Posts Tagged ‘recitation’

Is Reciting the Quran with Tajweed Obligatory – Shaikh Fawzaan

December 2, 2013

 

The following was translated from:

http://www.ajurry.com/vb/showthread.php?t=17569

Arabic Text:

Tajweed Fawzaan


Question: Noble Shaikh – (we ask that) Allah grant you success – Is what is intended by “i’raab” of the Quran: reciting with tajweed or just the absence of grammatical errors which change the meanings? And is reciting with tajweed obligatory?

Answer (Shaikh Fawzaan): Reciting with “i’raab” of the Quran means: reciting it without linguistic, grammatical errors. This is “i’raab” of the Quran.

As for tajweed which is: Lengthening (vowels) and merging and what is similar to that from the rules of tajweed, then this is from beautifying and improving the recitation and pronunciation. It is not obligatory. It is only recommended (mustahabb), without exaggerations and without intensifications in the rulings of tajweed.

Tajweed and the rules of tajweed are from the things which beautify and improve (the recitation). Whoever learns them (the rules of tajweed) and pronounces them, then that is good. And whoever is ignorant of them, then there is no harm upon him with the condition that he recites the Quran without grammatical errors, not making marfoo’ what should be mansoob, or making mansoob what should be marfoo’, or making majroor what should be mansoob, or other than that.

So what is desired is: “I’raab” of the Quran – meaning: reciting it in Arabic without gramatical errors. As for beautifying the voice and improving the recitation and the tajweed, then these are mustahabb (recommended) and things which perfect (the recitation).

Reference: This fatwaa is quoted from Shaikh Fawzaan’s book Sharh Lum’atul I’tiqaad Guiding to the Path of Guidance, published by Daarul Imaam Ahmad

Translated by Ummu Khadijah

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Reciting the Quran with Tajweed – Shaikh Albaanee

December 2, 2013

 

The follwing is a question posed to Shaikh Albaanee regarding the rulings of tajweed along with his answer. Taken from the book:

 

1000 Fatwas of Shaikh Albaanee (a collection of some of his fatwas)

Chapter (Kitaab): Tafseer of the Quran, Manners of Recitation, and Rulings of Tajweed

Section (Fasl): Rulings of Tajweed

 

Arabic Text:

Tajweed Albaanee

 

 

 

Question: There has been a lot of speech around here regarding the rulings of tajweed and using these rules, when there are some scholars who say it is obligatory, and along with that some of these rulings, the Imaams of this science have differed over them. So what is your opinion on the legislativeness of these rulings and the ranging in the solidity of its proofs from the Book and the Sunnah?

 

 

Answer (Shaikh Albaanee): Indeed people have received the recitation of the Noble Qur’an successively from those who preceeded upon this well-known path with ( the tajweed rulings). And the tajweed rulings are, at their foundation, principles for the pronunciation of Arabic, where the one who is Arab by lineage pronounces his speech in this way when speaking or reciting. And with the advancement of mankind (in time), the extension of their time with the fundamentals of the Arabic language, and the mixing of the Arabs with the non-Arabs are from the causes of the spread of grammatical mistakes. Along with the Arabs becoming un-Arabicized, due to the non-Arabs. Special care must be taken to teach these rulings in the area of reciting the Noble Quran.

 

 

As for what the questioner mentioned about the Imams differing in some of the rulings of tajweed – then this is really true. For some of them were of the opinion that the Madd Munfassal (hamzah followed by a letter of madd in two words) was unrestricted while some of them stretched it to 3 counts, and some four. Some of them lengthened the madd (elongation) of this type like (the madds) other than it (are lengthened). Some of them put (the letters) ghain and khaa with (the letters which have the ruling of) ikhfaa’ (hiding) of noon and tanween.

 

 

Some of them made ghain and khaa clear (ith-haar) – and these are the majority (who did so). Some of them made the idghaam (merging) of noon -all of it (with all the idghaam of noon letters) – to be without ghunnah – even wow and yaa. And they confined the ghunnah of idghaam to tanween until even including (the letters) laam and raa. Some of them did imaalah1 with the properties of yaa, while some of them decreased the imaalah and it is called “taqleel” to them. And there is a level of imaalah that is between fat-hah and imaalah. Some of them made ishmaam2in words where the middle root letter is yaa and which are mabnee3 and majhool4. Some of them made laam tafkheem (heavy) with some of the letters. Some of them made raa with fat-hah tarqeeq (light) when it is preceded by a yaa or a letter with kasrah. Some of them extend, meaning: lengthen, the madd of badal, etc.

 

 

And the cause for these differings is also due to following the rulings of pronunciation in Arabic. For these rules are spread out through the rulings of the recitations. And it is known that differing in the recitations is originally due to differing in the way of the pronunciation of the word with the Arabs. It is indeed from the easement of Allah – Exalted and Lofty is He – upon this ummah regarding His Book that He sent it down with seven dialects as has come in the authentic ahaadeeth which are mutawaatir5 regarding this topic. From them is his statement: ‘Indeed this Quran has been sent down upon seven dialects‘ Agreed upon. And other than it from dozens of ahaadeeth spread throughout all of the books of the Sunnah like Bukhari, Muslim, Ahmad, at-Tirmidhee, Abu Dawood, and other than them.

