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Identifier-ark ark:. People of the Book and Nazarenes in the Koran:. So the intention to travel to Madinah is only to pray in the Mosque, as travels are only done for the three mosques. The intention is not to travel to the grave, and people who combine the two intentions err, and if they did not know the proofs, then they will be forgiven. The majority of scholars like Malik, Ash-Shafi'i, Abu Hanifah and Ahmad, in one of his two sayings, said that it is forbidden to swear by the Prophet saw and that the oath is not established with this swearing , in the same way as swearing by anything from the creation is prohibited.

And the expiation is not compulsory upon the one who swears with anything from that and breaks his oath. And truly, it is established from him saw in the "Sahih" that he said: And ibn 'Aqil said: And the forbiddance in this is that of Tahrim 3 for the majority as the Madhab of Abu Hanifah and others, and it is one of the two sayings of the Madhab of Ahmad as it has preceded until one between ibn Mas'ud, ibn Abbas or others said: The forbiddance of Karahah Tanzihi is that of dislike, meaning its author will be rewarded for leaving this action but if he performs it, there will no sin on him.

And in another version: And he who associates with Allah " it is as though he had fallen from the sky and was snatched by the birds or the wind carried him down into a remote place.

And a group among the people of knowledge considered that it is legislated and not forbidden, and there are a lot of similar cases to this, but Allah Ta'ala said: And if you disagree over anything, refer it to Allah and the Messenger, if you believe in Allah and the Last Day.

That is the best way and best in result" An-Nisa 4: And all of this is for the protection of the Tawhid of Allah 'Azza wa Jalla , and for the purpose of making the religion entirely for Allah, so none is worshiped besides Him, and none is trusted except He, none is invoked except He, none is 1 Abu Dawud, ibn Majah, Ahmad, Al-Bayhaqi, Al-'Uqayli from Khuraym ibn Fatik and the chain is weak.

It has also been reported by At-Tirmidhi from Ayman ibn Khuraym with a weak chain. Habib ibn An-Nu'man is Majhul unknown. Ibn Qattan said: And the same for the narrator from him ibn Zyad A1-' Asfari. Secondly, there is Idhtirab in the Hadith And the obligatory Hajj is only performed to the best of His houses and the most noble, and it is the mosque of Al-Haram, and the recommended travel is only to the two mosques of Madinah and Al-Aqsa because of their being built by two Prophets.

The prophetic mosque, the mosque of Madinah, the seal of Messengers led its foundation on faith, and the mosque of Iliya was indeed a mosque before Sulayman Solomon. It is recorded in the two "Sahih" from Abu Zarr, may Allah be pleased with him: And this is the Sunnah of Allah's Messenger saw , he was praying wherever the time of prayer reached him. And the mosque of Al-Aqsa was from the time of Ibrahim, peace be upon him, but Sulayman Solomon , peace be upon him, made it into an immense construction.

So all three mosques were built by noble Prophets in order that they and the people pray in them. The travel to the three mosques in imitation of the Prophets As the Prophets, peace be upon them, would intend prayer in these two mosques, then travelling to them has been legislated for the purpose of praying in them and worshiping in imitation of the Prophets, peace be upon them, and to take them as examples.

The Comprehensive Book – Kitab al-Jami

The Hajj is from the religion of Ibrahim and Muhammad, peace be on both of them. Likewise, Ibrahim Al-Khalil, peace be upon him, when he built the House and Allah Ta'ala commanded him to call people to perform Hajj to it, then people started to travel to it during the time of Ibrahim, peace be upon him. And it was not compulsory for people in the most authentic of the two sayings of scholars , and in the same way it was not compulsory in the beginning of Islam, Allah only made it obligatory on Muhammad saw in a late time when Surah Ale Tmran was revealed.

And is has been said that the order of completion makes it obligatory to start them, and the first saying is authentic that this only implies order to complete a started Hajj not to perform Hajj. From particularities of the mosque of Al-Aqsa and the Prophetic mosque So in this way, the mosque of Al-Aqsa and the mosque of the Prophet saw were both built by noble Messengers, and they called people to travel to them for the purpose of worship in them.

And no other Prophet, peace be upon them, built a mosque and called people to travel for worship in it except for the case of these three mosques, but they possessed mosques in which they would pray and they did not call people to travel to them, as was Ibrahim, peace be upon him, praying in his place and he only called people to perform Hajj to the House.

And no Prophet called to travel to his grave nor to his house nor to his place and nor to any other of his traces Athar , rather they called towards the worship of Allah only with no partners being ascribed to Him. He Ta'ala said when He mentioned them: But if they had associated others with Allah, then whatever they were doing would have been vain. Those are the ones to whom We gave the Scripture and authority and Prophethood. But if these disbelieve in it, then We have entrusted it to a people such as the Sahabah of the Prophet saw who are not therein disbelievers.

