وقــــت رمــي الجمــار .

وقت رمي الجمار

وقت رمي الجمار

What is the time for stoning the jamaraat?

ما هو وقت رمي الجمار ؟.

الحمد لله

أولاً : جمرة العقبة
جمرة العقبة : هي أول الجمرات رمياً ، وتُرمى يوم العيد بعد طلوع الشمس .
ويجوز للضعفاء من النساء والصبيان وغيرهم من الضعفاء أن يرموها ليلة العيد ( آخر الليل ) ، لأن أسماء بنت أبي بكر رضي الله عنها كانت ترتقب غروب القمر ليلة العيد فإذا غاب دفعت من مزدلفة إلى منى ورمت الجمرة .
- آخر وقت رمي جمرة العقبة .
يمتد وقت رمي جمرة العقبة إلى غروب شمس يوم العيد .
ولا حرج لمن أخره إلى آخر الليل نظراً لشدة الزحام أو كان بعيداً عن الجمرات ، ولكنه لا يؤخره إلى طلوع الفجر من اليوم الحادي عشر .
ثانياً : الرمي في أيام التشريق ( 11 ، 12 ، 13 )
- ابتداء الرمي
يبدأ الرمي في أيام التشريق من زوال الشمس ( أي دخول وقت صلاة الظهر ) .
- انتهاؤه
ينتهي وقت الرمي إلى آخر الليل ، فإذا كان مشقة وزحام وغيره فلا بأس أن يرمي بالليل إلى طلوع الفجر ولا يحل تأخيره إلى ما بعد الفجر .
ولا يحل الرمي في اليوم الحادي عشر والثاني عشر ، والثالث عشر قبل الزوال ، لأن الرسول صلى الله عليه وسلم لم يرم إلا بعد الزوال ، وقال للناس : " خذوا عني مناسككم " وكون الرسول صلى الله عليه وسلم يؤخر الرمي ـ إلى هذا الوقت ـ مع أنه في شدّة الحر ، ويدع أول النهار مع أنه أبرد وأيسر ، دليل على أنه لا يحل الرمي قبل هذا الوقت ، ويدل لذلك أيضاً أن الرسول صلى الله عليه وسلم كان يرمي من حين تزول الشمس قبل أن يصلي الظهر ، وهذا دليل على أنه لا يحل أن يرمي قبل الزوال وإلا لكان الرمي قبل الزوال أفضل ، لأجل أن يصلي الصلاة ـ صلاة الظهر ـ في أوّل وقتها ، لأن الصلاة في أول وقتها أفضل ، والحاصل أن الأدلة تدل على أن الرمي في أيام التشريق لا يجوز قبل الزوال .
انظر فتاوى أركان الإسلام (ص 560) .

الإسلام سؤال وجواب

هنا

_________________

The time for stoning the jamaraat

What is the time for stoning the jamaraat

?.

Praise be to Allaah.

1 – Jamrat al-‘Aqabah.

Jamrat al-‘Aqabah is the first of the jamaraat to be stoned. It is stoned on the day of Eid after the sun has risen.

It is permissible for the weak – women, children and others – to stone it during the night of Eid (at the end of the night), because Asma’ bint Abi Bakr (may Allaah be pleased with her) used to wait for the moon to set on the night of Eid, then when it set she would leave Muzdalifah for Mina and stone the jamrah.

The end of the time for stoning Jamrat al-‘Aqabah.

The time for stoning Jamrat al-‘Aqabah lasts until sunset on the day of Eid.

There is nothing wrong with delaying that until the end of the night, because of the severe crowding, or because of being too far away from the jamaraat, but it should not be delayed until dawn on the eleventh of Dhu’l-Hijjah.

2 – Stoning during the days of Tashreeq (the 11th, 12th and 13th of Dhu’l-Hijjah)

Starting the stoning.

The stoning on the days of Tashreeq starts from when the sun passes its zenith (i.e., when the time for Zuhr prayer begins).