 

 

These dialects, as the Messenger (sallallahu alayhe wa sallam) described them in another hadeeth when he said (translated): ‘The Quran was sent down in seven modes upon seven dialects, all of them are clear, definitive6, complete.7 So this differing that happens between the Imaams in the rules of tajweed is from this angle. This (particular) differing won’t ever harm anything.

 

 

It is upon a person to recite the Quran with the rules of tajweed, because Allah – The Most High – said (translated):

 

 

And recite the Qur’ân (aloud) in a slow, (pleasant tone and) style.‘ (Al-Muzzammil 73:4)8

 

 

So if you recite it as you read any other book, then you have not recited it with tarteel (as mentioned in the verse 73:4). So it must be recited with the rules of tajweed. The Scholars call a mistake in the rules of tajweed al-lahn al-khafee (the hidden error). So it is upon a person to make sure he learns how to recite the Quran in the correct way. As for when he knows of a differing in some ruling, then he must stick to what his Shuyookh taught him so that he doesn’t fall into chaos. And he shouldn’t leave the way that his Mashaayikh taught him believing that another way is more correct than it, because all of them (these revealed qiraa’at) are correct. And all of them are as the Messenger (sallallahu alayhe wa sallam) described: ‘Clear, definitive, complete.’

 

 

As for seeking proof from the Quran and Sunnah for these rulings, then this seeking, at its foundation, is an error. Because all of these rulings reached us by tawaatur of action (see footnote #5). So we learned recitation of the Quran from our Shaikhs and our forefathers by this way, and they (those we learned from) learned (it) the same way from their Shaikhs and forefathers, and so on until the time of the Companions who took it from the Messenger (sallallahu alayhe wa sallam). This will suffice, and all the praise belongs only to Allaah firstly and lastly.

 

 

(End of the Shaikh’s Speech)

 

Translated by Ummu Khadijah

 

Also see this beneficial article:

https://sughayyirah.wordpress.com/2013/06/25/diversity-of-the-seven-different-recitations-of-the-quran/

 

 

Footnotes

 

 

 

1Imaalah – إمالةpronunciation of “a” shaded toward “e” (Hans Wehr, see ميل)

2Ishmaam – إشمامthe pronunciation of “u” with a trace of “i” (Hans Wehr, see شم)

3 Mabnee – Indeclinable – the ending doesnt change

4 Majhool Unknown – usually refering to the passive form of verbs – for example – فُتِحَ البَابُ – The door was opened (it is unknown who opened it)

5 Mutawaatir: Narrated by a large number of people

6شافٍ– definition taken from www.almaany.com

7كافٍ– definition taken from www.almaany.com

8 Translation of the verse taken from: http://thenoblequran.com/sps/nbq/

Diversity of the Seven Different Recitations of the Quran Does Not Change the Meanings

June 25, 2013

Diversity of the Seven Different Recitations of the Qur’an does not change the meanings

Taken from: alifta

(Part No. 5; Page No. 397)

Q: It is said that the diversity of Qira’at (recitation styles) of the Qur’an results in difference in the Qur’an, as it may imply a second meaning, such as Ayah (13) in Surah Al-Isra’, saying: وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا [(meanings of which are translated as:) And on the Day of Resurrection, We shall bring out for him a book which he will find wide open]. Please clarify with providing an analysis of the phrase: “يلقاه منشورا”.

A: It is authentically reported from the Prophet (peace be upon him) that the Qur’an was divinely revealed in seven acceptable styles of recitations, i.e. seven Arab accents and dialects out of mercy and facilitating recitation. The recitations of the Qur’an have been transmitted by Tawatur (a significant number of reliable narrators whose agreement upon a lie is impossible). The consistency of the Qur’an confirms this. All the Qira’at of the Qur’an are based on revelation from Allah, the All-Wise, the Praiseworthy.

Therefore, the diversity of Qira’at does not mean perversion, alteration, or ambiguity in the meanings of the Qur’an. Likewise, it does not imply contradiction or disorder in the objectives intended. In fact, each part of the Qur’an confirms and explains the other. Certain meanings according to some Qira’at may differ, yet this difference aims at achieving a goal in the Shari‘ah (Islamic law) or providing a benefit for people, while remaining consistent in meaning, agreeing in objectives, forming a part of one complete, perfectly accurate legislation body, without the slightest blemish of conflict or contradiction among them.

For example, according to the reported Qira’at of the Ayah cited by the questioner, which is the Saying of Allah (Exalted be He): وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا If when reading the word (ونخرج) [“Wa nukhriju”] the letter “ن” (Nun) is pronounced with Damm (vowel point that sounds like “u”) and the letter “ر” (Ra’) is pronounced with Kasr (vowel point that sounds like “i”); and when reading: (يلقاه) [“Yalqah”] the letter “ي” (Ya’) is pronounced with Fat-h (vowel point that sounds like “a”), with the letter “ق” (Qaf) de-emphasized, the meaning will be: on the Day of Resurrection We shall bring out for every person a record i.e. the record of their good and bad deeds, which they will find spread open.