Those are the ones whom Allah has guided, so from their guidance take an example. As for all mosques, then their nobility resides in them being mosques of Allah and houses in which prayer is performed, and this is a common point between all mosques, even if worship occurs more in some of them or because some are older than others and similar things.

So these excellent qualities are present in all mosques, worship in some of them occurs more than others, and some are older than other, and if travelling to them would be legislated because of these reasons, then undertaking a travel to all mosques would be lawful. This is why the priest who announced the coming of the Prophet saw to Umayyah ibn Abu Salt said: And a group of Salaf read: This is why Abu Sufyan said on the day of Uhud when he started reciting poetry: Allah is the most Exalted and the most Magnificent.

Hence they were sometimes worshiping Allah and sometimes other than Him, and they would say in their Talbiyah 4: Your service, You have no partner except partners who are Yours, You possess them and they do not possess. Whom you fear as you fear each other? Thus do We explain the signs in detail to a people who have sense. If one of you would not be pleased that his slaves become a partner with him similarly to himself, how can you ascribe My slaves as associates with Me?

And all besides Allah among angels, Prophets, saints and the entire creation are all His slaves, and He Subhanahu , none has the right to be worshiped except He, and to Him belongs the Sovereignty and He deserves the praise, and He is powerful on everything. Therefore, the association Shirk with angels and Prophets has been declared as disbelief, and He Ta'ala said: Would he order you to disbelief after you had been Muslims?

And they were not commanded except to worship one God; there is no deity deserving worship except Him. Exalted is He above whatever they associate with Him. And in the same way the Christians perform Hajj to Qumamah and to the house of Lahm, and they perform Hajj to Al-Qunah that is at Saydnaya, and Al-Qunah is a picture, and other from their churches that contain pictures they venerate and by which they seek intercession.

The sanctity of the Ka'bah The scholars Tafsir and Prophetic biography and others have mentioned the story of Abrahah, the king of Abyssinia, who drove elephants to Makkah in order to destroy it when Abyssinia conquered Yemen and they overpowered the 1 T: And after this event Sayf ibn Dhu Yazin 1 went to Al-Kisra, the king of Persia, in order to seek assistance from him, and he Al-Kisra helped him with an army until he expelled Abyssinians from there Yemen , and he is among people who gave the news of the Prophet's coming saw.

And this story is described in the verses of Surah Al-Fil the Elephant , by which Allah Ta'ala emphasized the sanctity of Al-Ka'bah when He sent against them birds in flocks striking them with stones of Sijjil -meaning in different groups- and the stones of Sijjil mean stones of clay that have been baked. And this happened in the year of the Prophet's birth saw , and it is counted among the proofs of his prophecy, signs of his Risalah and proofs of his Shari'ah.

And it is the only House he and his community perform Hajj to and pray towards its direction. And they scholars said that Abrahah built a church in the land of Yemen and wanted to shift the Hajj of Arabs to it, and a man from Arabs entered and relieved his nature urine and stools in the church, and for this reason Abrahah grew furious and travelled to the Ka'bah targeting to destroy it until occurred what occurred.

Did He not make their plan into misguidance? And He sent against them birds in flocks, striking them with stones of Sijjil baked clay , and He made them like eaten straw. And it shows that whoever aimed at appointing a place of worship in it Yemen in the same way as it is travelled to the mosque of Al-Haram, then certainly he aimed at a worship which is from the kinds of Hajj. And the Prophet saw forbade everybody from performing Hajj or travelling to other than the three mosques, and the obligatory Hajj that is called Hajj in absolute sense is only to the mosque of Haram particularly, and the travel to 1 It is written in "The History of Islam" vol 1 p 89 by Akbar Shah Najibabadi published by Darussalam: Abdul Mutttalib took some nobles of Quraish and went to congratulate Saif on his victory.

This prophecy found wide currency and fame. And the same is mentioned in the Hadith of Abu Sufyan when he met Umayyah ibn Abu Salt Ath-Thaqafi and he mentioned that a Christian scholar informed him of the proximity of a Prophet that will be sent from Arabs.

And Umayyah said: And Manat, the other third? Is the male for you and for Him the female? So this shows that the travel to memorials Al-Mashahid constitutes a Hajj to them, as it is said by some laymen: Qabisah narrated us from Sufyan from Mansur from Mujahid: And he narrated from Al-A'mash that he said: A group of Salaf read "Al-Lat" with a double "t".

