Archive for November, 2012

Don’t rely upon someone else making dua for you

November 24, 2012

From:

http://www.muqbel.net/fatwa.php?fatwa_id=1945

س: هل طلب الدعاء من أي مسلم فيه شيئ

ج: لا أعلم مانعا من هذا

بأنّ جاء غير واحد إلا رسول الله صلى الله عليه وعلى آله وسلم

فجاء ذلك الأعمى وقال يا رسول الله قد شق علي ذهاب بصري فادع الله لي

وما أنكر عليه النبي صلى الله عليه وعلى آله وسلم

والنبي صلى الله عليه وعلى آله وسلم دعا لغير واحد

فلا أعلم مانعا لكن لا ينبغي للشخص أن يعتقد على دعاء القرين

فإن الله عز وجل يقول في كتابه الكريم

 

وَقَالَ رَبُّڪُمُ ٱدۡعُونِىٓ أَسۡتَجِبۡ لَكُمۡۚ

ويقول

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ‌ۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِ‌ۖ فَلۡيَسۡتَجِيبُواْ لِى وَلۡيُؤۡمِنُواْ بِى لَعَلَّهُمۡ يَرۡشُدُونَ

 

Question: Is there anything wrong with asking a Muslim to make dua for you?

 

Answer (by Shaikh Muqbil): I don’t know of anything to prevent this.  Because people came to the Messenger of Allah – sallallahu alayhe wa alaa aalihi wa sallam (while he was alive and asked him to make dua for them).  And the blind man came to him and said, O Messenger of Allah, the loss of my eyesight has become very difficult for me, so make dua to Allah for me.  And the Prophet – sallallahu alayhe wa alaa aalihi wa sallam – did not refuse to do that for him.

 

So I do not know of anything to prevent this.  However, it is not befitting for someone to rely upon the dua of his companion, for indeed Allaah (God, The Creator) – Lofty and Exalted is He – says in His Noble Book:

 

‘And your Lord has said: “Call upon Me (Alone), and I will answer you” (40:60)

 

and And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.”1 (2:186)…..

 

 

 

1Translation of the verse taken from: www.thenoblequran.com

Advertisements

Do Refutations Harden the Heart?

November 13, 2012

The following translation taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=11&Topic=5836

Question to Sheikh Fawzan


Q: What is your view on the one who says the books of refutations harden the heart?


A: No, leaving off refutations is what hardens the heart, because the people will live upon error and misguidance so their hearts will become harden; but if the truth is clarified and falsehood is refuted then this is what softens the heart without doubt.

(Arabic text below)

السؤال – ما رأيكم في من يقول إن كتب الردود يقسي القلوب

لا! ترك الردود يقسي القلوب

لإن الناس يعيشون على الخطاء وعلى الضلال وتقسو القلوب

أما إذا بين الحق ورد الباطل فهذا مما يلين القلوب بلا شك

Listen to the audio
http://k003.kiwi6.com/hotlink/73d751bwoo/shaikh_fawzaan_-_refuting_falsehood_softens_the_hearts.mp3

Question to Sheikh Rabee


http://www.rabee.net/show_fatwa.aspx?id=73


Q: What do you say oh Sheikh to the one who says too much talk about minhaj hardens the heart?


A: Meaning that a lot of talk about the minhaj and correcting it and studying it hardens the heart, but calling to myths, and innovations, and misguidance and to the ideas of the khawarij softens the heart—Masha ALLAH!!! The dawa to the minhaj; calling to the book of ALLAH and to the sunna of the Messenger peace and blessings are upon him, and what is contained in the book of ALLAH and the sunna of the Messenger peace and blessing are upon him, from the belief system (aqeedah), and the acts of worship, and the actions, and correcting the minhaj is a great affair that must be done and there is a lot of misguidance concerning this minhaj. And no matter how much the person was to speak about it, his efforts would be minuscule in relation to what is required in this affair. Now when we speak about the minhaj does it reach every Muslim?!!

But speech upon the methodology of Tabligh (Jamaat) or upon the methodology of the Muslim brotherhood, or the methodology of the people who are astray or the methodology of the people of bida, or myths, or deviated creeds and politics and socialism and ideological beliefs, this Masha ALLAH softens the heart!!!! Is this a correct statement? This foolish statement is not able to stand up to the true Islamic minhaj, may ALLAH bless you.

