Seeking Knowledge

It has become one of the sources of social pride and the
characteristics of civilized familiesand high classes to send their
daughters without a Mahram (non-marriageable male) to studyin a
foreign country. They imbue this act with a religious form andsaid
that the Prophet, , said: "Seeking knowledge is an obligation upon
every Muslim." [Ibn Maajah (Al-Albaani: Saheeh )] They ignore the fact
that the knowledge meant in the Hadeeth (narration) is that knowledge
which draws the Muslim man andwoman nearer to Allaah The Almighty; not
the false knowledge which keeps them away from Him.
Some people nowadays have trespassed the limits of Sharee'ah (Islamic
legislation) and give the name "knowledge" to dancing, music, singing,
drama, cinema, theater, obscene stories and every means of immorality
and disbelief. Moreover, they call the study of means of Riba (usury)
and the sexual theories of Freud "knowledge"! They have become
impudent to the extent that they claim that the obligatory knowledge
meant in the Hadeeth of the Prophet, , is immoralitywhich is disguised
by the slogansof knowledge.
For the sake of clearing up any confusion, the knowledge meant in the
Hadeeth is what is necessary to know about religion; such as knowing
the two testimonies of faith and their meaning, prayer, fasting,
Zakaah (obligatory charity) for those who have the Nisaab (the minimum
taxable amount), Hajj for those who are able to perform it, the
rulings of transactions and trade for those who wish to trade, rulings
of Muzaara'ah (Crop Sharing) for those who wish to embark upon this
transaction; and by the sametoken everybody should learn therelevant
Sharee'ah (Islamic legislation) knowledge in his/her field.
This kind of knowledge is called "individual obligation" that every
Muslim must learn. Any additional knowledge is considered "communal
obligation" which when some Muslims learn, the other Muslims are not
required to learn. When no Muslims learn it, all of them bear guilt so
long as the branch of knowledge is needed. Allaah The Almighty Says
(what means): } And it is not for the believers to go forth [to
battle] all at once. For there should separate from every division of
them a group [remaining] to obtain understanding in the religion
andwarn their people when they return to them that they might be
cautious. { [Quran 9:122]
After teaching the children, boys and girls, the necessary knowledge
of religion; we shouldbring up each group according tothe needs of
natural disposition. The programs of teaching boys and girls cannot be
the same; otherwise, the matter would be like shoe factories whose
machines produce only one model. Unifying the educational programs of
boys and girls is the worst form of foolishness and ignorance. There
must be a difference in educational programs so that in the end we
would have mothers who are knowledgeable of how to raise their
children and manage their homes and families. They should also have
general knowledge about nursing, and some of themshould be specialized
in this branch of knowledge in order to nurse and treat women and
children. The girl should be aware of household management, sewing,
needle-work and cooking. She should learn how to bring up children in
a righteous manner.
These are the basics that every girl should master after knowing the
necessary matters of religion.Then, it is permissible for her to know
various branches of knowledge or become specializedin them if she has
the ability and desire. There is a wide sphere for this matter under
Sharee'ah as long as it remains within the limits of Sharee'ah and
there is nointermixing between the sexes, exposing of adornments or
spreading corruption and obscenity.
Dr. Alexis Carrel said that it is foolish to make the woman renounce
motherhood. Therefore, girls must not have the mental and material
training that the boys have. They must not be encouraged to have the
same goals as boys. Mentors must exert great effort and pay attention
to the physical and mental characteristics of the male and female and
their natural functions. There are differences between the sexes that
cannot be ignored. Therefore, it is inevitable that we take these
differences into account when building a civilized world.
He also said that it is a cause of wonder that programs of girls'
education do not include any detailed study of the young and their
mental and physiological characteristics. The natural function of the
woman must be returned to her. This function does not include
pregnancy only, but also includes taking care of her children.
Unfortunately, educational programs for girls and boys are similar all
over the world even in Arab and Islamic countries which,regrettably,
blindly follow the course of the West.
The words of Dr. Carrel with regard to the similarity of educational
programs offered to boys and girls and its danger to society are very
important because this approach leads to attempts to obliterate the
natural and biological differencesbetween boys and girls and their
ignorance of their role in life.

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The Signs of the Hour

The Noble Quran and Prophetic narrations contain many references to
the Hour (Day of Judgement) and both the major and minor signs which
foretell itscoming. Herein is a brief summary of the signs of the Day
of Judgement. There are many books, articles, cassettes, etc., which
discuss these in greater detail. These Signs are roughly listed in a
chronological order, although this order is not necessarily precise,
especially for those to happen in the future.
