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Monday, December 1, 2014

Commentary on Hadeeth, - Dought & clear, - * What is meant by thewords of the Prophet (blessings and peace of Allah be upon him), “It will be said to the reciter of the Qur’an: ‘Read, and ascend, and recite…”?



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Abd-Allaah ibn ‘Amr narrated that the Prophet (peace and blessings of Allaah be upon him) said: “It will be said to the companion of the Qur’aan: ‘Recite and rise in status as you used to recite in the world, and your position will be at the last verse you recite.’” Narrated by Abu Dawood, 1646; al-Tirmidhi, 2914; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Does this mean if im a non-arab and can not arabic so i did never recite Quran does this mean that i will be in the lowest level of jannah ?
Praise be to Allah.
Firstly:
At-Tirmidhi (2914) and Abu Dawood (1464) narrated that ‘Abdullah ibn ‘Amr (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “It will be said to the companion of the Qur’an: ‘Read, and ascend, and recite as you used to recite in the [previous] world, for your status will be according to the last verse that you recite.’”
Shaykh Muhammad Shams al-Haqq al-‘Azeemabaadi (may Allah have mercy on him) said:
“It will be said”: i.e., when people are admitted to Paradise
“to the companion of the Qur’an” i.e., the one who consistently recites it and acts upon it, not the one who reads it and does not act upon it.
“Read and ascend” i.e., to the higher levels of Paradise or of closeness to Allah.
“”and recite” i.e., do not be hasty in your recitation in Paradise
“as you used to recite” that is, in your reading
“in the [previous] world”.
From this hadeeth it may be understood that this greater reward will not be attained except by one who memorized the Qur’an and learned how to recite it properly and in a precise manner, as it should be done.
End quote from‘Awn al-Ma‘bood fi Sharh Sunan Abi Dawood(4/237).
In the answer to question no. 169485we discussed what is meant by the virtue mentioned in the hadeeth quoted above; it is only attained by the one who memorises the Qur’an and acts upon it; please see the question mentioned for more information.
Secondly:
The hadeeth mentioned above speaks about the virtue of the companion of the Qur’an. That does not mean that the one who has not memorized the Qur’an will be of the lowest status in Paradise. Rather the hadeeth refers to a particular virtue for a particular deed; it does not indicate that the higher levels (of Paradise) will only be attained by those who memorise or read the Qur’an. Most of the Companions of the Prophet (blessings and peace of Allah be upon him) did not memorise the Book of Allah, in the sense of memorising its recitation; rather they memorised it in the sense of acting upon it. So if anyone misses out on this particular reward and virtue, it is still possible for him to strive hard in whatever virtues Allah makes easy for him, such as prayer, tahajjud and qiyaam (voluntary prayers during the night); or zakaah and charity; or fasting on hot days; or constantly remembering Allah; or meeting people’s needs… Or whatever else Allah wills of different kinds of goodness and guidance.
Al-Bukhaari (3256) and Muslim (2831) narrated from Abu Sa ‘eed al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The people of Paradise will see the people of the highest place in Paradise above them as you see the brilliant star far away on the horizon in the east or the west, because of the difference in status between them.” They said: O Messenger of Allah, is that the status of the Prophets that no one else will attain? He said: “No, by the One in Whose hand is my soul. They are men who believed in Allah and believed in the Messengers.”
Muslim (251) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Shall I not tell you something by means of which Allah erases sins and raises people in status?” They said: Yes, O Messenger of Allah. He said: “Doing wudoo’ properly at times when it is difficult to do so, taking many steps to the mosque, and waiting for prayer after prayer. That is constant readiness.”
And Allah knows best.





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Commentary on Hadeeth, - Dought & clear, - * Discussion of the hadeeth, “The one who repents from sin is like one who did not sin.”