(Part No. 5; Page No. 398)

The blessed people will take their records with their right hands while the wretched will take theirs with their left hands. Second: if when reading: ” يلقاه منشورا ” the letter “ي” (Ya’) is pronounced with Damm (vowel point that sounds like “u”) with the letter “ق” (Qaf) emphasized: “Yulaqqahu manshura” the meaning will be: on the Day of Resurrection We shall bring out for every person their record of deeds, which they will be given spread open. So, the two Qira’at convey the same meaning because in either case, received or been given, humans will take the records of their deeds.

Similarly, Allah (Exalted be He) says: فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ [(meanings of which are translated as:) In their hearts is a disease (of doubt and hypocrisy) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies]. If when reading (يكذبون) [“Yakdhibun”] the letter “ي” (Ya’) is pronounced with Fat-h (“a”), the letter “ك” (Kaf) has Sukun on it (vowel-less), and the letter “ذ” (Dhal) is pronounced with Kasr (“i”), the meaning will be: Tell lies about Allah and the believers. The word (يكذبون) may also be recited: “Yukadh-dhibun”, where the letter “ي” (Ya’) is pronounced with Damm (“u”), the letter “ك” (Kaf) with Fat-h (“a”) and the letter “ذ” (Dhal) with Shaddah (double consonant), in that case the meaning will be: Belie the Messengers regarding their revealed messages. It is apparent that the meanings of the two Qira’at are congruous with each other; each of them shows a characteristic of the hypocrites. The first described them with telling lies about Allah (Exalted be He), His Messengers, and people; whereas the second described them with belying the Messengers as regards the Law and the truth revealed to them. So, both are true, for the hypocrites combine both telling lies about and belying Messengers.

Consequently, it becomes clear that the diversity of the Qira’at of the Qur’an is divinely meant for a Divine Wisdom. The diversity of Qira’at is not a production of human perversion or alterations and it does not result in error, contradiction, or disorder; rather, in all cases, their meanings and objectives are consistent and agreeing. May Allah grant us success.

Can a Menstruating Woman Prostrate the Prostration of Tilaawah (Recitation) and Shukr (Gratitude)

January 8, 2013

 

 

Translated from:

http://ar.miraath.net/fatwah/3067

 

 

Question: (Brother reading the question): From the city of al Uyoon, which country that is in, Allahu knows best1, the questioner says:

 

(We ask that) Allah bless our Sheikh. Is it permissible for a woman who has her menses to make the prostration of shukr( thankfulness) or the prostration of Tilawaa ( the places in the Qur’an that one should make prostration for when one is reading the qur’an) wa jazakumullahu khayran?

 

Answer (Shaikh Ubaid al Jaabiree): Yes, it is permissble for her to do this, and nothing prohibits her from it. She is only prohibited from salah until she is clean ( stops her menses) and then takes a ghusl, and she is also prohibited from fasting.

 

So when she becomes clean, she takes a ghusl, and she fasts and makes up what she missed.

 

 

 

Translated by Ummu Khuzaimah

Edited by Umm Muhammad

 

 

(Footnote)

 

1It is in Western Sahara which is claimed by Morocco.  Shaikh Ubaid al Jaabiree knew where it was located (you can hear him tell the brother reading the question in the audio at the link on miraath.net ).

Shaikh Abdullah Ghudyaan and the Jinn

September 30, 2012

Shaikh Abdullah Ghudyaan and the Jinn:

 

http://jinn-devils.abdurrahman.org/2012/09/02/shaykh-abdullah-al-ghudayaan-the-jinn-mustafa-George/

 

 

 

 

What a Person Can Do to Protect Himself from Magic

September 30, 2012

 

 

Taken from:

http://www.salafitalk.com/threads/1309-A-Collection-of-Guidelines-on-What-a-Person-Can-Do-to-Protect-Himself-From-Magic?p=2340#post2340

 

A Collection of Guidelines on What a Person Can Do to Protect Himself From Magic
Compiled by Shaykh ‘Alee bin Ghazi at-Tawayjjari
From the book ‘Tabseer al-Bashr bi-Tahreem as-Sihar’
Translated by Abbas Abu Yahya

The following is a summary of a collection of rulings and benefits:

A- Magic is Haraam and it is not allowed to perform it, nor is it allowed to learn it or teach it.  It is not permissible to go to magicians and the like.

B- The disbelief of magicians, the danger of believing in them and clarification of the severity of its sin.

C – Having knowledge of the Tafseer of Allaah’s saying:

<< They followed what the Shayateen (devils) gave out falsely of magic in the lifetime of Sulayman>>
Ayaah 102 from Sooratul Baqarah, the reasons for its revelation and the strongest opinion regarding it.

D – Having knowledge of the Tafseer of the story of Musa with Pharaoh and the benefits it contains.  Seeking cure and treatment by reciting those Ayaat  upon the one who has had magic done to them, such that he will be cured by the permission of Allaah.