And it has been said that it is a name turned from the name of "Allah", Al-Khattabi said: And Manat was for the people of Madinah. And all cities of Hijaz had a Taghut 2 to which they performed Hajj, took as an intercessor and worshipped. And what some scholars of Tafsir mention, that Al- 'Uzza was for Ghatfan, this is because Ghatfan was worshiping it and it was in 1 Ibn Jarir in his "Tafsir".

Hafiz ibn-Al Qayim said that At-Taghut is whatever goes beyond his bounds from worshiped, obeyed or followed people or things. Here it refers to the idols of polytheists. Allah is the most Exalted and the most Magnificent" as its mention has preceded.

And with these, there were Isaf and Nailah on Safa and Al-Marwah, and there were three hundred and sixty statues of idols around the Ka'bah. So it is not harmful of those who perform the Hajj of the House of Allah or perform the Umra, to ambulate Tawaf between them. And when they embraced Islam, they asked Allah's Messenger may peace be upon him about it, and then Allah, the Exalted and Majestic, revealed this verse: And these three names are feminine: Al-Lat, Al-'Uzza and Manat.

And anyway Umayyah ibn Abu Salt indeed said: Allah Ta'ala indeed said: And he was not among those who associated others with Allah.

And of this I have been commanded, and I am the first among you of the Muslims. And the Prophet saw forbade travelling to other than the three mosques even if it is a house among the Houses of Allah, as it does not have a particularity justifying the travel to it, and neither he saw nor any other Prophets before him legislated the travel to it, contrary to the three, as indeed all of them were built by a Prophet and he called people to travel to it, so they possess particular virtues that other do not have.

So if travelling to Houses of Allah other than the three is not legislated by agreement of the four Imams, rather it was declared prohibited by the Messenger saw , so what about travelling to houses of creatures whose graves are transformed into places of worship, idols and places of Td and they are associated with Allah and invoked besides Allah?

To the extremity that many of the people venerating them prefer the Hajj to them over the Hajj to the House of Allah, so the polytheism and worship of idols is considered superior than Tawhid and the worship of the Merciful, as it is done by those who do that among polytheists.

And he who sets up partners in worship with Allah has certainly gone far astray. They call upon instead of Him none but female Inath , and they actually invoke none but a rebellious Shaytan Satan.

Allah has cursed him Shaytan " An-Nisa 4: And this Qur'an was revealed to me that I may warn you thereby and whomsoever it reaches. Do you truly bear witness that with Allah there are other deities Alihah? They said: Indeed, those worshippers will be destroyed for that which they are engaged in, and worthless is whatever they were doing.

So the articles in the verbs are feminine. Would he order you to disbelieve after you have submitted to Allah's Will? Are many different lords gods better or Allah, the One, the Irresistible?

You do not worship besides Him but only names which you have named meaning forged SamaytumuHA , you and your fathers, for which Allah has sent down no authority.

Will you not then remember? And if you would count the graces of Allah, never could you be able to count them. Allah is Oft-Forgiving, Most Merciful. And Allah knows what you conceal and what you reveal. Those whom they polytheists invoke besides Allah have not created anything, but are 1 T: Meaning are all feminine.

In the Ayah, the term "The things you invoke besides Allah" is also feminine, as it is referred by the feminine article "Hunna".

In the Ayat quoting the words of Yusuf, may peace be upon him, the plural construction of the term "Ism" name that is "Asma" names is also feminine, and I highlighted it by showing that there is the feminine article "Ha" at the end of the "Samaytum".

So they worshiped these "Names" and the plural term "names" in Arabic is also feminine. They are dead, lifeless, and they know not when they will be raised up.

If he dies or is killed, will you then turn back on your heels as disbelievers? And he who turns back on his heels, not the least harm will he do to Allah, and Allah will give reward to those who are grateful.

But as for their brothers the devils they plunge them deeper into error, and they never stop short. That indeed is a division most unfair! And this is based on their claim that angels are the daughters of Allah, by which they attribute to Him female children and they dislike for one of them to have a female child, in the same way as Christians who 1 T: The plural of dead "Amwat" that are worshiped besides Allah is also feminine in Arabic.

Ibn Taymiyah has shown in the verses he quoted that all objects of worship are feminine in Arabic, like the terms "Alihah", "The things you invoke besides Allah", "Names" that people have forged, and also the inanimate components of statues of angels and Prophets are all feminine in Arabic, and dead Amwat.

So this can be the meaning of Allah: And Al-Hasan and Az-Zajjaj said that female refers to inanimate objects as they are feminine in Arabic. And this is what a group of Mutaakhir scholars mentioned, and this is not so, as they polytheists would not claim that these idols were the daughters of Allah, they would only say this for the angels as mentioned about them by Allah in His saying after this: Did they witness their creation?

