Seeking blessings (Tabarruk) from Maktabah Makkah

Question:

[There are] some ignorant pilgrims (Hujjaaj) who come to Maktabah Makkah[1] and they rub and touch its walls, and they seek blessings (Barakah) from it citing as proof that it is the birthplace of the Prophet (sallAllaahu ýalayhi wa sallam). So what is the ruling upon their action? And what is our duty regarding them?

Answer:

This is from the general principle and [known] from the general and the specific evidences: that it is not allowed to seek blessings (at-Tabarruk) from buildings, stones, trees, houses and other than that. But rather al-Barakah (blessing) is only sought from Allaah the Majestic and the Most High. For indeed blessing is from Him and He is the One Who bestows the blessing and therefore al-Barakah is requested from Him alone and sought from Him the Most Perfect and the Most High.

He the Most Perfect and the Most High did not place al-Barakah in a place named Daar al-Mawlid! Who said this? Did the Messenger (sallAllaahu ýalayhi wa sallam) go to this house or did the Sahabah go to this house? Did the Salaf as-Saalih and the Scholars up until the contemporary times go to it? Rather this house was never even mentioned and it only became known recently…and even if it was confirmed that it is the house where the Messenger of Allaah was born; then it is like any other house and does not possess any unique excellence except when supported by evidence from the Book and the Sunnah.

1 [Translators Note] – Maktabah Makkah is a small library situated next to the Masjid al-Haram near Mount Marwa in Ghazzah, Makkah.

Shaykh Saalih al-Fawzaan

‘Aqeedatul-Haaj Fee dawil-Kitaab was-Sunnah, p26. Translated by Abu ‘Abdillaah al-Kashmiree

Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=939

Related Links:

• The Understanding of Tabarruk with Ahl us Sunnah
  Salih bin `Abdul-`Aziz bin Muhammad Aal ash-Shaikh : Source: Hadhihi Mafahimuna
• Tawassul (Intermediation) and Taburrak

The Issue of Saints and the Hearing of the Dead in Islaam

By Abul-’Abbaas Moosaa Richardson
A brief answer to questions on the issues of saints, intercession and hearing of the dead.

Source : SalafiTalk.net

quote:

Can the dead hear, (I was under the impression they couldn’t)…? Seeking waseela with saints (while acknowledging that Allah gives all)? I basicaly need to know what the view is on them, and if there were known ikhtilaaf regarding any, or ijma regarding any? recommended sites or links, or books about them…

In the Name of Allaah, the Most Merciful… May His Salaat and Salaam be upon His Messenger…

Allaah the Most High has said, what means:

“Surely you can not make those in the graves hear” (Faatir 35:22)

So here is the general rule – the dead do not hear, as stated clearly by the Knower of all things.

Then, there are some specific exemptions from this general rule, like the defeated enemies of the Prophet (sallallaahu ‘alayhe wa sallam) being addressed in the well at Badr, and the dead hearing the footsteps of those at their burial walking away. These two specific exemptions have been authentically reported by the Messenger of Allaah (sallallaahu ‘alayhe wa sallam).

Combining the texts is quite simple, from the easiest ways of combining texts that some people feel have some kind of contradiction is a principle called “‘Aamm and khaass”. The general rule has been stated by Allaah in His Book, and VERY specific cases were exempted from that generality.

So the dead can not hear – as a general rule – however, at the time of burial the deceased can hear the footsteps of those walking away from his burial.

And again, the dead can not hear – as a general rule – however, at the time of defeat, the Prophets would declare the promise of Allaah to be true, and ask the defeated enemies who were killed to testify to that. (NOTE: without waiting for an answer!!)

A simple question here:

Could these two texts allow us to consider the Statement of Allaah to be abrogated?

The answer:

That would mean abrogation in a fact of the unseen, and the scholars mention that this concept is outside of the field of abrogation. It would be like Allaah saying, what means, “The dead can not hear,” and then saying, “Actually they can.” Abrogation is limited to fiqh rulings and can not be considered in issues of aqeedah and information about the ghayb (like descriptions of the Hereafter or stories of the past). So to claim abrogation in this case is totally invalid.

Another question:

What kind of actions did these texts produce from the Prophet (sallallaahu ‘alayhe wa sallam) and the Companions, from what is authentically reported?

Did these two texts lead anyone – even one Companion – to seek things – even one thing – from the deceased? Or to do “waseelah” through any of the deceased?

More clearly – the Prophet (sallallaahu ‘alayhe wa sallam) was our example, showing us all ways to gain nearness to Allaah, by his example he led us! Did he go to the graves of the previous prophets and seek anything from them or through them? If that were the intended understanding in Islaam, would it not have been his job to lead by example and show us how to ask the deceased, the manners, the limits, etc. by his example as he did in all important affairs of the Religion? And would not the noble Companions have busied themselves transmitting that and acting upon it?

The answer is obvious: That was not his understanding! Or theirs! They were told of the status of some of their beloved who passed away, like Sa’d ibn Mu’aath for example, and others who were defined as people of Paradise! Obviously awliyaa’ of Allaah, beloved to Allaah, forgiven, and Allaah was pleased with them. These are the righteous who we have not a shred of doubt about their piety – people of Paradise who died as martyrs! So this would be the perfect occasion – if it were legislated – to request something from one of them or “through” them. Yet, look for the reports – you find nothing!

So the question arises…

Is it that the Prophet (sallallaahu ‘alayhe wa sallam) and his companions did not understand properly and therefore they lost out on a big opportunity – while the people of “tawassul” of today who ask Allaah for things “through” the deceased have properly understood the issue in a more complete and thorough way, better in understanding and practice than those who received and witnessed the revelation as it came down!?

The answer again is clear. The Prophet (sallallaahu ‘alayhe wa sallam) was correct. He was honest and dedicated to showing the Muslims every single way to draw near to Allaah, and this way is not from them.