E – Magic is a real and tangible entity.  That is why it is necessary for the Muslim to fortify himself against it by following what is mentioned in the Sharia’.

 

As a fortification against it:

1- Implementing Tawheed and sincerity for Allaah Ta’ala.

2- Tawaakul (trusting) in Allaah and relying upon Him, entrusting the matter to Him.
Allaah -Ta’ala- said:
<< And whosoever puts his trust in Allaah, then He will suffice him>> [Talaaq: 3]

3- Being continuous regarding the prayers, especially Fajr prayer.
Allaah Ta’ala said:
<< Guard strictly the five obligatory prayers especially the middle prayer>>         [Baqarah: 238]
In the Saheeh of Muslim on the authority of Jundub bin Sufyaan -RadhiAllaahu anhu – who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever prays the Morning Prayer; then he is under the protection of Allaah, so watch, O son of Aadam, so that nothing can take you away from Allaah’s protection.’

4- Reading Sooratul-Baqarah in your home:
The Messenger – sallAllaahu alayhi wa sallam – said: ‘Do not make your homes like graves.  Indeed the Shaytaan flees from the house in which Sooratul-Baqarah is read.’
He – sallAllaahu alayhi wa sallam – also said: ‘Read Sooratul-Baqarah, since taking it is blessed and leaving it is grief and the Batlah (magicians) cannot read it.’
Muawiyah  said: ‘It has reached me that the Batlah are the magicians.’

5- Reading Ayaatul-Kursi after every obligatory prayer after the legislated ‘Adhkaar (supplications) which follow giving the sallam in prayer.   What indicates this is the saying of the Messenger – sallAllaahu alayhi wa sallam: ‘Whoever reads Ayaatul-Kursi at the end of every obligatory prayer; nothing will prevent him from entering Paradise except death.’

6- Reciting Ayaatul-Kursi when going to sleep.  This is what Bukhari narrated with an incomplete chain on the authority of Abu Huraira -RadhiAllaahu anhu – who said: The Messenger of Allaah appointed me to look after the Zakat of Ramadan, so someone came to me to take some food….’ then he mentioned the hadeeth and in it: Shaytaan said: ‘When you go to your bed then recite Ayaatul-Kursi, indeed it will be protection from Allaah for you and the Shaytaan will not be able to come close to you until the morning!’  Abu Huraira let him go and in the morning he informed the Prophet – sallAllaahu alayhi wa sallam – of what he had said: The Prophet – sallAllaahu alayhi wa sallam – said: He spoke the truth even though he is a liar.’

7- Reading the last two Ayaat of Sooratul-Baqarah: What is narrated by Bukhari and Muslim on the authority Abu Mas’ood al-Ansaari -RadhiAllaahu anhu – who said the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever reads the last two Ayaat from the end of Sooratul-Baqarah at night then they will be sufficient for him.’

8- Reading the last three Soorah of the Qur’aan in the morning and evening:
What has narrated by Abdullaah bin Khubbayb -RadhiAllaahu anhu – who said: ‘We went out on a very dark rainy night seeking the Messenger of Allaah – sallAllaahu alayhi wa sallam – for him to lead us in prayer.’
The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Say.’
But I did not say anything.
Then he – sallAllaahu alayhi wa sallam – said:
<< Say: He is Allaah, the One>> [Soorah Ikhlaas] and the last two Soorahs three times when you reach the evening and the morning, they will be sufficient for you against everything.’

9- Reading the last three Soorah of the Qur’aan after every prayer:
What has been narrated by ‘Uqbah bin ‘Aamir -RadhiAllaahu anhu – who said: ‘The Messenger of Allaah – sallAllaahu alayhi wa sallam – commanded me to read the last three Soorah of the Qur’aan after every prayer.’

10- A Muslim should say:
‘In the name of Allaah with Whose Name nothing whatsoever on this earth or in the heavens is harmed and He is The All Hearing and All Knowing.’
Bismil-lahil-lathee la yadhurru ma’a ‘issmihi shay’un fil ‘ardhi wa la fissama’i wa huwa ‘as-samee’ul –‘aleem
Three times in the morning and evening.

11- Seeking much refuge in Allaah with: ‘The perfect Words of Allaah from the evil of what He has created’ in the night and the day, when stopping to rest in a building, a desert, in the sky or sea, due to the saying of the Prophet -sallAllaahu alayhi wa sallam-:
‘Whoever stops at a place on his journey and then says: –
أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ I seek refuge in the perfect Words of Allaah from the evil of what He has created – A’outhu bikalimatil-lahi ‘at-taammati min sharri ma khalaqa
nothing will harm him until he leaves that place.’

12- To eat seven Ajwa dates from al-Madinah in the morning, due to the saying of the Messenger -sallAllaahu alayhi wa sallam-:
‘Whoever eats seven Ajwa dates in the morning, neither poison nor magic will harm him on that day.’
Or he can eat seven dates from the land of al-Madinah due to what Imaam Muslim narrated on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘Whoever eats seven dates from the land of al-Madinah in the morning then poison will not harm him until the evening.’
The great scholar Ibn Baz held the opinion that it is hoped that this protection is also for the one who eats seven of any type of date even if they are not from the dates of al-Madinah.