And the associate is like the brother, and they assigned unto Him female children and female associates and they attributed daughters and sisters to Him while they do not like that one of them should have a female nor a daughter nor a sister, rather if the father hates to have a daughter then the sister is for him greater in repulsion than her.

And they would not give to daughters and sisters any share of inheritance, so it highlights the excess of their ignorance and their injustice as they assign unto Allah what they do not desire for themselves, so their souls were of greater importance for them than Allah Subhanahu.

And this is as the parable set forth for them by Allah and He Ta'ala said: By Allah, you shall certainly be questioned about all that you used to fabricate. And they assign daughters unto Allah!

Glorified and Exalted be He above all that they associate with Him! And unto themselves what they desire" until His saying: They do not wish that their servants should be their associates and they appoint them His servants as associates unto Him, and they are not satisfied with female children, and they do not desire it female as child or equal, and they establish females as children and equals to Allah.

And the point is that truly Allah is more Magnificent, Honourable, Exalted, and Greater from all of this, and they assign unto Allah what they do not desire for themselves.

And this includes everyone who describes Allah with an attribute for which people from the creation purify themselves deeming it as a defect like those who said that He is poor and He is avaricious, and those who said that He is not described except by negation or that He is not described with negation and affirmation. And it comprehends those who claim that He does things without wisdom and in vain, and those who say that it is permissible that He puts things in other than their proper places and that He punishes the best of people and honours the most wicked of them, and those who say that He is not able to speak according to His will, and those who say that He does not listen nor does He see, and those who say that it is permissible to love other than Him in the same way as Him and to invoke and ask other than Him , so they established His servants as rivals to Him, and the examples similar to these are many.

The Qur'an is full with the Tawhid of Allah The Qur'an is full with the Tawhid of Allah Ta'ala and there is nothing like Him, and none of the creation is given any similarity in anything as there is 1 T: Description with negation Salb is denying some attributes to Allah like saying Allah does not get tired nor does He sleep.

And description with affirmation Ithbat is describing Allah with attributes like He is listening, has two Hands and others. Some sects only describe Allah by denying attributes but refuse to ascribe any attributes to Allah, and other sects also reject describing Allah with any attributes like the Jahmiyah. Do you know of any who is worthy of the same name as Him? And none deserves to be named with names particular to Him, and none equates Him in the meaning of any name, nor in the meaning of Al-Hayy living nor Al- 'Aleem knower nor Al-Qadeer powerful nor other names than these nor in the meaning of essence and existence and similar general names, none is Ilah God , nor Lord nor Creator.

Nothing is like Him, resembles Him, or equates Him. And among most ignorant people are those who say: The sacrifice and Hajj for Allah Allah Subhanahu has indeed made it clear in the Qur'an that the sacrifice and Hajj are both rites. Accept this service from us.

You are the All-Hearer, the All-Knower. And show us our rites and accept our repentance. And the term "Salah" comprehends invocation that is in the meaning of worship and the one that comes in meaning of asking 2. And the "Salah" gathers these meanings, He Ta'ala said: Those who scorn My worship, they will surely enter Hell in humiliation!

And the Prophet saw , Allah ordered him to say: Yasir Qadhi writes in his book "Du'a, the weapon of the believer" p 33 published by Al- Hidaayah: The first type, which is the one that most people are familiar with, is known as Du'a Al-Mas'alah, or the Du'a of asking.

This is when a person asks to be given something that is of benefit to him, or asks that some harm be removed from him. So the worshipper asks Allah to fulfil a need; for example, he says, "O Allah! Grant me good in this world, and good in the Hereafter! The second type of Du'a is known as Du'a al-'ibadah, or the Du'a of worship. This is a very broad concept, for every single act of worship includes in it this type of Du'a.

Every praise that a person pronounces, every prayer that he performs, is done with an intrinsic plea and cry that emanates from the heart if every believer: I am doing this act of worship because you are all- mighty and Powerful! You are the only one that deserves all types of praise!

O Allah! Accept this act from me! When a person prays the Salat, or gives Zakat, or fasts, all of these are examples of Du'a al-'ibadah. He indeed forbade performing Hajj and travelling to Houses of Allah that do not possess these particularities.


This and what is similar to it is known from the words of the Prophet saw and from his Sunnah, and the Sunnah of the rightly-guided Caliphs and what the Sahabah were upon after him, and those who followed them with goodness, and what the Imams of Muslims, the four and other, have mentioned. This is why none is able to quote from any Imam among Imams of Muslims that he considered travelling to the grave of a Prophet or saint person as a recommended action. And he who attributes this to the Imams then let him produce his quote.

