should we offer them if we miss
them?” He replied, “No.”.}
For the salaah with reason, it is not undesirable nor is it prohibited to pray them within
those times. Rather, it is the ones without reason, like a person praying general Nafl
(voluntary) salaah with no reason, that are prohibited. Allah knows best, this is the most
correct opinion.
Hadeeth #137
Narrated Jabir bin Mut’im (radiyallaahu `anhu): Allah’s Messenger said, “O
descendants of Abd Manaf! You must not prevent anyone from going around this House
(Ka’ba) and prays at any hour of the night or day that he wishes.” [Reported by Al
Khamsa, At-Tirmidhi and ibn Hibban graded it Saheeh (sound)].
Jubair ibn Mut'im ibn 'Adiyy was a kaafir and then he became Muslim. The reason he
accepted Islam was because he heard the Prophet reciting Suratul Toor in the
Maghrib prayer. When he reached ayah 35, he said: “The eeman has reached my heart.”
In another narration he said, “my heart is about to fly”. Both narrations are in Bukharee.
As for his father, Mut'im, he died as a Mushrik.
The hadeeth is hasan, and Shaykh Muqbil (Rahima-hullaah) recorded it in his book As
Saheehul Musnad Mimma Laysa Saheehain.
'Abd Manaf is the grandfather of the Prophet . The Prophet is Muhammad ibn 'Abdul
Muttalib ibn Hashim ibn Manaf.
To be named the "slave of so and so" to other than Allah such as the slave of the Prophet
is not permissible. All of us are slaves of Allah and not to other than him.
The People of Knowledge have unanimously agreed upon the impermissibility of
naming oneself by the slave of other than Allah. Ibn Hazm, said with the exception of
'Abdul Muttalib. What is most correct is that it is impermissible to include Abdul
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Muttalib.
As for the Prophet's statement to 'Abd Manaf, and likewise his statement: “I am the
Prophet, I lie not I am the son of Abdul Muttalib.” This is to inform who he is.
The sacred House of Allah, Al-Ka'bah, Allah described it as "the blessed" and it is "the
guidance for the 'Alameen (the worlds)." Allah (subhana wa ta'aala) said,
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَآًا وَهُدًى لِّلْعَالَمِينَ
Verily, the first House (of worship) appointed for mankind was that at Bakkah
(Makkah), full of blessing, and a guidance for Al-'Alamîn (the mankind and jinns).
(Aali Imran 3:96)
Al-Ka'bah has it's own high status, nobleness, greatness and significance. Its greatness is
as 'Abdullah ibn 'Umar (radiyallaahu `anhumaa) used to say, as in the Sunnan of At-
Tirmidhi.
He described it to be great and significant. However, a believer is greater than the
Ka'bah by Allah.
Though the Ka'bah is great, it is not permissible to rub against its walls, and to have a
belief that the blessings are on its walls and on its coverings. What is wajib (obligatory)
upon us is that a person knows that harm and benefit are in the hands of Allah and not
from any of His creations, as Allah has said in many verses:
وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ آَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى آُلِّ شَيْ ء
قَدُيرٌ
And if Allâh touches you with harm, none can remove it but He, and if He touches you
with good, then He is Able to do all things. (Al-An'am 6:17)
وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ آَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يُرِدْكَ بِخَيْرٍ فَلاَ رَآدَّ لِفَضْلِهِ يُصَي ب
بِهِ مَن يَشَاء مِنْ عِبَادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ
And if Allâh touches you with hurt, there is none who can remove it but He; and if He
intends any good for you, there is none who can repel His Favour which He causes it to
reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.
(Yunus 10:107)
مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِن بَعْدِهِ وَهُ و
الْعَزِيزُ الْحَكِيمُ
Whatever of mercy (i.e.of good), Allâh may grant to mankind, none can withhold it,
and whatever He may withhold, none can grant it thereafter. And He is the AllMighty,
the AllWise. (Fatir 35:2)
The good, the benefit and the harm, all are in the hands of Allah. Upon the Muslim is to
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return to their Lord so that He will remove distress, worry, grief, trouble, and dilemma.
Allah says in His noble book,
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّ م
دَاخِرِينَ
And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islâmic Monotheism)]
(and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn
My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islâmic
Monotheism)] they will surely enter Hell in humiliation!" (Ghafir 40:60)
Ayyah is Ism Mawsool
Sa'ah is an unspecified time interval as opposed to an hour that which we know, which
is not the intent.
The benefit of this hadeeth is that it is not undesirable to pray salaah anytime at the
Ka'bah, including those times that praying salah without reason is undesirable.
This hadeeth specifies the aforementioned ahadeeth. Ash-Shafi'ee went on to say that if
a person prays at the Ka'bah, he prays at anytime of day and night, and there is no
undesirability in doing so. This is the literal meaning of the hadeeth. It is considered to
be that which makes the prohibition more specific.
Translated by
Umm 'Abdir-Rahmaan Hanim (Haalah) bint Yusuf
Toronto, Ontario, Canada
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Hadeeth #133 (con’t)
The intensity of the heat during the noon hour is a result of the exhalation of the hellfire,
and the intensity of the cold is due to the exhalation of the hellfire during the winter
season.
Abu Huraira (radiyallaahu `anhu) reported: The Messenger of Allaah said: When it
is hot, make delay (in the noon prayer) till it cools down, for the intensity of heat is
from the Exhalation of Hell; and lie also mentioned that the hellfire complained to the
Lord (about the congested atmosphere) and so it was permitted to take two exhalation
during the whole year, one exhalation during the winter and one exhalation during the
summer. [Saheeh Muslim, Book of Prayer, #1291]
Hadeeth #134
Narrated Rafi’ bin Khadij (radiyallaahu `anhu): Allah’s Messenger said, “Offer the
morning prayer at dawn, for it is greater for your rewards.” [Reported by Al Khamsa.
At-Tirmidhi and Ibn Hibban graded it Saheeh (sound).]
At Tirmidhi is Muhammad ibn Eesa, Abu Eesa.
Ibn Hibban is Muhammad bin Hibban, Abu Hatim.
Rafi' was a great Sahabi. He attended the Battle of Uhud, Khandaq and most of the
battles as in the in the book of Ifdhul 'Ghabaa by Ibn Atheer.
Shaykh Muqbil (Rahima-hullaah) has recorded this particular hadeeth in As Saheehal
Musnad mi ma laysa fi Saheehain and he said it is saheeh 'ala shart Muslim (it fits the
criteria of Muslim).
The Fa in Fa innahu is Ta'leeliyah (meaning it analyzes).
The literal meaning of this hadeeth contradicts that which has proceeded (the hadeeth
that commands) to pray the Fajr Prayer in its earliest time.
The People of Knowledge have differed regarding what is intended by the hadeeth, and
they have many sayings.
1. Some of them have said it means to make sure that it is dawn (that Fajr is in).
2. Others said, make Fajr prayer lengthy until (the sky) becomes yellowish. This is
the saying of At-Tahaawee, Ahmad bin Muhammad bin Salamah the author of
the book 'Aqeedatu Tahawiyyah.
3. Some of them said it meant those nights in the middle of each month where the
light of the moon dominates and makes difficult to identify the dawn (Fajr). So he
commanded them to wait until the sky becomes yellowish.
Hadeeth #135
Narrated Abu Hurayra (radiyallaahu `anhu): The Prophet said, “He who prays a
Rak’a of the Fajr prayer before the sunrises, has offered the dawn prayer at its time,
and he who prays a Rak’a of ‘Asr prayer before the sun sets has offered the afternoon
prayer.” [Agreed upon]
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Muslim reported the same above hadeeth in another version narrated by ‘Aisha
(radiyallaahu `ana) who narrated ‘Sajda (prostration)’ instead of ‘Rak’a (prayer unit)’
and then he (Muslim) said, “Sajda implies a Rak’a”.
He who could make it to the first rak'a of Fajr is considered that he prayed the salaah on
time. He then completes the second rak'a. It doesn't mean that he prays just one rak'a.
In this hadeeth is the clarification of the virtues of Allah, the Exhaled and his
Beneficence upon his slave. The bounty of Allah upon us are many, as Allah the Exhaled
said:
رَبِّ إِنَّهُنَّ أَضْلَلْنَ آَثِيراً مِّنَ النَّاسِ فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ
"O my Lord! They have indeed led astray many among mankind. But whoso follows
me, he verily is of me. And whoso disobeys me, - still You are indeed Oft-Forgiving,
Most Merciful. (Ibrahim 14:36)
أَلَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَ ه
ظَاهِرَةً وَبَاطِنَةً وَمِنَ النَّاسِ مَن يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا آِتَابٍ مُّنِيرٍ
See you not (O men) that Allâh has subjected for you whatsoever is in the heavens and
whatsoever is in the earth, and has completed and perfected His Graces upon you,
(both) apparent (i.e Islâmic Monotheism, and the lawful pleasures of this world,
including health, good looks, etc.) and hidden [i.e. One's Faith in Allâh (of Islâmic
Monotheism) knowledge, wisdom, guidance for doing righteous deeds, and also the
pleasures and delights of the Hereafter in Paradise, etc.]? Yet of mankind is he who
disputes about Allâh without knowledge or guidance or a Book giving light!(Luqman
31:20)
Verily, it is incumbent upon us to admit the bounty that Allah the Exhalted gave us. It is
not permissible to deny it, for verily denying it is a sin as it results in the disappearance
of the bounties. Allah said in the Noble Book:
وَضَرَبَ اللّهُ مَثَلاً قَرْيَةً آَانَتْ آمِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن آُلِّ مَكَانٍ فَكَفَرَ تْ
بِأَنْعُمِ اللّهِ فَأَذَاقَهَا اللّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا آَانُواْ يَصْنَعُونَ
And Allâh puts forward the example of a township (Makkah), that dwelt secure and
well content; its provision coming to it in abundance from every place, but it (its
people) denied the Favours of Allâh (with ungratefulness). So Allâh made it taste the
extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet
Muhammad ) which they (its people) used to do. (An-Nahl 16:112)
It is incumbent upon us to admit the bounty that Allah has blessed us with so that Allah
the Exhalted will give us more from His blessings.
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ وَلَئِن آَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
And (remember) when your Lord proclaimed: "If you give thanks (by accepting Faith
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and worshipping none but Allâh), I will give you more (of My Blessings), but if you are
thankless (i.e. disbelievers), verily! My Punishment is indeed severe." (Ibrahim 14:7)
Every bounty that a person has been blessed with is from Allah alone and not from other
than Him.
وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْأَرُونَ
And whatever of blessings and good things you have, it is from Allâh. Then, when
harm touches you, unto Him you cry aloud for help. (An-Nahl 16:53)
Allah is the one that gives his slave from His bounty. He is the one who sustains and He
is the one who constricts the means of rizq (provision) based on His Wisdom that which
He willed.
The bounty of Allah upon us is abundant. What we lack is to be thankful to Him as the
true meaning of being thankful is to admit the bounties of Allah upon us and to be
obedient to Him and to carry on with His commands and refrain from that which He
forbade.
The hadeeth is referring to those who are forced to delay their salaah. As for those who
are not forced to delay it until after the sun has turned yellow, the Messenger has
said, "This is how the hypocrite prays: he sits watching the sun, and when it is between
the horns of devil, he rises and strikes the ground four times (in haste) mentioning
Allaah a little during it." [Saheeh Muslim, The Book of Prayer, N0.1301]
Hadeeth #136
Narrated Abu Sa’eed Al Khudri (radiyallaahu `anhu): I heard Allah’s Messenger
saying: “No salaah is to be offered after the Morning Prayer until the sun rises, or
after the afternoon Prayer until the sun sets.” [Agreed upon]
And in the version of Muslim: “There is no salaah after the Fajr (Morning Prayer).”
‘Uqba bin ‘Aamir (radiyallaahu `anhu) narrated: “There are three times at which
Allah’s Messenger used to forbid us to pray or bury our dead: a) when the sun
begins to rise till it is fully up; b) when the sun is at its height at midday till it passes
the meridian, and c) when the sun draws near to setting till it sets.” [Reported by
Muslim]
Ash-Shafi’ee (Rahima-hullaah) reported a sound ruling of the aforementioned hadeeth
narrated by Abu Hurayrah (radiyallaahu `anhu) through a weak sanad and added:
“Except on Friday.” Abu Da’ud reported something similar from Abu Qatada
(radiyallaahu `anhu).
As for the narration of Abee Qatada it is da'eef (weak) from the way of Layth Ibn Abee
Saleem who is da'eef. The second ruling refers to “when the sun is at its height at
midday til Zawal".
Ash-Shafi'ee is Muhammad ibn Idrees, Abu 'Abdillah, and he is known as "Nasirus
Sunnah" (one who gives victory to the Sunnah). He was extremely humble to the extent
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that once he said to Imam Ahmad, if a hadeeth is affirmed by you, inform us. It is he
who used to say: "He who memorized/preserved the hadeeth, his proof is strong." He
used to hate imitation and he warned against anyone imitating him. Likewise, all of the
People of Knowledge warn against imitating them. Verily, imitating in the deen of Allah
is impermissible.
Abee Sa'eed is Sa'd ibn Malik ibn Sinan. He was a young Sahabi. His mother was Umm
Saleet, a great Sahabiyyat. She was one of those who gave the pledge to the Prophet .
'Uqba ibn 'Aamir Al Juhanee was also a great Sahabi.
There is a difference of opinion regarding Abu Hurayrah's name, but the most correct
opinion is that he is Abdur-Rahmaan ibn Abu Sakhr.
Abee Qatada is Harith ibn Rib'ee. The Prophet affirmed his trustworthiness and
praised him. He said "the best of our walking men is Salam ibn Al Kura, and the best of
our horsemen is Abu Qatada”.
Abu Da'ud is Sulayman ibn Al Ash'ath As-Sijistanee, the author of the book of Sunnan.
In his biography, it mentioned that when a garment is made for him, he would make one
of his sleeves wider so that he can carry his books in it. May Allah have mercy upon our
'Ulamaa. All they thought about was achieving beneficial knowledge. This is why Allah
raised them high and blessed with the bounty of understanding the deen of Allah which
is a sign that the person has goodness with him as it is recorded in the two Saheehs in
the hadeeth of Mu'awiyyah. Narrated Mu'awiyyah: "I heard Allah's Apostle saying, "If
Allah wants to do good to a person, He makes him comprehend the religion." [Saheeh
Al Bukharee, The Book of Knowledge, N0.71]
"When the sun begins to raise until it is fully up"
Hatta means Illa
"Tarta fi": the size of a spear or two spears, and this is an estimate of 10 or 15 minutes.
"Qaalemu Zaheerah" means when the sun is right in the middle of the sky.
"Tatadayyaf" means to incline or to tend.
These ahadeeth explain the prohibited times of performing salaah.
The times that are makroof to pray salaah are:
1. After Fajr prayer until the sun rises and is fully up.
2. When the sun is in the middle of the sky until it moves slightly.
3. After 'Asr prayer until the sun sets.
This (the above) is a summary. The detailed times are as follows:
1. After Fajr.
2. When the sun rises until it is fully up.
3. When the sun is in the middle of the sky.
4. After 'Asr.
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5. When the sun tends to set.
The reason for prohibition is as it came in the hadeeth of 'Abbas (radiyallaahu `anhu)
in Muslim Vol.1 pg. 570, with the commentary of Muhammad Fu'ad Abdula Baqee. The
Messenger of Allah prohibited us to pray until the sun fully rises. The prohibition of
praying the salaah during these times is for the salaah without reason. As for the salaah
with reason, such as Salatul Kusut and Tahiyatul Masjid it is not undesirable to pray.
The Prophet said as is recorded in the two Saheehs in the hadeeth of Abu Qatada,
"When any one of you enters the mosque, he should observe two rak'ahs (of Nafl
prayer) before sitting." [Saheeh Muslim, The book of Prayer, N0. 1540, it's also in
Saheeh Al Bukharee]
Likewise, are Salaatul Janaza, Salaatul Wudoo' and the missed salaahs. It is recorded in
the two Saheehs in the hadeeth of Umm Salamah who said, "I asked the Prophet
regarding the two Rak'a of after 'Asr that which he prayed after he had prohibited us to
do so." {Narrated Umm Salamah (radiyallaahu `ana): Allah’s Messenger came to
my house after offering ‘Asr prayer and offered two Rak’a, then I asked him about that
and he replied, “I was kept busy (and failed to pray) the two (Sunna) Rak’a after
Dhuhr prayer, so I offered them now.” I asked him, “Should we offer them if we miss
them?” He replied, “No.”.}
For the salaah with reason, it is not undesirable nor is it prohibited to pray them within
those times. Rather, it is the ones without reason, like a person praying general Nafl
(voluntary) salaah with no reason, that are prohibited. Allah knows best, this is the most
correct opinion.
