Is it permissible to send blessings on the angels in the tashahhud as I send blessings on the Prophet (peace and blessings of Allaah be upon him)?.
Praise be to Allaah.
In the answer to question no. 105330 we stated thatit is prescribed to send blessings on the angels.
But in the tashahhud doing that is not prescribed, because what must be done is to recite only that which was proven from the Prophet (peace and blessings of Allaah be upon him), without adding anything to it.
Shaykh Saalih al-Fawzaan was asked: Should blessings be sent on the angels in the tashahhud as they are sent on the Prophet (peace and blessings of Allaah be upon him)?
He replied:
No, the blessings that are mentioned in the tashahhud should be limited only to that whichis narrated, but when we say al-salaamu ‘alayna wa‘ala ‘ibaad-Allaah al-saaliheen (may peace be upon us and upon all the righteous slaves of Allaah), that includes every righteous slave in heaven and on earth, which includes the angels.
Majmoo’ Fataawa al-Shaykh Saalih al-Fawzaan (1/52)./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
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Sunday, August 26, 2012
Should he send blessings on the angels in the tashahhud?
Is it permissible to send blessings on the angels in the tashahhud as I send blessings on the Prophet (peace and blessings of Allaah be upon him)?.
Praise be to Allaah.
In the answer to question no. 105330 we stated thatit is prescribed to send blessings on the angels.
But in the tashahhud doing that is not prescribed, because what must be done is to recite only that which was proven from the Prophet (peace and blessings of Allaah be upon him), without adding anything to it.
Shaykh Saalih al-Fawzaan was asked: Should blessings be sent on the angels in the tashahhud as they are sent on the Prophet (peace and blessings of Allaah be upon him)?
He replied:
No, the blessings that are mentioned in the tashahhud should be limited only to that whichis narrated, but when we say al-salaamu ‘alayna wa‘ala ‘ibaad-Allaah al-saaliheen (may peace be upon us and upon all the righteous slaves of Allaah), that includes every righteous slave in heaven and on earth, which includes the angels.
Majmoo’ Fataawa al-Shaykh Saalih al-Fawzaan (1/52)./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
Praise be to Allaah.
In the answer to question no. 105330 we stated thatit is prescribed to send blessings on the angels.
But in the tashahhud doing that is not prescribed, because what must be done is to recite only that which was proven from the Prophet (peace and blessings of Allaah be upon him), without adding anything to it.
Shaykh Saalih al-Fawzaan was asked: Should blessings be sent on the angels in the tashahhud as they are sent on the Prophet (peace and blessings of Allaah be upon him)?
He replied:
No, the blessings that are mentioned in the tashahhud should be limited only to that whichis narrated, but when we say al-salaamu ‘alayna wa‘ala ‘ibaad-Allaah al-saaliheen (may peace be upon us and upon all the righteous slaves of Allaah), that includes every righteous slave in heaven and on earth, which includes the angels.
Majmoo’ Fataawa al-Shaykh Saalih al-Fawzaan (1/52)./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
Our attitude towards Yazeed ibn Mu’aawiyah
I heard of this person Yazeed Ibn Muawiyah. I heard that he once a calipha of the muslims and he was a drunken sadistic person, who was not really a muslim. Is thistrue? Please tell me his story. Thank you and mayallah bless you.
Praise be to Allaah.
His name was Yazeed ibn Mu’aawiyah ibn Abi Sufyaan ibn Harb ibn Umayaah al-Umawi al-Dimashqi.
Al-Dhahabi said: he was the commander of that army during the campaign against Constantinople, among which were people such as Abu Ayyoob al-Ansaari. Yazeed was appointed by his father as his heir, so hetook power after his father died in Rajab 60 AHat the age of thirty-three, but his reign lasted for less than four years.