He who allows travelling for the purpose of visiting graves, he has certainly contradicted the religion of Muslims and their law And when the matter is like this and there is not in my religious verdict except what the Imams of Muslims and their scholars have mentioned, then the one who contradicts this is opposing the religion of Muslims, their law, the Sunnah of their Prophet, the Sunnah of the rightly-guided Caliphs, what Allah sent His Messengers with, what He revealed in His Books from His Tawhid and worship of Him without joining any partner to Him and that He is only worshiped with what He legislated from obligatory and recommended actions and He is not worshiped with what He forbade and did not legislate.

Islam is the religion of all Prophets and Messengers And Allah Subhanahu has sent Muhammad with guidance and the religion of truth so He makes it Islam superior to all religions.

And Allah is sufficient as a witness.

And He has sent him with the religion of Islam with which all Prophets were sent, because verily the religion accepted by Allah is Islam: And all Prophets were upon the religion of Islam, as narrated in the two "Sahih" from the Prophet saw: He Ta'ala has indeed informed in the Qur'an that Nuh Noah , Ibrahim, Musa Moses and The Messiah Jesus and others were Muslims, agreeing on the worship of Allah alone without any partners and on the fact that He should be worshipped with what He Subhanahu wa Ta'ala prescribed and other than Him should not be worshipped and He should not be worshipped with a religion that He did not legislate.

And then when He abrogated this and ordered to face Bayt Al-Haram, then this was from the religion of Islam, and this abrogated is no more from the religion of Islam. He Ta'ala indeed said: He who was following the law of the Torah and Gospel that was not changed nor abrogated, then he was upon the religion of Islam, like those who were on the law of the Torah without change before the coming of the Messiah, peace be upon him, and those who were on the law of the Gospel without change before the sending of Muhammad saw.

The resembling characteristic between the polytheist and the innovator As for the one who follows a changed religion from what Allah has legislated or an abrogated religion, then he has left the religion of Islam as the Jews who changed the Torah and denied the Messiah, peace be upon him, then denied Muhammad saw , and likewise for the Christians who altered the Gospel Injil and denied Muhammad saw , these are not upon the religion of Islam on which were the Prophets, rather they are opposing them because of what they denied from the truth and what they invented from falsehood.

And in the same way, every innovator opposes the Sunnah of Allah's Messenger saw , and denies some parts of the truth he came with, and he innovates from falsehood what the Messengers did not legislate, and the Messenger is free from what they have invented and what they have done in opposition to him.

And Muhammad saw is the seal of the Messengers and there is no prophet after him, and his community is the best community established for humanity, and Allah has sent him with the best of His Books and the best of His laws, and He completed the religion for him and his community, and completed His favours on him, and He chose for them the religion of Islam, and he Muhammad saw certainly calls to the straight path as He Ta'ala said: Verily, all the matters at the end go to Allah for decision.

This He has ordained for you that you may become righteous. These are the other paths with, on each path of them there is a devil who calls to it. It also comes from Jabir in Ibn Majah with a weak Isnad. And the Prophet saw said: And what the Muslims agreed upon, then it constitutes the truth that the Messenger came with, because truly his community, thanks to Allah, cannot gather upon misguidance, as he himself informed saying: Ibn Abi Hatim said: And from another way by Ahmad, Abu Dawud, ibn Hibban.

Messenger Muhammad Saw , and those of you Muslims who are in authority. That is better and more suitable for final determination. And one could possess a Hadith he heard or understood its meaning, and this remained hidden for another, and the other will also be rewarded for his Ijtihad and there will be no sin upon him for what remained hidden to him after his Ijtihad, as it is narrated in the two "Sahih" from the Prophet saw: And Allah Ta'ala said: And We made Sulayman Solomon to understand the case , and to each of them We gave right judgement and knowledge.

Among the differences between the religion of Muslims and the religion of Christians And the religion in its entirety is taken from the Messenger saw , and none after him is entitled to change anything from his religion, this is the religion of the Muslims, contrary to the Christians as they indeed give permission to their scholars and their worshipers to legislate laws that oppose the law of Allah. Praise and glory be to Him, far above is He from having the partners they associate with Him.

The mosque of Al-Haram, this mosque of mine and the mosque of Al-Aqsa. A group of Salaf said: He told her to fear Allah and be patient. She said to him: Then she was informed that he was the Prophet.