VERY INTERESTING POINT

Actually, this way of seeking things from Allaah alone “through” the deceased was indeed practiced by some of the people in the time of the Prophet (sallallaahu ‘alayhe wa sallam). So I guess I have to admit it does have a precedence. The people of Makkah used to ask Allaah alone for their needs, yet they used to make “tawassul” through the deceased. Allaah recorded their reason for doing so in the Qur’aan, what means:

“They would say, ‘These are our intercessors with Allaah.’” (Yoonus 10:18)

While they believed clearly that only Allaah provided for them, only He created them and everything else, only He causes life and death, and thus, their requests were made TO Allaah alone, meaning they did not ask the deceased to forgive them, they did not ask the deceased for wealth, children, or anything, rather they only requested things from Allaah alone! Yet their request TO Allaah alone were made THROUGH others, and they said, “These are our intercessors with Allaah.” To them, this did not violate or oppose their belief in Allaah’s Sole Lordship.

So this practice that existed in the time of the Prophet (sallallaahu ‘alayhe wa sallam), which is similar to what many people who ascribe to Islaam today endorse – to use such and such pious person as an intercessor, and ask Allaah THROUGH him… was this practice accepted and endorsed, discouraged, or prohibited in the time of the Prophet (sallallaahu ‘alayhe wa sallam)?

THE CRUX OF THE MATTER

You should now acknowledge that we have arrived at the heart of the matter and the answer to confusion related to this issue is about to become very clear by Allaah’s Permission!

The answer:

This practice was not endorsed or accepted. Nor was it discouraged. Nor was it simply prohibited as being haraam! Instead, it was made as an example of THE SIN that Allaah will not forgive, THE CRIME against the Beneficent Lord that leads to eternal punishment, and THE VERY ACT that drew the lines of battle between the people of tawheed – the Prophet (sallallaahu ‘alayhe wa sallam) and his purely monotheist following (may Allaah be pleased with all of them) and the polytheists who refused to abandon their intercessors and make their worship for Allaah alone!

Regarding their requests from Allaah through these intercessors, they said, as Allaah recorded in His Book, what means:

“We only worship them to draw nearer to Allaah” (Az-Zumar 39:3)

Now remember when I said that this actions was “similar” to the practice of some of the people who ascribe to Islaam today who endorse this sort of so-called “tawassul”… I did not say “identical” but rather “similar” for a reason. There are some very important differences between them and the people of today.

1) The people in the time of the Prophet (sallallaahu ‘alayhe wa sallam) knew what they were doing was worship, and they knew that it was in direct contradiction to the message of “laa ilaaha ill-Allaah” they were being invited to, and thus they fought him over it with their lives and wealth.

2) The people of today who do this while ascribing to Islaam believe their practice is endorsed by Islaam!! And they believe they are worshipping Allaah upon tawheed! So, as pointed out by our scholars, the people of today who worship Allaah “through” the deceased are more ignorant of the meaning of Islaam than the polytheists of Makkah who fought against our Messenger (sallallaahu ‘alayhe wa sallam)!

3) Furthermore, the people of today sometimes use intercessors that were irreligious themselves, sometimes even polytheists who taught shirk, while the people of Makkah used angels and prophets to intercede for them (which was/is still shirk).

From these few points, you can see how even the polytheists of Makkah who fought against the Prophet (sallallaahu ‘alayhe wa sallam) were more knowledgeable about the meaning of worship, tawheed, shirk, and thus Islaam, than the moderen endorsers of so-called “tawassul” through the deceased.

In conclusion

I hope that these simple lines have cleared some confusion about this matter. May Allaah bless you all and grant us understaning in His Religion.

May He grant us knowledge of what is right, and the humility, courage, patience, and strength needed to follow it with our hearts and limbs. And may He also grant us knoweldge of what is wrong, and the humility, courage, patience, and strength needed to oppose it with our hearts and limbs!

And Allaah Most High knows best, may His Salaat and Salaam be upon His Final Messenger to Mankind.

Recommended reading on the specific topic: “Kashf ash-Shubuhaat”, the text itself is very clear on the topic, loaded with Qur’aanic quotes. Read the entire text first before reading any lengthy explanations.

Moosaa ibn John Richardson
http://www.salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=9602

Salat-ul-Tasabih – A strange Salah

Taken from : alifta.net

Q 2: There has been heated debate about salat-ul-Tasabih (supererogatory Prayer in which Allah is glorified 75 times in each unit of Prayer). I hope you will shed some light on this.

A: Salat-ul-Tasabih is not Mashru‘ (Islamically prescribed), as the Hadith that it is reported regarding it is not authentically narrated from the Prophet (peace be upon him). It also differs from the prescribed Salahs in regard to its form, words and actions, which is evidence that it is not prescribed. Certainly, the Salahs authentically reported from the Prophet (peace be upon him) are perfectly sufficient to dispense with this strange Salah, which is incompatible with what is known of the Purified Shar‘ (Law).

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, and his family and Companions!

Permanent Committee for Scholarly Research and Ifta’ Members : Bakr Abu Zayd, `Abdul-`Aziz Al Al-Shaykh, Salih Al-Fawzan, `Abdullah ibn Ghudayyan
Deputy Chairman : `Abdul-Razzaq `Afify
The Chairman : `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : Salat-ul-Tasabih – A strange Salah

Related Links:Superegatory Prayers ( Sunnat Muakkadah & other Nawafil Prayers)

Mistakes regarding performing Tahiyyatul Masjid on Friday

By Shaykh Mashhoor Hasan As-Salmaan

Upon entering the mosque on Friday, some people commit several mistakes one of which is sitting without performing Tahiyyatul Masjid especially those who attend the mosque late while the Imām is delivering the Khutbah.

It was previously mentioned that once a man entered the mosque [while the prophet (r) was delivering his Khutbah] and then the man sat down without performing Tahiyyatul Masjid. Seeing this, the prophet (r) said: ‘Whoever enters the mosque while the Imām is delivering the Khutbah on Friday should perform two short Rak‘ahs’.([1])

The hadīth indicates that listening to the Imām’s Khutbah should not hinder one from doing Tahiyyatul Masjid. Those who believe in the opposite think that the prophet’s (r) hadīth related by Ibn ‘Umar (t) to be their evidence. The hadīth states: ‘When the Khatīb ascends the pulpit, no Salāt is to be done, nor speech to take place’!!