May Almighty Allaah enable us to recognize and heed these Signs, and
strengthen us in the times oftribulation. Allaah Says (what means)
"Are they waiting for anything except the Hour, to come to them
suddenly? But its Signs have already come!" [Quran 47:18]
Past Sings:
· The splitting of the Moon.
· The prophethood of Muhammad .
· The death of the Prophet Muhammad .
· A form of death, which will kill thousands of Muslims. (Understood
to refer to the plague of Amwas during the caliphate of 'Umar Ibn
Al-Khattaab .
· A major fighting in Madeenah (understood to refer to the battleof
Al-Harrah during the caliphate of Yazeed 63 AH).
· A great fire in the Hijaz (in Saudi Arabia ), seen by the
inhabitants of Busra (in Syria ). This took placein 654 H (Hegira)
· The Muslim conquest of Jerusalem in 1187 AD.
· The Muslim conquest of Constantinople in 1453.
· Two large groups of Muslims fighting in war.
· A war between the Muslims and a reddish people with small eyes,
wearing sandals made of hair (understood to refer to the Mongol Tatar
invasion of the Islamic lands).
· A peace agreement between theMuslims and non-Muslims from the yellow
race (Chinese, Mongols, etc.)
· Thirty impostors will appear, each one claiming to be a prophet.
Present signs:
· Naked, destitute, barefoot shepherds will compete in building high buildings.
· The slave-woman will give birth to her master or mistress (this
refers to children disrespecting their mothers).
· A tribulation which will enter every Arab household (this may refer
to TVs, satellite dishes and the internet-when misused).
· Knowledge will be taken away (by the death of scholars), and
ignorance will prevail.
· Wine (intoxicants, alcohol) will be drunk in great quantities.
· Illegal sexual intercourse will become widespread.
· Earthquakes will increase.
· Time will pass more quickly.
· Tribulations will prevail.
· Bloodshed will increase.
· A man will pass by the grave of another and wish he was in the latter's place.
· Trustworthiness will be lost, i.e. when authority is given to those
who do not deserve it.
· People will gather for prayer, but will be unable to find an Imaam
(leader) to lead them in prayer.
Future Signs:
The following are signs that did not take place yet, but the listing
below does not reflect the sequence in which they will take place.
· The number of men will decrease, whilst the number of women will
increase, until each 50 women will be looked after byone man.
(According to a narration in the book of Imaam Al-Bukhaari (
· The Euphrates will reveal a treasure of gold, and many will die
fighting over it, each one hoping to be the one who gains the
treasure.
· The Romans (Europeans) will come to a place called A'maq or Wabiq,
and an army of the best people will go forth from Madeenah to face
them.
· The Muslim conquest of Rome .
· The Mahdi (guided one) will appear, and be the leader of the
Muslims. 'Eesaa (Jesus) will descend in Damascus, and pray behind the
Mahdi.
· Jesus will break the cross and kill the swine, i.e. destroy the
false Christianity.
· The Antichrist will appear, with all his tools of deception, and be
an immense trial. He will be followed by 70,000 Jews from Isfahan
(present-day Iran ).
· The appearance of Gog and Magog, and the associated tribulations.
· The emergence of the Beast who will speak to the people, telling
them they did not believe with certainty in the Divine Signs. This
sign is among the major signs, and the scholars say that itwill occur
in the day where the sun will rise from the west.
· A major war between the Muslims led by the Leader Al-Mahdi, and the
Jews plus othernon-Muslims led by the Antichrist.
· Jesus will kill the Antichrist at the gate of Ludd (Lod in
present-day Israel , site of an airport and a major Israeli military
base).
· A time of great peace and serenity during and after the remaining
lifetime of Jesus.
· Wealth will come so abundant that it will become difficult to find
someone to be eligible for alms (Zakaah).
· The Arabian Peninsula will become a land of gardens and rivers.
· Society will then decay.
· The buttocks of the women of the tribe of Daws will again sway in
circumambulating (Tawaaf) around the idol Thul-Khulasah.
· Three major armies will sink into the earth: one in the east, one in
the west, one in Arabia .
· An Abyssinian leader with thin shins will destroy the Ka'bah (Sacred
House in Makkah).
· The huge cloud of smoke.
· The sun will rise from the west (its place of setting).
· A gentle wind, which will take the souls of the believers.
· There is no one left on the earth saying, "Allaah, Allaah" or "There
is no god except Allaah."
· Eventually the Day of Judgment is established upon the worst of the
people, who copulate in public like donkeys.
· The blowing in the Trumpet by the Angel Israafeel upon which
everyone will die.