The following summary translation by a student taken from:

http://www.salafitalk.com/archive/index.php/t-191.html?s=a10528ebe2a8450b9b2002aef1573414


Question to the Mufti Shaykh Abdul Aziz Ali Shaykh:


Question: What do you say concerning the one who says: Verily refutations against the people of innovations and misguidance, was not from the practice of the Salaf, and the books of refutations are not befitting to be distributed except between the students of knowledge and they should not be distributed to other than them?


Answer: Refutations upon the people of innovations is from jihad in the cause of Allah, and protection for the legislation of Islam from having something attached to it that is not from it. Thus authoring the books, printing them, and distributing them is correct, and it is calling to the truth, and jihad in the cause of Allah.


Thus whoever presumes that printing the books and spreading the books that refute the innovators is an innovation, then he is in error; because Allah the Exalted said: Oh Prophet strive hard against the disbelievers and the hypocrites and be severe against them. (Chapter 66 verse 9)
Therefore jihad is with the hand, the tongue, and wealth. From jihad with the tongue is to defend the legislation of Islam and to protect it from every fabrication from the doubts and falsehood; included in this is warning from innovation and calling to the truth.


For this reason Imam Ahmad and other than him produced books warning from the innovators. Imam Ahmad authored a treatise entitled “The refutation upon the hypocrites.” So he clarified their doubts and answered every doubt they came with. Al Bukari-may Allah have mercy upon him-authored his book “The actions of the servants are created”. And other than them from the Imams of Islam have authore
d refutations upon the innovators and rebutted their falsehood and established the arguments against them.


Also Shaykh of Islam (ibn Taymiyyah) authored refutations upon the rafidah in his well known book, “The methodology of the Prophetic Sunnah in demolishing the statements of the shia and the qadariya”, and he clarified the falsehood and misguided they are upon.

(The following is the Arabic text from here: http://www.sahab.net/forums/index.php?showtopic=130420 )

السؤال :ما تقولون في قول القائل : إن الردود على أهل البدع والزيغ لم تكن ديدن السلف، وإن كتب الردود لا ينبغي أن تنشر إلا بين طلبة العلم، ولا تنشر بين غيرهم ؟


الجواب :الردود على أهل البدع من الجهاد في سبيل الله، ومن حماية الشريعة من أن يلصق بها ما ليس منها، فتأليف الكتب وطبعها ونشرها هنا حق ودعوة للحق وجهاد في سبيل الله، فمن زعم أن طبع الكتب ونشرها في الرد على المبتدعين أمر مبتدع فإنه على خطأ، لأن الله جلا وعلا قال { يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ }.
والجهاد يكون باليد، ويكون باللسان، ويكون بالمال ومن الجهاد باللسان الذب عن هذه الشريعة وحمايتها من كل ما لفق بها من شبه وأباطيل، ومن ذلك التحذير من البدع والدعوة إلى الحق ولهذا صنف الإمام أحمد وغيره كتبًا حذروا فيها من المبتدعين فالإمام أحمد ألف رسالة الرد على الزنادقة وبين شبههم وأجاب عن كل شبهة، والبخاري رحمه الله ألف كتابه خلق أفعال العبادوغيرهم من أئمة الإسلام ألفوا في الرد على المبتدعة ودمغ باطلهم وإقامة الحجج عليهم، وكذلك ألف شيخ الإسلام في الرد على الرافضة كتابه المعروف منهاج السنة النبوية في نقض كلام الشيعة والقدريةوبين ما هم عليه من باطل وضلال .