Hadeeth #137
Narrated Jabir bin Mut’im (radiyallaahu `anhu): Allah’s Messenger said, “O
descendants of Abd Manaf! You must not prevent anyone from going around this House
(Ka’ba) and prays at any hour of the night or day that he wishes.” [Reported by Al
Khamsa, At-Tirmidhi and ibn Hibban graded it Saheeh (sound)].
Jubair ibn Mut'im ibn 'Adiyy was a kaafir and then he became Muslim. The reason he
accepted Islam was because he heard the Prophet reciting Suratul Toor in the
Maghrib prayer. When he reached ayah 35, he said: “The eeman has reached my heart.”
In another narration he said, “my heart is about to fly”. Both narrations are in Bukharee.
As for his father, Mut'im, he died as a Mushrik.
The hadeeth is hasan, and Shaykh Muqbil (Rahima-hullaah) recorded it in his book As
Saheehul Musnad Mimma Laysa Saheehain.
'Abd Manaf is the grandfather of the Prophet . The Prophet is Muhammad ibn 'Abdul
Muttalib ibn Hashim ibn Manaf.
To be named the "slave of so and so" to other than Allah such as the slave of the Prophet
is not permissible. All of us are slaves of Allah and not to other than him.
The People of Knowledge have unanimously agreed upon the impermissibility of
naming oneself by the slave of other than Allah. Ibn Hazm, said with the exception of
'Abdul Muttalib. What is most correct is that it is impermissible to include Abdul
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Muttalib.
As for the Prophet's statement to 'Abd Manaf, and likewise his statement: “I am the
Prophet, I lie not I am the son of Abdul Muttalib.” This is to inform who he is.
The sacred House of Allah, Al-Ka'bah, Allah described it as "the blessed" and it is "the
guidance for the 'Alameen (the worlds)." Allah (subhana wa ta'aala) said,
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَآًا وَهُدًى لِّلْعَالَمِينَ
Verily, the first House (of worship) appointed for mankind was that at Bakkah
(Makkah), full of blessing, and a guidance for Al-'Alamîn (the mankind and jinns).
(Aali Imran 3:96)
Al-Ka'bah has it's own high status, nobleness, greatness and significance. Its greatness is
as 'Abdullah ibn 'Umar (radiyallaahu `anhumaa) used to say, as in the Sunnan of At-
Tirmidhi.
He described it to be great and significant. However, a believer is greater than the
Ka'bah by Allah.
Though the Ka'bah is great, it is not permissible to rub against its walls, and to have a
belief that the blessings are on its walls and on its coverings. What is wajib (obligatory)
upon us is that a person knows that harm and benefit are in the hands of Allah and not
from any of His creations, as Allah has said in many verses:
وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ آَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى آُلِّ شَيْ ء
قَدُيرٌ
And if Allâh touches you with harm, none can remove it but He, and if He touches you
with good, then He is Able to do all things. (Al-An'am 6:17)
وَإِن يَمْسَسْكَ اللّهُ بِضُرٍّ فَلاَ آَاشِفَ لَهُ إِلاَّ هُوَ وَإِن يُرِدْكَ بِخَيْرٍ فَلاَ رَآدَّ لِفَضْلِهِ يُصَي ب
بِهِ مَن يَشَاء مِنْ عِبَادِهِ وَهُوَ الْغَفُورُ الرَّحِيمُ
And if Allâh touches you with hurt, there is none who can remove it but He; and if He
intends any good for you, there is none who can repel His Favour which He causes it to
reach whomsoever of His slaves He will. And He is the Oft-Forgiving, Most Merciful.
(Yunus 10:107)
مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِن بَعْدِهِ وَهُ و
الْعَزِيزُ الْحَكِيمُ
Whatever of mercy (i.e.of good), Allâh may grant to mankind, none can withhold it,
and whatever He may withhold, none can grant it thereafter. And He is the AllMighty,
the AllWise. (Fatir 35:2)
The good, the benefit and the harm, all are in the hands of Allah. Upon the Muslim is to
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return to their Lord so that He will remove distress, worry, grief, trouble, and dilemma.
Allah says in His noble book,
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّ م
دَاخِرِينَ
And your Lord said: "Invoke Me, [i.e. believe in My Oneness (Islâmic Monotheism)]
(and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn
My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islâmic
Monotheism)] they will surely enter Hell in humiliation!" (Ghafir 40:60)
Ayyah is Ism Mawsool
Sa'ah is an unspecified time interval as opposed to an hour that which we know, which
is not the intent.
The benefit of this hadeeth is that it is not undesirable to pray salaah anytime at the
Ka'bah, including those times that praying salah without reason is undesirable.
This hadeeth specifies the aforementioned ahadeeth. Ash-Shafi'ee went on to say that if
a person prays at the Ka'bah, he prays at anytime of day and night, and there is no
undesirability in doing so. This is the literal meaning of the hadeeth. It is considered to
be that which makes the prohibition more specific.
Translated by
Umm 'Abdir-Rahmaan Hanim (Haalah) bint Yusuf
Toronto, Ontario, Canada
Notes from Buloogh al maraam 4
Sharh Buloogh al-Maraam Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) Safar 9, 1426 March 20, 2005Hadeeth#129 (con't)Narrated `Abdullaah bin `Amr (radiyallaahu `anhumaa): The Prophet said, "The time of Zuhr (noon) prayer is when the sun passes the meridian and a man's shadow is of the same length as his height. It lasts until the time of `Asr (afternoon) prayer. The time of `Asr prayer is as long as the sun has not become yellow (during its setting). The time of Maghrib (sunset) prayer is as long as the twilight has not disappeared. The time of `Ishaa' prayer is up to midnight. And the time of Fajr (morning) prayer is from the appearance of dawn as long as the sun has not risen; (but when the sun rises abstain from prayer; for it rises between the horns of the Saran)." [Reported by Muslim].Narrated Buraidah (radiyallaahu `anhu) in another version of the above hadeeth regarding `Asr (afternoon prayer): "When the sun is white and clear." [Reported by Muslim]. And Aboo Moosa (radiyallaahu `anhu) narrated regarding the time of `Asr prayer: "While the sun is high. [Reported by Muslim in another version of the former hadeeth].`Asr time begins when the shadow of an object becomes equal to the size of the object (and there the time of Zuhr expires).As for his statement "The time of `Asr prayer is as long as the sun has not become yellow (during its setting)", it indicates that the time of `Asr extends until the sun turns yellow. This is the voluntary time (i.e. the time of preference, the time of choice). As for the compulsory time (i.e. as in the case of a person who is forced to delay the prayer), the time `Asr extends until the sunset as in the hadeeth of Aboo Hurayrah that which is agreed upon. He narrated that the Prophet said: "Whoever could get one Rak'a (of the Fajr prayer) before sunrise, he has got the (morning) prayer and whoever could get one Rak'a of the 'Asr prayer before sunset, he has got the ('Asr) prayer." (Saheeh al-Bukharee, Vol. 1, #553)Narrated by Abu Qatadah (radiyallaahu ‘anhu), the Messenger of Allah said "There is no omission in sleeping. The (cognizable) emission is that one should not say prayer (intentionally) till the time of the other prayer comes. So he who did like it (omitted prayer in sleep or due to other unavoidable circumstances) should say prayer when he becomes aware of it and on the next day he should observe it at its prescribed time. (Al-Hadeeth, Saheeh Muslim, Book of Prayer, #1450)This latter hadeeth indicates that the time of each salaah extends until the next salaah is in, with the exception of Subh (Fajr) which is the 'ijmaa (consensus). The time of Subh (Fajr) expires at sunrise, and it does not extend to the time of Zuhr.The individuals that are considered to be in a time of compulsion are as follows:• a woman who has been purified from her menses after the sun has turned yellowToronto, Canada Philadephia, USA Damaaj, YemenPage 1 of 8Sharh Buloogh al-Maraam Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) Safar 9, 1426 March 20, 2005• a person who has slept• the one who has forgottenAs for the one who delays the `Asr prayer until after the sun turns yellow without an excuse is a sinner, as his action is a characteristic of hypocrites as was recorded in Saheeh Muslim in the hadeeth of Anas who narrated that the Prophet said: 'Ala' bin 'Abd al-Rahman reported that they came to the house of Anas bin Malik in Basra after saying the noon prayer. His (Anas) house was situated by the side of the mosque. As revisited him he (Anas) said: Have you said the afternoon prayer? We said to him: It is just a few minutes before that we finished the noon prayer. He said: Offer the afternoon prayer. So we stood up and said our prayer. And when we completed it, he said: I have heard the Messenger of Allaah saying: This is how the hypocrite prays: he sits watching the sun, and when it is between the horns of devil, he rises and strikes the ground four times (in haste) mentioning Allaah a little during it. (Saheeh Muslim, Book of Prayer, #1301)As far as the validity of the salaah is concerned, the salaah is valid because he has prayed it within its time. And Allaah knows best.The Messenger said: "The time of Maghrib (sunset) prayer is as long as the twilight has not disappeared."*Grammar rule: the word "yaghib" is preceeded by the preposition "lam" which is jaazim (cause jazm to the verbs i.e. sukoon, omitting noon, etc.). However, the word "yaghibi" is given a kasrah because of the two sukoons meeting.In this hadeeth the Prophet did not state the beginning time of the Maghrib prayer. Its time begins when the sun sets, as many proofs came such as his statement in the hadeeth that is agreed upon. Narrated Ibn Abi Aufa (radiyallahu ‘anhu): We were in the company of Allah's Messenger on a journey. He said to a man, "Get down and mix Sawiq (powdered barley) with water for me." The man said, "The sun (has not set yet), O Allah's Messenger." The Prophet again said to him, "Get down and mix Sawiq with water for me." The man again said, "O Allah's Messenger! The sun!" The Prophet said to him (for the third time) "Get down and mix Sawiq with water for me." The man dismounted and mixed Sawiq with water for him. The Prophet drank it and then beckoned with his hand (towards the East) and said, "When you see the night falling from this side, then a fasting person should break his fast." (Saheeh al-Bukharee, Vol. 3, #162)The beginning time of Maghrib prayer is when the sun sets. The Shee`ah (a deviant sect) went into saying that the beginning time of Maghrib is when the stars appear. This is baatil (falsehood). As for the hadeeth of Abee Zufrah al Ghifaari (radiyallaahu `anhu) in Muslim that the Prophet said: "The Messenger of Allaah led us in the 'Asr prayer at (the place known as) Mukhammas, and then said: This prayer was presented to those gone before you, but they lost it, and he who guards it has two rewards in store for Toronto, Canada Philadephia, USA Damaaj, YemenPage 2 of 8Sharh Buloogh al-Maraam Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) Safar 9, 1426 March 20, 2005him. And no prayer is valid after till the onlooker appears (by onlooker is meant the evening star). (Saheeh al-Bukharee, Book of Prayer, #1809). The word "shaahid" means the star. In this hadeeth, there is no proof for the Shee`ah, since it indicates the importance of making sure the sun has set. In addition, some of the people of knowledge have said it disproved the hadeeth.In this part of the hadeeth we learn that the time of Maghrib expires when the shafaq (twilight) disappears. The shafaq that is intended here is the red shafaq, and this is the statement of the Jumhoor (the majority of the scholars). On the contrary, Aboo Haneefah went into saying that the shafaq that was intended here is the white shafaq. As is known, he (Aboo Haneefah) is known to be drowned (completely taken aback) by mere opinion. He fell into many issues opposing the daleel (evidences)."The time of `Ishaa' prayer is up to midnight."The beginning time of Ishaa' is when the red shafaq disappears. As for the word "awsat" in the hadeeth, it means the beginning time of midnight. "The time of `Ishaa' prayer is up to midnight" refers to the voluntary time (i.e. the time of preference, the time of choice) for Ishaa' prayer and it expires when the first half of the night ends. After the voluntary time (when the first half of the night ends until dawn) is the compulsory time), meaning it is time for those who are forced to delay as in the previous example (i.e. a woman who has been purified from her menses after the sun has turned yellow, for a person who has slept and/or the one who has forgotten).If a person delays Ishaa' prayer without (a legitimate) excuse until after the first half of the night expires, he or she is a sinner. But as far as his or her salaah is concerned, it is saheeh (valid) because of the previous hadeeth that was mentioned, "There is no omission in sleeping. The (cognizable) emission is that one should not say prayer (intentionally) till the time of the other prayer comes. So he who did like it (omitted prayer in sleep or due to other unavoidable circumstances) should say prayer when he becomes aware of it and on the next day he should observe it at its prescribed time." This is rajih (most correct opinion), and by it all the proofs are united (by putting all the proofs into perspective)."And the time of Fajr (morning) prayer is from the appearance of dawn as long as the sun has not risen"In this part of the hadeeth, the beginning time of Subh (Fajr) is the appearance of dawn. The time of Subh prayer expires at sunrise."in another version of the above hadeeth regarding `Asr (afternoon prayer): 'When the sun is white and clear'."The word "naqiyyah" means clear."And Aboo Moosa (radiyallaahu `anhu) narrated regarding the time of `Asr prayer: 'While the sun is high'."Toronto, Canada Philadephia, USA Damaaj, YemenPage 3 of 8Sharh Buloogh al-Maraam Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) Safar 9, 1426 March 20, 2005"murtafi`ah" means the sun doesn't come on the direction (side) of sunset.The hadeeth benefits us by expediting (speeding up) in praying the`Asr prayer when the time is in.Hadeeth #130Abu Barza Aslamiyy (radiyallaahu `anhu) reported: The Messenger of Allaah used to offer the `Asr prayer (and after the prayer) one of us would return to his house at the furthest end of Al-Madeenah and arrive while the sun was still hot and bright. And he loved to delay the `Ishaa' prayer, and he disliked sleeping before it and conversation after it. After the Fajr prayer he used to leave when a man could recognize the one sitting beside him and he used to recite from sixty to one hundred verses in the morning prayer. [Agreed upon]Narrated Jabir, in the version of Al-Bukharee and Muslim: (The Prophet used to advance the Ishaa' prayer sometimes and delay it at other times. Whenever he saw the people assembled (for the Ishaa' prayer) he would pray early and if the people delayed, he would delay the prayer. And the Prophet used to offer the Fajr prayer when it was still dark.Abu Barza Aslamiyy is Nadlah bin `Ubaid.Aqsaa means ab'ad (furthest)Hayyah (alive): The author of `Awnul Ma'bood said, "the life of the sun is an expression of the retention of its heat without becoming weak; and the retention of its color without changing."The word "yanfatil" means yansarif (to leave). It also means to look at.Salaatul ghadaat is Salaatul Fajr.The hadeeth also benefits us by expediting (speeding up) in praying the `Asr prayer when the time is in."And he loved to delay the `Ishaa' prayer"This part of the hadeeth shows the desirability of delaying the Ishaa' prayer. This is if it doesn't bring a hardship to ones who attend the congregational prayer. In fact, the decision is made based on their interest and their comfort, as in the hadeeth of Jabir that which will be explained after this hadeeth.Toronto, Canada Philadephia, USA Damaaj, YemenPage 4 of 8Sharh Buloogh al-Maraam Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) Safar 9, 1426 March 20, 2005"and he disliked sleeping before it and conversation after it."It is disliked to sleep before Ishaa' prayer, and that is because of fear of missing the salaah.Additionally, it is disliked to converse after Ishaa' prayer and engage in conversation which is not beneficial (such as 'she said and he said' and to become absorbed by that which doesn't concern the person). Especially, if the nightly chatting (conversations) will cause one to miss the congregational Fajr prayer, and things of this nature. However, if the conversation doesn't have any of that, then it is not disliked to have nightly conversation and talking after Ishaa'. Actually, Imam Bukharee wrote a chapter and gave it a title: "To speak about (religious) knowledge at night" and he mentioned the hadeeth of Ibn `Umar where Allah's Messenger said, "While I was sleeping, I saw that a cup full of milk was brought to me and I drank my fill till I noticed (the milk) its wetness coming out of my nails. Then I gave the remaining milk to 'Umar Ibn Al-Khattab" The Companions of the Prophet asked, "What have you interpreted (about this dream)? "O Allah's Messenger!" he replied, "(It is religious) knowledge." (Saheeh al-Buhkaree, Book of Knowledge, #82)"when a man could recognize the one sitting beside him"Once again, this part of the hadeeth benefits us by expediting (speeding up) in praying the Fajr prayer as soon as the time is in. They used to pray when they did not know the person who was sitting next to them because of the darkness (as they didn't have light because of their financial condition). The Prophet and his Noble Companions had financial constraints in their food, clothing, houses and in other than that. Yet Allaah raised their status, elevated them and made them the carriers of the Book of Allaah and the Sunnah of Rasoolullaah . Living in ease and luxury makes a person fall into tughyaan (passing one's limits) as Allaah said about disgracing the luxurious ones:مهنِإ اوناَك َلبَق كِلَذ ِفرتمين Verily, before that, they indulged in luxury, (Al-Waqi'ah 56:45)Living in ease and luxury does not help the person to have sabr (patience) in the deen of Allaah. This is the condition of most of the people who live in luxury, except those whom Allaah has mercy upon. They turn away from the deen of Allaah and obeying the Messenger.Having financial constrictions alongside with patience, high determination and strong eemaan aids the seeking of the shar' knowledge and uprightness."he used to recite from sixty to one hundred verses in the morning prayer."