· The second blowing in the Trumpet, upon which everyone will be resurrected.

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Dought - clear - Ruling on calling out“Salaat al-‘Eid athaabakum Allaah (Eid prayer, may Allaah reward you)”.

Sometimes they say, "Salaat al-'Eid athaabakum Allaah (Eid prayer, may
Allaah reward you)" before the prayer. What should onedo if they
persist in doing these things? Should he pray at home?May Allaah
reward you.
Praise be to Allaah.
Firstly:
The fuqaha' are unanimously agreed that it is not prescribed to give
the adhaan or iqaamah before Eid prayer.
In Saheeh Muslim (886) itsays that Ibn Jurayj said: 'Ata' told me that
that Ibn 'Abbaas and Jaabir ibn 'Abd-Allaah al-Ansaari said: There was
no adhaan on the day of al-Fitr or al-Adha.
Ibn Jurayj said: I asked him [i.e., 'Ata'] about that later on and he
said:Jaabir ibn 'Abd-Allaah al-Ansaari told me that there was no call
to prayer on the day of al-Fitr, either before the imam came out or
afterwards, and there was no adhaan or call oranything; no call to
prayer and no iqaamah.
They differed concerning calling people to prayer with other words,
such as saying "Al-Salaatu jaami'ah (prayer is about to begin)" or
"Salaat al-'Eid athaabakum Allaah (Eid prayer may Allaah have mercy on
you)" and so on. There are two opinions:
1 –
That it is not allowed. They said: They should not give any call, and
they should not say "Al-Salaatu jaami'ah" or anything else. This is
oneof the two views in the Maaliki and Hanbali madhhab.
Ibn Qudaamah (may Allaah have mercy on him) said:
It was narrated that 'Ata'said: Jaabir told me that there is no adhaan
on the day of al-Fitr until the imam comes out, and (no adhaan) after
the imam has come out, and no iqaamah, and no call, and nothing. There
was no call on that day and no iqaamah. Narrated by Muslim.
Some of our companionssaid: It may be called outfor it "Al-Salaatu
jaami'ah". This is the view of al-Shaafa'i. But the Sunnah of the
Messenger of Allaah (peace and blessings of Allaah be upon him) is
more deserving of beingfollowed. End quote.
Al-Mughni (2/117).
Al-Hattaab al-Maaliki (may Allaah have mercy on him)said:
And it should not be called out "Al-Salaatu jaami'ah". Ibn Naaji said
in his commentary on the essay that we received from our Shaykh:
Phrases such as this are an innovation (bid'ah) because they are not
narrated (from the Prophet (peace and blessings of Allaah be upon
him)). End quote.
Shaykh Yoosuf ibn 'Umarsaid: There is nothing wrong with saying
"Al-Salaatu jaami'ah" even if it is an innovation.
In al-Tawdeeh, al-Shaamil and al-Jazooliit says that it may be called
out "Al-Salaatu jaami'ah". End quote.
Mawaahib al-Jaleel Sharh Mukhtasar Khaleel(2/191).
Ibn 'Aleesh al-Maaliki (may Allaah have mercy on him) said:
The call should not be made by saying things like "Al-Salaatu
jaami'ah" because it is makrooh, or it is contrary to what is
moreappropriate, because no report was narrated concerning that. It is
clearly stated that it is makrooh in al-Tawdeeh, al-Shaamil and
al-Jazooli.
Ibn Naaji, Ibn 'Umar and others clearly stated thatit is an innovation (bid'ah).
What al-Kharashi said about it being permissible is not correct, and
what he quoted of ahaadeeth concerning that is to be rejected, because
it was not narrated concerningEid; rather it was narrated concerning
the eclipse prayer, as it says in al-Tawdeeh, al-Mawaaq and other
books, quoting from al-Ikmaal.
Drawing an analogy between the Eid prayer and the eclipse prayer is
invalid because Eid is repeated and well known, whereas the eclipse
prayer is done rarely.
Yes, at the beginning of the chapter on the adhaan in al-Mawaaq it is
narrated that 'Ayaad liked the idea that for every prayer for which
there is no adhaan it may be said "Al-Salaatu jaami'ah", but the
author did not comment on that. End quote.
Minah al-Jaleel Sharh Mukhtasar Khaleel (1/460)
In Fataawa al-Lajnah al-Daa'imah it says:
When the imam stands up to offer the Eid prayer, he should start with
takbeerat al-ihraam, and he shouldnot say to the people beforehand "al
Al-Salaatu jaami'ah" or "salaat al-'eid" or any other phrase, because
there is no report which indicates that. Rather the words "Al-Salaatu
jaami'ah" are to be called out in the case of the eclipse prayer,
whether for a solar or lunar eclipse. End quote.