This hadīth is, however, a fabricated one. It was narrated by At-Tabarānī in “Al-Kabīr”, and there is Ayyūb Ibn Nahik in its chain of narrators.([2])

Besides having a weak chain of narrators, this hadīth contradicts the purport of the previously mentioned one which bears a clear order of doing the two Rak‘ahs even if the Imām is on the pulpit.

Accordingly, it is of sheer ignorance that some Khutabah prohibit those who attend the mosque while the former are delivering their Khutbahs from doing these two Rak‘ahs and hence contradicting the prophet’s (r) order. I am afraid that such Khutabah fall under Allāh’s (U) threat which states: [أرأيت الذي ينهى * عبداً إذا صلى]

‘Have you (O Muhammad) seen him (i.e. Abū Jahl and the like) who prevents, a slave (Muhammad) when he prays?’.([3])

And He (U) said:

[لا تجعلوا دعاء الرسول بينكم كدعاء بعضكم بعضاً قد يعلم الله الذين يتسللون منكم لواذاً فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم]

‘And let those who oppose the Messenger’s commandment (i.e. his Sunnah), be ware lest some Fitnah (disbelief, weakness of faith, Bid‘ah, hypocracy, … etc.) before them or a painful torment be inflicted on them’.([4])

Accordingly, An-Nawawī said: ‘This is a crystal clear text to which diverted interpretations have no access. None of the ‘Ulamah who know this hadīth and believe in its authenticity rejects it’.([5])

The phrase “while the Imām is delivering his speech” -in the previously mentioned hadīth- indicates that talking while the Imām is not delivering his speech is not prohibited.

Tha‘labah’s Ibn Abī Mālik narration supports this. He said: ‘They [i.e. the Sahābah] used to talk while ‘Umar Ibn Al-Khattāb was sitting on the pulpit till the Mu’aththin finishes his ’Athān and then he (t) stands to deliver his two Khutbahs, at this moment no one speaks till he finishes them’.([6])

‘This indicates that the Imām’s ascent on the pulpit does not prevent one from speaking or doing Tahiyyatul Masjid but his delivering the Khutbahs does regarding the former. So the hadīth under discussion is false. May Allāh (U) guide us to the right path’.([7])

Al-Hāfith Ibn Hajar said: ‘Our reverend Shaikh Abul Fadl said in “Sharh Al-Tirmithī”: ‘All the Sahābah who prohibited that one does Salāt while the Imām is delivering his speech, their prohibition is addressed to those who are already present in the mosque [and want to do Nāfilah Salāt]. None of them prohibited doing Tahiyyatul Masjid. Besides, the order of doing it is clearly stated in an independent hadīth that should not be abandoned for just a probable interpretation of other narrations’.([8])

Imām Ash-Shāfi‘ī said: ‘Whoever enters the mosque while the Imām is delivering his speech or while the ’Athān is being called should perform the two Rak‘ahs and should make them short in accordance with the prophet’s (r) order’.([9])

He also said: ‘If there is no enough time to do these two Rak‘ahs because the Imām is at the end of his Khutbah and is about to engage in the Salāt, one does not have to do them.

In my opinion, the Imām in such a case should try to prolong his Khutbah and order him to perform the two Rak‘ahs. If the Imām did not do this -which is detested-, he incurs no sin upon himself.’.([10])

Upon entering the mosque while the Imām is still delivering the first Khutbah, some people sit till he finishes it and sits then they perform Tahiyyatul Masjid. This act is indeed an act of ignorance that contradicts the prophet’s (r) hadīth which states: ‘Whoever attends the mosque on Friday while the Imām is delivering the speech should do two short Rak‘ahs’.([11])

Some of those who attend the mosque while the Mu’aththin is calling the ’Athān and the Khatīb is sitting on the pulpit, wait for the former to finish and the latter to start delivering the Khutbah then they start performing Tahiyyatul Masjid.

This is indeed a mistake for listening to the Khutbah is an obligation unlike listening to and repeating the ’Athān after the Mu’aththin; which is a Sunnah. This is affirmed by Tha‘labah’s Ibn Abī Mālik Al-Qurathī statement. He said: ‘During ‘Umar’s and ‘Uthmān’s caliphates, when the Imām ascend the pulpit no one would perform Salāt and when he starts his Khutbah no one would speak’.([12])

‘The aforementioned ’Athar indicates that repeating the ’Athān after the Mu’aththin is not an obligation for it was proved that the Sahābah at ‘Umar’s time used to talk while the ’Athān is being called and for which ‘Umar never criticized any one. I was often asked about this matter and delivered this very same ruling. Allāh (U) knows that which is right’.([13])

An-Nawawī reported that some well-versed scholars held that if one is unable to perform Tahiyyatul Masjid, one should wait standing till the Iqāmah is called for one should not perform optional Salāt while the Iqāmah is being called and at the same time must not sit before doing Tahiyyatul Masjid.([14])

This view is indeed right in case one enters the mosque and finds that the Khatīb has already finished his speech and the Iqāamah is about to be called [or being called]. Allāh (U) know what is right.

([1]) The narrators of this hadīth were previously mentioned.

([2]) This is mentioned in “Majma‘ Az-Zawā’id” (vol. 2 / p. 184); the book says: ‘In the hadīth’s chain of narrators there is Ayyūb Ibn Nahik who is a weak narrator judged to be so by a group of hadīth scholars’. In “As-Sunnan Al-Kubrā” (vol. 3 / p. 193), Al-Baihaqī said: ‘Tracing this hadīth back to the prophet (r) is a grievous mistake’.

Az-Zayla‘ī agreed with Al-Baihaqī in the former’s “Nasbur Rāyah” (vol. 2 / p. 201). Abū Hātim also stated the same view about Abū Ayyūb Ibn Nahik from whom Abū Zur‘ah does not narrate any hadīth. Abu Zur‘ah stated that Ibn Nahik’s narrations were never recited to him [by his Sahikhs].