Yazeed is one of those whom we neither curse nor love. There are others like him among the khaleefahs of the two states (Umawi/Umayyad and ‘Abbaasi/Abbasid) andthe governors of various regions, indeed there were some among them who were worse than him. But the issue in the case of Yazeed is that he was came to power forty-nine years after the death of the Prophet SAWS (peace and blessings of Allaah be upon him); it was still close to the time of the Prophet and some of the Sahaabah were stillalive such as Ibn ‘Umar who was more entitled tothe position than him or his father or his grandfather.
His reign began with the killing of the martyr al-Husayn and it ended with the battle of al-Harrah, so the people hated him and he was notblessed with a long life. There were many revolts against him after al-Husayn, such as the people of Madeenah who revolted for the sake of Allaah, and Ibn al-Zubayr.
(Siyar A’laam al-Nubalaa’, part 4, p. 38)
Shaykh al-Islam describedpeople’s attitudes towards Yazeed ibn Mu’aawiyah, and said:
The people differed concerning Yazeed ibn Mu’aawiyah ibn Abi Sufyaan, splitting into three groups, two extreme and one moderate.
One of the two extremes said that he was a kaafir and a munaafiq, that he strove to kill the grandsonof the Prophet SAWS (peace and blessings of Allaah be upon him) to spite the Messenger of Allaah and to take revenge on him, and to avenge his grandfather ‘Utbah, his grandfather’s brother Shaybah and his maternal uncle al-Waleed ibn ‘Utbah and others who were killed by the companions of the Prophet SAWS (peace and blessings of Allaah be upon him), by ‘Ali ibn Abi Taalib and others on the day of Badr and in other battles – and things of that nature. To have such a view is easy for the Raafidis who regard Abu Bakr, ‘Umar and ‘Uthmaanas kaafirs, so it is much easier for them to regard Yazeed as a kaafir.
The second extreme group think that he was arighteous man and a just leader, that he was one ofthe Sahaabah who were born during the time of the Prophet and were carried and blessed by him. Some of them give him a higher status than Abu Bakr and ‘Umar, and some of them regard him as a prophet. Both views are obviously false to one who has the least common sense and who has any knowledge of thelives and times of the earliest Muslims. This viewis not attributable to any of the scholars who are known for following the Sunnah or to any intelligent person who has reason and experience.
The third view is that he was one of the kings of the Muslims, who did good deeds and bad deeds. He was not born until the caliphate of ‘Uthmaan. He was not a kaafir but it was because of him that the killing of al-Husayn happened, and he did what he did to the people of al-Harrah. He was not a Sahaabi, nor was he one of the righteous friends of Allaah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wa’l-Jamaa’ah.
Then they divided into three groups, one which cursed him, one which loved him and one which neither cursed him nor loved him. This is what was reported from ImaamAhmad, and this is the view of the fair-minded among his companions and others among the Muslims. Saalih ibn Ahmadsaid: I said to my father, some people say that they love Yazeed. He said, O my son, does anyone love Yazeed who believes in Allaah and the Last Day? I said, O my father, why do you not curse him? He said, O my son, when did you ever see your father curse anybody?
Abu Muhammad al-Maqdisi said, when he was asked about Yazeed: according to what I have heard he is neither to be cursed nor to be loved. Hesaid, I also heard that our grandfather Abu ‘Abd-Allaah ibn Taymiyah was asked about Yazeed and he said: we do not deny his good qualities orexaggerate about them. This is the fairest opinion.
Majmoo’ Fataawa Shaykh al-Islam, part 4, p. 481-484/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
Praise be to Allaah.
His name was Yazeed ibn Mu’aawiyah ibn Abi Sufyaan ibn Harb ibn Umayaah al-Umawi al-Dimashqi.
Al-Dhahabi said: he was the commander of that army during the campaign against Constantinople, among which were people such as Abu Ayyoob al-Ansaari. Yazeed was appointed by his father as his heir, so hetook power after his father died in Rajab 60 AHat the age of thirty-three, but his reign lasted for less than four years.
