What or Who is Salaf?

The manhaj (methodology) of the Salaf is to adhere to the Qur’aan and the authentic Sunnah as understood by the Salaf as-Saalih. The word Salaf is a shortened version of the word ‘Salaf as-Saalih’, which means the ‘Righteous Predecessors’.

It refers specifically to the first three generations of Islaam in which the Prophet Muhammad (Sallalaahu Alaihi wa Sallam) described as being the best generations of Muslims. The first, the Prophet (Sallalaahu Alaihi wa Sallam) and his Sahaabah (companions). The second, the Taabi’een (the followers of the companions). Thethird, the Tabaa’at-Taabi’een (the followers of the followers of the companions).

Generally, this term refers to all those pious predecessors who followed the way of the Salaf and who have preceded us in time. This is the true manhaj of Ahl as-Sunnah wa al-Jamaa’ah.

The Importance of learning the Deen :

“If Allah wants to favor someone, He grants him comprehension (understanding) of this religion.”
[Sahih Bukhari vol.1 # 71, Tirmidhi and Musnad Ahmad]

The example of guidance and knowledge with which, Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil, absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rainwater and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which, could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah’s religion and gets benefit (from the knowledge), which Allah has revealed through me (the Prophet) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me (He is like that barren land.)” [Sahih Al-Bukhari v.1 no.79. Narrated by Abu Musa]

“It is only those who have knowledge amongst His slaves that fear Allah.” [Soorah Al-Fatir (35): 28]

“Seek knowledge, because seeking it for the sake of Allah is a worship. And knowing it makes you more God-fearing; and searching for it is jihad, teaching it to those who do not know is charity, reviewing and learning it more is like tasbeeh. Through knowledge Allah will be known and worshipped. With the knowledge Allah will elevate people and make them leaders and imams, who will in turn guide other people.”[Fatawa Ibn Taymiyya vol.10, p.39]

“Whoever treads on a path in search of Islamic knowledge, Allah will ease the way to Paradise for him. The angels will lower their wings, pleased with this seeker of knowledge, and everyone in the heavens and on earth will ask forgiveness for the knowledgeable person, even the fish in the deepest of waters will ask for his forgiveness” [Abu Dawud, Ibn Majah, Tirmidhi # 2835-sahih hadith]

“He whom death overtakes while he is engaged in acquiring knowledge with a view to reviving Islam with the help of it, there will be one degree between him and the Prophets in Paradise .” [Al-Tirmidhi Hadith no. 249. Narrated by Al-Hasan al-Basri]

http://abdurrahman.org/

Shaykh Ibn Baaz on Using Zakaat Money to Finish the Construction of a Masjid

In the Name of Allaah…

Shaykh ‘Abdul-’Azeez ibn Baaz (may Allaah have Mercy on him) was asked about using zakaat money to finish building a masjid that is almost completed, and its construction may be halted (due to lack of funding). He replied:

What is well-known to the scholars, and it is the position of the vast majority of them, so it can be considered like ijmaa’ (scholarly consensus) of the scholars of the early As-Salaf As-Saalih, is that zakaat is not to be used for building masjids, buying books, or the likes. It may only be distributed to the eight kinds of recipients who are mentioned in the verse in Soorah At-Tawbah [v.60], and they are:

(1) The fuqaraa’ (those who are extremely poor),

(2) The masaakeen (the poor and needy),

(3) Those who work in distributing it (zakaat),

(4) Those whose hearts need firmness upon Islaam (new Muslims),

(5) Freeing slaves,

(6) Paying debts,

(7) In the way of Allaah, and

(8) The traveler who is in need.

And the phrase “in the way of Allaah” means jihaad specifically. This is what is known to the people of knowledge, and the building of masjids is not mentioned here, nor is the building of schools or roadways, nor their likes.

And Allaah is the One who grants success.