 جريدة الرياض السعودية : الجمعة 4 المحرم 1424 هـ العدد 12674 – السنة الأربعون بواسطة

الفتاوى المهمة في تبصير الأمة

  فضيلة الشيخ عبد العزيز آل الشيخ

The Scholars on Ihyaa Turaath and Abdur Rahman Abdul Khaaliq

November 12, 2012

This is a collection of the statements of the ulama regarding both Jam’iyyah Ihyaa Turaath and Abdur Rahman Abdul Khaaliq taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=9&Topic=5220

and

http://www.sahab.net/forums/index.php?showtopic=117024

The statements of such scholars as:

Shaikh Muhammad Saalih Uthaymeen

Shaikh Albanee

Shaikh Muqbil

Shaikh Rabee

Shaikh Ubaid al Jaabiree

Shaikh Ahmad Subayee

and more

Download the file from here:

The Scholars on Ihyaa Turaath and Abdur Rahman Abdul Khaaliq

 

 

Concerning the Marriage of the Prophet (صلى الله عليه وسلم) to a Number of Women

November 7, 2012

From:

Islamtees.wordpress

Question: Why did the Prophet (صلى الله عليه وسلم) marry a number of women?

Answer: To Allah belongs unlimited wisdom and it is from His Wisdom that He, the Most Glorified allowed men, in the previous Revealed Laws and in the Law of our Prophet Muhammad (صلى الله عليه وسلم) to take in the bonds of matrimony more than one wife.

Permission to marry more than one wife was not specifically for our Prophet, Muhammad (صلى الله عليه وسلم). For Ya’qub, upon him be peace, had two wives and Sulaiman, the son of Dawud, may the peace of Allah be upon both of them, collected ninety-nine wives and he visited (i.e. had sexual intercourse with) all of them in one night, in the hope that Allah would bless him with a son from every one of them, who would fight in Allah’s cause.

This was not something new in the Law, nor does it oppose common sense, nor the requirements of the Fitrah;[1] indeed, wisdom necessitates it. For women are more in numbers than men, as censuses continually prove, a man may possess so much physical strength that he needs more than one wife, in order that he may be able to indulge his desires in a permissible way, rather than in a prohibited way. Otherwise he will be forced to repress his desires; or the woman may be suffering from some illness, something may prevent him from fulfilling his needs, such as menstruation or postnatal bleeding, or anything else that prevents a man from fulfilling his desires with her. So he may need another wife whom he may fulfill his desires, rather than repressing them or committing indecency.

Since plurality of wives is permissible and justified, logically, in accordance with the Fitrah and the Islamic law, and since the Prophets of old used to practice it – indeed it could be said to be obligatory in cases of necessity or need sometimes – then it is not surprising that our Prophet, Muhammad (صلى الله عليه وسلم) did so.

There are other reasons he married a number of women which have been mentioned by the scholars, such as strengthening the ties between him and some of the Arab tribes – so that perhaps it may result in some strength for Islam and aid in its spread through increasing harmony, affirming ties of love and brotherhood. It could have been to give shelter and solace to widows that which they had lost, for in that is freedom from worry and relief from hardship. The Islamic law has prescribed the way for the community to help those who lose their husbands in Jihad and the like; there is also the hope of increasing offspring, which helps in restoring a natural balance and in increasing the numbers of the population and it helps those who wish to spread the religion.

The need for it is not only to satisy desire, as is proved by the fact the Prophet (صلى الله عليه وسلم) did not marry virgins or young women except ‘Aishah, may Allah be pleased with her – the rest of his wives were matrons. If he had been driven by desire and physical lust to marry a number of women, he would have chosen young virgins in order to satisfy his lust, especially after he had migrated, the lands had been liberated and the Islamic State established. Then the power of the Muslims was firm and their strength increased, and every family desired that he should marry their daughters – but he did not do so. He only married for noble purposes and high considerations, which are clear to those who have studied the circumstances surrounding each of his marriages. If he had been a man given to base passions, it would be known from his Seerah (biography) to be the case when he was young and strong. But that was when he had only one wife, his noble spouse, Khadijah bint Khuwallid, may Allah be pleased with her, who was older with him. If that were the case, he would have been known for behaving unjustly with his wives, who were of different ages and degrees of beauty. But in fact, he was not known except for his absolute righteousness and honesty in his personal behavior and chastity, as both a young and old man. All of this goes to prove his decency and high moral character and his integrity in all his affairs, so that he was acknowledged as such even by his enemies.

[1] Fitrah: The natural state in which we are created.