See also: “Al-Jarh Wat Ta‘dīl” (vol. 1 / 1 / 259), “Fathul Bārī” (vol. 2 / p. 409) and “Silsilat Al-Ahādīth Ad-Da‘īfah Wal Mawdū‘āh” (no. 87).

([3]) “Sūrat Al-‘Alaq” (verses no. 9, 10).

([4]) “Sūrat An-Nūr” (verse no. 63).

([5]) “Sharah Sahīh Muslim” by An-Nawawī (vol. 6 / p. 164) and “Fathul Bārī” (vol. 2 / p. 411).

([6]) Narrated by: Mālik in his “Muwatta’” (vol. 1 / p. 126), Ash-Shāfi‘ī in “Al-’Umm” (vol. 1 / p. 175), At-Tahāwī (vol. 1 / p. 217) and Ibn Abī Hātim in “Al-‘Ilal” (vol. 1 / p. 201).

In “Al-Majmū‘” (vol. 4 / p. 220), An-Nawawī said: ‘Tha‘labah’s narration is authentic; it was narrated by Ash-Shāfi‘ī in “Al-’Umm” through two authentic ways’!! An-Nawawī means the way traced back to both Ibn Abī Fudaik and Mālik  from Ibn Shihāb. This expression [i.e. two ways] is only used by An-Nawawī and which Al-‘Asqalānī and others criticized for, for it means that there are two different chains of narrators and both are traced back to Tha‘labah and this is not true. Both narrations are traced back to Ibn Shihāb alone.

From the same chain of narrators Yazīd Ibn Abdillāh narrated the same hadīth, as Ibn Abī Shaibah mentioned in his “Musannaf” (vol. 2 / p. 124). The chain of narration is authentic.

See also: “Tamāmul Minnah” (pp. 339-40) and “At-Talkhīs Al-Habīr” (vol. 2 / p. 61).

([7]) Adopted from “Silsilat Al-Ahādīth Ad-Da‘īfah Wal Mawdū‘āh” (vol. 1 / pp. 123-4).

([8]) “Fathul Bārī” (vol. 2 / p. 411).

([9]) “Al-’Umm” (vol. 1 / p. 227).                                                                                                      =

=       This opinion was also held by Al-Hasan Ibn ‘Uyaynah, Ash-Shāfi‘ī, Ahmad and Ishāq -as Al Baghwī stated in “Sharhus Sunnah” (vol. 4 / p. 266) and An-Nawawī in “Sharh Muslim” (vol. 6 / p. 164).

([10]) “Al-’Umm” (vol. 1 / p. 227).

([11]) The narrators of this hadīth were mentioned earlier.

As-Sakhāwī reported in his “Al-Jawāhir wad Durrar” that his Shaikh Ibn Hajar had attracted the attention to this mistake.

([12]) Narrated by Ibn Abī Shaibah in his “Musannaf” (vol. 2 / p. 124) through an authentic chain of narrators. This very hadīth was also narrated by Ibn Shihāb.

([13]) Adopted from “Tamāmul Minnah” (p. 340).

([14]) “Fathul Bārī” (vol. 2 / p. 412).

Hajj Without a “Hajj Pass” (Tasreeh)

In the Name of Allaah, the Most Merciful: May He raise the rank of His honest and noble Messenger, and grant him peace.

Regarding the ruling on making Hajj without a "Hajj pass" from the authorities:

1) A "Hajj pass", or permission from the authorities is a not required element of the Hajj in and of itself, as an act of worship.

2) The leaders in charge of the Hajj, the Saudi Government, are responsible before Allaah to facilitate Hajj for the people, organize it, and keep it a safe event.

3) In modern times, with the forms of transportation that we have, we face a dilemma that was not faced in the past: overcrowding at Hajj, harmful overcrowding that leads to physical harm and death, not only by the crowds themselved, but by the lack of resources to care for millions of pilgrims, like hospitals, medicines, food, transportation, etc. So a need has arisen to limit the number of people who make Hajj to keep it safe. This has been instituted by the Saudi Government, through the issuance of Hajj passes.

4) It is obligatory to obey the Muslim leaders in all permissible affairs. This "Hajj pass" is part of a rule that has been implemented to keep the pilgrims safe, so Muslims must fear Allaah and be absolutely sure that they cooperate with their leaders and refrain from making Hajj without a "Hajj pass".

Allaah says, what means, "O you believe! Obey Allaah and obey the Messenger, and also your own leaders."

Muslims who take this issue lightly or oppose this position must be reminded that Hajj is a great act of open obedience to Allaah, that can only be accepted by Allaah when it is sincerely done for him and in accordance with His rulings. Muslims must not combine acts of disobedience with their Hajj! It must be purely for Allaah and done in devout obedience to Him to be valid, may Allaah help us all.

5) This is clearly the case for the one performing an optional Hajj, meaning he has already offered a valid Hajj. He must be patient and wait for another chance. However, there is a possibility that a fatwaa (specific judgment) could be sought for someone who has not made Hajj before, with the condition that he feels certain that this year is his only chance to make Hajj, meaning he does not believe that he will be able to make Hajj after this year. I am not saying it is permissible in this case, but a person in this position should ask the people of knowledge about his specific situation and obtain a fatwaa about his case. This is because there is a clash here between the specific obligation on him to perform Hajj when he is able and the general obligation to obey the Muslim leaders.

Important: Do not give your own self a fatwaa that allows you to disobey Allaah’s Book! Rather, be patient and ask the people of fatwaa (the scholars) about your case specifically.

6) All forms of deception must be avoided! It is common that people (without Hajj passes who live in KSA) entertain the idea of intentionally entering Makkah without ihraam to avoid detection and then slaughtering a sacrifice to attone for it! Why would a Muslim begin his Hajj with violations of the rules of Hajj?! We must fear Allaah and know that Allaah will give us the FULL, COMPLETE reward for a Hajj if we truly intended it and were prevented.

And Allaah knows best.