*Grammar: The word ahyaanan is zarf.Toronto, Canada Philadephia, USA Damaaj, YemenPage 5 of 8Sharh Buloogh al-Maraam Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) Safar 9, 1426 March 20, 2005abti`oo means ta'akhkharoo (delay it)al ghalaf: Ibn Atheer in his book An-Nihaayah said that al ghalaf is the darkness of the last part of the night when it mixes with light of the morning.The salaah is delayed when the people who come to pray in congregation haven't come yet. But, if they are already there, he will proceed with the salaah.inshaqqa means the sun has risen.Hadeeth #131mawaqi` means mawadhi` (places)an-nabl means as-sahmAgain, the hadeeth benefits us by expediting (speeding up) in praying the Maghrib prayer when the time is in. They used to pray with the Prophet and depart while the brightness of the light was still present.Hadeeth #132a`tama means akhkhara (to delay)hatta here means ilaa`aamatul-layl means plenty and it doesn't mean most of itliwaqtihaa means its preferred timeIn the hadeeth is the compassion of the Prophet and his mercy upon his nation. Allaah had described him with those characteristics in His Noble Book. He said:ميِحر فوؤر ينِنِمؤمْلاِب مُكيَلع صيِرح متِنع ام ِهيَلع زيِزع مُكِسُفنَأ نم ٌلوسر مُكءاج دَقَل Verily, there has come unto you a Messenger (Muhammad ) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad ) is anxious over you (to be rightly guided, to repent to Allâh, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he is) full of pity, kind, and merciful. (At-Tawbah 9:128)Toronto, Canada Philadephia, USA Damaaj, YemenPage 6 of 8Sharh Buloogh al-Maraam Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) Safar 9, 1426 March 20, 2005`azeezun `alaihi maa `anittum means what distresses the Messenger and makes him unhappy is that which distresses you and makes you unhappyHadeeth #133This hadeeth doesn't have any relevance to the time of the salaah.As for his statement "fa abridoo", according to the jumhoor (the majority of the scholars) the command to delay Zuhr salaah until it cools is desirable as in the hadeeth of Abee Sa'eed in Bukharee: The Prophet said, "Delay the (Zuhr) prayer till it gets cooler, for the severity of heat is from the increase in the heat of Hell (fire)." (Saheeh Buhkaree, Book of the Beginning of the Creation, #3039)The hadeeth of Khabbab in the Book of Muslim contradicts this hadeeth. Khabbab reported: "We complained to the Messenger of Allaah (the difficulty of) saying prayer on the intensely heated (ground or sand), but he paid no heed to our complaint." (Saheeh Muslim, Book of Prayer, #1294)The answer to this is that they requested to delay it further than which is necessary, to its time of expiration. That is the reason the Prophet did not reply to them. Some of the Ahlul 'Ilm say that the hadeeth is abrogated. Refer to Fathul Bari, Vol. 1, pg 16.faih is when the heat is wide spreadIn this hadeeth we learn about guarding ones khushoo` (concentration). Verily, the Prophet commanded to delay Zuhr prayer and to guard the khushoo`, and it is from among the most important things. Allaah has praised those who have khushoo` in salaah.دََق حَلْفَأ َنونِمؤمْلا Successful indeed are the believers. (Al-Mu'minun 23:1)نيِذَّلا مه يِف مِهِتاَلص َنوعِشاخ Those who offer their Salât (prayers) with all solemnity and full submissiveness. (Al-Mu'minun 23:2)It analyzes the ruling that was taken from the hadeeth #133.We also learn from this hadeeth, that we believe in the actual presence of Jahannam (HellFire). This is the belief of Ahlus Sunnah wal Jamaa`ah.Toronto, Canada Philadephia, USA Damaaj, YemenPage 7 of 8Sharh Buloogh al-Maraam Dars given by Umm ‘Abdillah al-Waadiyyah (Telelink) Safar 9, 1426 March 20, 2005ْاوُقتاو رانلا يِتَّلا تدِعُأ نيِرِفاَكْلِل And fear the Fire, which is prepared for the disbelievers. (Aali Imran 3:131)Likewise, we believe that Jannah (Paradise) exists now as in the ayah:ْاوعِراسو ىَلِإ ٍةرِفغم نم مُكبر ٍةنجو اهضرع تاوامسلا ضرَلأاو تدِعُأ ينِقتمْلِل And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqûn (the pious - see V.2:2). (Aali Imran 3:133)As for the Jahmiyyah and Mu`tazilah (two deviant sects), both say that Paradise and the HellFire do not exist at the present time. They claim that their presence before the presence of its people is considered a joke (in vain). They said that judging by their mere intellect.Toronto, Canada Philadephia, USA Damaaj, YemenPage 8 of 8
Notes from Bulughul Maraam 3
ميحرلا نمحرلا للها مسب
Dars given by Umm 'Abdillaah Al-Waadi'iyyah
Muharram 25, 1426 March 6, 2005
Hadeeth #124
Ibn Hajar said that the scholars with the exception of al-Haakim and Ibnul Qattan, see the hadeeth to be Mawqoof ("suspended" - attributed to the Companions). This particular hadeeth as Marfoo' ("raised up" - attributed to the Prophet) is not authentic.
Deenar - is gold money
Dirham - is silver money
Q: If a man has intercourse with his wife while she is menstruating, will there be a kaffarah (expiation) on him?
A: The majority of the Scholars such as Malik, Abu Haneefah, Ash-Shafi'ee, Ahmad in his riwaayah (narration) said that there is no kaffarah on him. However, what is wajib for him is tawbah (repentance). And this is the most correct opinion.
We cannot make the kaffarah wajib without adillaah (proofs) from the Kitaab and the Sunnah.
However, a group Ahlul 'Ilm such us Ibn 'Abbas, Hasan Al-Basare, Qatadah ibn Ju'amah and Ahmad in one of his riwaayah and Shafi'ee in his book Al-Qadeem. Others say that the person who has intercourse with his wife while she is menstrating has to pay kaffarah using this hadeeth as a proof.
Q: Is it permissible for the man to have sexual intercourse with his wife after she finishes menstruating, but before she takes a ghusl?
A: The jumhoor (majority) of Ahlul 'Ilm say that it is not permissible for him to have sex with his wife before she takes a ghusl and this is what is the most correct opinion as Allah said in Al-Kitaabul Kareem:
َنرهْطيىتحنهوبرْقتَلاوِضيِحمْلايِفءاسنلاْاوُلِزتعاَفىًذَأوهْلُقِضيِحمْلاِنعكنوُلَأسيونيِرهَطتمْلابِحيوينِباوتلابِحيهّللاَّنِإهّللامُكرمَأُثيحنِمنهوتْأَفَنرهَطتاَذِإَفThey ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allâh has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allâh loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing
thoroughly their private parts, bodies, for their prayers, etc.). (Al-Baqarah 2:222)
اَذِإَف َنرهَطت- this part of the aayah was explained as taking a ghusl.
A group Ahlul 'Ilm such us 'Ataa, Qatadah, Awza'ee, Dawud ibn 'Alee Adh-Dhaharee, Ibn Hazim, and also Ash Shaykh Al-Allamah Al-Albanee in his book Adaabuz Zafaaf see the permissibility of having sexual intercourse before taking ghusl. However, the most correct opinion is the saying of the Jumhoor (majority).
The harmful consequences of having intercourse while menstruating are:
1. The penis can be diseased.
2. The baby can be born with deformity, or he/she is born without a hair.
3. The pregnancy can occur outside of the uterus.
4. It can cause anxiety, depression and sadness to the person.
5. It can cause headache to the person. Allaah knows best.
Hadeeth #125
His name is Sa'eed ibn Malik ibn Sinaan. This hadeeth is section of a long hadeeth.
The hadeeth indicates the impermissibility of praying or fasting for a woman during her menses. This is what has contributed to having deficiency in her deen, as was stated by the Prophet (ىلص للها هيلع و ملس). As for the deficiency in her deen, this is due to her remaining without praying or fasting for days and nights.
The woman must make up the days of fasting and not praying for that she missed because of her menses as in the hadeeth of Aisha who said we used to be commanded to make up the days of fasting but not for the salaat (that was missed).
Hadeeth #126
اَّمَل- has three meanings:
1. نيح- means period of time; time as in this hadeeth.
عهاَقْلَأيرِشبْلاءاجنَأامَلَفَلاامِهّللانِممَلعَأينِإمُكَّللُقَأمَلَأَلاَقايرِصبدتراَفِهِهجوىَلَنومَلعتThen, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allâh that which you know not.' " (Yusuf 12:96)
2. ىفن و مزج - means did not
اَّلَك امَلِضْقيامهرمَأNay, but (man) has not done what He commanded him. ('Abasa 80:23)
3. لاإ - means except
نِإ ُّلُك ٍسْفنهيَلعامَّلاٌظِفاحThere is no human being but has a protector over him (or her) (i.e. angels incharge of each human being guarding him, writing his good and bad deeds, etc.). (At-Tariq 86:4)
فرس- a place between Makkah and Madeenah.
We benefit from this hadeeth that a woman who is menstruating is allowed to do everything that other pilgrims are allowed to do i.e. staying in Mina, Arafat and Muzalifah, except making Tawaf around the Bayt until she is purified. If her menses takes longer, her friends should wait for her until she becomes pure and make her Tawaaful Ifaadhah as the hadeeth of Aisha in Saheeh Muslim indicates.
'A'isha (اهنع يضر للها ) reported: When Allaah's Prophet (ىلص للها هيلع و ملس) decided to march (for return journey), he found Safiyyah at the door of her tent, sad and downcast. He remarked. Barren, shaven-head, you are going to detain us, and then said: Did you perform Tawaf Ifaada on the Day of Nahr? She replied in the affirmative, whereupon he said: Then march on. (Saheeh Muslim, The Book of Pilgrimage, Chapter: It Is Obligatory To Perfrom Farewell Circumambulation, While a Menstruating Woman Is Exempted From It, Hadeeth #1211)
We must pay attention to this particular issue since some of Ahlul 'Ilm say that it is permissible to make Tawaaful Ifaadhah for a women with menses, if her friends (group) are unable to wait for her. This is not correct. We follow the daleel (proof).
Hadeeth #127
The hadeeth was reported by Abu Dawud and it's dha'eef (weak) by the way of Baqeeyah ibnul Waleed and he is mudallas and he narrated a lot. Sa'eed ibn Abdhul Al-Aqtash who is lenient is also in the chain. Moreover, the isnaad is disconnected because Abdur Rahman bin Aaidh Al-Azdee who did not hear it from Mu'aadh. Refer to `Awn Al-Ma'bud Vol 1. pg. 249.
This hadeeth indicates that it is haraam to have mubasharah in the areas between the navel and the knees. However, this hadeeth is dha'eef and it contradicts the saying of the Prophet (ىلص للها هيلع و ملس) in the hadeeth of Anas (Hadeeth #122 - The Jews used not to
eat with a woman during her menstruation period, so the Prophet (ىلص للها هيلع و ملس) said, "Do everything else apart from sexual intercourse with your wives.”)
Hadeeth #128
Umm Salamah (اهنع يضر للها ) is Hind Bintu Abi Umaiyah. She is the last of the wives of the Prophet (ىلص للها هيلع و ملس) to die. This hadeeth is from the way of Musa Alasadia. Al-Bukharee mentioned her with something good. Ad-Daraqutni said she can't be aceepted as a proof. The hadeeth is dha'eef and there are others ways to the hadeeth from the sahabah and all of them are weak.
The jumhoor (majority) of Ahlul 'Ilm say that the maximum for nifaas is 40 days based on this hadeeth. However, if she becomes clean before 40 days, she must start praying, and if she bleeds for more than 40 days, they don't consider it to be the blood of nifaas, therefore she is required to pray on those days. On the other hand, Shaikh Muqbil (همحر للها) holds the opinion that there is no maximum for nifas.
If a woman stops bleeding at anytime, she is considered to be clean. Wallahu Musta'aan.
Q: If the woman becomes clean at the time of `Asr, does she have to pray Dhuhr first and then Asr
OR
If the woman becomes clean at the time of 'Ishaa, does she have to pray Maghrib first and then 'Ishaa?
A: The jumhoor of Ahlul 'Ilm is upon the opinion that she must pray Dhuhr with Asr and Maghrib with 'Ishaa. However, some of the Ahlul 'Ilm say that it is not wajib to pray Zuhr with `Asr, Maghrib with Ishaa since its time has expired as al-Hasan Al-Basaree and others say and this is the most correct opinion since the time of Dhuhr and Maghrib has past while she was still menstruating. Therefore, we cannot impose upon people what the sharee'ah has not made it wajib upon them. Rather, the shar' indicates that she is not permitted to pray during that state as the Prophet (ىلص للها هيلع و ملس) said, if she is menstruating, she doesn't have to pray or fast.
If the woman delays salaah until the last minute then her menses comes during the time of salaah, she will not be sinning and she doesn't have to make up the salaah.
Q: If the woman is pregnant, can she have her menses?
A: The jumhoor of Ahlul 'Ilm say that she cannot experience her menses during her pregnancy because the blood of menstruation turns into food for her baby. However, Malik, Shafi'ee, and Ibn Taymiyyah went into saying that a woman could experience her menses during her pregnancy as was supported by Shaykh 'Uthaymeen in his book "The Natural Blood of a Woman". This is the most correct opinion, since it is possible for the blood of the menses to exceed the nutritional requirement of the baby. And Allaah knows best.
Questions Not Related to the Class
Q: Is it permissible to use birth control?
A: This is a scheme from the enemies of Islam. Acting upon this is considered accepting their scheme. The Prophet (ىلص للها هيلع و ملس) encouraged us to increase the Ummah. The Prophet (ىلص للها هيلع و ملس) told the men to marry the loving and those who are prolific.
As far as the permissibility is concerned, some of Ahlul 'Ilm permit the use of birth control for a short period of time, only if it is necessary. The many harmful consequences of birth control are evident. Needles and pills used for contraceptive have harmful consequences to the women at this present time and in the future. From its harms, is that it may cause her to become angry and this could destroy her body and health. It also may cause cancer or infection.
As for lifelong use of contraceptives, then this is not permissible. Shaykh Muqbil said it's not permissible unless it saves her life. Her father (Shaykh Muqbil همحر للها) has a tape that rejects the use birth control. He advises everyone to stay away from it. If it becomes necessary for the woman, it is advised to use coitus interruption with the agreement of the husband and the wife as the Prophet (ىلص للها هيلع و ملس) said.
Q: When a woman miscarries, is the blood hayd or nifaas?
A: There is ikhtilaaf (differing) in this issue. What is correct is to consider the blood of nifaas because she was pregnant and now the baby is out whether the baby has a spirit or not. This is what we have benefited from Shaykh Muqbil (همحر للها).
Dars given by Umm 'Abdillaah Al-Waadi'iyyah
Muharram 25, 1426 March 6, 2005
Hadeeth #124
Ibn Hajar said that the scholars with the exception of al-Haakim and Ibnul Qattan, see the hadeeth to be Mawqoof ("suspended" - attributed to the Companions). This particular hadeeth as Marfoo' ("raised up" - attributed to the Prophet) is not authentic.
Deenar - is gold money
Dirham - is silver money
Q: If a man has intercourse with his wife while she is menstruating, will there be a kaffarah (expiation) on him?
A: The majority of the Scholars such as Malik, Abu Haneefah, Ash-Shafi'ee, Ahmad in his riwaayah (narration) said that there is no kaffarah on him. However, what is wajib for him is tawbah (repentance). And this is the most correct opinion.
We cannot make the kaffarah wajib without adillaah (proofs) from the Kitaab and the Sunnah.
However, a group Ahlul 'Ilm such us Ibn 'Abbas, Hasan Al-Basare, Qatadah ibn Ju'amah and Ahmad in one of his riwaayah and Shafi'ee in his book Al-Qadeem. Others say that the person who has intercourse with his wife while she is menstrating has to pay kaffarah using this hadeeth as a proof.
Q: Is it permissible for the man to have sexual intercourse with his wife after she finishes menstruating, but before she takes a ghusl?