13- Purifying your home from pictures and statues due to what is narrated by Muslim on the authority of Abu Huraira -RadhiAllaahu anhu – who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Angels do not enter a house where there are statues or pictures.’

So the presence of pictures and statues in a house prevents the Angels from entering that home and a home that the Angels do not enter is easily entered by the Shayateen (devils).
This fortification is not just specific to magic rather it is for repelling evil in general, and from the evil that it repels is magic.

14-From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer’
‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise and He is capable of all things,’ one hundred times.
Indeed the one who says it, then it is a protection for him against Shaytaan during that day.

15- From this fortification is saying: ‘La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu yuhyee wa yumeet wa huwa ala kulli shayin qadeer’ ‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, He gives life and He takes life and He is capable of all things.’
ten times after the Fajr and Maghrib prayers.  Indeed for the one who says this it will be protection for him against every disliked thing and a guard against Shaytaan.

 

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

The Living Scholar Saalih bin Muhammad al Luhaydaan

August 17, 2012

Translated from his website: http://lohaidan.af.org.sa/node/1

Translated by Ummu Khadijah

 

Shaikh Saalih bin Muhammad al Luhaydaan – Allah, The Most High, preserve him – the lofty scholar and caller to Allah, possessing prestige and nobility, the Imam and lecturer

He was born in the city of al Bukayriyah in the area of Qaseem in 1350 H

He graduated from the College of Sharee’ah in Riyadh in 1379H

He worked as Secretary to Shaikh Muhammad bin Ibraheem Aalush Shaikh – rahimahullah – the previous Grand Mufti of Saudi Arabia, after graduating until he was appointed Assistant to the Chief of the High Court of Riyadh in 1383H

He became Chief of the Court in 1384H

He received his Master’s from the Higher Institute of Jurisprudence  in 1389H

He remained Chief of the High Court until he was appointed Appellate Judge and member of the Supreme Court in 1390H

In 1403 he was appointed Head of the Permanent Body of the Supreme Judicial Council

He continued in that position, and substituting for Head of the Council in his absence until 1413 when he was appointed Head of the Council of the General and Permanent Body

He has also been a member of the Body of Major Scholars since 1391 H

He is also a member of the Muslim World League

He was active in establishing the magazine Raayatul Islaam (Flag of Islaam) and he was its Administrator and Chief Editor

He has lessons in the Sacred Masjid (in Makkah) which are broadcast

He gives fatwa for the program “Noor alaa ad-Darb”

He has lectures and seminars and participates in discussing (or debating) Master and Doctoral theses (of the students)

And (he has talks or participates) in other than that from that in which there is good and rectification

(we ask that) Allah reward the Shaikh with the best of rewards and give us and him a good end in all affairs.  (We ask that) Allah raise the rank of our Prophet Muhammad and grant him peace.

And I (the person writing this on the Shaikh’s website) say: he has lectures and lessons in Riyadh and Makkah and tremendous efforts in advising the Muslims – the leaders and the general people

We ask Allah to protect him, grant him success, guide his steps, and give him a good end – Aameen

[end of biography]

 

Shaikh Hamaad al Ansaaree on Shaikh Luhaydaan:

http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=776

 

 

 What Shaikh Rabee said about Shaikh Luhaydaan

 

http://www.salafitalk.net/st/viewmessages.cfm?forum=32&topic=12573

 

 

Shaikh Luhaydaan on Shaikh Rabee:

http://www.themadkhalis.com/md/articles/briud-shaykh-salih-al-luhaydaan-praises-and-defends-shaykh-rabee-on-21012010ce.cfm 

 

 

Shaikh Luhaydaan on the innovator Abul Hasan al Ma’ribi:

http://www.troid.ca/index.php/manhaj/abandoning-innovation/people-of-hizbiyyah/1217-a-refutation-of-the-issues-of-abul-fitan-al-maribee

 

Kitabut Tawheed explained by Shaikh Luhaydaan (translated):

http://www.salafitalk.com/threads/1223-Kitab-at-Tawheed-Explained-by-Shaykh-Saleh-al-Luhaidan-(translated)

 

A Lesson in the Dark:

http://knowledgeofislamblog.wordpress.com/2012/09/30/lesson-in-the-dark/

 

 

The Living Scholar Saalih Fawzaan

December 16, 2010

Translated from: http://www.ajurry.com/TarjamaFozan.htm

A brief biography of the Shaikh, the Allaamah, Saalih  bin Fawzaan al-Fawzaan

His lineage:

He is the Noble Shaikh, the Doctor: Saalih bin Fawzaan bin Abdullah, from the people of ash Shamaasiyyah and al Wadaa’een, from the tribe of ad Dawaasir

His upbringing and studies:

He was born in the year 1354 Hijree (calendar) and his father died when he was young, so he was raised by his family.  He learned the Noble Qur’an, reading, and writing from the Imam of the Masjid in his area who was a skillful reciter and the Noble Shaikh: Hamood bin Sulaymaan at Tilaal – who was later appointed judge in the town Dariyah in the area of Qaseem.

