Rulings Regarding Holding the Mushaf

Rulings Regarding Holding the Mushaf

during the

Taraweeh Prayer

The Fatawa from the Three Imaams of our Time

Al-Albaani, Ibn Baz & Ibn Uthaymeen

Collected by

Luqmaan bin Abee al-Qaasim Abu Abdullah al-Aajuree

Sahab.net

Translated by

Abbas Abu Yahya

1- Shaykh, Allaama, Muhadith of the Islaamic Lands Muhammad Nasir Deen al-Albaani – May Allaah have mercy upon him.

Questioner: Is it permissible for the person following the Imaam in prayer- especially in the Taraweeh prayer – to stand behind, holds the Mushaf and follows the Imaam by looking at it?

The Shaykh: No, no, no, this is not from the Sunnah.

Questioner: If he did this is his prayer accepted?

The Shaykh: His prayer is accepted.

Questioner: But we say it is against the Sunnah?

The Shaykh: Yes.

Taken from Silsilah Huda wa Noor tape no. 679

2- The Noble Shaykh, Allaama, Abdul Azeez Bin Baz – May Allaah have mercy upon him.

Question: What is the ruling regarding the one who holds and carries the Mushaf in the Taraweeh prayer?

Answer: I do not know an origin for this action; but what is apparent is that he should have humility and be at ease and not hold a Mushaf. Rather he should put his right hand on his left hand like in the Sunnah, placing his right hand on his left hand, the wrist and forearm and place them on his chest. This is the stronger opinion and better, while holding the Mushaf busies him from following this Sunnah.

Also, reviewing the Mushaf and the Ayaat may busy his heart and his eyesight from listening to the Imaam. So, what I see is leaving off this action is the Sunnah, and he should listen and remain quiet and he should not use a Mushaf. If he has knowledge then he can prompt the Imaam if he forgets or someone else can prompt him.

The let’s assume that the Imaam makes a mistake, and no one prompts him. This mistake has no harm in other than the recitation of al-Fatiha. This harm is specific to al-Fatiha, because al-Fatiha is a Rukn (pillar) which is most necessary. As for him leaving to recite some Ayaat in other than al-Fatiha, then this does not harm him, if there is no-one who is praying behind him to make him aware of the mistake.

If someone holds a Mushaf behind the Imaam due to necessity, then perhaps there is no problem with that. As for everyone to hold a Mushaf, then this is against the Sunnah.

Question: Some of those who pray behind the Imaam, follow the Imaam using a Mushaf while he is reciting. Is there a problem in doing that?

Answer: What is apparent to me is that this should not be done. It is more befitting to concentrate in the prayer and have khushoo, and place the hands on the chest reflecting upon what the Imaam is reciting. This is due to the saying of Allah Azza wa Jal:

{{ When the Qur'aan is being recited, then listen to it and remain silent, perhaps you will have mercy sent upon you }}

also the saying of Allah Subhaanu:

{{ Indeed the believers are successful. Those who offer their Salat (prayers) with all solemnity and full submissiveness. }}

Furthermore, due to the saying of the Prophet -sallAllaahu alayhi wa sallam:

“Most certainly the Imaam has been made to be followed; so if he makes the Takbeer then you make the Takbeer, and if he recites then remain quiet.”

Taken from the booklet: 'Ajwaab as-Saheeh min Ahkaam Salaat al-layal wa Taraweeh'

3- Shaykh Allaama Muhammed bin Salih al-Uthaymeen – May Allaah have mercy upon him.

Question: What is the ruling of holding the Mushaf by those who are praying the Taraweeh prayer in Ramadaan with the proof that they are following the Imaam?

Answer: Holding the Mushaf for this aim is opposing the Sunnah and that is from different angles:

1. The person looses out on placing the right hand on the left while he is standing in prayer.

2. It leads to many movements for which there in no necessity from opening the Mushaf, closing it and placing it under the armpit, in a pocket, etc.

3. In reality it busies a person praying with his movements.

4. The praying person looses out by not looking at the place of Sajdah; majority of the scholar hold the opinion that looking at the place of Sajdah is the Sunnah and is better.

5. The person holding the Mushaf could perhaps forget that he is in the prayer if his heart is not attentive. Contrary to this if he has khushoo in his prayer, placing his right hand on his left, with his head bowing down towards the place of his sajdah, then this would make him closer to being aware that he is praying and that he is behind the Imaam.

Question: Noble Shaykh was asked: What is the ruling of following the Imaam using a Mushaf in the prayer?

Answer: The Noble Shaykh answered by saying: Following the Imaam by using a Mushaf means that the praying person holds and reads a Mushaf to follow the Imaam’s recitation. If there is need for this, whereby the Imaam has a weak memory, and it is said to one of the people praying: 'Take a hold of the Mushaf and prompt me if I a mistake.’ Then there is no problem in doing this since there is a need for it.