(8/314).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
Some of the scholars said: This is our view, that it may be called out
for istisqa' (prayers for rain) and for Eid prayer, "Al-Salaatu
jaami'ah". But this view is not correct, and it is not valid to make
an analogy with the eclipse prayer for two reasons:
(i) That eclipses happen suddenly, especially in
earlier times when people would be unaware of them until they
happened.
(ii) The Prophet (peace and blessings of Allaah be upon
him) did not give a call for prayers for rain or Eid prayers. In every
case where there could have been a reason for doing something at the
time ofthe Prophet (peace and blessings of Allaah be upon him) and he
did not do it, doing it is an innovation, because there was nothing to
prevent the Messenger (peace and blessings of Allaah be upon him) from
giving call. If a call may be given for this prayer, he would have
ordered the caller to give the call for it.
So the correct view is that there is no call for the Eid prayers and
prayers for rain. End quote.
Al-Sharh al-Mumti' (5/199).
This is the view favouredby Shaykh al-Sa'di (may Allaah have mercy on
him) as it says in al-Mukhtaaraat al-Jaliyyah (p. 53).
This view was previouslychosen, and was supported by comments from the
scholars in the answer to question no. 48972 .
2 –
That it is prescribed to call for them by saying "Al-Salaatu jaami'ah"
or "Al-salaah, yarhamukum Allaah (The prayer, may Allaah have mercy on
you)" and other words which signal that the prayer is about to begin.
This is the view of the Hanafis as it says in al-'Inaayah Sharh
al-Hidaayah (1/242), andit is the view of the Shaafa'is, and the
correct view according to the Hanbalis and the Zaahiri madhhab, as it
says in al-Muhalla (2/178).
Al-Nawawi (may Allaah have mercy on him) said:
Al-Shaafa'i and his companions said: It is mustahabb to say
"Al-Salaatu jaami'ah" because of what we have mentioned about the
analogy with the eclipse prayer. Al-Shaafa'i said in al-Umm: I prefer
for the imam to tell the muezzinto say on Eids and other occasions
when people gather to pray: "Al-Salaatu jaami'ah" or "al-salaah", If
he says "halumm ila al-salaah (come to prayer)" we do not regard that
as makrooh, and if he says "hayya 'ala al-salaah (come to prayer – the
phrase used in the adhaan)" there is nothing wrong with it, although I
would prefer to avoid that because these are the words of the adhaan,
and I prefer to avoid all the words of the adhaan. End quote.
Al-Majmoo' (5/20).
Al-Bahooti al-Hanbali (may Allaah have mercy on him) said:
It should be called out for Eid or the eclipse prayer or prayer for
rain: "Al-Salaatu jaami'ah" or "al-salaah".
It says in al-Furoo': It should be called out for the eclipse prayer
because that is in al-Saheehayn, and for prayers for rain, and for Eid
prayer, "al-salaatu jaami'ah" or "al-salaah." And it was said that it
should not be called out.And it was said that it should not be called
out for Eid prayer, as is also the case of the funeral prayer and
Taraweeh according to the more sound opinion concerning them. Ibn
'Abbaas and Jaabir said: "No adhaan was given on the day of al-Fitr
when the imam came out, or after he came out, and no iqaamah, and no
call, and nothing." Agreed upon. End quote.
Kashshaaf al-Qinaa' (1/233). See also al-Insaaf (1/428). It says in
(2/459): This is our view and that of most of our companions.
The more correct view, as stated above, is the first one, which is
that no call should be given for the Eid prayer at all. But if that
happens, there is no sin on the one who is present, because this is an
opinion that carries weight among some fuqaha'. Such matters should
not be a cause of division or splitting among the worshippers,
especially nowadays. Rather if it is possible to advise the people in
charge in a gentle and goodly manner to do that which is proven in the
Sunnah, all well and good, otherwise he may attend the prayer with
them and there is no blame on him in sha Allaah. But we should point
out that the one who wants to teach others the Sunnah concerning that
or to tellthem what is correct, should do so before the people gather
for prayer. But once the people have gathered, itis difficult at that
point to offer advice calmly and in a useful manner, and there is no
guarantee that it will not lead to provoking enmity and division, or
things that are even worse than that.
We ask Allaah to help us and you to do and say that which He loves and
with which He is pleased, and to help us and you to avoid fitan
(trouble, tribulation), both outward and inward.
And Allaah knows best.

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Dought - clear - Is it prescribed not to do the prostration of forgetfulness in Jumu‘ahand Eid prayer?.