Yazeed is one of those whom we neither curse nor love. There are others like him among the khaleefahs of the two states (Umawi/Umayyad and ‘Abbaasi/Abbasid) andthe governors of various regions, indeed there were some among them who were worse than him. But the issue in the case of Yazeed is that he was came to power forty-nine years after the death of the Prophet SAWS (peace and blessings of Allaah be upon him); it was still close to the time of the Prophet and some of the Sahaabah were stillalive such as Ibn ‘Umar who was more entitled tothe position than him or his father or his grandfather.
His reign began with the killing of the martyr al-Husayn and it ended with the battle of al-Harrah, so the people hated him and he was notblessed with a long life. There were many revolts against him after al-Husayn, such as the people of Madeenah who revolted for the sake of Allaah, and Ibn al-Zubayr.
(Siyar A’laam al-Nubalaa’, part 4, p. 38)
Shaykh al-Islam describedpeople’s attitudes towards Yazeed ibn Mu’aawiyah, and said:
The people differed concerning Yazeed ibn Mu’aawiyah ibn Abi Sufyaan, splitting into three groups, two extreme and one moderate.
One of the two extremes said that he was a kaafir and a munaafiq, that he strove to kill the grandsonof the Prophet SAWS (peace and blessings of Allaah be upon him) to spite the Messenger of Allaah and to take revenge on him, and to avenge his grandfather ‘Utbah, his grandfather’s brother Shaybah and his maternal uncle al-Waleed ibn ‘Utbah and others who were killed by the companions of the Prophet SAWS (peace and blessings of Allaah be upon him), by ‘Ali ibn Abi Taalib and others on the day of Badr and in other battles – and things of that nature. To have such a view is easy for the Raafidis who regard Abu Bakr, ‘Umar and ‘Uthmaanas kaafirs, so it is much easier for them to regard Yazeed as a kaafir.
The second extreme group think that he was arighteous man and a just leader, that he was one ofthe Sahaabah who were born during the time of the Prophet and were carried and blessed by him. Some of them give him a higher status than Abu Bakr and ‘Umar, and some of them regard him as a prophet. Both views are obviously false to one who has the least common sense and who has any knowledge of thelives and times of the earliest Muslims. This viewis not attributable to any of the scholars who are known for following the Sunnah or to any intelligent person who has reason and experience.
The third view is that he was one of the kings of the Muslims, who did good deeds and bad deeds. He was not born until the caliphate of ‘Uthmaan. He was not a kaafir but it was because of him that the killing of al-Husayn happened, and he did what he did to the people of al-Harrah. He was not a Sahaabi, nor was he one of the righteous friends of Allaah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wa’l-Jamaa’ah.
Then they divided into three groups, one which cursed him, one which loved him and one which neither cursed him nor loved him. This is what was reported from ImaamAhmad, and this is the view of the fair-minded among his companions and others among the Muslims. Saalih ibn Ahmadsaid: I said to my father, some people say that they love Yazeed. He said, O my son, does anyone love Yazeed who believes in Allaah and the Last Day? I said, O my father, why do you not curse him? He said, O my son, when did you ever see your father curse anybody?
Abu Muhammad al-Maqdisi said, when he was asked about Yazeed: according to what I have heard he is neither to be cursed nor to be loved. Hesaid, I also heard that our grandfather Abu ‘Abd-Allaah ibn Taymiyah was asked about Yazeed and he said: we do not deny his good qualities orexaggerate about them. This is the fairest opinion.
Majmoo’ Fataawa Shaykh al-Islam, part 4, p. 481-484/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
The name of the wife ofAyyoob (peace be upon him)
What is the name of the wife of Ayyoob (peace be upon him)?
Praise be to Allaah.
The historians and some of the mufassireen have stated that her name was Rahmah bint Meesha ibn Yoosuf ibn Ya’qoob.
But this is something which is not proven in any clear sound text, rather it was transmitted from the books of the People of the Book, or by some Muslims from them. We shall list those who were of this view and transmitted it:
1 – Al-Suyooti said: Ibn ‘Asaakir narrated that Wahb ibn Munabbih (may Allaah be pleased with him) said: “The wife of Ayyoob (peace be upon him) was Rahmah (may Allaah be pleased with her) bint Meeshaa ibn Yoosuf ibn Ya’qoob ibn Ishaaq ibn Ibraaheem (peace be upon them).