The end of the stoning.

The time for stoning ends at the end of the night. If it is difficult and too hot etc ., there is nothing wrong with stoning them at night, until dawn comes, but it is not permissible to delay it until after dawn.

It is not permissible to stone the jamaraat on the 11th, 12th or 13th before the sun has passed its zenith, because the Messenger (peace and blessings of Allaah be upon him) did not stone them until after the sun had passed its zenith, and he said to the people: “Learn your rituals (of Hajj) from me.” The fact that the Messenger (peace and blessings of Allaah be upon him) delayed the stoning until this time, even though it is very hot then, and did not do it at the beginning of the day, when it is cooler and easier, indicates that it is not permissible to stone the jamaraat before this time. This is also indicated by the fact that the Messenger (peace and blessings of Allaah be upon him) used to stone the jamaraat from the time when the sun had passed its zenith, before he prayed Zuhr. This indicates that it is not permissible to stone the jamaraat before the sun has passed its zenith – otherwise it would be better to do it before the sun passed its zenith so that one could offer the prayer at the beginning of its time, because it is better to pray at the beginning of the time for prayer. The point is that the evidence indicates that it is not permissible to stone the jamaraat on the days of Tashreeq before the sun has passed its zenith.

See Fataawa Arkaan al-Islam, p. 560.

Islam Q&A

here

Eating while standing

Eating while standing

source: silsilat ul-hudā wa nnūr ~ the series of guidance and light ~ tape no. 246

Question #7: “Is it allowed to eat while standing?”

Shaykh al-Albānī answers:

“I say, there is no text with regard to the prohibition of eating while standing like (there) came the text to prohibit drinking while standing. But there is a narration from Anas bin Mālik (radiAllāhu ‘anhu), that when he narrated to those around him in gathering that the Prophet (صلى الله عليه وسلم) prohibited drinking while standing, someone said to him: ‘What do you say about eating (while standing)?’ (Anas) said: ‘It is worse.’

I say here, it is necessary that we follow this Companion because there isn’t anything with us with which we can contradict him. But what is the difference between eating while standing and eating while walking? Eating while walking is allowed, because clear text reports that they used to eat while walking during the time of the Prophet (صلى الله عليه وسلم). As for eating while standing, there is no text regarding it from the Prophet (صلى الله عليه وسلم), not negative (prohibiting/discouraging it) nor positive (obligating/encouraging it). We only have this authentic narration from Anas bin Mālik and we act by it.

Another thing is connected to (this affair), which is – maybe some of you noticed, in this era, that it has become a part of the fashion of the disbelievers to eat while standing although chairs are present, but they don’t sit on them out of arrogance. Hence, the previous ruling increases in strength. Yes, I say, we side with the narration of Anas, because Anas knows what we don’t know, and because the disbelievers today and the Muslims who imitate them eat while standing, so we (should) be different from them.”

~ asaheeha translations ~

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By: www.asaheeha.wordpress.co

Loving Allāh and gaining His Love

Loving Allāh and gaining His Love

source: bidāyat us-sūl fi tafdhīl ir-rasūl ~ …

the superiority of the Messenger (of Allāh) ~ page no. 5-7

Shaykh al-Albānī says in his introduction:

“Know, O Muslim brother, that it is not possible for anyone to rise to this station of loving Allāh and His Messenger (صلى الله عليه وسلم) except by tawhīd (singling out) of Allāh, the Most High, alone in His worship, and by singling out the Prophet (صلى الله عليه وسلم) alone for following from among the servants of Allāh, due to (Allāh’s) statement: ‘He who obeys the Messenger (Muhammad (صلى الله عليه وسلم)) has indeed obeyed Allāh’[1] and His statement ‘Say (O Muhammad (صلى الله عليه وسلم) to mankind): ‘If you (really) love Allāh then follow me (i.e. accept Islamic Monotheism, follow the Qur’ān and the Sunnah), Allāh will love you.’’[2] And (the Prophet) (صلى الله عليه وسلم) said: ‘No, by the One in whose Hand my soul is, if Mūsā was alive, he would have no choice but to follow me.’[3]