Moosaa ibn John Richardson
http://salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=10020

Making Takbir, then du’aa to Allaah after praying two rak’ah inside the Ka’bah (Hijr) is a Sunnah

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah Amma ba’d Making Takbir, then du’aa to Allaah after praying two rak’ah inside the Ka’bah (Hijr) is a Sunnah Question: Is salat inside the Ka’bah in any way superior to salat outside it, and is it permissible for a person to speak of what he has seen inside the ka’bah? Answer by The Permanent Committee: Salat inside the Ka’bah is preferred, if it is possible to do so without any inconvenience, difficulty or harm to anyone, as the Prophet (salallaahu ‘alaihi wa sallam) entered it and prayed therein, according to an authentic narration in the Sahihain (Two Sahihs). And it has been reported from him (salallaahu ‘alaihi wa sallam) that he came out one day looking sad, and he said: "Verily, I fear that I may have placed a burden upon my Ummah (i.e. by entering the ka’bah)." [1] And when ‘A`ishah (radiallaahu ‘anha) asked him about salat in the Ka’bah, he said: "Pray in the Hijr, because it is a part of the House." [2] This proves that salat inside the Ka’bah is preferred and is a means of drawing close (to Allaah) and an act of obedience, and in it is great merit. However, it is not fitting that there should be crowding, or harm, or doing anything which causes difficulty to him or to the people. It is enough for him to pray in the Hijr, because it is a part of the House; and there is no objection to speaking about what he has seen inside the Ka’bah, such as its inscriptions, or what is on its ceiling or the like. There is no objection to a person talking and saying: "I saw such and such and such and such." There is no sin in that. quote: The Sunnah, when one enters the Ka’bah, is to pray two rak’ahs and to say "Allaahu Akbar" and invoke Allaah, the Almighty, the All-Powerful with whatever supplications are easy for him at the end of it, especially those which have been reported (from the Prophet, salallaahu ‘alaihi wa sallam) because the Prophet (salallaahu ‘alaihi wa sallam) entered the Ka’bah and prayed therein, then he performed Takbir and supplicated Allaah. All of this has been authentically reported from him (salallaahu ‘alaihi wa sallam). The Permanent Committee; Fatawa Islamiya, Volume 2 [1] Abu Dawud no. 2029. [2] Abu Dawud no. 2028; Ahmad 6:92

When Eid coincides with Friday Nov 27th 2009….

What to do when `Eed coincides with Friday – 1

Question: …he gave a fatwa that the Jumu’ah and Zuhr prayer are "dropped" (not obligatory) if one attended the `Eed prayer whether it is the imaam or (any of) the congregation,…

Response: If the `Eed coincides with Friday, then attendance to the Jumu’ah prayer for anyone who attended the `Eed prayer is "dropped" (not obligatory) except for the imaam. For certainly he is not relieved of this obligation except if the people do not gather for the Jumu’ah (prayer).

And with Allaah lies all the success, and may Allaah send prayers and salutations upon our Prophet Muhammad (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh ‘Abdul ‘Azeez ibn Abdullaah ibn Baaz;
Deputy Head: Shaykh ‘Abdur-Razzaaq ‘Afeefee;
Member: Shaykh ‘Abdullaah Ibn Qu’ood
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-’Ilmiyyah wal-Iftaa. – Volume 8, Page 179, Fatwa No.2140

…

What to do when `Eed coincides with Friday – 2

Question: If any of the two `Eeds fall on a Friday (Jumu’ah), do you pray the Jumu’ah (prayer) with its khutbah on that day or not?

Response: That which is legislated for the Muslims if the `Eed coincides with Friday is to pray the `Eed prayer and the Jumu’ah prayer in the masaajid (plural of masjid) where the Jumu’ah prayer is (normally) held. And it is permissible for one who attended the `Eed prayer to leave off the Jumu’ah and instead perform the Zuhr prayer.

Shaykh Ibn Baaz
Majmoo’ Fataawa Samaahatu ash-Shaykh Ibn Baaz – Volume 4, Page 504, Fatwa No. 556

Surah Al-Qiyamah (075) – The Resurrection – Qari Khalid al-Wassabee Must watch !!

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Mistakes in a new Qur’an translation supported by Dr. Zakir Naik