Then he joined the government school when it opened in Shamaasiyyah in the year 1369 H. He completed his beginning studies at Faisaliyyah School in Buraidah in 1371H and he was appointed as an elementary school teacher.  Then he joined the educational institute in Buraidah when it opened in 1373H and graduated from it in 1377H.  Then he joined the School of Sharee’aah (Kuliyyah – school which is part of a larger university, ex: School of Medicine, School of Law, School of Business (etc) which are all part of a larger university) in Riyadh and graduated from it in 1381.  He later obtained a Master’s and then a Doctorate degree specializing in fiqh from this School.

His jobs

After his graduation from the School of Sharee’ah, he was appointed teacher in the educational institute in Riyadh.  Then he was  transferred to teach in the School of Sharee’ah. Then he was transferred to teach in Graduate Studies in the School of Fundamentals of the Religion.  Then (he was transferred) to the Higher Institute of the Judiciary.  Then he was appointed Principal of the Higher Institute of the Judiciary.  Then he went back to teaching in it after his time as principal ended.  Then he was transferred to being a member of the Permanent Committee for Fataawaa and Scholarly Research and he hasn’t stopped having that job.

His other work

He is a noble scholar from the Major Ulama, a member of the Fiqh Council in Noble Makkah (part of ar-Raabitah), a member of the Supervisory Committee over the Du’aat (callers) during Hajj, along with his work in the Permanent Committee for Fataawaa and Scholarly Research. And he is Imaam, Khateeb (lecturer), and Teacher at the Masjid of the Prince Mut’ib bin ‘Abdul ‘Azeez Aal Sa’ood in Malaz. He shares in answering questions on the radio program “Noor ‘alaa al Darb”. He also regularly contributes to knowledge-based publications at the Council for Scholarly Research, Studies, Treatises, and Fataawaa – some of which are collected and published. He also supervises many of the knowledge-based treatises (written by students) in the Masters (degree) and Doctorate programs. Numerous students of knowledge study directly from him, continually attending his sittings and Islamic lessons.

His Mashaayikh (Scholars who taught him)

The Noble Scholar studied at the hands of numerous lofty Scholars, the most well-known of them being: the Honorable Scholar ‘Abdul ‘Azeez Bin Baaz, the Honorable Scholar Abdullah bin Humaid – he would attend his lessons in the Masjid of Buraidah, the Honorable Scholar Muhammad al Ameen ash-Shinqeetee, the Honorable Scholar ‘Abdur-Razzaaq ‘Afeefee, the Honorable Scholar Saalih bin ‘Abdur-Rahman as-Sukaytee, the Honorable Scholar Saalih bin Ibraheem al- Bulayhee, the Honorable Scholar Muhammad bin Subayyal, the Honorable Scholar ‘Abdullah bin Saalih al-Khulayfee, the Honorable Scholar Ibraheem bin ‘Ubayd al-‘Abd al-Muhsin, and the Honorable Scholar Saalih al-‘Alee an-Naasir. And he studied from other than them…

His Authored Works

The Noble Scholar has authored many works. From the most prominent of them:

An Explanation of (Ibn Taymiyyah’s) Aqeedatul Wasitiyyah in one small volume

A collection of lectures regarding Aqeedah (beliefs) and Dawah (calling to the correct path) in two volumes

A collection of fataawaa in Aqeedah and Fiqh (jurisprudence) taken from Noor ‘alaa ad-Darb (radio program) 4 volumes completed

Criticism of the book The Halal and Haram in Islam

An Explanation of Kitaabut Tawheed by Imam Muhammad bin Abdul Wahhab – a simple explanation which can be used in schools (He also wrote his own very beneficial book called Kitaabut Tawheed)

Summary of Fiqh Principles in two volumes

Clarification of what the person making Hajj and/or ‘Umrah should do

(for a more complete list of his works, see the Arabic in the link given)

Additionally there are a number of books, research works and knowledge-based treatises – some of which have been published and some of which are in the process of being published.

 

(End of what I translated from his biography)

Translated by Ummu Khadijah

 

 A biography of him from salafitalk:

http://salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=9412

 

Shaikh Fawzaan on the meaning of “Ahlus Sunnah wal-Jamaa’ah”

https://sughayyirah.wordpress.com/2012/04/01/shaikh-fawzaan-on-the-meaning-of-ahlus-sunnah-wal-jamaaah/

Shaikh Fawzaan on so-called “Islamic” songs

https://sughayyirah.wordpress.com/2012/04/01/so-called-islamic-songs/

The fact that the majority does something is not a proof that it is correct:

https://sughayyirah.wordpress.com/2012/04/01/the-fact-that-the-majority-does-something-is-not-a-proof-that-it-is-correct/

Explanation of “Don’t boycott more than three days”

https://sughayyirah.wordpress.com/2012/04/01/explanation-of-dont-boycott-more-than-three-days/