I say: so if someone like Mūsā, the one who Allāh spoke to (directly), cannot follow other than the Prophet (صلى الله عليه وسلم), then can anyone else do that? Hence, this is one of the definite evidences of the obligation of singling out the Prophet (صلى الله عليه وسلم) in following, which is one of the requirements of the shahāda (testimony): ‘anna muhammad ar-rasūlullāh (that Muhammad is the Messenger of Allāh).’ Therefore, Allāh, the Blessed and Most High, in the before-mentioned āyah, made following him (صلى الله عليه وسلم) alone to be a proof of Allāh’s love for (the follower). And there is no doubt that whoever Allāh loves, Allāh is with him in everything, as occurs in the authentic hadīth al-Qudsī:[4] ‘(Allāh says), ‘My slave does not come near to me with anything more beloved to me than that which I have made obligatory upon him, and My slave continues to come near me with supererogatory deeds until I love him; and when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he grasps and his leg with which he walks.[5] And if he asks me, I will surely give him, and if he seeks refuge in Me, I will surely protect him . . .’[6]
And if this divine care is only for the beloved slave of Allāh, it is obligatory upon every Muslim to take the means which will make him beloved to Allāh, namely following the Messenger of Allāh (صلى الله عليه وسلم) alone; and just by that, he will attain special care from his Mawlā[7], the Blessed and Most High. Don’t you see that it is not possible to know the obligatory duties and distinguish them from the supererogatory acts except by following him (صلى الله عليه وسلم) alone? And indeed there is no doubt that the more the Muslim learns about the biography of the Messenger of Allāh (صلى الله عليه وسلم) and knows of his pleasant nature and virtues, the more his love for him will be and the more extensive and comprehensive his following of him will be.”

~ asaheeha translations ~

[1] Sūrat un-Nisā, 4:80
[2] Sūrah Āl ʽImrān, 3:31
[3] Shaykh al-Albāni adds the following footnote: “Ad-Dāramī, Ahmad and Abu Nuʽaym narrated it from the hadīth of Jābir bin ʽAbdillāh, and it is a hasan (good) hadīth as I clarified in ‘Al-Mishkāh’ and others”
[4] a hadīth in which the Prophet (صلى الله عليه وسلم) narrates Allāh’s Speech from Him
[5] i.e., Allāh directs his hearing, sight, actions with his hand and his walking to only that which is good; refer to Explanatory Notes on Imām an-Nawawī’s Forty Ahādīth (Revisited) by Shaykh Muhammad ibn Sālih al-ʽUthaymīn (rahimahullāh), p. 250-251
[6] Sahīh al-Bukhārī #6502
[7] Lord, Helper, Protector, etc.; refer to Translation of the meanings of the Noble Qur’ān in the English Language by al-Hilāli/Khān