So she went to the house of the Prophet and there she did not find any guard. Then she said to him, "I did not recognize you. Ibn Battal said: The reason for forbidding the visit of graves in first place And the Prophet saw indeed first forbade visiting graves by agreement of scholars. It has been said because it leads to polytheism, and it has been said because of the wailing occurring on them, and it has been said because they used to compete in pride over this.

A group of scholars have mentioned concerning His saying Ta'ala: And among those who mentioned this is Ibn 'Atiyah in his "Tafsir", he said: Then the Prophet saw said: Difference of the Scholars about the ruling of visiting graves The aim here is to show that scholars agree that he first forbade visiting graves, and he forbade making Nabidh 1 in a gourd, in a varnished jar, in a pitcher 1 In the Lexicon of Lane, we have for "Nabidh": A group of scholars said: And others said: Then a group among them said: They argued: The majority of scholars said that visiting the graves of believers is a recommended action Mustahhab because of the invocation for the dead people with sending Salam on them, as the Prophet saw would go out to Al-Baqi' and invoke for them 4 , and as it is proven in the two "Sahih" from him saw that he went out to the martyrs of Uhud and prayed on them his prayer on dead, as the one biding farewell to the alive and dead people.

I said to Ibn 'Umar: Tell me in your own language and then explain it to me in any language because your language is different from our language about the vessels in which Allah's Apostle saw has forbidden us to drink.

Allah's Messenger saw has forbidden the preparation of Nabidh in Hantam and that is a pitcher besmeared with pitch , in gourd and that is pumpkin, in the varnished jar, in hollow stump and in wooden vessels. This Naqir is the wood of date-palm from which the vessel is fashioned out or hollowed out, but he commanded us to prepare Nabidh in water skins.

O Allah do not deprive us from their reward, do not put us in trial after them and forgive us and them" and this is for visiting of believers' graves. As for visiting the grave of a disbeliever, then it has been granted permissible because of the remembrance of the hereafter, and asking forgiveness for them is not lawful, and indeed it is established in the two "Sahih" from the Prophet saw that he visited his mother's grave and he wept and made those around him weeping, and he said: And verily only the religion of Islam is accepted, and it is to submit oneself to what He created and decided, so one should submit to what He predestined and chose, and one should submit to what He orders and loves.

This is what we do and what we call to, and we submit to Him and put our trust in Him in this, and we are pleased with Allah as Lord, and Islam as a religion and Muhammad as a Prophet, and we recite in our prayers: Seek help in patience and prayer.

Allah is with the patient ones. Verily, the good deeds remove the evil deeds i.

That is a reminder an advice for the mindful those who accept advice. And be patient; verily, Allah loses not the reward of the good-doers. And a lot of people when they see their relative being in a grave, they remind death and prepare themselves for the hereafter. And some actions of agitation can occur from them, so the two matters contradict themselves, and showing grief by itself is permissible Mubah , and if obedience is aimed at then it will be an act of obedience, and if one acts sinfully then it will constitute a sin.

As for the third category: As for the visit of Quba, then it is recommended for those who come to Madinah to go to Quba and pray in its mosque, and likewise it is recommended for them according to the majority of scholars to go to Al-Baqi' and the martyrs of Uhud as was doing the Prophet saw.

And visiting graves with the purpose of invoking for the dead is from the likes of the funeral prayer and invocation for them is intended in it visit of graves and it is not intended to invoke a person from the creation besides Allah, nor is it lawful to transform them into places of worship, nor is it intended to visit them with the thought that invocation beside them or with them is better than invocation in mosques and houses. And the funeral prayer is better than the invocation for the dead at their graves by agreement of the Muslims, and this funeral prayer is legislated, rather it is an obligation on the community 'ala Al-Kifayah 1 and an agreed upon matter by the Muslims, a practice that is narrated in great quantity from the Prophet saw.

And if a person comes to the bed of the dead meaning his grave and invokes him besides Allah and seeks his succour, then this action will constitute polytheism forbidden by the consensus of Muslims. And if he wails or laments then it is also prohibited but lesser than the first case.

And those who take the visit of the Prophet saw to the people of Al-Baqi' and the people of Uhud as a proof to justify the visits done by the people of polytheism and the people of lamentations, then they are more misguided than those who take his funeral prayer as a proof to declare lawful polytheism with the dead, invocation besides Allah and wailing and lamenting on him. And this is done by some people, they take a proof in what the Prophet saw did- and it is the worship of Allah and obedience to Him, worship and obedience whose author will be rewarded and whose invoked for meaning the dead will benefit with, and by which the Lord 'Azza wa Jalla will be pleased- to justify that it is legal to do what constitutes association with Allah and harm to the dead and injustice from the slave to his soul, as the visits of polytheists and people of agitation that do not make the religion sincere for Allah nor do they submit to what He Subhanahu wa Ta'ala legislated.