Below are some of the verses which are translated incorrectly in "English Translation of the Message of The Quran" which is published by Book of Signs Foundation (copyright 2006 CE). This translation is authenticated and approved by al-Azhar University[1] and claims to be "Dawah oriented" i.e. it is catered to non-Muslim readers. It also has a 14-page long preface by Dr. Zakir Naik!!! Please see the attached screenshot from the official website of the Book of Signs Foundation. Below is the comparison of the translations of the meaning of some verses in it with the most authentic english translation that was endorsed by Imam ibn Baz rahimahullah viz. The Noble Quran translated by Allamah Taqiuddin Hilali and Dr. Muhammad Muhsin Khan. To see the Arabic verses associated with the correct translation of the meaning of the Qur’an select encoding Arabic(Windows) in your browser. Here it goes,… 1. Wrong interpretation of the shahada "La ilaha illAllah" implying only Tawheed ar-Ruboobiyyah without consideration of Tawheed al-Uloohiyyah 47:19 – (O Prophet), therefore know, that there is no god but Allah, and ask forgiveness for your sin,… Correct interpretation from The Noble Qur’an is Muhammad (47):19 فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَاللَّهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ So know (O Muhammad (sallallaahu alayhi wasallam)) that Lâ ilâha ill-Allâh (none has the right to be worshipped but Allâh), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women. And Allâh knows well your moving about, and your place of rest (in your homes). 2. Wrong translations/interpretations of sifaat(attributes) of Allah 13:2 – …And (He) is firmly placed on the Throne [of Power]; Correction: Ra’d (13):2 اللّهُ الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ثُمَّ اسْتَوَى عَلَى الْعَرْشِ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِي لأَجَلٍ مُّسَمًّى يُدَبِّرُ الأَمْرَ يُفَصِّلُ الآيَاتِ لَعَلَّكُم بِلِقَاء رَبِّكُمْ تُوقِنُونَ Allâh is He Who raised the heavens without any pillars that you can see. Then, He Istawâ (rose above) the Throne (really in a manner that suits His Majesty). He has subjected the sun and the moon (to continue going round)! Each running (its course) for a term appointed. He regulates all affairs, explaining the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, that you may believe with certainty in the meeting with your Lord. 92:20 – But only the desire to seek the Approval of their Lord Most High; Correction: Al-Lail (92):20 إِلَّا ابْتِغَاء وَجْهِ رَبِّهِا لْأَعْلَى Except only the desire to seek the Countenance of his Lord, the Most High; 76:9 – "We feed you for the sake of Allah alone, no reward do we want from you, nor thanks." Correct translation from The Noble Qur’an is Al-Insan (76):9 إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَانُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُورًا (Saying): "We feed you seeking Allâh’s Countenance only. We wish for no reward, nor thanks from you. 2:115 – Wherever you turn, there is the Face (the Divine Countenance and Presence) of Allah. For Allah is All Pervading, All Knowing. Correction: Al-Baqarah (2):115 وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ إِنَّ اللّهَ وَاسِعٌ عَلِيمٌ And to Allâh belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allâh (and He is High above, over His Throne). Surely! Allâh is All-Sufficient for His creatures’ needs, All-Knowing. 57:3 – He is the First and (He is) the Last, and the All Present, (Omnipresent, the All Evident): And (He is) the Hidden, and He is the All Knower of all the (minutest) things. Correction: Al-Hadid (57):3 هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing. 57:4 – He it is Who created the heavens and the earth in six Days, and then He rose over the Throne (of Authority). He knows what enters within the earth and what comes out of it: And what comes down from heaven and what rises up to it. And He is with you where ever you may be. And Allah sees well all that you do. Correction: Al-Hadid (57):4 هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاء وَمَا يَعْرُجُ فِيهَا وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ He it is Who created the heavens and the earth in six Days and then Istawâ (rose over) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be. And Allâh is the All-Seer of what you do. 3. ‘Kursi‘ incorrectly translated as ‘Throne’ inspite of clarification in the footnotes of "The Noble Qur’an" 2:255 – His Throne extends over the heavens and over the earth, Correct translation from The Noble Qur’an is Al-Baqarah (2):255 اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ Allâh! Lâ ilâha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter . And they will never compass anything of His Knowledge except that which He wills. His Kursî extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursî.] 4. Hur translated as Companions. Click here to read about Dr. Naik’s errors with regards to this issue. 44:54 – We shall enjoin them the companions with beautiful, big and lovely eyes. Correction: Ad-Dukhan (44):54 كَذَلِكَ وَزَوَّجْنَاهُم بِحُورٍ عِينٍ So (it will be), and We shall marry them to Houris (female fair ones) with wide, lovely eyes. 5. Miscellaneous mistakes 2:30 – And (remember) when your Lord said to the angels; "I will create a vicegerent on earth." Correction: Al-Baqarah (2):30 وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ And (remember) when your Lord said to the angels: "Verily, I am going to place (mankind) generations after generations on earth." They said: "Will You place therein those who will make mischief therein and shed blood, – while we glorify You with praises and thanks (Exalted be You above all that they associate with You as partners) and sanctify You." He (Allâh) said: "I know that which you do not know." 58:22 – …For such (people who believe) He (Allah) has written Faith in their hearts, and (He has) strengthened them with a spirit from Himself. Correction: Al-Mujadilah (58):22 لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءهُمْ أَوْ أَبْنَاءهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُوْلَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ أُوْلَئِكَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ You (O Muhammad (sallallaahu alayhi wasallam)) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad (sallallaahu alayhi wasallam) ), even though they were their fathers, or their sons, or their brothers, or their kindred (people). For such He has written Faith in their hearts, and strengthened them with Rûh (proofs, light and true guidance) from Himself. And We will admit them to Gardens (Paradise) under which rivers flow, to dwell therein (forever). Allâh is pleased with them, and they with Him. They are the Party of Allâh. Verily, it is the Party of Allâh that will be the successful.

Note that these are just some of the errors. I’m sure if a knowledgeable Sunni thoroughly checks this translation, s/he will find more errors related to aqeedah inshAllah. Please visit www.asharis.com for a better understanding regarding Allah’s Names and Attributes and how the various sects deviated from the correct understanding.

May Allah protect the Muslims from the mistakes in this translation and enable them to realize who are the real Scholars and Duaat of Ahlus Sunnah wal Jamaah. Aameen.

Footnotes:-
1. Dr. Saleh as-Saleh rahimahullah mentioned in his book ‘A Chapter on The Dispraise of al-Hawaa by Imam Ibnul Qayyim al-Jawziyyah’, "Al-Azhar recommended the book(Reliance of the Traveller of Nuh Ha Meem Keller) because of the Ash’arite orientation of the people of influence in these institutions. The truth, however, is that Nuh Ha Mim , IIIT, and al-Azhar are Ash’arites when it comes to the tenants of faith.

http://salafitalk.net/st/viewmessages.cfm?Forum=8&Topic=9800

Excellent Translations – Don’t Miss it !!

by brother Abbas Abu Yahya

All are in PDF Format

Gaining Rewards – The Hadeeth of the Prophet which were chosen For their great rewards for easy actions

Hadeeth taken from ‘Saheeh al-Kalima at-Tayyib’ – By Shaykhul Islaam Ibn Taymeeyah
And Checked by Muhammad Nasir-rudeen al-Albani

Imaan is Patience and Gratitude – Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah

Taken from the book: Tools for the Patient & Provisions for the Thankful

Where Patience is Mentioned in the Qur’aan – Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah

Taken from the book : Tools for the Patient & Provisions for the Thankful

Correcting the two strengths of knowledge and action – Shaykh Ibn Qayyim al-Jawziyyah

Taken from ‘Miftah dar as-Sa’ada’(key to the land of happiness)

A Selection of Ahaadeeth and their benefits taken from ‘Silsilah al-Ahadeeth as-Saheehah’

By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani

Distinguished Characteristics of the Hadadiyaa

By The Shaykh, the Muhaddith Rabee’ bin Hadi al-Madkhali

The virtue of Abu Ubayda and using Khabar al-Ahad as a proof

Silsilah al-Ahadeeth as-Saheehah vol. 4 hadeeth no. 1964 – By Shaykh Muhammad Nasur-Deen al-Alabanee