وجوب التفقه في الحديث

وجوب التفقه في الحديث

Scroll down for the translation

نرى كثيراً من كتاب المجلات الإسلامية يوردون أحاديث ويرفعونها وينسبونها إلي النبي -صلى الله عليه وسلم- دون أن يذكروا مصادرها من كتب السنة المطهرة، وعلاوة على ذلك فإنهم يجزمون بعزوها إلى النبي -صلى الله عليه وسلم-، وقد تكون ضعيفة أو موضوعة، وإن منهم لمن يسود صفحات في شرح بعضها، ومنهم يحتج بما هو مقطوع عند المحققين من العلماء ببطلانها على مخالفه في رأيه وهو دخيل في الإسلام، كما وقع ذلك في بعض الأعداد الأخيرة من المجلة. فإلى هؤلاء الأفاضل وأمثالهم من الخطباء والوعاظ والمرشرين أسوق هذه الكلمة نصيحة وذكرى: لا يجوز للمسلم أن ينسب حديثأ ما إلى النبي -صلى الله عليه وسلم- إلا بعد أن يتثبت من صحته على قاعدة المحدثين، والدليل على ذلك قوله -صلى الله عليه وسلم- : " اتقوا الحديث عني إلا ما علمتم، فمن كذب علي متعمداً فليتبوأ مقعده من النار " رواه ابن أبي شيبة بسند صحيح كما في " فيض القدير ". والتثبت له طريقان : الأول : أن ينظر الطالب في إسناده ورجاله ويحكم عليه بما تقتضيه قواعد علم الحديث وأصوله من صحة أو ضعف، دون أن يقلد إماماً معيناً في التصحيح والتضعيف، وهذا أمر عزيز في هذا العصر، لا يكاد يقوم به إلا أفراد قلائل مع الأسف. والآخر: أن يعتمد في ذلك على كتاب خصه مؤلفه بالأحاديث الصحيحة كالصحيحين ونحوهما، أو على أقوال المحققين من المحدثين كالإمام أحمد ، وابن معين، وأبي حاتم الرازي، وغيرهم من المتقدمين، وكالنووي، والذهبي، والزيلعي، والعسقلاني، ونحوهم من المتأخرين. وهذه الطريق ميسرة لكل راغب في الحق، ولكنه يحتاج إلى شيء من الجهد في المراجعة والتنقيب عن الحديث، وهذا أمر لا بد منه، ولا ينبغي أن يصدف عنه من كان ذا غيرة على دينه، وحريص على شريعته أن يدخلها ما ليس منها، ولذلك قال الفقيه ابن حجر الهيثمي في كتابه " الفتاوى المدينية " (ص : 32) : " وسئل -رضي الله عنه- في خطيب يرقى المنبر في كل جمعة، ويروي أحاديث كثيرة، ولم يبين مخرجيها ولا رواتها فما الذي يجب عليه ؟ فأجاب بقوله : ما ذكره من الأحايث في خطبته من غير أن يبين رواتها أو من ذكرها ، فجائز بشرط أن يكون من أهل المعرفة في الحديث، أو ينقلها من (كتاب) مؤلفه من أهل الحديث، أو من خطب ليس مؤلفها كذلك، فلا يحل ذلك ! ومن فعله عزر عليه التعزير الشديد، وهذا حال أكثر الخطباء، فإنهم بمجرد رؤيتهم خطبة فيها أحاديث حفظوها وخطبوا بها من غير أن يعرفوا أن لتلك الأحادث أصلاً أم لا، فيجب على حكام كل بلد أن يزجروا خطباءها عن ذلك . . . ". ثم قال : " فعلى هذا الخطيب أن يبين مستنده في روايته، فإن كان مستنداً صحيحاً، فلا اعتراض عليه، وإلا ساغ الاعتراض عليه، بل وجاز لولي الأمر أن يعزله من وظيفة الخطابة زجراً له عن أن يتجرأ على هذه المرتبة السنية بغير حق . . ". محمد ناصر الدين الألباني المصدر: مجلة التمدن الإسلامي (19/ 529-530). The necessity of understanding hadith We found that many of the authors of Islamic magazines mention ahadith and attribute it to the prophet -prayers and peace of Allah be upon him- without mentioning its sources from the books of Sunan. In addition to that, they confirm its attribution to the prophet -prayers and peace of Allah be upon him-, and it could be in fact weak or fabricated. There are among them (i.e the writers) who write pages in its explanation. And among them who use what the hadith scholars agreed upon its fabrication; as evidence. As what happened in some of the last issues of the magazine. So to those honorable men and their likes