And every visit that comprises doing what he forbade and abandoning what he ordered, like the visits including agitation, prohibited speech and lack of patience or those including polytheism and invocation to other than Allah and leaving the sincerity of the religion for Allah, then these are prohibited.

And the second ones are greater in sin that the first ones. And it is not lawful to pray towards them graves , nor beside them, rather this is among what he saw forbade and he said: Visiting graves is divided into three categories So the visits of graves is of two kinds: Mohammad Hashim Kamali wrote in his "principles of Islamic Jurisprudence" p about the obligation of Kifayah: If only some members of the community perform them, the law is satisfied and the rest of the community is absolved of it.

For example, the duty to participate in jihad holy struggle , funeral prayers, the hisbah promotion of good and prevention of evil And it is not lawful to go to them for the purpose of performing the legislated prayer nor is it legal to worship them like worshiped idols, nor is it lawful to establish them as places of 'Id where people gather in a specific time, in the same manner as Muslims gather at 'Arafah and Mina.

As for the legislated visit, then it is considered as recommended Mustahhab for the majority, and it has been said that it is permissible Mubah and it has been said that is totally forbidden as it has been mentioned previously.

And what the religious proofs Al-Adillah Ash-Shar'iyah show is that we should understand the absolute words of the scholars according to the restricted ones, and we should divide the visit of graves into three categories: Malik and others said: And he would pray on Friday in his mosque, and on Saturday he would go to Quba as it is collected in the two "Sahih" from ibn 'Umar, may Allah be pleased with them both, that the Prophet saw would go to Quba on every Saturday by ride or foot, and he would pray in it two Rak'as.

As for the Ahadith forbidding taking graves as places of worship , then they are plenty and famous in the two "Sahih" and other as his saying saw: And it is narrated in "Sahih Muslim" that he said five days before passing away: The Messenger of Allah saw said: These would be the worst of creatures on the Day of Judgment in the sight of Allah.

And he saw indeed said in what is narrated by ibn Mas'ud: And it is mentioned in "Sunnan Sa'id ibn Mansur" that 'Abdullah ibn Hasan ibn Hasan 1 ibn 'AH ibn Abi Talib, one of the noble descendant of the two Hasan meaning Hasan and Husayn , rather the most eminent at the time of the followers of the Tabi'is in the caliphate of Al-Mansur and others, saw a man who was coming time after time to the grave of Prophet saw , and he said: Is this the Salam at his grave for the one who entered the chamber of 'A'ishah, may Allah be pleased with her, and sent Salam or does it include this Salam on him outside the chamber?

Those who took it as a proof for the visit of his grave considered it including both of these it includes Salam inside and outside the chamber. And this is the best of what they had in this chapter from him saw , and that is that he saw hears the Salam from close and angels bring to him the Salah and Salam on him from far 4 , as it is narrated in An-Nassa'i from him saw that he 1 In Majmu' Fatawa, it is written "Husayn" here, and Hasan is the correct as it is in agreement with what is mentioned in "Al-'Uqud Ad-Duriyah" of ibn Taymiyah.

The Hadith about Allah returning the soul to the Prophet saw to answer the Salam does not imply that the Prophet saw heard this Salam. In fact, Shaykh Al-Islam based himself on this unclear narrations and on other clear narrations he will quote in this book, but the clear narrations are weak as it is detailed in annexe 3. And Malik mentioned in his "Muwatta" that 'Abdullah ibn 'Umar would come and say: And in another narration: As for what exceeds this like halting here for invocation for the Prophet saw with a lot of Salah and Salam send on him, then Malik considered it to be forbidden Karihahu and he said: So this also is a proof of what Ibn Taymiah said in this book that none would do this except ibn 'Umar.

This is why when a person asked Malik about a man who vowed to go to the grave of the Prophet saw , then he answered: If he intended the mosque then he should go and pray in it, and if he was intending the grave then he should not do it because of the Hadith saying: And if Malik, may Allah have mercy on him, considered lengthening the standing of a person beside him saw to invoke for him as forbidden Kariha , so what for those who do not intend Salam on him nor invocation for him, but only intend his invocation or seek their needs from him and they raise their voices beside him, harm the Messenger, associate with Allah and wrong their souls?

And the four Imams and other than them did not rely on anything from the Ahadith collected by some people about this topic, like what they narrate that he said: And indeed none of the Imams of Muslims reported these, and they did not rely on them, and neither the authors of "Sahih" nor the compliers of the relied upon "Sunnan" like Abu Dawud, An-Nassa'i, narrated them, because these narrations are weak, rather fabricated as it has been shown in the words of scholars.