Dear brother i came to know from my father that prostration of
forgetfulness should not b done during friday salah and eid, how far
is it true i was going on searching it on ur website but i couldnt
find it please provide meif any evidence.
Praise be to Allah.
Firstly:
We have previously discussed the ruling on Eid prayer in the answers
to questions no. 48983 and 49014 .
In the answer to question no. 45456 we stated that it is prescribed to
do the prostration of forgetfulness (sujood as-sahw) in naafil prayers
just as it is prescribed in obligatory prayers; it is exactly the
same. This is the view of the majority of scholars.
That is because the basicprinciple is that it is prescribed to do the
prostration of forgetfulness in prayer when there is the reasonfor
doing it, and the Lawgiver made no differentiation between obligatory
and naafil prayers in that regard.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
The prostration of forgetfulness is prescribed in all prayers,both
naafil and obligatory, because of the general meaning of the hadeeths.
End quote from Majmoo'Fataawa Ibn Baaz, 30;13.
There is no disagreement that Jumu'ah prayer is obligatory, so the
requirement to compensate for mistakesby doing the prostrationof
forgetfulness in this prayer is more certain.
With regard to Eid prayer, whether we say it is obligatory or naafil,
it is like all other prayers; if a person makes a mistake he should
compensate for itby doing the prostrationof forgetfulness.
We have not found any one among the scholars, either the imams of the
four madhhabs or other leading fuqaha', who differentiate between the
prayers and Jumu'ahand Eid prayer, with regard to the prostration of
forgetfulness.
However, the well-known view amongst the later Hanafis is that it is
betternot to do the prostrationof forgetfulness in Jumu'ah and Eid
prayer if a large number of people are present, lest that confuse the
worshippers, although in principle they also do not differentiate in
the ruling on prostration of forgetfulness between obligatory and
naafil prayers; rather they thought it was better not to do it with a
large congregation for the reasons mentioned.
Burhaani ad-Deen al-Bukhaari al-Hanafi said in al-Muheet, 2/229:
It says in al-Asl: Making mistakes (or forgetting) in the Eid prayer,
Jumu'ah, obligatory and voluntary prayers is the same, because Jumu'ah
and Eid prayers are the same as other prayers with regard to what
mayspoil them, and they are the same with regard to what is required
as compensation, except that our shaykhs said: They should not do the
prostration of forgetfulness in Jumu'ahand Eid prayers, lest that
cause people to fall into confusion. End quote.
Abu Bakr al-Haddaadi said in al-Jawharah an-Nayyirah, 1/95:
Prostration of forgetfulness in Jumu'ah, Eid and obligatory prayers is
all the same; what is meant is that one should do theprostration of
forgetfulness in all prayers (if required). Butsome of the shaykhs
saidthat the imam should not do the prostration offorgetfulness in
Jumu'ahor Eid prayer lest he cause confusion to thosewho are far away
from the imam. End quote.
Ibn 'Aabideen said in al-Haashiyah, 2/157:
The favoured view among the later scholarsis that he should not do the
prostration of forgetfulness in Jumu'ahand Eid prayer, lest the
ignorant think that something has been added. This is what it says in
as-Siraaj and elsewhere. But that doesnot mean that it is not
permissible; rather it is better not to do it so that the people will
not become confused. End quote.
It is clear from the wordsof Ibn 'Aabideen and others that this
opinion is only well-known among the later Hanafis. As for the imams
of the madhhabs and the earlier scholars, this is not known from them;
rather what is well known from them is the opposite, as is clear
fromthe above. Muhammad ibn al-Hasan ash-Shaybaani, the companion of
Imam Abu Haneefah, the propagator of his madhhab and the faqeeh of
Iraq, said that the prostration of forgetfulness should be done (if
required) in the Eid prayer, Jumu ah and all other prayers.
Abu Sulaymaan al-Jawzjaani said: I said –i.e., to Muhammad ibn
al-Hasan – Do you think that the prostration of forgetfulness is the
samein the Eid prayer, Jumu'ah, and in the obligatory and
voluntaryprayers? He said: Yes.
Al-Mabsoot, 1/383
This is the correct view, which is in accordance with the opinion of
the majority of scholars. What was quoted above from the later Hanafis
is an opinion and juristic preference, but it is an opinion that is
superseded.
The correct view is what is stated above, that the prostration of
forgetfulness is prescribed in all prayers,whether obligatory or
naafil, if the reason for doing it is present. Thereis no
differentiation between Eid prayer, Jumu'ah prayer, or any other
prayer, whether obligatory or naafil.
And Allah knows best.

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