A: The jumhoor (majority) of Ahlul 'Ilm say that it is not permissible for him to have sex with his wife before she takes a ghusl and this is what is the most correct opinion as Allah said in Al-Kitaabul Kareem:
َنرهْطيىتحنهوبرْقتَلاوِضيِحمْلايِفءاسنلاْاوُلِزتعاَفىًذَأوهْلُقِضيِحمْلاِنعكنوُلَأسيونيِرهَطتمْلابِحيوينِباوتلابِحيهّللاَّنِإهّللامُكرمَأُثيحنِمنهوتْأَفَنرهَطتاَذِإَفThey ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allâh has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allâh loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing
thoroughly their private parts, bodies, for their prayers, etc.). (Al-Baqarah 2:222)
اَذِإَف َنرهَطت- this part of the aayah was explained as taking a ghusl.
A group Ahlul 'Ilm such us 'Ataa, Qatadah, Awza'ee, Dawud ibn 'Alee Adh-Dhaharee, Ibn Hazim, and also Ash Shaykh Al-Allamah Al-Albanee in his book Adaabuz Zafaaf see the permissibility of having sexual intercourse before taking ghusl. However, the most correct opinion is the saying of the Jumhoor (majority).
The harmful consequences of having intercourse while menstruating are:
1. The penis can be diseased.
2. The baby can be born with deformity, or he/she is born without a hair.
3. The pregnancy can occur outside of the uterus.
4. It can cause anxiety, depression and sadness to the person.
5. It can cause headache to the person. Allaah knows best.
Hadeeth #125
His name is Sa'eed ibn Malik ibn Sinaan. This hadeeth is section of a long hadeeth.
The hadeeth indicates the impermissibility of praying or fasting for a woman during her menses. This is what has contributed to having deficiency in her deen, as was stated by the Prophet (ىلص للها هيلع و ملس). As for the deficiency in her deen, this is due to her remaining without praying or fasting for days and nights.
The woman must make up the days of fasting and not praying for that she missed because of her menses as in the hadeeth of Aisha who said we used to be commanded to make up the days of fasting but not for the salaat (that was missed).
Hadeeth #126
اَّمَل- has three meanings:
1. نيح- means period of time; time as in this hadeeth.
عهاَقْلَأيرِشبْلاءاجنَأامَلَفَلاامِهّللانِممَلعَأينِإمُكَّللُقَأمَلَأَلاَقايرِصبدتراَفِهِهجوىَلَنومَلعتThen, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allâh that which you know not.' " (Yusuf 12:96)
2. ىفن و مزج - means did not
اَّلَك امَلِضْقيامهرمَأNay, but (man) has not done what He commanded him. ('Abasa 80:23)
3. لاإ - means except
نِإ ُّلُك ٍسْفنهيَلعامَّلاٌظِفاحThere is no human being but has a protector over him (or her) (i.e. angels incharge of each human being guarding him, writing his good and bad deeds, etc.). (At-Tariq 86:4)
فرس- a place between Makkah and Madeenah.
We benefit from this hadeeth that a woman who is menstruating is allowed to do everything that other pilgrims are allowed to do i.e. staying in Mina, Arafat and Muzalifah, except making Tawaf around the Bayt until she is purified. If her menses takes longer, her friends should wait for her until she becomes pure and make her Tawaaful Ifaadhah as the hadeeth of Aisha in Saheeh Muslim indicates.
'A'isha (اهنع يضر للها ) reported: When Allaah's Prophet (ىلص للها هيلع و ملس) decided to march (for return journey), he found Safiyyah at the door of her tent, sad and downcast. He remarked. Barren, shaven-head, you are going to detain us, and then said: Did you perform Tawaf Ifaada on the Day of Nahr? She replied in the affirmative, whereupon he said: Then march on. (Saheeh Muslim, The Book of Pilgrimage, Chapter: It Is Obligatory To Perfrom Farewell Circumambulation, While a Menstruating Woman Is Exempted From It, Hadeeth #1211)
We must pay attention to this particular issue since some of Ahlul 'Ilm say that it is permissible to make Tawaaful Ifaadhah for a women with menses, if her friends (group) are unable to wait for her. This is not correct. We follow the daleel (proof).
Hadeeth #127
The hadeeth was reported by Abu Dawud and it's dha'eef (weak) by the way of Baqeeyah ibnul Waleed and he is mudallas and he narrated a lot. Sa'eed ibn Abdhul Al-Aqtash who is lenient is also in the chain. Moreover, the isnaad is disconnected because Abdur Rahman bin Aaidh Al-Azdee who did not hear it from Mu'aadh. Refer to `Awn Al-Ma'bud Vol 1. pg. 249.
This hadeeth indicates that it is haraam to have mubasharah in the areas between the navel and the knees. However, this hadeeth is dha'eef and it contradicts the saying of the Prophet (ىلص للها هيلع و ملس) in the hadeeth of Anas (Hadeeth #122 - The Jews used not to
eat with a woman during her menstruation period, so the Prophet (ىلص للها هيلع و ملس) said, "Do everything else apart from sexual intercourse with your wives.”)
Hadeeth #128
Umm Salamah (اهنع يضر للها ) is Hind Bintu Abi Umaiyah. She is the last of the wives of the Prophet (ىلص للها هيلع و ملس) to die. This hadeeth is from the way of Musa Alasadia. Al-Bukharee mentioned her with something good. Ad-Daraqutni said she can't be aceepted as a proof. The hadeeth is dha'eef and there are others ways to the hadeeth from the sahabah and all of them are weak.
The jumhoor (majority) of Ahlul 'Ilm say that the maximum for nifaas is 40 days based on this hadeeth. However, if she becomes clean before 40 days, she must start praying, and if she bleeds for more than 40 days, they don't consider it to be the blood of nifaas, therefore she is required to pray on those days. On the other hand, Shaikh Muqbil (همحر للها) holds the opinion that there is no maximum for nifas.
If a woman stops bleeding at anytime, she is considered to be clean. Wallahu Musta'aan.
Q: If the woman becomes clean at the time of `Asr, does she have to pray Dhuhr first and then Asr
OR
If the woman becomes clean at the time of 'Ishaa, does she have to pray Maghrib first and then 'Ishaa?
A: The jumhoor of Ahlul 'Ilm is upon the opinion that she must pray Dhuhr with Asr and Maghrib with 'Ishaa. However, some of the Ahlul 'Ilm say that it is not wajib to pray Zuhr with `Asr, Maghrib with Ishaa since its time has expired as al-Hasan Al-Basaree and others say and this is the most correct opinion since the time of Dhuhr and Maghrib has past while she was still menstruating. Therefore, we cannot impose upon people what the sharee'ah has not made it wajib upon them. Rather, the shar' indicates that she is not permitted to pray during that state as the Prophet (ىلص للها هيلع و ملس) said, if she is menstruating, she doesn't have to pray or fast.
If the woman delays salaah until the last minute then her menses comes during the time of salaah, she will not be sinning and she doesn't have to make up the salaah.
Q: If the woman is pregnant, can she have her menses?
A: The jumhoor of Ahlul 'Ilm say that she cannot experience her menses during her pregnancy because the blood of menstruation turns into food for her baby. However, Malik, Shafi'ee, and Ibn Taymiyyah went into saying that a woman could experience her menses during her pregnancy as was supported by Shaykh 'Uthaymeen in his book "The Natural Blood of a Woman". This is the most correct opinion, since it is possible for the blood of the menses to exceed the nutritional requirement of the baby. And Allaah knows best.
Questions Not Related to the Class
Q: Is it permissible to use birth control?
A: This is a scheme from the enemies of Islam. Acting upon this is considered accepting their scheme. The Prophet (ىلص للها هيلع و ملس) encouraged us to increase the Ummah. The Prophet (ىلص للها هيلع و ملس) told the men to marry the loving and those who are prolific.
As far as the permissibility is concerned, some of Ahlul 'Ilm permit the use of birth control for a short period of time, only if it is necessary. The many harmful consequences of birth control are evident. Needles and pills used for contraceptive have harmful consequences to the women at this present time and in the future. From its harms, is that it may cause her to become angry and this could destroy her body and health. It also may cause cancer or infection.
As for lifelong use of contraceptives, then this is not permissible. Shaykh Muqbil said it's not permissible unless it saves her life. Her father (Shaykh Muqbil همحر للها) has a tape that rejects the use birth control. He advises everyone to stay away from it. If it becomes necessary for the woman, it is advised to use coitus interruption with the agreement of the husband and the wife as the Prophet (ىلص للها هيلع و ملس) said.
Q: When a woman miscarries, is the blood hayd or nifaas?
A: There is ikhtilaaf (differing) in this issue. What is correct is to consider the blood of nifaas because she was pregnant and now the baby is out whether the baby has a spirit or not. This is what we have benefited from Shaykh Muqbil (همحر للها).
Notes from Bulughul Maraam 2
ميحرلا نمحرلا للها مسب
Dars given by Umm 'Abdillaah Al-Waadi'iyyah
Muharram 25, 1426 March 6, 2005
Hadeeth #124
Ibn Hajar said that the scholars with the exception of al-Haakim and Ibnul Qattan, see the hadeeth to be Mawqoof ("suspended" - attributed to the Companions). This particular hadeeth as Marfoo' ("raised up" - attributed to the Prophet) is not authentic.
Deenar - is gold money
Dirham - is silver money
Q: If a man has intercourse with his wife while she is menstruating, will there be a kaffarah (expiation) on him?
A: The majority of the Scholars such as Malik, Abu Haneefah, Ash-Shafi'ee, Ahmad in his riwaayah (narration) said that there is no kaffarah on him. However, what is wajib for him is tawbah (repentance). And this is the most correct opinion.
We cannot make the kaffarah wajib without adillaah (proofs) from the Kitaab and the Sunnah.
However, a group Ahlul 'Ilm such us Ibn 'Abbas, Hasan Al-Basare, Qatadah ibn Ju'amah and Ahmad in one of his riwaayah and Shafi'ee in his book Al-Qadeem. Others say that the person who has intercourse with his wife while she is menstrating has to pay kaffarah using this hadeeth as a proof.
Q: Is it permissible for the man to have sexual intercourse with his wife after she finishes menstruating, but before she takes a ghusl?
A: The jumhoor (majority) of Ahlul 'Ilm say that it is not permissible for him to have sex with his wife before she takes a ghusl and this is what is the most correct opinion as Allah said in Al-Kitaabul Kareem:
َنرهْطيىتحنهوبرْقتَلاوِضيِحمْلايِفءاسنلاْاوُلِزتعاَفىًذَأوهْلُقِضيِحمْلاِنعكنوُلَأسيونيِرهَطتمْلابِحيوينِباوتلابِحيهّللاَّنِإهّللامُكرمَأُثيحنِمنهوتْأَفَنرهَطتاَذِإَفThey ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allâh has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allâh loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing
thoroughly their private parts, bodies, for their prayers, etc.). (Al-Baqarah 2:222)
اَذِإَف َنرهَطت- this part of the aayah was explained as taking a ghusl.
A group Ahlul 'Ilm such us 'Ataa, Qatadah, Awza'ee, Dawud ibn 'Alee Adh-Dhaharee, Ibn Hazim, and also Ash Shaykh Al-Allamah Al-Albanee in his book Adaabuz Zafaaf see the permissibility of having sexual intercourse before taking ghusl. However, the most correct opinion is the saying of the Jumhoor (majority).
The harmful consequences of having intercourse while menstruating are:
1. The penis can be diseased.
2. The baby can be born with deformity, or he/she is born without a hair.
3. The pregnancy can occur outside of the uterus.
4. It can cause anxiety, depression and sadness to the person.
5. It can cause headache to the person. Allaah knows best.
Hadeeth #125
His name is Sa'eed ibn Malik ibn Sinaan. This hadeeth is section of a long hadeeth.
The hadeeth indicates the impermissibility of praying or fasting for a woman during her menses. This is what has contributed to having deficiency in her deen, as was stated by the Prophet (ىلص للها هيلع و ملس). As for the deficiency in her deen, this is due to her remaining without praying or fasting for days and nights.
The woman must make up the days of fasting and not praying for that she missed because of her menses as in the hadeeth of Aisha who said we used to be commanded to make up the days of fasting but not for the salaat (that was missed).
Hadeeth #126
اَّمَل- has three meanings:
1. نيح- means period of time; time as in this hadeeth.
عهاَقْلَأيرِشبْلاءاجنَأامَلَفَلاامِهّللانِممَلعَأينِإمُكَّللُقَأمَلَأَلاَقايرِصبدتراَفِهِهجوىَلَنومَلعتThen, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allâh that which you know not.' " (Yusuf 12:96)
2. ىفن و مزج - means did not
اَّلَك امَلِضْقيامهرمَأNay, but (man) has not done what He commanded him. ('Abasa 80:23)
3. لاإ - means except
نِإ ُّلُك ٍسْفنهيَلعامَّلاٌظِفاحThere is no human being but has a protector over him (or her) (i.e. angels incharge of each human being guarding him, writing his good and bad deeds, etc.). (At-Tariq 86:4)
فرس- a place between Makkah and Madeenah.
We benefit from this hadeeth that a woman who is menstruating is allowed to do everything that other pilgrims are allowed to do i.e. staying in Mina, Arafat and Muzalifah, except making Tawaf around the Bayt until she is purified. If her menses takes longer, her friends should wait for her until she becomes pure and make her Tawaaful Ifaadhah as the hadeeth of Aisha in Saheeh Muslim indicates.
'A'isha (اهنع يضر للها ) reported: When Allaah's Prophet (ىلص للها هيلع و ملس) decided to march (for return journey), he found Safiyyah at the door of her tent, sad and downcast. He remarked. Barren, shaven-head, you are going to detain us, and then said: Did you perform Tawaf Ifaada on the Day of Nahr? She replied in the affirmative, whereupon he said: Then march on. (Saheeh Muslim, The Book of Pilgrimage, Chapter: It Is Obligatory To Perfrom Farewell Circumambulation, While a Menstruating Woman Is Exempted From It, Hadeeth #1211)
We must pay attention to this particular issue since some of Ahlul 'Ilm say that it is permissible to make Tawaaful Ifaadhah for a women with menses, if her friends (group) are unable to wait for her. This is not correct. We follow the daleel (proof).
Hadeeth #127
The hadeeth was reported by Abu Dawud and it's dha'eef (weak) by the way of Baqeeyah ibnul Waleed and he is mudallas and he narrated a lot. Sa'eed ibn Abdhul Al-Aqtash who is lenient is also in the chain. Moreover, the isnaad is disconnected because Abdur Rahman bin Aaidh Al-Azdee who did not hear it from Mu'aadh. Refer to `Awn Al-Ma'bud Vol 1. pg. 249.
This hadeeth indicates that it is haraam to have mubasharah in the areas between the navel and the knees. However, this hadeeth is dha'eef and it contradicts the saying of the Prophet (ىلص للها هيلع و ملس) in the hadeeth of Anas (Hadeeth #122 - The Jews used not to
eat with a woman during her menstruation period, so the Prophet (ىلص للها هيلع و ملس) said, "Do everything else apart from sexual intercourse with your wives.”)
Hadeeth #128
Umm Salamah (اهنع يضر للها ) is Hind Bintu Abi Umaiyah. She is the last of the wives of the Prophet (ىلص للها هيلع و ملس) to die. This hadeeth is from the way of Musa Alasadia. Al-Bukharee mentioned her with something good. Ad-Daraqutni said she can't be aceepted as a proof. The hadeeth is dha'eef and there are others ways to the hadeeth from the sahabah and all of them are weak.
The jumhoor (majority) of Ahlul 'Ilm say that the maximum for nifaas is 40 days based on this hadeeth. However, if she becomes clean before 40 days, she must start praying, and if she bleeds for more than 40 days, they don't consider it to be the blood of nifaas, therefore she is required to pray on those days. On the other hand, Shaikh Muqbil (همحر للها) holds the opinion that there is no maximum for nifas.
If a woman stops bleeding at anytime, she is considered to be clean. Wallahu Musta'aan.
Q: If the woman becomes clean at the time of `Asr, does she have to pray Dhuhr first and then Asr
OR
If the woman becomes clean at the time of 'Ishaa, does she have to pray Maghrib first and then 'Ishaa?
A: The jumhoor of Ahlul 'Ilm is upon the opinion that she must pray Dhuhr with Asr and Maghrib with 'Ishaa. However, some of the Ahlul 'Ilm say that it is not wajib to pray Zuhr with `Asr, Maghrib with Ishaa since its time has expired as al-Hasan Al-Basaree and others say and this is the most correct opinion since the time of Dhuhr and Maghrib has past while she was still menstruating. Therefore, we cannot impose upon people what the sharee'ah has not made it wajib upon them. Rather, the shar' indicates that she is not permitted to pray during that state as the Prophet (ىلص للها هيلع و ملس) said, if she is menstruating, she doesn't have to pray or fast.
If the woman delays salaah until the last minute then her menses comes during the time of salaah, she will not be sinning and she doesn't have to make up the salaah.
Q: If the woman is pregnant, can she have her menses?