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Ibn Maajah narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin.” Classed as hasan by al-Albaani in Saheeh Ibn Maajah.
Please may you explain the above passage thoroughly? I have struggled to find this hadith in full text. Which book does it come from? Also what does it mean by classed as hasan'
Praise be to Allah.
Firstly:
it was narrated from Ibn Maajah (4250), at-Tabaraani inal-Mu‘jam al-Kabeer(10281), Abu Nu‘aym inHilyat al-Awliya’(4/210), al-Bayhaqi inas-Sunan(20561), via Abu ‘Ubaydah ibn ‘Abdullah ibn Mas‘ood, that his father said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “The one who repents from sin is like one who did not sin.”
Its men are thiqaat (trustworthy), except that Abu ‘Ubaydah did not hear from his father, so it is munqati‘ (interrupted). See:at-Tahdheeb(5/65)
But it is proven because of corroborating evidence, therefore some of the scholars classed it as hasan and others classed it as saheeh.
Al-Haafiz said inal-Fath(13/471): Its isnaad is hasan.
Ibn Muflih said inal-Adaab ash-Shar‘iyyah(1/87): Its men are all thiqaat (trustworthy).
As-Sakhkhaawi said inal-Maqaasid al-Hasanah(p. 249): Its men are thiqaat; indeed, our shaykh classed it as hasan because of its corroborating evidence.
It was also classed as hasan by as-Suyooti inal-Jaami‘ as-Sagheer(3386), and by al-Albaani inSaheeh al-Jaami‘(3008). It was classed as saheeh by Ibn Baaz inMajmoo‘ al-Fataawa(10/314)
There is corroborating evidence in the hadeeth of ‘Aa’ishah which was narrated by al-Bayhaqi (6640); its isnaad is da‘eef.
There is also corroborating evidence in the hadeeth of Ibn ‘Abbas that was narrated by al-Bayhaqi inash-Shu‘ab(6780); its isnaad is waahin (flimsy).
There is a fourth corroborating report in the hadeeth of Abu Sa‘d al-Ansaari that was narrated by Abu Nu‘aym inal-Hilyah(13/398) and at-Tabaraani inal-Kabeer(775), but its isnaad is da‘eef.
Secondly:
In some reports, the hadeeth was narrated with some additional material that is da‘eef (weak), such as the report which says: “The one who repents from sin is like one who did not sin, and if Allah loves a person, sin will not harm him.” This is a da‘eef (weak) addition.
See:Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah(615).
The same may be said of the report which says: “The one who repents from sin is like one who did not sin, and the one who prays for forgiveness from sin whilst persisting in it is like one who mocks his Lord, and the one who annoys a Muslim will have a burden of sin like the number of palm trees.” This additional material is da‘eef.
See:Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah(616).
The same may be said of the report which says: “Death is a fortune, sin is a calamity, poverty is rest, wealth is a punishment, reason is a gift from Allah, ignorance is misguidance, wrongdoing is regret, obedience is a joy, weeping from fear of Allah is salvation from the Fire, laughter is destruction of the body, and the one who repents from sin is like one who did not sin.” This additional material is munkar (odd).
See:Silsilat al-Ahaadeeth ad-Da‘eefah wa’l-Mawdoo‘ah(6526).
With regard to the report, “Regret is repentance and the one who repents is like one who did not sin,” its narration is proven.
See:Saheeh al-Jaami‘ as-Sagheer(6803)
Thirdly:
What the hadeeth means is: if a person commits a sin, then repents sincerely from it, gives it up, regrets having done it, prays for forgiveness and does not go back to it, Allah will accept his repentance and treat him like one who did not sin; in fact, He will turn his bad deeds into good deeds, and He will love him and make him one of His pious slaves, because he repented to his Lord, turned to Him because of his love for Allah, his keenness to please Him, and his fear of Him, and these are the characteristics of the pious.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The one who repents from sin is like one who did not sin, and if the sin is removed, then the punishment and consequences are also removed.
End quote fromSharh al-‘Umdah(4/39)
He also said:
The one who repents from sin is like the one who did not sin; as that is the case, he is included among those who fear Allah and thus deserves that Allah should grant him relief and a way out, for our Prophet Muhammad (blessings and peace of Allah be upon him) is the Prophet of mercy, so everyone who repents will have a way out according to his teachings, unlike the teachings of those who came before us, for among them the one who repented would still be punished with penalties such as killing themselves and so on.
End quote fromMajmoo‘ al-Fataawa(33/35)
Ibn al-Qayyim (may Allah have mercy on him) said:
Moreover, Allah, may He be exalted, makes the one who repents from sin like the one who did not sin. So whoever meets Him having repented sincerely, He will not punish him for that from which he has repented. Similarly, in terms of rulings in this world, if a person repents sincerely before being brought to the ruler, the hadd punishment is waived in his case, according to the more correct of the two scholarly opinions. But if he has been brought to the ruler, then his repentance will not cause the hadd punishment to be waived from him, and that is lest this be taken as a means to evade the hadd punishments decreed by Allah.
End quote fromI‘laam al-Muwaqqi‘een(3/115)
He also said:
Allah, may He be glorified, has guaranteed to the one who repents from shirk (associating others with Allah), murder and zina (fornication or adultery) that He will turn his bad deeds into good deeds. This is a general ruling which applies to everyone who repents from sin.
Allah, may He be exalted, says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily, Allah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53].
Not a single sin is excluded from this general meaning, but this applies specifically to those who repent.
End quote fromal-Jawaab al-Kaafi(p. 165)
He also said:
As the one who repents from sin is like the one who did not sin, and the effect of sin is erased by repentance, then it becomes as if it never happened.
End quote fromTareeq al-Hijratayn(p. 231)
Al-Qaari (may Allah have mercy on him) said:
It should be understood that if repentance meets all the required conditions, then it will undoubtedly be accepted and result in forgiveness, because Allah, may He be exalted, says (interpretation of the meaning):“And He it is Who accepts repentance from His slaves” [ash-Shoora 42:25]. And it is not possible for Him to break His promise.
End quote fromMirqaat al-Mafaateeh(4/1337)
Thirdly:
For information on what is meant by a hasan hadeeth, the definition and categories thereof, and the ways in which the scholars quote such reports as evidence, please see the answer to question no. 196606
For more information, please see the answers to questions no. 47748and 79163
And Allah knows best.