The Permanent Committee [Taken from Fatawa Islamiyah, Darussalam, Volume 1 – Creed, p. 296-298]

Abul Hasan Alee ad Daraqutnee

November 6, 2012

Taken from:

http://www.aqidah.com/creed/articles/gutlc-abul-hasan-alee-ad-daraqutnee-d-385h.cfm

 

He is the Imaam and Shaykh of Islaam: Abu al-Hasan Alee bin Umar bin Ahmad bin Mahdee al-Baghdaadee al-Haafidh. His ascription comes from “ad-Dar al-Qutn“, a large region in Baghdaad.

He was born in the year 306H and he sought knowledge from his youth in his own land and sat in the gatherings, despite being young in age. He visited Basrah, Koofah, Waasit and Shaam in pursuit of knowledge.

He heard from many great scholars, including Abul-Qasim al-Baghawee, Ibn Saa’id and Ahmadbin Ishaaq bin al-Bahlool. And from his most prominent students are al-Haakim, Abu Haamid al-Isfraa’eenee, Abdul-Ghaniyy bin Sa’eed al-Haafidh and others.

His works include, as mentioned by as-Zarkilee (al-A’laam 5/130):

  • As-Sunan
  • Kitaab al-Ilal
  • Al-Mujtabaa Min as-Sunan al-Ma’thoorah
  • Al-Mukhtalaf wal-Mu’talaf
  • Ad-Du’afaa

And he also has “Kitaab as-Sifaat” and “Kitaab an-Nuzool” pertaining to the subject of Allaah’s Attributes and the Nuzool(Descent).

Al-Khateeb said in “Taareekh Bagdhaad” (12/36):

He was the Imaam of his time, the knowledge of the athar (narrations) ended up with him, as did the knowledge of the hidden defects of the hadeeth, the names of the men (narrators) and the conditions of the reporters, alongside (his) truthfulness, trustworthiness, fiqh (understanding), integrity (adaalah), acceptance of his witness, soundness in creed, sound in his madhhab, and cognizance of sciences besides that of ilm al-hadeeth.

Al-Khateeb al-Baghdaadee also said (12/36):

I heard al-Qaadee Abu at-Tayyib at-Tabari say: “Ad-Daraqutnee is the Ameer ul-Mu’mineen (chief of the believers) in Hadeeth, and never did I see a Haafidh visit Baghdad except that he went to him and gave salaam (salutations)”, and thus his precedence in memorization and lofty rank in knowledge was acknowledged.

Al-Khateeb also said:

I heard Abdul-Ghaniyy bi Sa’eed al-Haafidh in Egypt saying: “The best of people in speech regarding the hadeeth of Allaah’s Messenger (sallallaahu alayhi wasallam) are three: Alee bin al-Madeenee in his time, Moosaa bin Haaroon in his time, and Alee bin Umar ad-Daraqutnee in his time.”

Ad-Daraqutnee died in the year 385H.

Refer to Shaykh Alee Naasir al-Faqeehee’s introduction to his tahqeeq of the book “Kitaab as-Sifaat”, authored by ad-Daraqutnee (1st edition, 1983).

al Haafidh Abdul Ghaanee al Maqdisee

November 6, 2012

This is a brief biography of the author and compiler of Umdatul Ahkaam Abdul Ghani al Maqdisi – not to be confused with his cousin, also a luminous scholar – Ibn Qudaamah al Maqdisi who wrote Lum’atul I’tiqaad (among other works).  This biography taken from:

http://www.aqidah.com/creed/articles/pidoc-al-haafidh-abdul-ghaniyy-al-maqdisi-d-600h.cfm

 

He is: al-Imaam al-Haafidh Abu Muhammad Abdul-Ghaniyy bin Abdul-Waahid bin Alee bin Suroor Ibn Raafi’ bin Hussain bin Ja’far al-Maqdisi al-Jammaa’eelee, then ad-Dimashqi, and he has also been given the appellation “Taqiyy ud-Deen“.