A: The jumhoor of Ahlul 'Ilm say that she cannot experience her menses during her pregnancy because the blood of menstruation turns into food for her baby. However, Malik, Shafi'ee, and Ibn Taymiyyah went into saying that a woman could experience her menses during her pregnancy as was supported by Shaykh 'Uthaymeen in his book "The Natural Blood of a Woman". This is the most correct opinion, since it is possible for the blood of the menses to exceed the nutritional requirement of the baby. And Allaah knows best.
Questions Not Related to the Class
Q: Is it permissible to use birth control?
A: This is a scheme from the enemies of Islam. Acting upon this is considered accepting their scheme. The Prophet (ىلص للها هيلع و ملس) encouraged us to increase the Ummah. The Prophet (ىلص للها هيلع و ملس) told the men to marry the loving and those who are prolific.
As far as the permissibility is concerned, some of Ahlul 'Ilm permit the use of birth control for a short period of time, only if it is necessary. The many harmful consequences of birth control are evident. Needles and pills used for contraceptive have harmful consequences to the women at this present time and in the future. From its harms, is that it may cause her to become angry and this could destroy her body and health. It also may cause cancer or infection.
As for lifelong use of contraceptives, then this is not permissible. Shaykh Muqbil said it's not permissible unless it saves her life. Her father (Shaykh Muqbil همحر للها) has a tape that rejects the use birth control. He advises everyone to stay away from it. If it becomes necessary for the woman, it is advised to use coitus interruption with the agreement of the husband and the wife as the Prophet (ىلص للها هيلع و ملس) said.
Q: When a woman miscarries, is the blood hayd or nifaas?
A: There is ikhtilaaf (differing) in this issue. What is correct is to consider the blood of nifaas because she was pregnant and now the baby is out whether the baby has a spirit or not. This is what we have benefited from Shaykh Muqbil (همحر للها).
Dars given by Umm 'Abdillaah Al-Waadi'iyyah
Muharram 25, 1426 March 6, 2005
Hadeeth #124
Ibn Hajar said that the scholars with the exception of al-Haakim and Ibnul Qattan, see the hadeeth to be Mawqoof ("suspended" - attributed to the Companions). This particular hadeeth as Marfoo' ("raised up" - attributed to the Prophet) is not authentic.
Deenar - is gold money
Dirham - is silver money
Q: If a man has intercourse with his wife while she is menstruating, will there be a kaffarah (expiation) on him?
A: The majority of the Scholars such as Malik, Abu Haneefah, Ash-Shafi'ee, Ahmad in his riwaayah (narration) said that there is no kaffarah on him. However, what is wajib for him is tawbah (repentance). And this is the most correct opinion.
We cannot make the kaffarah wajib without adillaah (proofs) from the Kitaab and the Sunnah.
However, a group Ahlul 'Ilm such us Ibn 'Abbas, Hasan Al-Basare, Qatadah ibn Ju'amah and Ahmad in one of his riwaayah and Shafi'ee in his book Al-Qadeem. Others say that the person who has intercourse with his wife while she is menstrating has to pay kaffarah using this hadeeth as a proof.
Q: Is it permissible for the man to have sexual intercourse with his wife after she finishes menstruating, but before she takes a ghusl?
A: The jumhoor (majority) of Ahlul 'Ilm say that it is not permissible for him to have sex with his wife before she takes a ghusl and this is what is the most correct opinion as Allah said in Al-Kitaabul Kareem:
َنرهْطيىتحنهوبرْقتَلاوِضيِحمْلايِفءاسنلاْاوُلِزتعاَفىًذَأوهْلُقِضيِحمْلاِنعكنوُلَأسيونيِرهَطتمْلابِحيوينِباوتلابِحيهّللاَّنِإهّللامُكرمَأُثيحنِمنهوتْأَفَنرهَطتاَذِإَفThey ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allâh has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allâh loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing
thoroughly their private parts, bodies, for their prayers, etc.). (Al-Baqarah 2:222)
اَذِإَف َنرهَطت- this part of the aayah was explained as taking a ghusl.
A group Ahlul 'Ilm such us 'Ataa, Qatadah, Awza'ee, Dawud ibn 'Alee Adh-Dhaharee, Ibn Hazim, and also Ash Shaykh Al-Allamah Al-Albanee in his book Adaabuz Zafaaf see the permissibility of having sexual intercourse before taking ghusl. However, the most correct opinion is the saying of the Jumhoor (majority).
The harmful consequences of having intercourse while menstruating are:
1. The penis can be diseased.
2. The baby can be born with deformity, or he/she is born without a hair.
3. The pregnancy can occur outside of the uterus.
4. It can cause anxiety, depression and sadness to the person.
5. It can cause headache to the person. Allaah knows best.
Hadeeth #125
His name is Sa'eed ibn Malik ibn Sinaan. This hadeeth is section of a long hadeeth.
The hadeeth indicates the impermissibility of praying or fasting for a woman during her menses. This is what has contributed to having deficiency in her deen, as was stated by the Prophet (ىلص للها هيلع و ملس). As for the deficiency in her deen, this is due to her remaining without praying or fasting for days and nights.
The woman must make up the days of fasting and not praying for that she missed because of her menses as in the hadeeth of Aisha who said we used to be commanded to make up the days of fasting but not for the salaat (that was missed).
Hadeeth #126
اَّمَل- has three meanings:
1. نيح- means period of time; time as in this hadeeth.
عهاَقْلَأيرِشبْلاءاجنَأامَلَفَلاامِهّللانِممَلعَأينِإمُكَّللُقَأمَلَأَلاَقايرِصبدتراَفِهِهجوىَلَنومَلعتThen, when the bearer of the glad tidings arrived, he cast it (the shirt) over his face, and he became clear-sighted. He said: "Did I not say to you, 'I know from Allâh that which you know not.' " (Yusuf 12:96)
2. ىفن و مزج - means did not
اَّلَك امَلِضْقيامهرمَأNay, but (man) has not done what He commanded him. ('Abasa 80:23)
3. لاإ - means except
نِإ ُّلُك ٍسْفنهيَلعامَّلاٌظِفاحThere is no human being but has a protector over him (or her) (i.e. angels incharge of each human being guarding him, writing his good and bad deeds, etc.). (At-Tariq 86:4)
فرس- a place between Makkah and Madeenah.
We benefit from this hadeeth that a woman who is menstruating is allowed to do everything that other pilgrims are allowed to do i.e. staying in Mina, Arafat and Muzalifah, except making Tawaf around the Bayt until she is purified. If her menses takes longer, her friends should wait for her until she becomes pure and make her Tawaaful Ifaadhah as the hadeeth of Aisha in Saheeh Muslim indicates.
'A'isha (اهنع يضر للها ) reported: When Allaah's Prophet (ىلص للها هيلع و ملس) decided to march (for return journey), he found Safiyyah at the door of her tent, sad and downcast. He remarked. Barren, shaven-head, you are going to detain us, and then said: Did you perform Tawaf Ifaada on the Day of Nahr? She replied in the affirmative, whereupon he said: Then march on. (Saheeh Muslim, The Book of Pilgrimage, Chapter: It Is Obligatory To Perfrom Farewell Circumambulation, While a Menstruating Woman Is Exempted From It, Hadeeth #1211)
We must pay attention to this particular issue since some of Ahlul 'Ilm say that it is permissible to make Tawaaful Ifaadhah for a women with menses, if her friends (group) are unable to wait for her. This is not correct. We follow the daleel (proof).
Hadeeth #127
The hadeeth was reported by Abu Dawud and it's dha'eef (weak) by the way of Baqeeyah ibnul Waleed and he is mudallas and he narrated a lot. Sa'eed ibn Abdhul Al-Aqtash who is lenient is also in the chain. Moreover, the isnaad is disconnected because Abdur Rahman bin Aaidh Al-Azdee who did not hear it from Mu'aadh. Refer to `Awn Al-Ma'bud Vol 1. pg. 249.
This hadeeth indicates that it is haraam to have mubasharah in the areas between the navel and the knees. However, this hadeeth is dha'eef and it contradicts the saying of the Prophet (ىلص للها هيلع و ملس) in the hadeeth of Anas (Hadeeth #122 - The Jews used not to
eat with a woman during her menstruation period, so the Prophet (ىلص للها هيلع و ملس) said, "Do everything else apart from sexual intercourse with your wives.”)
Hadeeth #128
Umm Salamah (اهنع يضر للها ) is Hind Bintu Abi Umaiyah. She is the last of the wives of the Prophet (ىلص للها هيلع و ملس) to die. This hadeeth is from the way of Musa Alasadia. Al-Bukharee mentioned her with something good. Ad-Daraqutni said she can't be aceepted as a proof. The hadeeth is dha'eef and there are others ways to the hadeeth from the sahabah and all of them are weak.
The jumhoor (majority) of Ahlul 'Ilm say that the maximum for nifaas is 40 days based on this hadeeth. However, if she becomes clean before 40 days, she must start praying, and if she bleeds for more than 40 days, they don't consider it to be the blood of nifaas, therefore she is required to pray on those days. On the other hand, Shaikh Muqbil (همحر للها) holds the opinion that there is no maximum for nifas.
If a woman stops bleeding at anytime, she is considered to be clean. Wallahu Musta'aan.
Q: If the woman becomes clean at the time of `Asr, does she have to pray Dhuhr first and then Asr
OR
If the woman becomes clean at the time of 'Ishaa, does she have to pray Maghrib first and then 'Ishaa?
A: The jumhoor of Ahlul 'Ilm is upon the opinion that she must pray Dhuhr with Asr and Maghrib with 'Ishaa. However, some of the Ahlul 'Ilm say that it is not wajib to pray Zuhr with `Asr, Maghrib with Ishaa since its time has expired as al-Hasan Al-Basaree and others say and this is the most correct opinion since the time of Dhuhr and Maghrib has past while she was still menstruating. Therefore, we cannot impose upon people what the sharee'ah has not made it wajib upon them. Rather, the shar' indicates that she is not permitted to pray during that state as the Prophet (ىلص للها هيلع و ملس) said, if she is menstruating, she doesn't have to pray or fast.
If the woman delays salaah until the last minute then her menses comes during the time of salaah, she will not be sinning and she doesn't have to make up the salaah.
Q: If the woman is pregnant, can she have her menses?
A: The jumhoor of Ahlul 'Ilm say that she cannot experience her menses during her pregnancy because the blood of menstruation turns into food for her baby. However, Malik, Shafi'ee, and Ibn Taymiyyah went into saying that a woman could experience her menses during her pregnancy as was supported by Shaykh 'Uthaymeen in his book "The Natural Blood of a Woman". This is the most correct opinion, since it is possible for the blood of the menses to exceed the nutritional requirement of the baby. And Allaah knows best.
Questions Not Related to the Class
Q: Is it permissible to use birth control?
A: This is a scheme from the enemies of Islam. Acting upon this is considered accepting their scheme. The Prophet (ىلص للها هيلع و ملس) encouraged us to increase the Ummah. The Prophet (ىلص للها هيلع و ملس) told the men to marry the loving and those who are prolific.
As far as the permissibility is concerned, some of Ahlul 'Ilm permit the use of birth control for a short period of time, only if it is necessary. The many harmful consequences of birth control are evident. Needles and pills used for contraceptive have harmful consequences to the women at this present time and in the future. From its harms, is that it may cause her to become angry and this could destroy her body and health. It also may cause cancer or infection.
As for lifelong use of contraceptives, then this is not permissible. Shaykh Muqbil said it's not permissible unless it saves her life. Her father (Shaykh Muqbil همحر للها) has a tape that rejects the use birth control. He advises everyone to stay away from it. If it becomes necessary for the woman, it is advised to use coitus interruption with the agreement of the husband and the wife as the Prophet (ىلص للها هيلع و ملس) said.
Q: When a woman miscarries, is the blood hayd or nifaas?
A: There is ikhtilaaf (differing) in this issue. What is correct is to consider the blood of nifaas because she was pregnant and now the baby is out whether the baby has a spirit or not. This is what we have benefited from Shaykh Muqbil (همحر للها).
Notes from Bulughul Maraam 1
ميحرلا نمحرلا للها مسب
Dars given by Umm 'Abdillaah Al-Waadi'iyyah
Muharram 18, 1426 February, 27, 2005
ضيحلا باب
ضيحلا (Al-Hayd) linguistically, it means flowing. It is said for a valley "haadal waadee" if it flows. In the sharee'ah (legislative meaning), it is the blood that the uterus releases. Hayd has many other names. There are other names for menstruation, and they are as follows:
1. سافن as in the statement of the Prophet (sallaallaahu `alaihi wa sallaam) to `Aaisha (radiyallaahu `anha) "anafisti?"
2. Likewise, it is called كحضلا [laughing] as some of the scholars used the following aayah as a proof.
Allah said:
اَهاَنْرَّشَبَف UْتَكِحَضَفU ٌةَمِئآَق ُهُتَأَرْماَو
And his wife was standing (there), and she laughed. (Hud 11:71)
However, since there is nothing that could prevent for the aayah to keep its literal meaning, it is best to keep it.
3. فمطلا
4. رابآلإا
5. كارفلا
6. راصعا
The blood that comes out of the uterus of a woman, are of three kinds.
1. The blood of hayd (menses)
2. The blood of nifaas (post-partum bleeding)
3. The blood of istihaadhah (an abnormal bleeding)
The blood of istihaadhah comes from a vein called (لذاعلا).
The hayd is common among all of the daughters of Adam as the Prophet (sallallaahu `alaihi wa sallam) said to Aisha (radiyallahu `anha) when she got her menses in hajj.
Aisha (اهنع يضر للها ) said: We proceeded with the Messenger of Allah (ىلص للها هيلع و ملس) with no other intention but that of performing Hajj. As I was at Sarif or near it, I entered in the state of menses. The Messenger of Allah (ىلص للها هيلع و ملس) came to me and I was weeping, whereupon he said: “Are you in a state of menses?” I said: “Yes”, whereupon he said: “This is what Allah has ordained for all of the daughters of Adam.” (Saheeh Muslim, Kittabul Hajj, Hadeeth #1211 R8)
As for "the first hayd was sent to the daughters of Isra'eel," is not authentic.
Al-Haydh is a sign of puberty for a woman. Likewise, growing pubic hair is a sign of maturity in both women and men. An example of this is like the story of ‘Atiyyah. Abdul-Malik is reported to have said, "I heard 'Atiyya Al-Quradhi saying: We were presented before Allah's Messenger (ىلص للها هيلع و ملس) on the day of Quraidha (when Banu Quraidha had been completely killed). He who had hair grown on pubes was killed, and he who had not hair on pubes, was let off. I was among those who had not attained puberty, so I was let off to go away.” (Sunan ibnu Majah, The One against Whom a Punishment is not Imperative, Hadeeth 2541)
We benefit from this hadeeth, that it is permissible to show your private parts when it is necessary.
Also, having wet dreams is from among the signs of maturity.
Hadeeth #118
ةضاحتسلإا (Istihaadhah) - the blood that comes out of the uterus of a woman [abnormally] at other than it's specific time. The blood of istihaadhah is very light and red. The Prophet (ىلص للها هيلع و ملس) said that the color of the blood of menstruation is dark and it is known by its strong smell.
Abu Hatim termed this hadeeth as munkar. The source of this hadeeth is in the two saheehs from the hadeeth of Aisha (اهنع يضر للها ) that the Prophet (ىلص للها هيلع و ملس) said: “So when your real menses begins give up your prayers and when it has finished wash off the blood (take a bath) and offer your prayers.” (Saheeh Bukharee, Book of Menses, Hadeeth #229)
The hadeeth benefits us that the woman who is tested by the bleeding of istihaadhah and she is able to distinguish her menses, she considers those days the days of hayd. Thus, the woman who is able to identify her menses, then she depends on that and treat those days as the days of hayd. When the signs of hayd disappears, she takes her bath and considers herself taahir (pure).
The second kind of bleeding is in the case of a woman who has non-stop istihaadhah and she knows the time of her menses. In this case, she considers those known days, the days of hayd and the rest the days of istihaadhah.
The third kind of bleeding is in the case of a women who does not have regular menses, nor can she recognize (identify) her menses, then she designates 6-7 days every month for menses, as for the majority of the women. For further information, refer to the books: The Natural Blood of a Woman by Ibn `Uthaymeen, and Fiqh-us Sunnah Vol. 1, by Sayyid Sabiq.
In summary, a person who is tried with istihaadhah falls under one of the following categories:
1. The women who have regular menses and know those days, treat those known days as the days of hayd.
2. Those who are able to distinguish the blood of the menses from that which is not, treat those known days as the days of hayd.
3. Those who do not have regular menses and they are unable to distinguish the blood of the menses from other kinds of blood, the days of hayd are like that of the majority of the women (i.e. 6-7 days).