Source: Majmoo’ Fataawee wa Maqaalaat Mutanawwa’ah (14/294)

Translated by: Moosaa Richardson

ST Archives – Originally Published 02-22-2008

Related Content:

Citations of Scholarly Consensus About Zakaat Money Spent on General Charity

http://www.bakkah.net/en/shaykh-ibn-baaz-on-using-zakaat-money-to-finish-the-construction-of-a-masjid.htm#comments

DUA OF THE RAIN

"Allaahumma sayyiban nafi'an"
     O Allaah, bring beneficial rain clouds
                 

Du' a after the rain

"Mutirnaa bifadhlillaahi wa rahmatihi".
    It has rained by the bounty of Allaah and His mercy
    Al-Bukhari, cf Al-Asqani, Fathul-Bari 2/518
     Al-Bukhari 1/205, Muslim 1/83



Narrated Sahel Ibn Sa'ad (RA): that the Messenger of Allah (SAW) said: 'Two will not be rejected, Supplication when the Adhan (call of prayer) is being called, and at the time of the rain'. [Al-Hakim 2: 114, and Abu Dawud #2540, ibn Majah] 

'Seek the response to your du'as when the armies meet, and the prayer is called, and when rain falls' [reported by Imam al-Shafi' in al-Umm, al-Sahihah #1469]. The time of the rain is a time of mercy from Allah (SWT) so, one should take advantage of this time when Allah (SWT) is having mercy on His slaves

Advice to the Muslim Woman

Shaikh Saalih bin Fawzaan Al-Fawzaan

Al-Ibaanah.com

 Advice to the Muslim Woman - Download PDF

About the Book:

This book is a complete translation of a transcribed lecture from Shaikh Saalih Al-Fawzaan entitled: “Naseehah Lil-Mar’at-il-Muslimah” (Advice to the Muslim Woman). The source used for this translation was the book Muhaadaraat fil-‘Aqeedah wad-Da’wah, a large compilation of over 25 transcribed lectures from Shaikh Saalih Al-Fawzaan on issues of Creed and Methodology (vol. 3, pg. 281-299, Markaz Fajr, 2003 Edition) 

In this particular lecture, Shaikh Saalih Al-Fawzaan covers many important topics related to women, such as veiling, being in privacy with male-strangers, traveling without a mahram and other things that are critical for a Muslim woman to understand and implement. 

This treatise will be included as the fourth essay in the forthcoming second publication of the veiling book published by Al-Ibaanah Book Publishing, which will be entitled “Four Essays on the Obligation of Veiling” by the Will of Allaah. May Allaah facilitate its publication. 

Excerpts from the Book:

"Both a man and a woman must cover their private parts with ample coverings, since this preserves morals. As for shamelessness and nudity, these are things that lead to the corruption of morality, the loss of honor, and the spreading of lewdness. But when the private parts are concealed with the covering that Allaah has instructed the men and women to abide by, this protects the private parts from fornication and homosexuality and it protects the private parts from the unlawful things that Allaah has prohibited." 

"Allaah ordered that the women be asked from behind a Hijaab. What is meant by the word Hijaab is: Anything that covers a woman whether a garment, a wall, a door or any other object that can be used to screen a woman from a man when he is talking to her or asking her about something or handing her something. All of these should be done from behind a Hijaab, i.e. from behind a screen or covering. So he should not make any contact with her while she is unscreened or lacking covering and exposed. Rather, she must be behind a screen that covers her, regardless if it is her garment, her door, a wall or so on. This is since this is 'purer for your hearts and their hearts' from temptation. If women screen themselves by way of a Hijaab and the gaze of men does not fall upon them, the hearts of both the men and women will be saved from temptation and enticement. This is clearly visible in the Muslim societies that strictly adhere to the Hijaab." 

"As for what we hear about today from some ignoramuses that a husband’s brother, paternal uncle or other male relative can greet his wife, shake her hand, be alone with her and enter into her presence – this is baseless. It is not permissible for a non-mahram to enter into the presence of a woman (without Hijaab), nor to shake her hand, nor to be alone in privacy with her unless there is someone else in the house through which the privacy will be removed. But as for him entering into a house that has no one in it but her, and he is not one of her mahaarim, then this is the forbidden type of privacy and it is dangerous." 