The praise of Shaykh Rabia’ al-Madhkhalee for the Muhadith, the ‘Allaama, Shaykh of Hadeeth Muhammad Nasr ud-Deen al-Albaani

The Ahadeeth of Tawheed – 01 | 02 | 03 | 04 | 05 | 06 | 07 | 08 | 09 | 10 | 11 | 12 | 13 | 14 |

From the ‘Silsilah Ahadeeth As-Saheehah’ Of Shaykh Al-Albaani

Ahadith regarding the benefits and blessings of Hajj

Taken from ‘Saheeh al-Targheeb wa Tarheeb’ By the Shaykh Muhammad Nasr ud-Deen al-Albaani

Sparkles from the Pearls Of knowledge – By Shaykh ul Islam Ibn Qayyim al-Jawziyyah

Taken from ‘Miftah dar as-Sa’ada’ (Key to the land of happiness)

The One Who Commits Suicide – By Imaam ad-Dhahabi

Taken from ‘Al-Kabair’ The Major Sins

The Ruling of the Dome Built upon the Grave of the Messenger of Allaah
A Research Paper Prepared by Abu AbdurRahmaan Muqbil bin Hadi al-Waadi’ee

1. Introduction
2. Allaah Ta’ala Honouring His Prophet Muhammad – sallAllaahu alayhi wa sallam
3. The Sharia’s stance against extremism
4. The consultation amongst the Companions of where the Messenger – sallAllaahu alayhi wa sallam – should be buried
5. When was the grave of the Messenger – sallAllaahu alayhi wa sallam – first entered into his masjid?
6. When was the dome built on the grave of the Messenger – sallAllaahu alayhi wa sallam?
7. The dislike of the dome by the people of knowledge
8. The Prophet – sallAllaahu alayhi wa sallam – prohibited building on top of graves
9. The prohibition of the Messenger – sallAllaahu alayhi wa sallam – of taking graves as masajid
10. Taking graves as masajid is the way of the Jews and the Christians
11. The Prohibition of praying to graves, upon them and in a graveyard
12. The conclusion of what is obligatory upon the Muslims regarding this dome and other domes

The great debate of Ibn ‘Abbas -radiAllaah anhu- with the Khawaarij

Taken from ‘Silsilah as-Saheehah’ (5/12-13), & ‘Moonazaraat ‘aimmat as-Salaf’ p.89-91

Rebelling with the Sword and Performing Takfeer Due to Major Sins – By Imaam ad-Dhahabi

Taken from ‘Al-Kabair’ The Major Sins

From the sayings of the Salaf about Truthfulness and Sincerity

Collected by Abdul Wahhab bin Muhammad as-Salafi – Taken from www.sahab.net

Rulings Regarding Holding the Mus-haf during the Taraweeh Prayer

The Fatawa from the Three Imaams of our Time Al-Albaani, Ibn Baz & Ibn Uthaymeen

Retraction of Shaykh al-Albaani regarding the Hadeeth of Worldly Affairs

Taken from: ‘Silsilah Ahadeeth ad-Da’eefah’ no. 2304

When Does a Slave Know that a Trial is a Test or a Punishment?

Taken From the Fatawaa of our Shaykh Abdul Azeez bin Abdullaah Bin Baz

The Encouragement to Fast the Day of ‘Ashura

From ‘Saheeh Targheeb wa Tarheeb’ – Shaykh Muhammad Nasur uddeen al-Albaani

Warning Against the Fitnah of Takfeer – By Shaykh al-Albani

The Traveller Praying A Different Prayer Behind A Resident Imaam – By Shaykh al-Albani

Trailing the Hem of a Garment for a Woman – Ash-Shaykh Muhammad Nasir ud-Deen al-Albaani

Hadeeth No. 460 from Silsilah Ahadeeth as-Saheehah

The unauthentic narration of ‘the Hair Dresser of Pharaoh’s Daughter’

Taken from ‘Silsilah ahadeeth ad-Daeefah’ 2/880 – by Shaykh Albaanee

The Status of the Messenger & His Rights upon Us – Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08

Compiled by The Eminent Shaykh, the Muhaddith, Rabee’ ibn Haadee al-Madkhalee

Is it Permissible to Talk to ones Fiancée over the Telephone? – Shaykh Muhammad Nasr ud-Deen al-Albaani

Polygyny (Having more than one wife) is the Sunnah – Shaykh Abdul Azeez bin Abdullaah Bin Baaz

Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – 01 | 02 | 03 | 04 | 05 | 06 | 07 | 08

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

The foundation of marriage is polygyny (Having more than one wife)

Taken From The Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baaz

Praise of the ‘Ulema for Shaykh Abu AbdurRahmaan Muqbil bin Haadee al-Waadi’ee

From Shaykh al-Albaani , Shaykh AbdulAzeez bin Baz , Shaykh Uthaymeen, Shaykh Rabee, Shaykh Ahmad bin Yahya an-Najmee , Shaykh Salih ibn Fawzan al-Fawzan

The Intention for the Prayer – Shaykh Muhammad Nasir- Deen Al-Albaani

Taken from the ‘Original Sifat as-Salah’

Encouragement to have Affection and Friendliness & Warning Against Splitting up and Differing

By the Shaykh Muhaddith Allaama Rabee’ bin Hadi bin Umayr al-Madkhalee

Some Ahadeeth regarding Hajj and Umrah – Part A | Part B | Part C

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Takfeer without proof : Part A | Part B | Part C | Part D

By Shaykh Ibraheem bin ‘Amir ar-Ruhaylee – Taken from his book ‘at-Takfeer & its Principles’

The Advice of Imam Wahab ibn Munabih To a Man Affected by the Thought of the Khawarij

Researched By Shaykh ‘Abdus Salaam bin Burjis Aal‘AbdulKareem

Some Ahadeeth Pertaining to Behaviour and Seeking Permission Part A | PartB | PartC | PartD | PartE | PartF | PartG | Part H