In the hadeeth of Asma bintu 'Umays, the word (نآرم) - it is a container used for washing clothes. This hadeeth was mentioned in As Saheeh Musnad Mimma Laysa Fis Saheehayn Vol 2, pg. 456. In the hadeeth, it is mustahaab (recomended) to take a ghusl for Dhuhr and Asr, a ghusl for Maghrib and 'Ishaa', and a ghusl for Fajr. This is from the istihbaab, and it's not wajib.
Sitting in the mirkan is a way that helps those who are tried with istihaadhah to distinguish the blood of the hayd from other kinds of blood. If the color of the water turns dark red, it is hayd. But, if the color of the water in the mirkan turns yellowish, it is istihaadhah.
"and in between those times she should perform ablution" - this means if she takes a ghusl for Dhuhr, she makes wudhoo for Salaatul Asr. If she takes a ghusl for Maghrib, she has to make wudhoo for Salaatul 'Ishaa.
Hadeeth #119
Hamna bintu Jahsh (عاهن يضر للها ) is a Sahaabiyyah (a female companion of the Prophet) and she is a sister of Zaynab (the wife of the Prophet ىلص للها هيلع و ملس ). Hamna is one of those who was involved in the event of كفلإا. As for Zaynab, Allaah protected her from being involved because of her piety.
Imam Ash-Shawkani (همحر للها) mentioned in Nayl Al-Awtar that the word ةضآر - means that the Shaytaan found a way to interfere in the affairs of her deen, her tahaarh and her salaah.
تأقنتسا - means to become purified
Al-Bukharee graded the hadeeth hasan, and Tirmidhee was too easy when he was authenticating hadeeth.
In this hadeeth, we benefit that those who have been tested with the istihaadhah, it's mustahaab (recommended) for them to delay Dhuhr and to take a bath for Dhuhr and Asr, and likewise to take a ghusl for Maghrib and 'Ishaa, and to take a ghusl for Fajr. This is mustahaab, not wajib.
بجعأ نيرملأا يلإ - meaning the second option which is taking ghusl for every two salaah. However, some of the scholars said that this section of the hadith is not from the Prophet sallaalaahu `alaihi wasallam, and Allaah knows best.
Hadeeth #120
Umm Habiba is the sister of Zaynab and Hamna. This hadeeth is reported by Muslim. In this hadeeth, we benefit the permissibility of asking Ahlul-Dhikr. Also, as in the hadeeth of Aisha (اهنع يضر للها ), we benefit of showing that the women refrains from praying and fasting.
In the hadeeth, it mentions taking a ghusl for every salaah. This part of the hadeeth is from herself, and not the Prophet (ىلص للها هيلع و ملس). The Prophet commanded her to take one ghusl when her menses was over.
Istihaadhah nullifies the wudhoo. This is from the jumhoor (majority) of Ahlul 'Ilm. The mustahadhah has to make wudhoo for every prayer.
This is for women who have regular menses, who know when the menses starts and ends, and how many days she will be menstruating.
Hadeeth #121
The words (دعب رهطلا) (after purification) does not exist in Al-Bukharee. This is the saying of Abu Dawud, which is authentic as well.
ةردكلا - muddy (It's color is like a dirty water.)
ةرفصلا - yellow
In this hadeeth, a woman who experiences kudrah and sufrah at other than the time of menstruation, is not considered hayd. This is the literal meaning of the hadeeth. However, the understanding of the hadeeth indicates that if the kudrah or sufrah is experienced during the time of hayd, it is considered hayd.
Umm Atiyyah's name is Nusaybah. The taharrah refers to one of the two things: the white discharge from the uterus or the dryness in the private area (i,e. stopping of the discharge or bleeding from the uterus).
If a woman experiences the kudrah and the sufrah a day, two, or three before the days of her actual menses, she will not consider it to be part of the hayd, as the hadeeth of Umm `Atiyyah indicates.
Hadeeth #122
In this hadeeth, we learn that we should be different from the Jews and not do not follow them. Also there is the prohibition to have sexual intercourse when the woman is menstruating.
حاكنلا - means sexual intercourse. Inside the hadeeth, it is permissible to have any sexual relationship that does not include penetration with the one who is menstruating.
Hadeeth #123
There are three types of Mubasharah (ةرشابم) while menstruating: (This word has many meanings. It could mean sexual intercourse, caressing by man and women, touching skin to skin, to go to bed with, or copulate with. You will look have to look at the sentence to find the appropriate definition.)
1. ةرشابم Intercourse - penetrating her private part. This is haraam by the Kitaab and the Sunnah and this is the ijmaa' (consensus) of Ahlul 'Ilm.
2. ةرشابم having sex in the area between knee and navel excluding the private part. This is impermissible according to most of the 'Ulaamah. However, there are a group from the 'Ulaamah that say that it is permissible because of the hadeeth of Aisha (اهنع يضر للها ) and this is the most correct opinion. But, if the person fears falling into the haraam, then he stays away.
The Prophet (ىلص للها هيلع و ملس) said he who avoids doubtful matters clears himself in regard to his religion and honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah's sanctuary is His prohibitions.
3. ةرشابم from above the navel and below the knee. This is permissible.
رازتأ - means to wear an izar as Ibn Hajar mentioned in Fathul Baree Vol.1, pg. 404 (i.e. she ties the izar tight around her waist.
The fuquhaa (Imaams of Fiqh) say the parts that need to be covered are the body parts that are between the navel as it is the norm.
ةرشابم - means touching skin to skin.
Wallaahu A'laam
Dars given by Umm 'Abdillaah Al-Waadi'iyyah
Muharram 18, 1426 February, 27, 2005
ضيحلا باب
ضيحلا (Al-Hayd) linguistically, it means flowing. It is said for a valley "haadal waadee" if it flows. In the sharee'ah (legislative meaning), it is the blood that the uterus releases. Hayd has many other names. There are other names for menstruation, and they are as follows:
1. سافن as in the statement of the Prophet (sallaallaahu `alaihi wa sallaam) to `Aaisha (radiyallaahu `anha) "anafisti?"
2. Likewise, it is called كحضلا [laughing] as some of the scholars used the following aayah as a proof.
Allah said:
اَهاَنْرَّشَبَف UْتَكِحَضَفU ٌةَمِئآَق ُهُتَأَرْماَو
And his wife was standing (there), and she laughed. (Hud 11:71)
However, since there is nothing that could prevent for the aayah to keep its literal meaning, it is best to keep it.
3. فمطلا
4. رابآلإا
5. كارفلا
6. راصعا
The blood that comes out of the uterus of a woman, are of three kinds.
1. The blood of hayd (menses)
2. The blood of nifaas (post-partum bleeding)
3. The blood of istihaadhah (an abnormal bleeding)
The blood of istihaadhah comes from a vein called (لذاعلا).
The hayd is common among all of the daughters of Adam as the Prophet (sallallaahu `alaihi wa sallam) said to Aisha (radiyallahu `anha) when she got her menses in hajj.
Aisha (اهنع يضر للها ) said: We proceeded with the Messenger of Allah (ىلص للها هيلع و ملس) with no other intention but that of performing Hajj. As I was at Sarif or near it, I entered in the state of menses. The Messenger of Allah (ىلص للها هيلع و ملس) came to me and I was weeping, whereupon he said: “Are you in a state of menses?” I said: “Yes”, whereupon he said: “This is what Allah has ordained for all of the daughters of Adam.” (Saheeh Muslim, Kittabul Hajj, Hadeeth #1211 R8)
As for "the first hayd was sent to the daughters of Isra'eel," is not authentic.
Al-Haydh is a sign of puberty for a woman. Likewise, growing pubic hair is a sign of maturity in both women and men. An example of this is like the story of ‘Atiyyah. Abdul-Malik is reported to have said, "I heard 'Atiyya Al-Quradhi saying: We were presented before Allah's Messenger (ىلص للها هيلع و ملس) on the day of Quraidha (when Banu Quraidha had been completely killed). He who had hair grown on pubes was killed, and he who had not hair on pubes, was let off. I was among those who had not attained puberty, so I was let off to go away.” (Sunan ibnu Majah, The One against Whom a Punishment is not Imperative, Hadeeth 2541)
We benefit from this hadeeth, that it is permissible to show your private parts when it is necessary.
Also, having wet dreams is from among the signs of maturity.
Hadeeth #118
ةضاحتسلإا (Istihaadhah) - the blood that comes out of the uterus of a woman [abnormally] at other than it's specific time. The blood of istihaadhah is very light and red. The Prophet (ىلص للها هيلع و ملس) said that the color of the blood of menstruation is dark and it is known by its strong smell.
Abu Hatim termed this hadeeth as munkar. The source of this hadeeth is in the two saheehs from the hadeeth of Aisha (اهنع يضر للها ) that the Prophet (ىلص للها هيلع و ملس) said: “So when your real menses begins give up your prayers and when it has finished wash off the blood (take a bath) and offer your prayers.” (Saheeh Bukharee, Book of Menses, Hadeeth #229)
The hadeeth benefits us that the woman who is tested by the bleeding of istihaadhah and she is able to distinguish her menses, she considers those days the days of hayd. Thus, the woman who is able to identify her menses, then she depends on that and treat those days as the days of hayd. When the signs of hayd disappears, she takes her bath and considers herself taahir (pure).
The second kind of bleeding is in the case of a woman who has non-stop istihaadhah and she knows the time of her menses. In this case, she considers those known days, the days of hayd and the rest the days of istihaadhah.
The third kind of bleeding is in the case of a women who does not have regular menses, nor can she recognize (identify) her menses, then she designates 6-7 days every month for menses, as for the majority of the women. For further information, refer to the books: The Natural Blood of a Woman by Ibn `Uthaymeen, and Fiqh-us Sunnah Vol. 1, by Sayyid Sabiq.
In summary, a person who is tried with istihaadhah falls under one of the following categories:
1. The women who have regular menses and know those days, treat those known days as the days of hayd.
2. Those who are able to distinguish the blood of the menses from that which is not, treat those known days as the days of hayd.
3. Those who do not have regular menses and they are unable to distinguish the blood of the menses from other kinds of blood, the days of hayd are like that of the majority of the women (i.e. 6-7 days).
In the hadeeth of Asma bintu 'Umays, the word (نآرم) - it is a container used for washing clothes. This hadeeth was mentioned in As Saheeh Musnad Mimma Laysa Fis Saheehayn Vol 2, pg. 456. In the hadeeth, it is mustahaab (recomended) to take a ghusl for Dhuhr and Asr, a ghusl for Maghrib and 'Ishaa', and a ghusl for Fajr. This is from the istihbaab, and it's not wajib.
Sitting in the mirkan is a way that helps those who are tried with istihaadhah to distinguish the blood of the hayd from other kinds of blood. If the color of the water turns dark red, it is hayd. But, if the color of the water in the mirkan turns yellowish, it is istihaadhah.
"and in between those times she should perform ablution" - this means if she takes a ghusl for Dhuhr, she makes wudhoo for Salaatul Asr. If she takes a ghusl for Maghrib, she has to make wudhoo for Salaatul 'Ishaa.
Hadeeth #119
Hamna bintu Jahsh (عاهن يضر للها ) is a Sahaabiyyah (a female companion of the Prophet) and she is a sister of Zaynab (the wife of the Prophet ىلص للها هيلع و ملس ). Hamna is one of those who was involved in the event of كفلإا. As for Zaynab, Allaah protected her from being involved because of her piety.
Imam Ash-Shawkani (همحر للها) mentioned in Nayl Al-Awtar that the word ةضآر - means that the Shaytaan found a way to interfere in the affairs of her deen, her tahaarh and her salaah.
تأقنتسا - means to become purified
Al-Bukharee graded the hadeeth hasan, and Tirmidhee was too easy when he was authenticating hadeeth.
In this hadeeth, we benefit that those who have been tested with the istihaadhah, it's mustahaab (recommended) for them to delay Dhuhr and to take a bath for Dhuhr and Asr, and likewise to take a ghusl for Maghrib and 'Ishaa, and to take a ghusl for Fajr. This is mustahaab, not wajib.
بجعأ نيرملأا يلإ - meaning the second option which is taking ghusl for every two salaah. However, some of the scholars said that this section of the hadith is not from the Prophet sallaalaahu `alaihi wasallam, and Allaah knows best.
Hadeeth #120
Umm Habiba is the sister of Zaynab and Hamna. This hadeeth is reported by Muslim. In this hadeeth, we benefit the permissibility of asking Ahlul-Dhikr. Also, as in the hadeeth of Aisha (اهنع يضر للها ), we benefit of showing that the women refrains from praying and fasting.
In the hadeeth, it mentions taking a ghusl for every salaah. This part of the hadeeth is from herself, and not the Prophet (ىلص للها هيلع و ملس). The Prophet commanded her to take one ghusl when her menses was over.
Istihaadhah nullifies the wudhoo. This is from the jumhoor (majority) of Ahlul 'Ilm. The mustahadhah has to make wudhoo for every prayer.
This is for women who have regular menses, who know when the menses starts and ends, and how many days she will be menstruating.
Hadeeth #121
The words (دعب رهطلا) (after purification) does not exist in Al-Bukharee. This is the saying of Abu Dawud, which is authentic as well.
ةردكلا - muddy (It's color is like a dirty water.)
ةرفصلا - yellow
In this hadeeth, a woman who experiences kudrah and sufrah at other than the time of menstruation, is not considered hayd. This is the literal meaning of the hadeeth. However, the understanding of the hadeeth indicates that if the kudrah or sufrah is experienced during the time of hayd, it is considered hayd.
Umm Atiyyah's name is Nusaybah. The taharrah refers to one of the two things: the white discharge from the uterus or the dryness in the private area (i,e. stopping of the discharge or bleeding from the uterus).
If a woman experiences the kudrah and the sufrah a day, two, or three before the days of her actual menses, she will not consider it to be part of the hayd, as the hadeeth of Umm `Atiyyah indicates.
Hadeeth #122
In this hadeeth, we learn that we should be different from the Jews and not do not follow them. Also there is the prohibition to have sexual intercourse when the woman is menstruating.
حاكنلا - means sexual intercourse. Inside the hadeeth, it is permissible to have any sexual relationship that does not include penetration with the one who is menstruating.
Hadeeth #123
There are three types of Mubasharah (ةرشابم) while menstruating: (This word has many meanings. It could mean sexual intercourse, caressing by man and women, touching skin to skin, to go to bed with, or copulate with. You will look have to look at the sentence to find the appropriate definition.)
1. ةرشابم Intercourse - penetrating her private part. This is haraam by the Kitaab and the Sunnah and this is the ijmaa' (consensus) of Ahlul 'Ilm.
2. ةرشابم having sex in the area between knee and navel excluding the private part. This is impermissible according to most of the 'Ulaamah. However, there are a group from the 'Ulaamah that say that it is permissible because of the hadeeth of Aisha (اهنع يضر للها ) and this is the most correct opinion. But, if the person fears falling into the haraam, then he stays away.
The Prophet (ىلص للها هيلع و ملس) said he who avoids doubtful matters clears himself in regard to his religion and honor, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah's sanctuary is His prohibitions.
3. ةرشابم from above the navel and below the knee. This is permissible.
رازتأ - means to wear an izar as Ibn Hajar mentioned in Fathul Baree Vol.1, pg. 404 (i.e. she ties the izar tight around her waist.
The fuquhaa (Imaams of Fiqh) say the parts that need to be covered are the body parts that are between the navel as it is the norm.
ةرشابم - means touching skin to skin.
Wallaahu A'laam
Fear The Dunyah - Take Account of Yourself Before You Are Taken Account of
Da`ee Hasan As-Somaalee
A fiery sermon delivered in Philadelphia, USA pertaining to the danger of attaching oneself to the worldly affairs and falling into sins and disobedience to Allaah.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Allaah (subhana wa ta'ala) said in His Book : Know that this Dunya, this worldly life is nothing but play and amusement and nothing but beauty; and boasting between men and rivalry in wealth and children.
In this Ayah Allaah (subhana wa ta'ala) tells us about the attributes of this world, attributes which many of us fail to recognize.
This world is La'abun, it is play and amusement and beauty which many people chase. And Allaah (subhana wa ta'ala) tells us in another ayah emphasizing this fact: Don't let this dunya, this worldly life fool you.. and don't let it fool you is being emphasized. And don't let the devil fool you about your Lord.. Don't let the devil fool you about your Lord Yaa Aiyyuhal Mumin for which he strives day and night to make you forget the reality of this world you are living in. Know O'Mumin that the Prophet (Sallallahu alaihi wa sallam) said concerning the Hellfire : The Hellfire is surrounded by your desires, surrounded by women, surrounded by wealth, surrounded by pride and Paradise is surrounded by what?? Paradise is surrounded by undesirable things.