If a woman has a need to speak to a man that is not one of her mahaarim, she may speak to him, but with a casual tone that has no softness or gentleness in it and not in a joking or laughing manner. Rather, her speech must be ordinary and in accordance with what necessity dictates – i.e. a question and an answer – as per the need only. She must not speak in a tone that appears friendly, laughing or teasing, or in a mellow or beautified voice, thus stirring the desires of the one who has a disease in his heart. This is based on Allaah’s saying: 'But rather speak in an honorable manner.' [Surah Al-Ahzaab: 32]" 

The Arabic text for this book is not available at this time

          http://abdurrahman.org/women/advice2Women-Fawzaan.html

The House in which the Quran is Recited

It is reported that ‘Abdullâh b. Mas’ûd – Allâh be pleased with him – said:

The house in which the Qur’ân is not recited is like a derelict house that has no one to maintain it.

It is also reported that he said:

Verily the emptiest of houses are those that are empty of the Book of Allâh.

It is reported that Abû Hurayrah – Allâh be pleased with him – used to say about the house in which the Qur’ân is recited:

It becomes spacious for its inhabitants, the good of it becomes plentiful, the angels come to it and the devils leave it. And the house in which the Qur’ân is not recited becomes cramped for its inhabitants, has little good in it, and the devils come to it.

Ibn Abî Shaybah, Al-Musannaf articles 30645, 30647 and 30650.

Source: http://www.sayingsofthesalaf.net/topic/remembering-allah/#ixzz2sefjz2ML

Benefits of reading surah Kahf and when is the time for reciting Soorat al-Kahf on Friday.

When is the time for reciting Soorat al-Kahf on Friday?

According to the Sunna, when is the correct time to recite surat Al Kahf on Friday?  Should be recited after Fajr and before Jumaa Prayer or anytime on Friday?  Also, is it from the Sunna to recite Surat Al-Imran on Friday?  And if so, when is the correct time to do so?

Praise be to Allaah.

There are saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) concerning the virtues of reciting Soorat al-Kahf during the day or night of Jumu’ah (Friday). These include:

(a)                    From Abu Sa’eed al-Khudri, who said: “Whoever readsSoorat al-Kahf on the night of Jumu’ah, will have a light that will stretch between him and the Ancient House (the Ka’bah).”

(Narrated by al-Daarimi, 3407. This hadeeth was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami, 6471)

(b)                   “Whoever reads Soorat al-Kahf on the day of Jumu’ah, will have a light that will shine from him from one Friday to the next.”

(Narrated by al-Haakim, 2/399; al-Bayhaqi, 3/249. Ibn Hajar said in Takhreej al-Adhkaar that this is a hasan hadeeth, and he said, this is the strongest report that has been narrated concerning reading Soorat al-Kahf. See: Fayd al-Qadeer, 6/198. It was classed as saheeh by Shaykh al-Albaani in Saheeh al-Jaami’, 6470)

(c)                    It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever reads Soorat al-Kahf on the day of Jumu’ah, a light will shine for him from beneath his feet to the clouds of the sky, which will shine for him on the Day of Resurrection, and he will be forgiven (his sins) between the two Fridays.’”

Al-Mundhiri said, this was narrated by Abu Bakr ibn Mardawayh in hisTafseer, with an isnaad with which there was nothing wrong.

(al-Targheeb wa’l-Tarheeb, 1/298)

The soorah may be read during the night or the day of Jumu’ah. The night of Jumu’ah starts from sunset on Thursday, and the day of Jumu’ah ends at sunset. Therefore the time for reading this soorah extends from sunset on Thursday to sunset on Friday.

Al-Mannaawi said:

Al-Haafiz ibn Hajar said in his Amaali: “In some reports it says ‘the day of Jumu’ah’ and in some reports it says ‘the night of Jumu’ah’. They may be reconciled by saying that what is meant is the day which includes the night and vice versa.” (Fayd al-Qadeer, 6/199)

Al-Mannaawi also said:

“It is recommended to read it during the day or night of Jumu’ah, as al-Shaafa'i (may Allaah have mercy on him) stated.” (Fayd al-Qadeer, 6/198)

There are no saheeh ahaadeeth concerning reading Soorat Aal ‘Imraan on Friday. All the reports that have been narrated concerning that are eitherda’eef jiddan (very weak) or mawdoo’ (fabricated).

It was narrated that Ibn ‘Abbaas said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever recites the soorah in which the family of ‘Imraan (Aal ‘Imraan) are mentioned on Fridays, Allaah and His angels will send blessings upon him until the sun sets.’”