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And if he would never be similar to the Sahabah by performing obligatory actions, then how can he be similar to them by performing voluntary deeds, or something that is not an action bringing close to Allah or something that is forbidden?

And Malik, may Allah be pleased with him, considered forbidden Kariha that one should say: And Malik viewed as recommended what all scholars considered to be recommended from travelling to Madinah and praying in his mosque, and likewise Salam on him and on his two companions beside their graves following ibn 'Umar. And Malik is among the most knowledgeable people about these matters as he saw the Tabi'is who saw the Sahabah in Madinah, and therefore he would desire to follow the Salaf in these matters.

And he considered forbidden Kariha that one innovates there any kind of innovation, and he considered forbidden Kariha for a person to lengthen the standing and invocation beside the grave of the Prophet saw because the Sahabah, may Allah's pleasure be on them, would not do this, and Malik considered forbidden Kariha for the people of Madinah to go to the grave of the Prophet saw whenever they enter the mosque because the Salaf would not do this.

And Malik, may Allah's mercy be on him, said: Then after completing the prayer, they would sit and then exit, and they would not go to the grave for the purpose of Salam, probably because the Salah and Salam on him is more complete and better in the prayer and it is legislated. As for going beside his grave for the purpose of Salah and Salam on him there or Salah and invocation, then it is not legislated for them, rather he forbade them and said: It is not permissible to make the chamber particular for Salah and Salam And particularising the chamber for Salah and Salam amounts to make it as a place of 'Id, and he indeed forbade them from this, and he forbade them from taking his grave or the grave of others as places of worship, and he cursed those who do this so they remain vigilant that what reached others from curse does not reach them.

And the Sahabah constituted the best of generations, they are the most knowledgeable from the community about his Sunnah and the most obedient to his orders. And when they entered his mosque, none of them would go to his grave, neither outside the chamber nor inside it.

And the chamber during their era, one could enter it from its door when 'A'ishah, may Allah be pleased with her, was residing in it, and this was possible after this until another wall was built, and although they had the possibility to reach his grave, they would not enter it neither for sending Salam on him nor Salah nor invocation for themselves nor for asking him about a Hadith or some knowledge.

And Shaytan would not yearn to misguide them until he would make them hear words or Salam close to the grave so they would think that he the Prophet saw spoke to them, gave them a religious verdict and explained to them some Ahadith, or that he returned the Salam to them with a voice heard from outside, as Shaytan would yearn to deceive others, and he misguided them beside his grave and graves of others until they thought that the person of the grave apparently spoke to them, gave them religious verdicts, orders and prohibitions, and that he came out from the grave and they saw him outside the grave and believed that the body of the dead itself came out from the grave and spoke to them, or that the souls of dead people took bodies for them and they saw them in the same manner as the Prophet saw saw them on the night of Al-Mi'raj while he was awake and not in state of sleep.

It is authentic. Among virtues of the Sahabah And verily the Sahabah, may the pleasure of Allah be upon them, constitute the best of generations of this community that is the best of communities established for people, and they received the religion from the Prophet saw without intermediaries and they understood his meanings saw , saw his actions with their eyes and listened directly from his lips, and this privilege is not given to people after them.

And likewise they would profit from each others in such a manner that was not possible for people after them. And they left all the people of earth and manifested hostility towards them, separated from all groups and their religions, and they fought them with their souls and their wealth.

The Prophet saw said in the authentic Hadith: As for those who accepted Islam in the year of the conquest of Makkah, then they are not among Muhajirs because there is no exile after the conquest of Makkah , rather people of Makkah who became Muslims were called "At-Tulaqa" because the Prophet saw let them free after gaining dominion on them by force in the same way as prisoners are freed.

And those who gave pledge of allegiance under the tree and those who were among the emigrants to Abyssinia Ethiopia were the first forerunners from the Muhajirs and the Ansar.

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And it is narrated in the "Sahih" from Jabir ibn Abdullah, may Allah be pleased with both of them father and son that he said: None among them was intending to lie on the Prophet saw , even if some 1 Al-Bukhari and Muslim. Moreover, none of them was among the well-known people of innovations such as the Khawarij, the Rawafid, the Qadariyah, the Murji'yah and the Jahmiyah, rather all of them only appeared among those after them.

And there was none among them whom Shaytan could hope to deceive by taking the form of a human in front of him and tell him: I am Al-Khidr or Ibrahim, or Musa or the Messiah, or speak to him beside a grave so he would think that the person of the grave spoke to him.

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