Know O'Mumin that this world fools you, if this world fools you know as the Prophet (Sallallahu alaihi wa sallam) said : "This world is cursed. If you have wealth or women or you are famous don't be proud. This world is cursed. Everything in it is cursed – illah zikrullah - except the remembrance of Allaah (subhana wa ta'ala) and that which resembles it and the scholar of one wisdom
Know O' Mumin that Allaah (subhana wa ta'ala) tells us in His Book: Beauty for men is that which they desire from women, that which they desire from children and from gold and from beautiful animals, horses and wealth. This is the enjoyment of this world, the enjoyment of this world which will end and Allaah (subhana wa ta'ala) has the best above with Him. And Allaah (subhana wa ta'ala) continues : Say O Muhammad, shall I not inform you of that which is better? That which is better than all these worldly things?
For those who fear their Lord, with their Lord is what ?? Jannath, gardens underneath which rivers flow. And purified mates and - wa ridwanum MinaAllaah - the pleasure of Allaah.
Know O'Mumin that Prophet (Sallallahu alaihi wa sallam) that he told us about the worth of this Dunya. He told us about the worthlessness of this Dunya. In a Hadith when the Prophet (Sallallahu alaihi wa sallam) said : Whilst he was walking with his companions and they passed by a Mayyith - a dead lamb, the Prophet said " Would one of you love this?" And obviously the companions said: 'even if it was alive it wont be something praiseworthy to slaughter it " and the Prophet (Sallallahu alaihi wa sallam) said :
Wallahi, and By Allaah this Duny, this world is more worthless to Allaah (subhana wa ta'ala) , more worthless to Allaah than this dead animal is to you. . This world is deceiving you. This world plays games with the minds of Insan. This world will mock you into believing that it will last forever and as Allaah (subhana wa ta'ala) tells us : This worldly life is nothing but a deceiving enjoyment. It is deceiving because it will end. Deceiving because if you don't act as you are being commanded and know that the threat of the punishment of Allaah (subhana wa ta'ala) is upon you.
The Prophet (Sallallahu alaihi wa sallam) said "This world in which we reside, it is a prison for the believer." What does this mean? The Believer is restricted by the Book of Allaah & the Sunnah of the Prophet (Sallallahu alaihi wa sallam).
So that when he sees that which surrounds the fire, from women, from wealth, he will think about his Lord and he will freeze. And the Prophet (Sallallahu alaihi wa sallam) said : And this world is the Jannah of the kaafir. Because the kaafir he acts like an animal. He does what he wants. He is not held back by anything. He doesn't look to His Creator and fulfill His rights.
Know O'Mumin Allaah (subhana wa ta'ala) tells you in many place in the Quran : To beware of this Dunya.. which has fooled many of us even from the Muslims. Many chase after women, many chase after wealth….Allaah (subhana wa ta'ala) advices you : Al Haaqu mutha Kathar… Chasing after this world has beguiled you, beguiled you until when?? Hatha zurthumul Maqabir.. until you reach your grave, until you reach your grave where no one will be there to aid you. Neither your women, your wealth, your reputation, your name, your lineage.
Just as the Prophet (Sallallahu alaihi wa sallam) said : "Three things will follow that dead person; Three things all of them, of which none of them will escape. Three things will follow you : his family, his wealth and his action.
The Prophet (Sallallahu alaihi wa sallam) gave an Ishar, a direction and some understanding for the one who is wise – Al Haleem because the one who is stupid will not recognize the importance of this statement. He said : Two of those things will return.. your wife and your wealth. Those women are going to cry for 4 days , 5 days and 6 months later they are going to get married again. Your children will think about you for a few years, if they are righteous Insha-Allah until they die. And your wealth for whoever you leave it will use it the way they please.
And only one thing will stay there with you : Amaluh – His actions.
The Prophet (Sallallahu alaihi wa sallam) said : Let us look towards our actions. As Umar (Radiallahu anhu) said : "Bring yourself to account before you are brought to account. And weigh your deeds before your deeds are weighed." Bring yourself to account sisters, because this is a dangerous thing, a dangerous thing.
For which the Prophet (Sallallahu alaihi wa sallam) said : Why were we put on this earth? Why are we put to this earth to which our hearts have become attached to?? The earth which we love, where we turn away from the obedience of Ar-Rahman and we turn to the obedience of the Shaytan. The Prophet (Sallallahu alaihi wa sallam) said in an authentic hadith : 'Verily this world, this world in which we are standing on right now, is green and sweet and Allaah (subhana wa tala) placed you on this earth generation after generation. Why?? So that Allaah (subhana wa tala) will see how you behave, how you act … are you worthy of Jannah? Are you worthy of the Paradise that which He spoke about in His Book Or are you here for the fire ? For the fire ?
Haasibu anfusakum - Bring yourself to account. Think of your deeds this morning and last night? Because the time is coming close. So the Prophet (Sallallahu alaihi wa sallam) said : Fear this Dunya. This Duny which is sinful… Fear this Dunya. Fear this Dunya which will come upon us any minute or the Angel of Death can take us any minute here. For Wallahi we don't know when our time is written. And we will ask when we die 'O Allaah, can you return me to earth so that we may give Sadaqa and be among the righteous but the answer will be 'No.'
Yaa Ayyihal Mu'min : Know that this issue is serious. And due to us not paying and understanding it the way we are mean to we are being fooled. We have become fooled and we have become attached to it. And we have let the devil deceive us. And the beauty of this world has won many of us. So we chase after beautiful things like cars and horses and wealth and women and status and pride and a reputation because this Dunya is winning. The Duny is winning and that is why the Ahl ul Ilm – the People of knowledge they say :
All Fitnah, every trial and tribulation stems from two things – Ittiba ushShubaha wattiba washShahwa – Following your desires and following doubts which is innovation .
Following your desires, why? Because you love this world. And this world is more beloved to you because you are so attracted and the belief of your Lord is not established in your heart.
Are you in doubt that you will meet your Lord? Are you in doubt that you will sit in that grave? If you say I do not doubt.. where is the actions? Because this life that we abide now is the life of Amal, the life of actions. When we die and we are resurrected then it is too late. You will be rewarded. If you did good you will be rewarded. If you have done evil you will be rewarded with it.
And some of the Salafs they say : Because we see many people, when they are established and they become so strong or in a profitable state they become attached to this world and they start sinning. And we know their Imam will decrease their faith because Iman without the Ahlul Sunnah increases and decreases ; Increases with obedience to Allah and decreases with the obedience of the Shaytan, sinning and disobedience.
Ibn Qayyim Rahimullah said that some of the Salafs said : Sinning leads to disbelief in Allaah (subhana wa tala). When we sin know that this could be a road to Kufr. They said : 'Likewise the kiss to leads to intercourse and music leads to fornication and the look leads to love and sickness leads to death.'
Pay attention sisters, pay attention to this matter of this Dunya. Pay attention to the many matters people have advised us concerning.
Allaah (subhana wa tala) in many ayahs dedicates .. many verses on this subject of which He warns us about the evils of this world. And I mentioned briefly about the example of the people who became attached to this world. What was that which destroyed the people of Aad? Love of this world and disobedience of Ar-Rahman.
What was it that destroyed Thamud? Nothing but love of this world and disobedience of the Creator.
What was it that destroyed the People of Lut? Yes love of this world and disobedience of the Creator.
What was it that destroyed many nations after them? Love of this world and disobedience of the Creator.
Because love of this world leads to disobedience of Allaah. Let us give some example. Some lessons we can learn about some of the people who have fallen in love with this world. Examples which pertains to us today and not only to the Kuffar, to the Muslims.
When the Prophet (Sallallahu alaihi wa sallam) spoke about some of those people who fell in love with this world, so they prefer this world over the Hereafter and he said in the Hadith: I saw amazing things this night, when he saw the Hellfire. He spoke about the people whom he saw.
Let us examine ourselves in the light of this Hadith, of which the threat is over every one of our head. One of the Jews, we don't claim that we are the chosen people (Meaning we can do as we please), we are binded by the Book of Allaah and the Sunnah of the Messenger (Sallallahu alaihi wa sallam) :
Then Prophet (Sallallahu alaihi wa sallam) said : 'As for the first man I passed by, whose head is being crushed by a stone. For verily he is the man who memorizes the Quran, he studies the Quran but he does not act upon it. ' How many of us are like this?? How many of us know something and we reject it?
Then Prophet (Sallallahu alaihi wa sallam) continued : An he sleeps through the prayers.'
So examine yourself. Are we falling into the trap of this world? Has this world fooled you like it fooled this man? This man whose head was being crushed, his head will come back and his head will be crushed again and it will continue and continue and continue. This is the symbol of this man and the one who resembles him.
As for the second man that I walked passed : Whose mouth, whose eyes and likewise whose cheeks are being torn apart, torn from the front to the back. Who is this man? It is the man who leaves his house, he tells a lie until the lies spreads all around the world. This is the symbol of the one who tells lies. Do you want this punishment?
Do you feel comfortable with your mouth being ripped from front to back? Are you happy with that?
The Prophet (Sallallahu alaihi wa sallam) continued : I saw naked men and women who were crying in the pit screaming out from the punishment. Who were they? They were burning. They were the adulterers and the adulteresses. You like to fornicate, wait for the punishment. Because if you don't get it in this Dunya you have the threat in the Aakhira. You want to be burned until your crying ….with tears of blood? With tears.. where you can no longer act, when your actions have seized and you can do no more good, burn in the fire – the fornicators and the people who indulge in adultery.
Why because they love this world and they follow their desires, they follow that which is beautified for them and they forget about Allaah (subhana wa tala). They forgot about their Creator. So this is how they were rewarded.
The Prophet (Sallallahu alaihi wa sallam) continued and he said : As for the man who I passed by and he was made to swallow stones whilst he was swimming in the Hellfire, this is the one who ate Ribah, interest. ' You lead in interest, get ready to be punished in the Hereafter. Prepare yourself for swimming and eating stones and where you will be stung like an animal. Why because the one who ate ribah, he loved this world and he forgot about the Hereafter.
And Wallahi this matter of loving this world is dangerous… where the people love this world that ethey don't care about Ar-Rahman. Let us give one example from the Kutub as Sunnen, the Book of Sunnen.
This issue of fornication, an issue of which is one of the major sins in Al-Islam. Even the monkeys know the effect of it. As comes upon Amrun Ibn Maimun Al Awdi Rahimullah who said: 'I saw a monkey in the time of pre-Islamic ignorance, one fornicated with another monkey, all of the monkeys gathered together and they stoned the fornicators until they died. Monkeys knew it. We have no shame, we are worse than monkeys. We have no shame because some of us love this world and we expose our sins and some of us are happy of that which we do and we say to you : 'Wailaka, Wailaka'… Woe be to you.. We say to you : Woe be to you..
As the Prophet (Sallallahu alaihi wa sallam) said : "All of my Umma will be forgiven except those who openly expose their sins." Why because Love of this world, it removes shame from the heart. Love of this world removes shame from the heart.
So as I have mentioned, don't let the love of this world fool you. Some people believe it doesn't have an effect upon them. People think it is something simple… Oh I sinned. Now you testify against yourself that you are evil.
Ibn Masud said in Sahih al-Bukhari : If the Mumin makes a sin, commits a sin, the believer who sins when he sins he believes or as if he is sitting under a mountain and the mountain is going to fall on him and crush him. The mountain is going to fall on him and crush him. That's the way he feels. That's a believer.
As for the evil person, the sinner, he sins, and he sees his sins like a fly that passes his nose. His sins are like a fly going past his nose. Because he loves this world. This world has fooled him. It has won the battle.
And know that every time you sin and again from the effects of loving this world a black dot of the (Sallallahu alaihi wa sallam) is placed upon the heart and this is the explanation of the Ayah when Allaah says : How many times do we read the Quran? How many times do we read the Quran and not concentrate upon it? Like it is just a story, or just something to read. Allah (subhana wa tala) tells us about those people : Why is it that they don't concentrate upon the Quran? Or is it that their hearts are sealed with locks? "
Are our hearts sealed? Have we reached that level? Have we reached that stage, where our hearts are sealed? When we don't recognize our sins.
Allaah (subhana wa tala) tells us : 'Kalla bal raana alaa Quloobihim maa Kaanu yaqsiboon' - Verily a covering has been placed upon their hearts concerning that which they have earned.
What is this covering? What is Ar-Ran? Ar-Raan is what the Prophet (Sallallahu alaihi wa sallam) has told us in an authentic hadith : if the slave sins, a black dot is placed upon his heart, and when he repents from the love of this world and disobeying Allaah (subhana wa tala) and he leaves the sin and seeks forgiveness from Allaah, then his heart will be cleansed. And if he continues to sin, the blackness will increase until the blackness covers all of the heart, until the blackness covers all of his heart. The Prophet (Sallallahu alaihi wa sallam) said that this is the covering which Allaah (subhana wa tala) mentioned.
And when they chose to deviate "Azaballahu Khulabahum" - Allaah closed their hearts to deviate. Have we got the covering upon our hearts? Has our covering started? Many of us have blacknesses in our hearts because we don't care. When we leave here, we go back to doing what we were doing. Many leave here not giving any thought to the words of Allaah (subhana wa tala), but we say to you : Allaah (subhana wa tala) says : 'a day which all of you will meet, a Day in which even the best of you will never escape, Allaah says that Day of which neither wealth nor children will avail except the one who comes to Allaah with a cleansed heart. What is a cleansed heart? What is a cleansed heart that Allaah (subhana wa tala) has mentioned? Do we know?
Ibn Qayyim Rahimullah mentioned : 'a pure heart will not be totally pure unless it is free from the following things:
1. Shirk – associating partners with Allaah, which is an opposition to Tawheed.
2. Bida'ah – which is in opposition to the Sunnah.
3. Following one's whims and one's passion which is in opposition to the commandment of Allaah.
4. Likewise following one's desires which contradicts sincerity. So know that until you purify your heart of these things it is not a pure heart. Know that our hearts are dying before our very eyes. Our hearts are dying slowly but surely. Our hearts are asking for help but we are negligent. One of the Salafs used to say - (Just to remind you, the Salafs were the most pious of people) - Not one of them of Ahlul Hadith used to commit fornication, not one of them used to go into the streets and listen to music, meaning when they became a scholar , they were rather the most pious of the people. Because they were salafi in everything. They were a Salafi in their actions, sayings, manhaj, Aqeedah, Tafseer, dealing with other people, the way we live our lives, not just Salafi man . He said sinning would cause your heart to die. And by you being addicted to sin, you will be humiliated. And abandoning sin Insha'Allaah will be light to your heart – it will give life to the heart. And it is better for your nafs : 'Khairum Min An fusikum' - that you stay away and you abandon and disobey anything that has to do with disobeying Allaah (subhana wa tala). Because know that this matter of loving the Dunya if for your destruction, and the destruction of those who are around you, loving this Dunay will have an affect upon yourself, it will affect yourself and your family, it may affect your husband, the dogs and cow, if you have one.
One of the Salafs used to say : 'Verily I used to disobey Allaah and I used to know this and I used to see the signs of it in my wife, in my wife and in my riding beast. Wallahi it is a shame, how many phone calls we get concerning marital discord, wives complaining and husbands complaining whilst the real cause lies in their own souls – from loving of this world and disobeying Allaah (subhana wa tala). How can you expect that tranquility will come upon you when you disobey?
You expect tranquility to come upon you? You expect to have happiness and comfort? And in a life which you have pleasure and you are happy and content?
Allaah (subhana wa tala) tells you: 'Whoever turns away from my remembrance, turns away from My commands, he would have a life of misery.' So you brought that upon yourself. If you want Jannah, Paradise , then leave off the sins, recognize and don't let this Dunya fool you. Because if the Dunya has fooled you, then know surely you have lost. If the Dunya has fooled you, then know that surely you have lost and I finish off by reminding ourselves to seek forgiveness for your sins and follow the footsteps of the Prophet (Sallallahu alaihi wa sallam) – who used to say : By Allaah I seek the forgiveness of Allah and I repent to Him 70 times in one day.' How many times a day do we seed Tawbah from Allaah (subhana wa tala) in one day? How many times do we ask His forgiveness? And the answer and the reality lies in ourselves alone.
Link to listen to the audio : http://www.al-athariyyah.com/Audio/feardunyaa_hasan.htm
(Transcription of the audio courtesy of Umm Hasna)
A fiery sermon delivered in Philadelphia, USA pertaining to the danger of attaching oneself to the worldly affairs and falling into sins and disobedience to Allaah.
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Allaah (subhana wa ta'ala) said in His Book : Know that this Dunya, this worldly life is nothing but play and amusement and nothing but beauty; and boasting between men and rivalry in wealth and children.
In this Ayah Allaah (subhana wa ta'ala) tells us about the attributes of this world, attributes which many of us fail to recognize.