(Narrated by al-Tabaraani in al-Mu’jam al-Awsat, 6/191; and al-Kabeer, 11/48. This hadeeth is da’eef jiddan (very weak) or mawdoo’ (fabricated)).

Al-Haythami said, “This was narrated by al-Tabaraani in al-Awsat or al-Kabeer, and it [its isnaad] includes Talhah ibn Zayd al-Riqqi, who is da’eef(jiddan) ((very) weak).” (Majma’ al-Zawaa’id, 2/168).

Ibn Hajar said: Talhah is very weak, and Ahmad and Abu Dawood accused him of fabricating reports. (See Fayd al-Qadeer, 6/199)

Shaykh al-Albaani said: (it is) mawdoo’ (fabricated). See hadeeth no. 5759 in Da’eef al-Jaami’.

And al-Taymi narrated in al-Targheeb that “Whoever recites Soorat al-Baqarah and Soorat Aal ‘Imraan on the night of Jumu’ah will have reward like that which is between the seventh earth and the seventh heaven.”

Al-Mannaawi said, it is ghareeb da’eef jiddan (strange and very weak).(Fayd al-Qadeer, 6/199)

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

Surah Mulk Offers Protection from the Punishment in the Grave

Soorat al-Mulk offers protection from the punishment in the grave if one persists in reciting it by night and day, but the night is more certain

It is said that reading Soorat al-Mulk at night protects a person from the punishment of the grave. Can that be achieved if one recites it by day? Will it save us from the punishment of the grave even if we read it by day?

Praise be to Allah

Soorat al-Mulk is one of the great soorahs of the Qur’an which we are encouraged in saheeh reports to recite frequently, and there are reports which say that it will protect the one who recites it from the punishment of the grave. 

Abu Dawood (1400) and al-Tirmidhi (2891 – and he classed it as hasan) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “There is a soorah of the Qur’an, with thirty verses, that interceded for a man until he was forgiven; it is ‘Soorah Tabaarak Alladhi bi yadihi’l-mulk (Blessed is He in Whose Hand is the dominion)’ [al-Mulk 67:1].” It was also classed as hasan by al-Albaani in Saheeh at-Tirmidhi. 

Al-Mannaawi (may Allah have mercy on him) said: 

He recited it frequently, thus it kept asking Allah (to forgive him) until he was forgiven. This is encouragement to everyone to recite it regularly so as to attain its intercession.

End quote from Fayd al-Qadeer, 2/574 

Shaykh ‘Abd al-Muhsin al-‘Abbaad (may Allah preserve him) said: 

This hadeeth highlights its virtue and tells us that it will intercede on the Day of Resurrection for its companion, i.e., the one who recites it.

End quote from Sharh Sunan Abi Dawood, 8/7. 

In the virtue mentioned, that this soorah will intercede for the one who recites it, there is nothing to limit recitation thereof to night or day; rather what may be understood from this hadeeth is that what is meant by reciting this soorah is paying particular attention to it, memorizing it, understanding it, and reciting it frequently, especially in prayer. 

With regard to the report narrated by an-Nasaa’i in as-Sunan al-Kubra(10547) and in ‘Aml al-Yawm wa’l-Laylah (711), and by Abu Taahir al-Mukhliss in al-Mukhlisiyyaat (228), via ‘Arfajah ibn ‘Abd al-Waahid from ‘Aasim ibn Abi’n-Nujood from Zirr from ‘Abdullah ibn Mas‘ood, who said: “Whoever recites Soorah Tabaarak Alladhi bi yadihi’l-mulk (Blessed is He in Whose Hand is the dominion) [al-Mulk 67:1] every night, Allah will protect him thereby from the punishment of the grave”, and at the time of the Messenger of Allah (blessings and peace of Allah be upon him) we used to call it al-maani‘ah (that which protects), and that in the Book of Allah there is a soorah, everyone who recites it every night has done a great deal and has done well –

–       its isnaad is layyin (weak). ‘Arfajah ibn ‘Abd al-Waahid is dubious, and no one regarded him as trustworthy. Al-Haafiz said in at-Taqreeb (389): He is acceptable, i.e., if there is any corroborating evidence, otherwise his hadeeth is layyin – as was stated in the introduction. 