Shaikh Fawzaan on saying “Madkhalis”

https://sughayyirah.wordpress.com/2011/01/01/shaikh-fawzaan-on-saying-madkhalis/

 

9 Questions about the Jinn:

https://sughayyirah.wordpress.com/2012/08/18/9-questions-about-the-jinn-answered-by-shaikh-fawzaan/

 

Difference between Hadith Qudsi and the Quran

https://sughayyirah.wordpress.com/2012/08/05/difference-between-hadith-qudsi-and-the-quran-and-between-it-and-other-ahaadeeth/

 

The devil didn’t make you do it

https://sughayyirah.wordpress.com/2012/06/06/the-devil-didnt-make-you-do-it/

 

Putting Parents in a Rest Home

https://sughayyirah.wordpress.com/putting-parents-in-a-rest-home-by-shaikh-fawzaan/

 

 

The Scholar Ali bin Yahyaa al Haddaad

July 4, 2010

Taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=8355

[Taken from our brother Mustafa George (may Allaah reward him)..

Short Biograghy of Sheikh Dr. Ali Al Hadadi

Name: Ali bin Yahya bin Ali Al ‘Amiree Al Hadadi

Born and raised in Riyadh, KSA. The Sheikh received his higher education from Imam Islamic University in Riyadh as well as his Masters (Hadith and Tafsir). He later on completed his Doctorate at an Islamic university in Sudan (the College of Usool al Deen, Sunnah and Sciences of Hadith section).  He presently is a teacher at a school in Riyadh and hold the postion of Imam and Khateeb at Masjid ‘Aisha bint Abi Bakr in the Urajah area of Riyadh.

Some of his scholars include:

Sheikh Abdul Azeez bin Baz
Sheikh Abdullah Aqeel
Sheikh Saleh al Fowzan
Sheikh Ahmed al Najmi
Sheikh Zaid al Madkhali

Some of his Ijaazat include:

from Sheikh Hasan Hamad in Quran
from Sheikh Abdullah Aqeel
from Sheikh Ahmed al Najmi
from Sheikh Ismael al Ansari (cousin of Sheikh Hamad al Ansari)
from Sheikh Yahya al Muderis (Mecca)
from Sheikh Wasiyullah Abbassi

Sheikh Ali presently teaches:

Saturday after Magrib: Tafsir al Quran
Sunday after Isha prayer: Shurh Sunnah Barbahari
Thursday at 7am: Bulough al Maram

 

{end of bio from salafitalk}

 

Miracles of the Prophet:

https://mtws.posthaven.com/miracles-of-the-prophet

 

 

The Late Scholar Muhammad ibn Saalih al Uthaymeen

May 8, 2010

 

 

The following taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=9388

 

Bin Uthaymeen, Muhammad Saleh, was a Saudi scholar, jurist, and Mufti. He was born in 1929 in Unayzah City, Al-Qasim Province, Saudi Arabia, in a devout religious family. Bin Uthaymeen memorized the Holy Qurýan and studied other literary textbooks at the age of 14 at the hands of his grandfather and other prominent scholars. He joined courses taught in Unayzah Great Mosque and studied sciences such as monotheism, prophetic tradition, jurisprudence, Arabic languageýs grammars, morphology and math. He also read ýAl-Sahihý (The Genuine) for Al-Bukhari and several treatises of ibn Taymiya and other jurisprudential books. In 1952, Bin Uthaymeen started teaching in the Great Mosque at the time when the scientific institutes were open in Riyadh City. Consequently, he joined one of them and completed his study in 1953. After two years, he graduated and was hired as a teacher in Unayzah Scientific Institute while he was studying at the Faculty of Law. He was appointed imam of Unayzah Great Mosque and then he taught at Unayzah National Library in 1957. In 1978, Bin Uthaymeen moved to teach in the faculties of law and Islamýs origins at Muhammad ibn Saud Islamic University’s branch in Al-Qasim. He also had taught in al-Haram Mosque and also in the Prophet’s Mosque during pilgrimage’s seasons and the holy month of Ramadan since 1982. Among other positions he was assumed during his life working as a member of the Senior Scholars Committee of the Kingdom in 1987, a member of the Scientific Council in the Islamic University of Imam Muhammad ibn Saud from 1969 to 1980 and the president of Unayzah Charity for Memorization the Holy Qurýan in 1985.

Bin Uthaymeen is considered one of the most pre-eminent scholars of the 20th century. During more than 50 years, Bin Uthaymeen worked hard for the sake of spreading science, teaching, preachment, lecturing, and guiding people to worship Allah. He has authored more than 40 books in different Islamic sciences including Tafsir (interpretation of the Holy Qurýan), monotheism and fatwas (verdicts or Islamic decrees). Remarkably, all points and statements Bin Uthaymeen makes in his books are founded on the Holy Qur’an, authentic Hadith, and the confirmed understandings of the prophet’s companions. Some of his collections were officially adopted in many institutions of learning in the Kingdom. He also recorded tens of thousands of vocal hours in audio media that included his lectures, preaches, interviews, radio religious programs, and his scientific lessons in the explanations of the Holy Qurýan and prophetic tradition.

