01 Dec

Whoever exchanges the favor of Allaah

Ask the Children of Israel how many a sign of evidence We have given them. And whoever exchanges the favor of Allah [for disbelief] after it has come to him – then indeed, Allah is severe in penalty. 

[Qur’aan 2:211]

 

And whoever exchanges the favor of Allaah” – This is general and includes everyone even though it is used to indicate Bani 'israa'iil because they changed what was in their Books and strove against Muhammad (sallallaahu alayhi wa sallam). This also includes the disbelievers of the Quraish because Muhammad (sallallaahu alayhi wa sallam) was sent to them as a blessing. They denied this blessing when they refused to accept the blessing and were not thankful for it by remaining kaafirs.

 

They exchanged belief for disbelief when chose not to accept Islaam.

 

Anyone who rejects the Message that the Messenger of Allaah (sallallaahu alayhi wa sallam) has brought falls under this Verse.

 

al-Tabari said the blessing in this Verse means Islaam.

 

Reference(s):

Tafsir al-Qurtubi
Tafsir al-Tabari

 

23 Nov

Is it obligatory to answer the walima invitation

The author(s) does not agree with everything that is posted on this website. The purpose of the website is to convey information only.

 

The following is one of three opinions among the scholars

 

You do not have to respond to the walima invitation. It is a Sunnah to respond. It is not waajib. This is the opinion of the masses of the Hanafi and Shaafi'i. It is a saying amongst the Hanaabilah. Ibn Taymiyyah chose this opinion.

 

Walima involves eating food and taking possession of maal. No one is required to take possession of the maal of someone else without choice. Take Zakaah as an example. The one who is given Zakaah is not required to take it. Such is the case with all forms of Zakaah despite the fact that they are obligatory. Thus, it is more befitting in the case of things other than Zakaah like the walima.


Reference(s):
Kuwaiti Encyclopedia of fiQh
Volume 45 Page 236

 

19 Nov

Kufr duuna kufr

Imaam al-Bukhaari labeled a chapter in his Sahiih called:

 

The chapter of kufraan al-'ashiir and kufr duuna kufr

 

Ibn Hajar related from al-QaaDii 'Abu Bakr bin al-'arabi in his sharh that the intention of the author is to make clear that just like obedience is termed Imaan, disobedience is termed kufr but when kufr is used for it [i.e. for disobedience], it does not mean kufr which takes one out of the fold of Islaam.

 

وقد بوب الإمام البخاري في جامعه الصحيح

( باب كفران العشير وكفر دون كفر )

ونقل ابن حجر عن القاضي أبو بكر بن العربي في شرحه أن مراد المصنف أن يبين أن الطاعات كما تسمى إيمانا كذلك المعاصي تسمى كفرا ، لكن حيث يطلق عليها الكفر لا يراد الكفر المخرج من الملة

 

18 Nov

Are the Nawaafil prayers to be prayed in two, three, or four Rak’ah

Imaam al-Shaafi'i and Maalik say that the optional prayer of the night and day are prayed in two Rak'ah. You say Salaam after every two Rak'ah. There evidence is the following hadith:

 

 

It was narrated from Ibn ‘Umar that the Messenger of Allah (sallallaahu alayhi wa sallam) said:

"The night prayer is (to be offered) two by two."

[Sunan Ibn Maajah Hadith No. 1380]

 

 


Abu Hanifah says that if you wish you can pray two Rak'ah, three Rak'ah, four Rak'ah, six Rak'ah, or eight Rak'ah without separating between them with a Salaam. His evidence is the Zaahir of the following (a)hadith:

 

 

Narrated Abu Salama bin `Abdur-Rahman:

That he asked `Aisha "How was the prayer of Allah's Messenger (sallallaahu alayhi wa sallam) in the month of Ramadan?" She replied, "He used not to pray more than eleven rak`at whether in Ramadan or in any other month. He used to offer four rak`at, let alone their beauty and length, and then four rak`at, let alone their beauty and length. Afterwards he would offer three rak`at. I said, 'O Allah's Messenger (sallallaahu alayhi wa sallam)! Do you go to bed before offering the witr prayer?' He said, 'My eyes sleep, but my heart does not sleep."'

[Sahih al-Bukhaari Hadith No. 3569]

 

 

The above mentioned tradition [this portion does not refer to the hadith above but to the hadith in Sunan Abi Dawud before this one] has also been narrated by Qatadah through a different chain of narrators. This version adds:

He used to pray eight rak'ahs during which he did not sit except in the eighth rak'ah. He would sit, make mention of Allah, supplicate Him and then utter the salutation so loudly that we could hear it. He would then pray two rak'ahs sitting after he had uttered the salutation. Then he would pray one rak'ah, and that made eleven rak'ahs, O my son. When the Messenger of Allah (sallallaahu alayhi wa sallam) grew old and became fleshy, he offered seven rak'ahs of witr, and then he would pray two rak'ahs sitting after he had uttered the salutation. The narrator narrated the tradition to the same effect till the end.

[Sunan Abi Dawud Hadith No. 1343]

 

 

Another group has said that the optional prayer of the night is to be done in two Rak'ah whereas the optional prayer of the day is done in four Rak'ah. 

 

 

Reference(s):

بداية المجتهد ونهاية المقتصد
Volume 1 Page 217

 

17 Nov

Two Rak’ah Sunnah before fajr

Do you recite loudly or silently in the two Rak'ah Sunnah which you pray before the fajr prayer?

 

One group has said you recite silently based on the following hadith:

 

It was narrated that Aishah said:

"I would see the Messenger of Allah (sallallaahu alayhi wa sallam) praying two rak'ahs of Fajr and making them so brief that I said: 'Did he recite the Umm Al-Kitab in them?'"

[Sunan al-Nasaa’i Hadith No. 946]

 

The evidence is that had he (sallallaahu alayhi wa sallam) recited loudly then she (may Allaah be pleased with her) would have known how much he (sallallaahu alayhi wa sallam) recited.

 

The second group says that you are to recite loudly based on the following hadith

 

It was narrated from Abu Hurairah that:

The Messenger of Allah (sallallaahu alayhi wa sallam) recited: "Say: O you disbelievers" and "Say: He is Allah, (the) One" in the two rak'ahs of [the Sunnah of] Fajr.

[Sunan al-Nasaa’i Hadith No. 945]

 

The evidence is that Abu Hurairah (may Allaah be pleased with him) could have only known which Suurah were recited had he (sallallaahu alayhi wa sallam) recited out loud.

 

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