from the preachers and the dawah givers, I present you this word as an advice and a reminder: It is not allowed for a Muslim to attribute a hadith for the prophet -prayers and peace of Allah be upon him- except after he makes sure of its authenticity based on the rules founded by the hadith scholars. And the evidence on that is the prophet -prayers and peace of Allah be upon him- saying: “Fear attributing a saying to me unless you know it, for he who lies on my behalf (attribute a false hadith to me) while he knows, he shall find his place in hellfire.” [Reported by Ibn Aby shaybah with an authentic chain] as mentioned in (Fayd al-Qadeer) And verifying has two ways: First: That the student look in the chain of transmission and its men and then judge on it by what the rules of hadith science indicates; whether it is authentic or weak, without following a certain Imam in his authentication or weakening for the hadith. And that is a very rare thing in this age, and only a few people do it unfortunately. The second: That he rely on a book that its author only wrote authentic hadiths in, such as the two authentic books of hadith and their like. Or he could rely upon the opinion of the hadith scholars like Imam Ahmad, Ibn Ma’een, Aby Hatem Ar-Razy and others from the earlier scholars. Or An-Nawawy, Az-Zahby,Az-zyl’y, Al-Asqalany and the like of the recent scholars. And this method is easy for the one who desire the truth, but he will need some effort in revising and looking up for the hadith. And this is a must do act, that everyone one who is jealous on his religion and keen on his shari’ah should do, so as not to ascribe to it what is not from it. And that’s why the Jurist Ibn Hajr Al-Haythamy said in this book (Al-Fatawy Al-Madiniyah p.32): And he was asked -may Allah be pleased with him- about the preacher going up the Menbar (platform) each Friday, and narrating many ahadith without mentioning its sources or narrators, what should he do? So he answered with his saying: “what he mentioned in his preach of ahadith without mentioning their narrator is allowed, with the condition that he be among the people of knowledge in hadith. Or that he copied them from a book that was written by a hadith scholar. But if he copied them from books that were not written by hadith scholars then it is not allowed! And who did that should be blamed. And that is the condition with most of the preachers now, once they find a preach, they study its ahadith by heart and use it without verifying whether it has an origin or not. So the rulers of every country must prevent its preachers from doing so.” And then he said: “So every preacher must mention his chain of transmission for his narration, and if it was an authentic one then there is no objection on it, else, it is permissible to object on his saying, and the one in charge is allowed to isolate him from his position as a preacher so as not to dare cross the lines with the exalted Sunnah with no right.” Muhammad Nasr Ad-Deen Al-Albani The source: At-Tamdun Al-Islamy magazine (19/530-529) منـــــقول مـــوقع الشــيخ رحمه الله