(al-Durr al-Manthoor, 7/197. Also in Tafseer al-Baydaawi, 3/310; Tafseer al-Qurtubi, 9/265; Tafseer al-Baghawi, 2/451)
2 – Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
But these Israa’eeli (i.e., Jewish) reports to be mentioned for the purpose of proving a point, they are not to be believed. They are of three types:
(i) Those which we know are sound because of evidence which we have which proves them to be true. These are saheeh.
(ii) Those which we know are false because of evidence which we have which contradicts them.
(iii) Those which wedo not know whether they are true or false. So we do not believe in themand we do not disbelieve in them, but it is permissible to narrate them for the reasons given above.
Most of them are things which serve no religious purpose, hence the scholars of the People of the Book differ greatly concerning such things. The mufassireen also differed concerning them as a result of that, as they mentioned, for example, the names of the People of the Cave, the colour of their dog and their number, or what kind of tree the staff of Moosa came from, and other matters which Allaah did not mention in detail in the Qur’aan because knowing the specific details does not serve anyworldly or religious purpose.
(Majmoo’ al-Fataawa, 13/366-367).
Al-Shanqeeti (may Allaah have mercy on him) said:
What the mufassireen have said concerning the name of their dog – some said that its name was Qitmeer, and some said that its name was Hamdaan, etc. – we need not dwell on at length, because it serves no purpose. There are many things in the Qur’aan which neither Allaah nor His Messenger has explained to us in detail, and there are no proven reports concerning them; there is no benefit to be gained by researching such matters.
(Adwaa’ al-Bayaan, 4/48)
And Allaah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
Praise be to Allaah.
The historians and some of the mufassireen have stated that her name was Rahmah bint Meesha ibn Yoosuf ibn Ya’qoob.
But this is something which is not proven in any clear sound text, rather it was transmitted from the books of the People of the Book, or by some Muslims from them. We shall list those who were of this view and transmitted it:
1 – Al-Suyooti said: Ibn ‘Asaakir narrated that Wahb ibn Munabbih (may Allaah be pleased with him) said: “The wife of Ayyoob (peace be upon him) was Rahmah (may Allaah be pleased with her) bint Meeshaa ibn Yoosuf ibn Ya’qoob ibn Ishaaq ibn Ibraaheem (peace be upon them).
(al-Durr al-Manthoor, 7/197. Also in Tafseer al-Baydaawi, 3/310; Tafseer al-Qurtubi, 9/265; Tafseer al-Baghawi, 2/451)
2 – Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
But these Israa’eeli (i.e., Jewish) reports to be mentioned for the purpose of proving a point, they are not to be believed. They are of three types:
(i) Those which we know are sound because of evidence which we have which proves them to be true. These are saheeh.
(ii) Those which we know are false because of evidence which we have which contradicts them.
(iii) Those which wedo not know whether they are true or false. So we do not believe in themand we do not disbelieve in them, but it is permissible to narrate them for the reasons given above.
Most of them are things which serve no religious purpose, hence the scholars of the People of the Book differ greatly concerning such things. The mufassireen also differed concerning them as a result of that, as they mentioned, for example, the names of the People of the Cave, the colour of their dog and their number, or what kind of tree the staff of Moosa came from, and other matters which Allaah did not mention in detail in the Qur’aan because knowing the specific details does not serve anyworldly or religious purpose.
(Majmoo’ al-Fataawa, 13/366-367).
Al-Shanqeeti (may Allaah have mercy on him) said:
What the mufassireen have said concerning the name of their dog – some said that its name was Qitmeer, and some said that its name was Hamdaan, etc. – we need not dwell on at length, because it serves no purpose. There are many things in the Qur’aan which neither Allaah nor His Messenger has explained to us in detail, and there are no proven reports concerning them; there is no benefit to be gained by researching such matters.
(Adwaa’ al-Bayaan, 4/48)
And Allaah knows best./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
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