This world is La'abun, it is play and amusement and beauty which many people chase. And Allaah (subhana wa ta'ala) tells us in another ayah emphasizing this fact: Don't let this dunya, this worldly life fool you.. and don't let it fool you is being emphasized. And don't let the devil fool you about your Lord.. Don't let the devil fool you about your Lord Yaa Aiyyuhal Mumin for which he strives day and night to make you forget the reality of this world you are living in. Know O'Mumin that the Prophet (Sallallahu alaihi wa sallam) said concerning the Hellfire : The Hellfire is surrounded by your desires, surrounded by women, surrounded by wealth, surrounded by pride and Paradise is surrounded by what?? Paradise is surrounded by undesirable things.
Know O'Mumin that this world fools you, if this world fools you know as the Prophet (Sallallahu alaihi wa sallam) said : "This world is cursed. If you have wealth or women or you are famous don't be proud. This world is cursed. Everything in it is cursed – illah zikrullah - except the remembrance of Allaah (subhana wa ta'ala) and that which resembles it and the scholar of one wisdom
Know O' Mumin that Allaah (subhana wa ta'ala) tells us in His Book: Beauty for men is that which they desire from women, that which they desire from children and from gold and from beautiful animals, horses and wealth. This is the enjoyment of this world, the enjoyment of this world which will end and Allaah (subhana wa ta'ala) has the best above with Him. And Allaah (subhana wa ta'ala) continues : Say O Muhammad, shall I not inform you of that which is better? That which is better than all these worldly things?
For those who fear their Lord, with their Lord is what ?? Jannath, gardens underneath which rivers flow. And purified mates and - wa ridwanum MinaAllaah - the pleasure of Allaah.
Know O'Mumin that Prophet (Sallallahu alaihi wa sallam) that he told us about the worth of this Dunya. He told us about the worthlessness of this Dunya. In a Hadith when the Prophet (Sallallahu alaihi wa sallam) said : Whilst he was walking with his companions and they passed by a Mayyith - a dead lamb, the Prophet said " Would one of you love this?" And obviously the companions said: 'even if it was alive it wont be something praiseworthy to slaughter it " and the Prophet (Sallallahu alaihi wa sallam) said :
Wallahi, and By Allaah this Duny, this world is more worthless to Allaah (subhana wa ta'ala) , more worthless to Allaah than this dead animal is to you. . This world is deceiving you. This world plays games with the minds of Insan. This world will mock you into believing that it will last forever and as Allaah (subhana wa ta'ala) tells us : This worldly life is nothing but a deceiving enjoyment. It is deceiving because it will end. Deceiving because if you don't act as you are being commanded and know that the threat of the punishment of Allaah (subhana wa ta'ala) is upon you.
The Prophet (Sallallahu alaihi wa sallam) said "This world in which we reside, it is a prison for the believer." What does this mean? The Believer is restricted by the Book of Allaah & the Sunnah of the Prophet (Sallallahu alaihi wa sallam).
So that when he sees that which surrounds the fire, from women, from wealth, he will think about his Lord and he will freeze. And the Prophet (Sallallahu alaihi wa sallam) said : And this world is the Jannah of the kaafir. Because the kaafir he acts like an animal. He does what he wants. He is not held back by anything. He doesn't look to His Creator and fulfill His rights.
Know O'Mumin Allaah (subhana wa ta'ala) tells you in many place in the Quran : To beware of this Dunya.. which has fooled many of us even from the Muslims. Many chase after women, many chase after wealth….Allaah (subhana wa ta'ala) advices you : Al Haaqu mutha Kathar… Chasing after this world has beguiled you, beguiled you until when?? Hatha zurthumul Maqabir.. until you reach your grave, until you reach your grave where no one will be there to aid you. Neither your women, your wealth, your reputation, your name, your lineage.
Just as the Prophet (Sallallahu alaihi wa sallam) said : "Three things will follow that dead person; Three things all of them, of which none of them will escape. Three things will follow you : his family, his wealth and his action.
The Prophet (Sallallahu alaihi wa sallam) gave an Ishar, a direction and some understanding for the one who is wise – Al Haleem because the one who is stupid will not recognize the importance of this statement. He said : Two of those things will return.. your wife and your wealth. Those women are going to cry for 4 days , 5 days and 6 months later they are going to get married again. Your children will think about you for a few years, if they are righteous Insha-Allah until they die. And your wealth for whoever you leave it will use it the way they please.
And only one thing will stay there with you : Amaluh – His actions.
The Prophet (Sallallahu alaihi wa sallam) said : Let us look towards our actions. As Umar (Radiallahu anhu) said : "Bring yourself to account before you are brought to account. And weigh your deeds before your deeds are weighed." Bring yourself to account sisters, because this is a dangerous thing, a dangerous thing.
For which the Prophet (Sallallahu alaihi wa sallam) said : Why were we put on this earth? Why are we put to this earth to which our hearts have become attached to?? The earth which we love, where we turn away from the obedience of Ar-Rahman and we turn to the obedience of the Shaytan. The Prophet (Sallallahu alaihi wa sallam) said in an authentic hadith : 'Verily this world, this world in which we are standing on right now, is green and sweet and Allaah (subhana wa tala) placed you on this earth generation after generation. Why?? So that Allaah (subhana wa tala) will see how you behave, how you act … are you worthy of Jannah? Are you worthy of the Paradise that which He spoke about in His Book Or are you here for the fire ? For the fire ?
Haasibu anfusakum - Bring yourself to account. Think of your deeds this morning and last night? Because the time is coming close. So the Prophet (Sallallahu alaihi wa sallam) said : Fear this Dunya. This Duny which is sinful… Fear this Dunya. Fear this Dunya which will come upon us any minute or the Angel of Death can take us any minute here. For Wallahi we don't know when our time is written. And we will ask when we die 'O Allaah, can you return me to earth so that we may give Sadaqa and be among the righteous but the answer will be 'No.'
Yaa Ayyihal Mu'min : Know that this issue is serious. And due to us not paying and understanding it the way we are mean to we are being fooled. We have become fooled and we have become attached to it. And we have let the devil deceive us. And the beauty of this world has won many of us. So we chase after beautiful things like cars and horses and wealth and women and status and pride and a reputation because this Dunya is winning. The Duny is winning and that is why the Ahl ul Ilm – the People of knowledge they say :
All Fitnah, every trial and tribulation stems from two things – Ittiba ushShubaha wattiba washShahwa – Following your desires and following doubts which is innovation .
Following your desires, why? Because you love this world. And this world is more beloved to you because you are so attracted and the belief of your Lord is not established in your heart.
Are you in doubt that you will meet your Lord? Are you in doubt that you will sit in that grave? If you say I do not doubt.. where is the actions? Because this life that we abide now is the life of Amal, the life of actions. When we die and we are resurrected then it is too late. You will be rewarded. If you did good you will be rewarded. If you have done evil you will be rewarded with it.
And some of the Salafs they say : Because we see many people, when they are established and they become so strong or in a profitable state they become attached to this world and they start sinning. And we know their Imam will decrease their faith because Iman without the Ahlul Sunnah increases and decreases ; Increases with obedience to Allah and decreases with the obedience of the Shaytan, sinning and disobedience.
Ibn Qayyim Rahimullah said that some of the Salafs said : Sinning leads to disbelief in Allaah (subhana wa tala). When we sin know that this could be a road to Kufr. They said : 'Likewise the kiss to leads to intercourse and music leads to fornication and the look leads to love and sickness leads to death.'
Pay attention sisters, pay attention to this matter of this Dunya. Pay attention to the many matters people have advised us concerning.
Allaah (subhana wa tala) in many ayahs dedicates .. many verses on this subject of which He warns us about the evils of this world. And I mentioned briefly about the example of the people who became attached to this world. What was that which destroyed the people of Aad? Love of this world and disobedience of Ar-Rahman.
What was it that destroyed Thamud? Nothing but love of this world and disobedience of the Creator.
What was it that destroyed the People of Lut? Yes love of this world and disobedience of the Creator.
What was it that destroyed many nations after them? Love of this world and disobedience of the Creator.
Because love of this world leads to disobedience of Allaah. Let us give some example. Some lessons we can learn about some of the people who have fallen in love with this world. Examples which pertains to us today and not only to the Kuffar, to the Muslims.
When the Prophet (Sallallahu alaihi wa sallam) spoke about some of those people who fell in love with this world, so they prefer this world over the Hereafter and he said in the Hadith: I saw amazing things this night, when he saw the Hellfire. He spoke about the people whom he saw.
Let us examine ourselves in the light of this Hadith, of which the threat is over every one of our head. One of the Jews, we don't claim that we are the chosen people (Meaning we can do as we please), we are binded by the Book of Allaah and the Sunnah of the Messenger (Sallallahu alaihi wa sallam) :
Then Prophet (Sallallahu alaihi wa sallam) said : 'As for the first man I passed by, whose head is being crushed by a stone. For verily he is the man who memorizes the Quran, he studies the Quran but he does not act upon it. ' How many of us are like this?? How many of us know something and we reject it?
Then Prophet (Sallallahu alaihi wa sallam) continued : An he sleeps through the prayers.'
So examine yourself. Are we falling into the trap of this world? Has this world fooled you like it fooled this man? This man whose head was being crushed, his head will come back and his head will be crushed again and it will continue and continue and continue. This is the symbol of this man and the one who resembles him.
As for the second man that I walked passed : Whose mouth, whose eyes and likewise whose cheeks are being torn apart, torn from the front to the back. Who is this man? It is the man who leaves his house, he tells a lie until the lies spreads all around the world. This is the symbol of the one who tells lies. Do you want this punishment?
Do you feel comfortable with your mouth being ripped from front to back? Are you happy with that?
The Prophet (Sallallahu alaihi wa sallam) continued : I saw naked men and women who were crying in the pit screaming out from the punishment. Who were they? They were burning. They were the adulterers and the adulteresses. You like to fornicate, wait for the punishment. Because if you don't get it in this Dunya you have the threat in the Aakhira. You want to be burned until your crying ….with tears of blood? With tears.. where you can no longer act, when your actions have seized and you can do no more good, burn in the fire – the fornicators and the people who indulge in adultery.
Why because they love this world and they follow their desires, they follow that which is beautified for them and they forget about Allaah (subhana wa tala). They forgot about their Creator. So this is how they were rewarded.
The Prophet (Sallallahu alaihi wa sallam) continued and he said : As for the man who I passed by and he was made to swallow stones whilst he was swimming in the Hellfire, this is the one who ate Ribah, interest. ' You lead in interest, get ready to be punished in the Hereafter. Prepare yourself for swimming and eating stones and where you will be stung like an animal. Why because the one who ate ribah, he loved this world and he forgot about the Hereafter.
And Wallahi this matter of loving this world is dangerous… where the people love this world that ethey don't care about Ar-Rahman. Let us give one example from the Kutub as Sunnen, the Book of Sunnen.
This issue of fornication, an issue of which is one of the major sins in Al-Islam. Even the monkeys know the effect of it. As comes upon Amrun Ibn Maimun Al Awdi Rahimullah who said: 'I saw a monkey in the time of pre-Islamic ignorance, one fornicated with another monkey, all of the monkeys gathered together and they stoned the fornicators until they died. Monkeys knew it. We have no shame, we are worse than monkeys. We have no shame because some of us love this world and we expose our sins and some of us are happy of that which we do and we say to you : 'Wailaka, Wailaka'… Woe be to you.. We say to you : Woe be to you..
As the Prophet (Sallallahu alaihi wa sallam) said : "All of my Umma will be forgiven except those who openly expose their sins." Why because Love of this world, it removes shame from the heart. Love of this world removes shame from the heart.
So as I have mentioned, don't let the love of this world fool you. Some people believe it doesn't have an effect upon them. People think it is something simple… Oh I sinned. Now you testify against yourself that you are evil.
Ibn Masud said in Sahih al-Bukhari : If the Mumin makes a sin, commits a sin, the believer who sins when he sins he believes or as if he is sitting under a mountain and the mountain is going to fall on him and crush him. The mountain is going to fall on him and crush him. That's the way he feels. That's a believer.
As for the evil person, the sinner, he sins, and he sees his sins like a fly that passes his nose. His sins are like a fly going past his nose. Because he loves this world. This world has fooled him. It has won the battle.
And know that every time you sin and again from the effects of loving this world a black dot of the (Sallallahu alaihi wa sallam) is placed upon the heart and this is the explanation of the Ayah when Allaah says : How many times do we read the Quran? How many times do we read the Quran and not concentrate upon it? Like it is just a story, or just something to read. Allah (subhana wa tala) tells us about those people : Why is it that they don't concentrate upon the Quran? Or is it that their hearts are sealed with locks? "
Are our hearts sealed? Have we reached that level? Have we reached that stage, where our hearts are sealed? When we don't recognize our sins.
Allaah (subhana wa tala) tells us : 'Kalla bal raana alaa Quloobihim maa Kaanu yaqsiboon' - Verily a covering has been placed upon their hearts concerning that which they have earned.
What is this covering? What is Ar-Ran? Ar-Raan is what the Prophet (Sallallahu alaihi wa sallam) has told us in an authentic hadith : if the slave sins, a black dot is placed upon his heart, and when he repents from the love of this world and disobeying Allaah (subhana wa tala) and he leaves the sin and seeks forgiveness from Allaah, then his heart will be cleansed. And if he continues to sin, the blackness will increase until the blackness covers all of the heart, until the blackness covers all of his heart. The Prophet (Sallallahu alaihi wa sallam) said that this is the covering which Allaah (subhana wa tala) mentioned.
And when they chose to deviate "Azaballahu Khulabahum" - Allaah closed their hearts to deviate. Have we got the covering upon our hearts? Has our covering started? Many of us have blacknesses in our hearts because we don't care. When we leave here, we go back to doing what we were doing. Many leave here not giving any thought to the words of Allaah (subhana wa tala), but we say to you : Allaah (subhana wa tala) says : 'a day which all of you will meet, a Day in which even the best of you will never escape, Allaah says that Day of which neither wealth nor children will avail except the one who comes to Allaah with a cleansed heart. What is a cleansed heart? What is a cleansed heart that Allaah (subhana wa tala) has mentioned? Do we know?
Ibn Qayyim Rahimullah mentioned : 'a pure heart will not be totally pure unless it is free from the following things:
1. Shirk – associating partners with Allaah, which is an opposition to Tawheed.
2. Bida'ah – which is in opposition to the Sunnah.
3. Following one's whims and one's passion which is in opposition to the commandment of Allaah.
4. Likewise following one's desires which contradicts sincerity. So know that until you purify your heart of these things it is not a pure heart. Know that our hearts are dying before our very eyes. Our hearts are dying slowly but surely. Our hearts are asking for help but we are negligent. One of the Salafs used to say - (Just to remind you, the Salafs were the most pious of people) - Not one of them of Ahlul Hadith used to commit fornication, not one of them used to go into the streets and listen to music, meaning when they became a scholar , they were rather the most pious of the people. Because they were salafi in everything. They were a Salafi in their actions, sayings, manhaj, Aqeedah, Tafseer, dealing with other people, the way we live our lives, not just Salafi man . He said sinning would cause your heart to die. And by you being addicted to sin, you will be humiliated. And abandoning sin Insha'Allaah will be light to your heart – it will give life to the heart. And it is better for your nafs : 'Khairum Min An fusikum' - that you stay away and you abandon and disobey anything that has to do with disobeying Allaah (subhana wa tala). Because know that this matter of loving the Dunya if for your destruction, and the destruction of those who are around you, loving this Dunay will have an affect upon yourself, it will affect yourself and your family, it may affect your husband, the dogs and cow, if you have one.
One of the Salafs used to say : 'Verily I used to disobey Allaah and I used to know this and I used to see the signs of it in my wife, in my wife and in my riding beast. Wallahi it is a shame, how many phone calls we get concerning marital discord, wives complaining and husbands complaining whilst the real cause lies in their own souls – from loving of this world and disobeying Allaah (subhana wa tala). How can you expect that tranquility will come upon you when you disobey?
You expect tranquility to come upon you? You expect to have happiness and comfort? And in a life which you have pleasure and you are happy and content?
Allaah (subhana wa tala) tells you: 'Whoever turns away from my remembrance, turns away from My commands, he would have a life of misery.' So you brought that upon yourself. If you want Jannah, Paradise , then leave off the sins, recognize and don't let this Dunya fool you. Because if the Dunya has fooled you, then know surely you have lost. If the Dunya has fooled you, then know that surely you have lost and I finish off by reminding ourselves to seek forgiveness for your sins and follow the footsteps of the Prophet (Sallallahu alaihi wa sallam) – who used to say : By Allaah I seek the forgiveness of Allah and I repent to Him 70 times in one day.' How many times a day do we seed Tawbah from Allaah (subhana wa tala) in one day? How many times do we ask His forgiveness? And the answer and the reality lies in ourselves alone.
Link to listen to the audio : http://www.al-athariyyah.com/Audio/feardunyaa_hasan.htm
(Transcription of the audio courtesy of Umm Hasna)
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