حكم المسبحة -- The Rulling on Prayer Beads (Masbaha)

حكم المسبحة

Scroll down for the translation

قال الشيخ محمد ناصر الدين الألباني في السلسلة الضعيفة (1/110) عند تخريجه لحديث "نعم المذكّر السبحة" (حديث موضوع) : ثم إن الحديث من حيث معناه باطل عندي لأمور : الأول: أن السبحة بدعة لم تكن على عهد النبي صلى الله عليه وسلم إنما حدثت بعده صلى الله عليه وسلم فكيف يعقل أن يحض صلى الله عليه وسلم أصحابه على أمر لا يعرفونه ؟ والدليل على ما ذكرت ما روى ابن وضاح في " البدع والنهي عنها عن الصلت بن بهرام قال : مر ابن مسعود بامرأة معها تسبيح تسبح به فقطعه وألقاه ، ثم مر برجل يسبح بحصا فضربه برجله ثم قال : لقد سَبقتم ، ركبتم بدعة ظلما ، ولقد غلبتم أصحاب محمد صلى الله عليه وسلم علما ، وسنده صحيح إلى الصلت ، وهو ثقة من اتباع التابعين . الثاني : أنه مخالف لهديه صلى الله عليه وسلم قال عبد الله بن عمرو: رأيت رسول الله صلى الله عليه وسلم يعقد التسبيح بيمينه. وقال الألباني أيضا (1/117) : ولو لم يكن في السبحة إلا سيئة واحدة وهي أنها قضت على سنة العد بالأصابع أو كادت مع اتفاقهم على أنها أفضل لكفى فإني قلما أرى شيخا يعقد التسبيح بالأنامل! ثم إن الناس قد تفننوا في الابتداع بهذه البدعة ، فترى بعض المنتمين لإحدى الطرق يطوق عنقه بالسبحة ! وبعضهم يعدُّ بها وهو يحدثك أو يستمع لحديثك ! وآخِر ما وقعت عيني عليه من ذلك منذ أيام أنني رأيت رجلا على دراجة عادية يسير بها في بعض الطرق المزدحمة بالناس وفي إحدى يديه سبحة ! يتظاهرون للناس بأنهم لا يغفلون عن ذكر الله طرفة عين وكثيرا ما تكون هذه البدعة سببا لإضاعة ما هو واجب فقد اتفق لي مرارا - وكذا لغيري - أنني سلمت على أحدهم فرد عليّ السلام بالتلويح دون أن يتلفظ بالسلام ومفاسد هذه البدعة لا تحصى فما أحسن ما قال الشاعر: وكل خير في اتباع من سلف وكل شر في ابتداع من خلف The Rulling on Prayer Beads (Masbaha) Shaykh Muhammad Naasir al-Deen al-Albaani said in Al-Silsilat al-Da'eefah (1/110), where he quotes the (weak) hadeeth "What a good reminder is the subhah [masbahah]," "In my view, the meaning of this hadeeth is invalid for a number of reasons: Firstly, the subhah [masbahah] is bid'ah and was not known at the time of the Prophet (peace and blessings of Allâh be upon him). It happened after that, so how could he (peace and blessings of Allâh be upon him) have encouraged his Sahaabah to do something that was unknown to them? The evidence for what I have said is the report narrated by Ibn Waddaah in Al-Bid' wa'l-Nahy 'anhaa from al-Salt ibn Bahraam, who said: 'Ibn Mas'ood passed by a woman who had a [masbahah] with which she was making tasbeeh, and he broke it and threw it aside, then he passed by a man who was making tasbeeh with pebbles, and he kicked him then said, "You think you are better than the Sahaabah, but you are following unjustified bid'ah! You think you have more knowledge than the Companions of Muhammad (peace and blessings of Allâh be upon him)!"' Its isnaad is saheeh to al-Salt, who is one of the trustworthy (thiqah) followers of the Taabi'een. Secondly, it goes against the guidance of the Prophet (peace and blessings of Allâh be upon him). 'Abd-Allâh ibn 'Amr said, 'I saw the Messenger of Allâh (peace and blessings of Allâh be upon him) counting the tasbeeh on his right hand.' " He also said (1/117): "If there is only one bad thing about the masbahah, which it is that it takes the place of the Sunnah of counting on the fingers, even though all are agreed that counting on the fingers is preferable, then that is bad enough. How rarely I see people counting their tasbeeh on their fingers! Moreover, people have invented so many sophisticated ways of following this bid'ah, so you see the followers of one of the tareeqahs wearing the masbahah around their necks! Or some of them counting with the beads whilst talking or listening to you! Or another one I've seen lately is riding his bicycle through a street crowded with people, with the masbahah in one of his hands! They are showing the people that they are not distracted from the remembrance of Allâh for even an instant, but in many cases this bid'ah is a cause of their neglecting what is obligatory (waajib). It has happened many times - to others as well as myself - that when I greet one of these people with salaam, they answer only by waving and not by saying the words of the greeting. The bad results of this bid'ah are innumerable, and no one can say it better than the poet: 'All goodness is in following that which went before (the salaf) All badness is in the innovations of those who came later.' " مـــــنقول موقع الشيخ الألباني /رحمه الله