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

A Muhaddith or A Faqih
By the Muhaddith, Shaykh, Allamaa’ Muhammad Nasir uddeen al-Albaani

Fiqh of the Hadeeth – Dr. Muhammad Deeya ar-Rahman al-Azamee

Ahl-ul-Hadeeth – Dr. Muhammad Deeya ar-Rahman al-Azamee

The Upbringing of Three Daughters
Taken From the Fatawaa of our Shaykh, Allaama, Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz

Some Narrations of the Imaams of Sunnah Concerning the Excellence of the Companions –RadhiAllaahu anhum
From ‘The Narrations Mentioned by Imaams of the Sunnah in the Chapters of ‘Aqeedah from the Book ‘Siyaar ‘Alaam an-Nubala’

Ahadeeth Pertaining to The Adhaan and the Prayer : Part A | Part B | Part C | Part D | Part E | Part F

Taken from ‘Silsilah Ahadeeth As-Saheehah’ of Shaykh Al-Albaani

A Scholarly Research by Shaykh Albaani That Prayer Beads are a Bida’

Taken from ‘Silsilah Ahadeeth ad-Daeefah’1/83
A summary of the research by the Shaykh, Allamaa’ Muhammad Nasiruddeen al-Albaani

A Collection of Guidelines on What a Person Can Do to Protect Himself From Magic

Compiled by Shaykh ‘Alee bin Ghazi at-Tawayjjari – From the book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’

What is the Ruling of Reciting the Qur’aan for the Deceased in his House?

Taken From the Fatawaa Shaykh Abdul Azeez bin Abdullaah Bin Baz

The Light of the Sunnah & Tawheed is With the People of Hadeeth and the Darkness of Bida’ and Following Desires Reigns Over Other Than the People of Hadeeth
Compiled by The Eminent Shaykh, the Muhaddith, Rabee’ ibn Haadee al-Madkhalee

The Love of Ahl-ul-Bayt -RadiAllaah anhum- for the Khalifah of the Messenger of Allaah

Taken from the book ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’
Compiled By Muhammad Uthmaan al-Anjaaree

The Excellence of ‘La ilaha ‘illa Allaah’

By Hafidh al-Hakami -Rahimullaah- Taken from his book ‘Ma’arij al-Qabool’

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr : Part A | Part B | Part C | Part D | Part E | Part F | Part G | Part H

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

The Encouragement to Eat of what Your Own Hands Have Earned & Sufficing with it Over Begging & Subjugating Oneself to Handouts
Taken from ‘Riyadh as-Saliheen’ By Imaam an-Nawwawi

Following the Messenger -sallAllaahu alayhi wa sallam-

By Shaykh ul –Islaam Ibn Qayyim al-Jawziyyah – From his book ‘Madarij as-Salikeen’

Celebrating the Prophet’s Birthday (Mawlid)
Excerpts from Works by a Numerous People of Knowledge

An Explanation That "Guide us to the Straight Way" to the End of the Soorah is a Refutation of the Rafidah
By Ibn Qayyim al-Jawziyyah – From his book ‘Madarij as-Salikeen’

Some Different Types of Intercession (ash-Shifa’a)
Compiled and translated By Abbas Abu Yahya

‘Who Created Allaah?’
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Brief Biographies of some of the Companions

Taken from – Siyaar ‘Alaam an-Nubalaa & Thahdheeb at thahdheeb

The Language of the People of Paradise – By Shaykhul-Islaam Ibn Taymeeyah -Rahimullaah-

Brief Biographies of some of the People of Knowledge

Taken from – Siyaar ‘Alaam an-Nubalaa & Thahdheeb at Thahdheeb And other works

A Summary of the Explanation of the Hadeeth of ‘The Leading Supplication for Seeking Forgiveness’
by Shaykh ul-Islaam Ibn Taymeeyah

Requesting Someone to Supplicate after Concluding a Lesson

by the Muhaddith, Shaykh, Allamaa’Muhammad Nasiruddeen al-Albaani

The Prohibition of Burying People in Houses
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Seven Conditions of ‘La ilaha ‘illa Allaah’

By Hafidh al-Hakami , Taken from his book ‘Ma’arij al-Qabool’

Giving of Zakat is from al-Eemaan
Taken from Silsilah Ahadeeth As-Saheehah by Shaykh Muhammad Naasiruddeen al-Albaani

The Strongest of the Companions in Eemaan

Taken from the book ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’
Compiled By Muhammad Uthmaan al-Anjaaree

What is the dress of the woman in the Prayer – By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani

The Four Principles of "You Alone we worship"

From the book ‘Madarij as-Salikeen’ – Ibn Qayyim al-Jawziyyah

The Obligation of Seeking Refuge from Four Things Before the Dua’ in Tashahud

Taken from the ‘Original Sifat as-Salah’ – Shaykh Muhammad Nasir- Deen Al-Albaani

Me Myself and I
By Shaykh Ibn Qayyim al-Jawziyyah – From his book ‘Za’ad al-Ma’aad’

A Brief Summary of the Issue of Raising the hands for the Qunoot in the Witr

Taken from the ‘Original Sifat as-Salah’ – Shaykh Muhammad Nasir- Deen Al-Albaani

Saying Ameen in the Qunoot
Compiled & translated By Abbas Abu Yahya

Is it Permissible to Fast while Travelling
Taken from Silsilah Ahadeeth As-Saheehah by Shaykh Muhammad Naasiruddeen al-Albaani

Oppressing the Non-Muslims
Shaykh, Allaama, al-Faqeeh Muhammad bin Salih al-Uthaymeen

Whoever Does not Supplicate to Allaah, then Allaah is Angry with him

Taken from Silsilah Ahadeeth As-Saheehah Shaykh Nasir- Deen Al-Albaani

Speaking about the people of Bida – Shaykh ul-Islaam Ibn Taymeeyah

From those Mannerisms that are Obligatory with Allaah Ta’ala

Taken from ‘Silsilah Ahadeeth As-Saheehah’ Shaykh Muhammad Nasir uddeen al-Albaani

Source: http://abdurrahman.org/knowledge/Abbas-Abu-Yahya.html