He was born in Jammaa’eel, in the land of Nablus, and he was born in 541H according to Ibn Rajab al-Hanbali, and it is also said 543H, and also 544H. He was born into a family devoted to knowledge living in the precincts of the Bayt al-Maqdis. Then they traveled to Damascus. The great scholar, Ibn Qudaamah al-Maqdisi is the maternal cousin of Abdul-Ghaniyy, and Ibn Qudaamah described his association with Abdul-Ghaniyy, as occurs in Dhayl Tabaqaat al-Hanaabilah (2/11):

My friend in childhood and in seeking knowledge, and never did we race to goodness except that he would precede me to it, with the exception of [a] small [amount of occasions]

This family was responsible for aiding and spreading the Hanbali madhhab in Shaam, and they wrote books which became the dependable books for the Hanbali madhhab in fiqh – as well as treatise in aqidahwhich clarify and explain the madhhab of the Salaf. Abdul-Ghaniyyah had three sons named Muhammad, Abdullaah and Abdur-Rahmaan, all of which became prominent noble scholars.

Abdul-Ghaniyy traveled a great deal from Asbahaan in the East to Egypt in the West, and he had a great amount of teachers, and in his travels with his cousin, Ibn Qudaamah, they came and spent time with Shaykh Abdul-Qaadir al-Jeelee (al-Jeelaanee) in his school, and they spent around fifty or so days with him. And Abdul-Ghaniyy also traveled to Alexandria and to Baghdad, and also to Hamadhaan and to Dimyaat.

Teachers and Students

The verifier of the book of Abdul-Ghaniyy “Al-Iqtisaad fil-I’tiqaad” mentions a list of forty of the shaykhs of Abdul-Ghaniyy, who are the more prominent ones, indicating that he had far many more. He also had many students, including Muhammad bin al-Waahid bin Ahmadal-Maqdisi, known as ad-Diyaa al-Maqdisi, who wrote a two volume biographical account of him and his cousin Ibn Qudaamah.

Ad-Diyaa al-Maqdisi said (as-Siyar of adh-Dhahabi 21/449):

He was a Shaykh, a Haafidh, never was he asked about a hadeeth except that he mentioned it, explained it, and mentioned its authenticity or weakness, and nor was he asked about a man except that he would say, “He is so and so, the son of so and so”, and would mention his lineage.

And ad-Diyaa also said as occurs in Dhayl Tabaqaat al-Hanaabilah (2/7) and as-Siyar (21/448):

Al-Haafidh Abdul-Ghaniyy was the Ameer ul-Mu’mineen (Chief of the Believers) in Hadeeth.

His Works

The verifier of the book of Abdul-Ghaniyy “Al-Iqtisaad fil-I’tiqaad” lists 55 of the works of Abdul-Ghaniyyah, amongst them:

  1. Kitaab ut-Tawheed
  2. Al-Jaami’ as-Sagheer Li Ahkaam al-Basheer an-Nadheer
  3. Al-Ahkaam
  4. Al-Arba’een Min Kalaam Rabbil-Aalameen
  5. At-Targheeb fid-Du’aa al-Hathth Alayhi
  6. At-Tawakkul was Su’aal Allaah Azza wa Jall
  7. Al-Aathaar al-Mardiyyah Fee Fadaa’il Khayr il-Bariyyah
  8. Al-Iqtisaad fil-I’tiqaad
  9. Seerah an-Nabiyy
  10. Umdat ul-Ahkaam min Kalaam Khayr il-Kalaam
  11. Fadaa’il ul-Hajj
  12. Fadaa’il us-Sadaqah
  13. Fadaa’il Ashar Dhil-Hijjah
  14. Fadaa’il Umar bin al-Khattaab
  15. Fadaa’il Makkah
  16. Al-Kamaal Fee Ma’rifat ir-Rijaal
  17. Mihnah Imaam Ahmad bin Hanbal

His Trials

Abdul-Ghaniyy was put to trial on a number of occasions in his life, particularly as a result of speaking on the issue of the Attributes and the Qur’aan.

From those ill-intentioned trouble-makers were a faction of the Ash’arites. These Ash’arites hold the creed of the Jahmiyyah and Mu’tazilah that this Qur’an present with us, in letter and word, recited, heard and memorized is “makhlooq” (created) (see here, here, here, here and here) – except that they are most adept in deception, conniving and chicanery in trying to conceal this from the people, for they believe in two Qur’ans not one, and the cousin of Abdul-Ghaniyy, Ibn Qudaamah himself had debates with these heretics, as documented here, in which the vileness of their belief and their agenda of concealment of their true doctrine became apparent.