He wrote his first book in 1962 entitled ýFathu Raab-il-Bariyyah bi-Talkhees al-Hamawiyyaý (Explanation of a Summary of Al-Aqeedah Al-Hamawiyya of ibn Taymiya) in which he summarized ibn Taymiyaýs book ýAl-Hamawiya fee Al-Aqeedaý (Al-Hamawiyya in the Islamic Creed). The book also contained his answer to a question presented to him from Hamah, city in west central Syria, on the Orontes River, about the saying of religious scholars regarding the attributes and characteristics of Allah. His book entitled “Tafseer Ayat Al-Kursi” (An Explanation of Aayat al-Kursi) describes the greatest aayah (verse) in the Holy Qur’an and mentions its beneficial points. “Abridged of the Rules of Sacrificial Offerings & Slaughtering” is Bin Uthaymeen’s book in which he covers briefly various rules and regulations of sacrificial offerings and slaughtering which serves as a valuable guide for those intending to perform the sacrifice on the day of Eid. Bin Uthaymeen also wrote a book entitled “Islamic Fataawa (Verdicts) Regarding the Muslim Child” which contains numerous aspects related to the lives of children such as upbringing, education and treatment. This book also is a compilation of more than 150 legal rulings given by the contemporary scholars in response to actual questions put before them. “Al-Khilaaf Baynal Ulamaa Asbaabuhoo wa Mawaqifunaa Minhoo” (Differences of Opinion Amongst the Scholars) which assists researchers in having a good appreciation for the Islamic numerous scholars. His book entitled “Sujood as-Sahw” (Prostration for Forgetfulness in the Prayer) explains this prostration’s rulings, conditions, manners and times especially for the imams whom the people follow in their daily prayers.

Among his other published books and treatises: “Islamic Verdicts on the Pillars of Islam”, “The Tents of Faith”, “The Whisper of the Shaytaan and Its Cure”, “Death and Resurrection”, “The Fruits of Taqwaa”, “The Devine Decree and Pre-Ordainment”, “How to Acquire Good Manners”, “The Prophet’s (sallallaahu alayhi wasallam) Advice to Mu’aadh ibn Jabal”, “Exemplary Foundations Concerning the Beautiful Names and Attributes of Allah”, “The Manner of Purification and Prayer for the Sick”, “Bidah: The Unique Nature of the Perfection Found in Islam”, “Fatawa on Fasting, Zakat and Taraweeh” and “The Wisdom Behind Fasting.”

On February 8, 1994 Bin Uthaymeen was awarded the King Faisalýs International Award for Servicing the Islam for his distinguish diction in calling unto the way of Allah with wisdom and goodly exhortation. Posthumously, his heirs established the ýCharitable Foundation of Muhammad Bin Uthaymeený which is responsible of publishing his books, treatises, lessons, lectures, preaches, verdicts, interviews and his other works.

Bin Uthaymeen passed away in Jeddah on January 10, 2001 at the age of 74 and was buried in Mecca. His funeral was attended by nearly 500,000 people coming from different parts of the Kingdom. Bin Uthaymeen was a highly significant scholar whose Islamic rulings are followed by a large number of Muslims worldwide. He played a prominent role in expanding the principals of Islamic monotheism and in explaining perplexed issues in the Islamic jurisprudence. He was a model of knowledgeable scholar, uprightness, honesty, commitment and humanity in the contemporary time.

source: Yemen Times newspaper

 

The following taken from:

http://www.salafitalk.com/threads/445-Small-Biographies-Of-The-Salaf?p=821#post821

 

Brief Biographies of some of the People of Knowledge Taken from Siyaar ‘Alaam an-Nubalaa & Thahdheeb at Thahdheeb And other works Compiled & Translated By Abbas Abu Yahya

Muhammad ibn Saalih ibn Uthaimeen -Rahimullaah He is Abu Abdillaah Muhammad ibn Saalih ibn Uthaimeen al-Wahabee at-Tameemee. Born in Unayzah, the Kingdom of Saudi Arabia 27th of Ramadan in the year 1347 hijree, he memorized the Qur’aan at a young age and he studied under the shaykh Abdur Rahmaan as-Sa’adee, he studied fiqh, grammar, hadeeth and tafseer. He also studied under the shaykh Abdul Azeez ibn Baaz. He was also a member of the Council of Eminent Scholars of Saudi Arabia; he wrote over 40 works, he regularly delivered lectures in the masjid al-Haraam in Makka in the Rammadan and Hajj seasons. He passed away in the year 1421A.H. and is buried in Makkah

(end)

 

Brief articles by Shaikh Uthaymeen:

https://sughayyirah.wordpress.com/2012/04/01/how-to-love-each-other-for-allahs-sake-and-a-severe-warning-shaikh-uthaymeen/

 

https://sughayyirah.wordpress.com/2012/04/01/the-one-who-reads-the-biographies-of-the-sahabah-needs-to-be-careful/

 

https://sughayyirah.wordpress.com/we-in-the-quran-shaikh-uthaymeen/