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Commentary on Hadeeth, - Dought & clear, - * Cracking the knuckles is makrooh whilst praying



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What is the interpretation of the hadith that talked about cracking the knuckles? Is forbidden both during and outside prayers?
Praise be to Allah.
Cracking the knuckles is makrooh whilst praying, not all the time. Rather it is makrooh during prayer, because it will either distract the one who does it from the prayer, or it will disturb other worshippers.
The hadeeth that was narrated concerning that is not the words of the Prophet (blessings and peace of Allah be upon him); rather it is mawqoof and its isnaad ends with ‘Abdullah ibn ‘Abbaas (may Allah be pleased with him) and is his words.
It was narrated that Shu‘bah, the freed slave of Ibn ‘Abbaas, said: I prayed beside Ibn ‘Abbaas and cracked my knuckles, and when I had finished praying, he said: May you have no mother! [This is a word of rebuke] You crack your knuckles whilst you are praying?
Narrated by Ibn Abi Shaybah (2/344). Al-Albaani said inIrwa’ al-Ghaleel(2/99): Its isnaad is hasan.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Does cracking the knuckles absentmindedly whilst praying invalidate the prayer? He replied: Cracking the knuckles does not invalidate the prayer, but cracking the knuckles is a kind of fidgeting, and if that is during a congregational prayer, it will inevitably disturb those who hear it, and that is more bothersome than if there is no one around him.
End quote fromFataawa Arkaan al-Islam(p. 341)
The Standing Committee for Issuing Fatwas was asked (fatwa no. 21349): The Prophet (blessings and peace of Allah be upon him) forbade interlacing the fingers in the mosque; does that include cracking the knuckles? Please note that there is no hadeeth which forbids it.
They replied: A number of the scholars stated that cracking the knuckles is makrooh inside the mosque, and they connected it to interlacing the fingers, because both come under the heading of fidgeting.
End quote fromFataawa al-Lajnah ad-Daa’imah– 2 (5/266)
And Allah knows best.





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Sunday, November 30, 2014

Pilgrimage, & Dought & clear, - * She is not sure whether she was taahir when she did tawaaf al-ifaadah. What does she have to do now?



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I entered ihram for Hajj and on the morning of the day on which I was going to do tawaaf al-ifaadah, I woke up and I though that I had had an erotic dream, but I was not sure, and I did tawaaf al-ifaadah although I was not sure. I hope that you can advise me as to exactly what I have to do. Please note that I am now living in Jeddah, but when I entered ihram for Hajj I did so from Egypt, but now I cannot go back and enter ihraam from Egypt. I am afraid that my Hajj may not be valid.
Praise be to Allaah.
Firstly:
Purity – greater and lesser – is a condition of tawaaf being valid according to the majority of scholars. If a person does tawaaf when he is in a state of greater or lesser impurity (if he is junub or has broken his wudoo’) his tawaaf is not valid and he has not exited ihram fully, so it is forbidden for him to have intercourse, and he has not exited ihram until he performs tawaaf.
Secondly:
If a person is not sure whether he is taahir and is uncertain about that, then he does not have to do ghusl, because the basic principle is that a person is taahir. Based on this, your tawaaf is valid so long as you were not certain that you had had an erotic dream and did not see any maniy (fluid emitted at climax). So there is no need to worry in this case.
And Allaah knows best.




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