Ibn Rajab al-Hanbali mentions in his Dhayl Tabaqaat al-Hanaabilah, the jealousy of the opponents of Abdul-Ghaniyy, (the innovators who were upon the madhhab of ta’weel pioneered by the Jahmiyyah and Mu’tazilah), and when he began to speak on the subject of the Sifaat (Attributes) and the Qur’an (in Damascus), these people of ta’weel (Ash’arites) began to revile him. And they plotted and planned until they got the better of the ameer, deceiving him into believing that Abdul-Ghaniyy and his associates were trying to cause fitnah. And they tried to get him involved in a debate, trying to get him to adopt their aqidah. But he stood in their faces, debated them, and Allaah made him overwhelm and dominate them. These innovatorsthen went further in their oppression and transgression, preventing Abdul-Ghaniyy from lessons, and preventing him and his associates from even praying in the grand Mosque. Abdul-Ghaniyy, being wise, left for Egypt, stopping into Ba’labak on the way.

And those Heretics from Damascus followed him, sending a messenger to carry their lies and fabrications upon al-Haafidh Abdul-Ghaniyy to the king, Uthmaan, but Allaah saved him from their evil plot, and Abdul-Ghaniyy remained in Egypt, supported and honoured in the protection and sanctuary of its new king, al-Aadil, despite all the efforts of the opposers in trying to harm him. When al-Aadil left for Damascus and was replaced with the new king, al-Kaamil, this new ruler tried to expel al-Haafidh Abdul-Ghaniyy from Egypt on account of the great deal that had been said by the opposers to him about Abdul-Ghaniyy. Abdul-Ghaniyy was subsequently placed under house arrest for seven nights, about which he said:

I have not found serenity in Egypt with the likes of [that found in] those nights.

However, when the evil intent of those heretics and ill-intentioned deviants, and the vileness of their way became apparent to the king, and that they were jealous of him and his strong adherence to the Qur’anand Sunnah in belief, the king let him free and ordered that no-one attack him.

Refer to Ibn Rajab’s account in Dhayl Tabaqaat al-Hanaabilah (2/21-25, 26) and as-Siyar of ad-Dhahabi (21/459-461).

Abdul-Ghaniyy was also put to trial by an Ash’arite partisan in al-Asbahaan. It is mentioned by ad-Diyaa al-Maqdisi, that Sadr ad-Deen Abu Bakr Muhammad bin Abdul-Lateef bin Muhammad al-Khajnadee, the chief of the Shaafi’ites in Asbahaan, was grieved by Abdul-Ghaniyy’s 290 or so observations on Abu Nu’ayms book “Ma’rifat us-Sahaabah“, so he pursued Abdul-Ghaniyy intending to harm him, and so Abdul-Ghaniyy went into hiding. Refer to as-Siyar (21/458-459).

His creed

The creed of al-Haafidh Abdul-Ghaniyya is Sunni, Salafi, Athari, and he was upon the way of the Salaf of affirming the Names and Attributes whilst negating tashbeeh and takyeef from them – and this is what subjected him to trial at the hands of the innovators.

He died on Monday, 23rd of Rabee al-Awwal in the year 600H, and was buried in al-Quraafah in Egypt, the next day, and he left as a legacy to his son, Abu Moosaa which was: “To safeguard the knowledge of the science of hadeeth in which he tired himself in compiling and supporting, and the taqwaa of Allaah, the Most High, and safeguarding the obedience to Him”.

Refer to “al-Iqtisaad fil-I’tiqaad“, pp. 9-56, tahqeeq Ahmad bin Atiyyah al-Ghaamidee, 1st edition, 1993, Maktabah al-Uloom wal-Hikam, Madinah, KSA.