There is no corroborating evidence for ‘Arfajah’s version of this report with these additions. Rather he was contradicted by someone who is far more trustworthy than him, namely Sufyaan ath-Thawri. Al-Haakim (3839) narrated via Ibn al-Mubaarak, and at-Tabaraani narrated in al-Kabeer via ‘Abd ar-Razzaaq (8651), both from Sufyaan, from ‘Aasim, from Zirr, from Ibn Mas‘ood  (may Allah be pleased with him) that he said: “(Angels) will come to a man in his grave; they will come to his feet and his feet will say: You have no power over us; he used to recite Soorat al-Mulk. Then they will come to his chest or his stomach and it will say: You have no power over me; he used to recite Soorat al-Mulk. Then they will come to his head and it will say: You have no power over me; he used to recite Soorat al-Mulk. So it is the maani‘ah (protector) that protects against the punishment of the grave and it is referred to in the Torah as Soorat al-Mulk, whoever recites it by night has done a great deal and has done well. 

This is the correct report and it is what is known to the scholars. The words “Whoever recites it every night, Allah will protect him thereby from the punishment of the grave”, which appear in the hadeeth of ‘Arfajah, are not known to the scholars, and attribution thereof to the Prophet (sa) is also not known to them. What is correct with regard to the isnaad is that it is mawqoof (ends with the Sahaabi), as in this report of Sufyaan. 

It was also narrated by Abu’sh-Shaykh in Tabaqaat al-Asbahaaniyyeen(264) in a shorter, marfoo‘ report from Ibn Mas‘ood, as follows: “Soorah Tabaarak (al-Mulk) is that which protects against the punishment of the grave.” It was narrated via Abu Ahmad az-Zubayri from Sufyaan. 

Concerning Abu Ahmad az-Zubayri, Ahmad said: He made many mistakes in the hadeeth he narrated from Sufyaan. Abu Haatim said: He was a devoted worshipper and had good knowledge of hadeeth, but he made mistakes. 

Tahdheeb at-Tahdheeb, 9/228 

This is one of his mistakes when narrating from Sufyaan (may Allah have mercy on him). The correct report is the mawqoof report, as quoted above from Ibn al-Mubaarak and ‘Abd ar-Razzaaq. 

Something similar may be said if it is deemed to be marfoo‘ (attributed to the Prophet (sa) via a complete isnaad), as was stated by more than one of the scholars. And this is in harmony with what is stated above. The hadeeth is general in meaning and it is not stipulated that it should be recited at night. 

Al-Mannaawi said in at-Tayseer (2/62): 

The soorah will give protection to the one who recited it; when he dies and is placed in his grave, he will not be punished there. 

Abu’l-Hasan al-Mubaarakfoori (may Allah have mercy on him) said: 

What is meant is that reciting this soorah in this world will be a means of salvation from the punishment of the grave. 

End quote from Mar‘aat al-Mafaateeh, 7/231 

According to the hadeeth of Jaabir (may Allah be pleased with him), the Prophet (blessings and peace of Allah be upon him) did not sleep until he recited Alif-Laam-Meem tanzeel (Soorat as-Sajdah) and Tabaarak alladhi bi yahihi al-mulk (Soorat al-Mulk).

Narrated by at-Tirmidhi (2892) and others; classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him). However it appears to be ma‘lool (problematic), as was stated by Ibn Abi Haatim, narrating from his father, inal-‘Ilal, 1668, and ‘Ilal ad-Daaraqutni, 13/340. al-Haafiz Ibn Hajar (may Allah have mercy on him) agreed with him, as it says in Ithaaf al-Mahrah, 3/155. He also said, after discussing its isnaad: Based on that, it is mursal or mu‘dal (i.e., not sound). End quote from Nataa’ij al-Afkaar, 3/267 

To sum up: 

There is the hope that the one who recites this soorah will attain this great virtue and it will intercede for him before Allah and save him from the punishment of the grave. There are reports which speak in particular about giving extra attention to it at night or when going to sleep. So if a person strives to do that, it is a good thing, in sha Allah. 

And Allah knows best.

http://islamqa.info/en/191947