Umdatul Ahkaam

November 5, 2012

 

 

Umdatul Ahkaam

 

عمدة الأحكام

 

Arabic Text:

 

The Arabic text as a program from Shaikh Uthaymeen’s website:

Www.binothaimeen.com/soft/moton/OmdatAlahkam.exe

 

The Arabic text as a pdf file:

umdatul ahkaam Arabic text

 

 

Arabic Audio f the Text:

 

www.archive.org/download/shaydzmi7/omdat-al-ahkam-01.mp3

 

www.archive.org/download/shaydzmi7/omdat-al-ahkam-02.mp3

 

www.archive.org/download/shaydzmi7/omdat-al-ahkam-03.mp3

 

www.archive.org/download/shaydzmi7/omdat-al-ahkam-04.mp3

 

www.archive.org/download/shaydzmi7/omdat-al-ahkam-05.mp3

 

www.archive.org/download/shaydzmi7/omdat-al-ahkam-06.mp3

 

www.archive.org/download/shaydzmi7/omdat-al-ahkam-07.mp3

 

www.archive.org/download/shaydzmi7/omdat-al-ahkam-08.mp3

 

 

English Explanations:

 

Explanation by Shaikh Muhammad ibn Ramzaan al Haajiree:

(Arabic and translated to English)

http://ahlussunnahaudio.com/en/?p=1387

 

 

 

Shaikh Uthaymeen’s explanation of the Book of Taharah (English book):

https://www.troid.ca/store/product.php?productid=18828

 

 

Arabic Audio Explanations:

Shaikh Abdul Muhsin al Abbaad:

http://subulsalam.com/catplay.php?catsmktba=1551

 

 

Shaikh Abdullah Bukhari:

http://ar.miraath.net/book/895

 

 

Shaikh Saalih Luhaydaan:

http://subulsalam.com/catplay.php?catsmktba=1120

 

 

Shaikh Muhammad Saeed Raslaan:

http://www.rslan.com/vad/items.php?chain_id=170

 

 

Arabic Audio Explanations of Individual Chapters

 

The Book of Salaah:

 

Shaikh Muhammad Amaan al Jaamee:

http://subulsalam.com/catplay.php?catsmktba=1042

 

 

Shaikh Ahmad anNajmee:

http://subulsalam.com/catplay.php?catsmktba=528

 

 

Shaikh Uthaymeen:

http://www.ibnothaimeen.com/publish/cat_index_145.shtml

 

 

Book of Taharah

 

Shaikh Ubaid al Jaabiree:

http://subulsalam.com/catplay.php?catsmktba=577

 

 

Shaikh Fawzaan:

http://subulsalam.com/catplay.php?catsmktba=80

 

 

Shaikh Uthaymeen:

http://www.ibnothaimeen.com/publish/cat_index_147.shtml

 

 

Book of Hajj

 

Shaikh Uthaymeen:

http://www.ibnothaimeen.com/publish/cat_index_146.shtml

 

 

Shaikh AbdurRazzaaq al Badr:

http://subulsalam.com/catplay.php?catsmktba=329

 

 

 

 

 

al Lu Lu wal Marjaan

November 1, 2012

It says in the beginning of the following Arabic file (translated):

“A book of noble hadeeth in which the compiler {Allaamah Muhammad Fu’aad Abdul Baaqee} collected the ahadeeth that the two Shaikhs, Imaam Bukhari and Imam Muslim, agreed upon from the ahaadeeth which are from their Saheeh collections. He collected 1906 ahaadeeth.”

Download al Lu Lu wal Marjaan’s Arabic text (in two parts):

Lu Lu Wal Marjaan part 1

Lu Lu Wal Marjaan part 2

 

 

Purchase the book with English translation:

http://www.troid.ca/store/pearls-and-corals-al-lu-lu-wal-marjan.html

 

 

Explanation of the book of Zakah by Shaikh Ubaid al Jaabiree:

http://ar.miraath.net/category/series-26

 

Explanation of Book of Fasting (lessons 2 and 3) by Shaikh Muhammad ibn Haadee al Madkhalee:

http://ar.miraath.net/category/series-29

 

Explanation of the Book of Fasting by Shaikh Ubaid al Jaabiree:

http://www.albaidha.net/vb/showthread.php?p=118549

 

Explanation of Book of Salah by Shaikh Ubaid al Jaabiree:

http://ar.miraath.net/book/2220