As for it being in any other way; then I do not see it permissible for a person to follow the Imaam by reading the Mushaf; since he looses out on what is required and falls in to that which is disliked. He looses out by not looking at the place of sajood, and also by placing the hands on the chest which is from the Sunnah. He falls into that which is disliked as a result of the movement of holding the Mushaf, opening it, closing it, and placing it down, There is no need for all these movements.

The people of knowledge have said that it is Makrooh (disliked) to move in the prayer if there is not a need for it, because it negates the perfection of khusoo in the prayer, some of the scholars even said: that the movements of the eyes nullifies the prayer, because the eyes will follow the recitation from the beginning of the line to the end of the line, then from beginning of the second line to the end of the line, etc. Along with all this, there are many letters and many words, as such there would be a lot of movements for the eyes, and this nullifies the prayer.

So, my advice for my brothers is that they leave this matter and they return themselves to having khusoo without looking at Mushaf.”

Taken from : 'Majmoo' Fatawaa ash-Shaykh' ques. 819

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.

From the sayings of the Salaf about Truthfulness and Sincerity

From the sayings of the Salaf about Truthfulness and Sincerity

Collected by

Abdul Wahhab bin Muhammad as-Salafi

Taken from

www.sahab.net

Translated by

Abbas Abu Yahya

1- The slave of Allaah cannot actualize 'You are the One that we worship' except with two principles: one of them is following the Messenger and the second is having sincerity (Ikhlaas) for the one worshipped.

Ibn al-Qayyim – ‘Tahdeeb al-Madrij’ 68

2- Sincerity for Allaah is that a person's intent is for Allaah and intends everything for Him, causing fountains of wisdom to spring up from his heart on to his tongue.

Ibn Taymeeyah – 'an-Naboowaat' 147

3- Whenever the sincerity of the slave of Allaah strengthens, his worship becomes more complete.

Ibn Taymeeyah – 'al-Fatawa' 10/198

4- In relation to the amount of Tawheed a slave has for his Lord, and his sincerity for the religion for Allaah is the amount he is deserving of the generosity of Allaah upon him, from intercession and other things.

Ibn Taymeeyah – ‘As-Sarim al-Monkey’ 390

5- A person does not show his actions to the creation, except due to his ignorance of the Greatness of the Creator.

Ibn Rajab – ‘Kalimat ul-Ikhlaas’ 31

6- Ikhlaas cannot be achieved except after having Zuhud, and there is no Zuhud except after having Taqwa, and Taqwa is following the commands (of Allaah and His Messenger) and keeping away from prohibitions.

Ibn Taymeeyah – 'al-Fatawa' 1/94

7- Strive today in implementing Tawheed, since there is nothing that will deliver you to Allaah except Tawheed. Also, be eager in fulfilling its rights, since there is nothing that can save you from the fire except Tawheed.

Ibn Rajab – ‘Kalimat ul-Ikhlaas’ 54

8- Whoever is sincere in regards to the actions of the Deen, which he does for Allaah, then he is from the pious Awliyah of Allaah.

Ibn Taymeeyah – 'al-Fatawa' 1/8

9- If you correct your hidden deeds subsequently Allaah will correct your outward deeds.

Ibn Taymeeyah – 'al-Fatawa' 3/277

10- Having the correct understanding of the Deen is light which Allaah throws into the heart of the slave of Allaah, which is increased by having the Taqwa of Allaah and having good intent.

Ibn al-Qayyim – ‘Ilaam al-Muaq'een' 1/69

11- Ikhlaas is the way to salvation, Islaam is the ship to safety and Emaan is the seal of security.

Ibn al-Qayyim – 'Dar miftah as-Sa'ada' 1/74

12- Certainly the strength of Yusuf's sincerity - alayhi sallam - was stronger than the beauty of Azeez's wife, stronger than her allure, and his want for her.

Ibn Taymeeyah – 'al-Fatawa' 10/602

13 – The heart of the truthful person is filled with the light of truth and he has the light of Emaan.

Ibn al-Qayyim – 'Madarij as-Salikeen' 2/282

14- The sincere person is fortified by Allaah due to his worship of Him Alone, intending his Face Alone. He has humility for Him Alone, and hope in Him Alone, requesting from Him Alone, submissiveness for Him Alone and has a dire need of Him Alone.

Ibn al-Qayyim – 'Madarij as-Salikeen' 2/202

15- There is nothing that drives away the afflictions of this world except Tawheed. That is why the supplication of the distressed person is with Tawheed. Such as, the supplication of Yunus. The distressed person does not supplicate by what Yunus supplicated with except that Allaah releases him from his hardship with Tawheed.

There is nothing more gruesome for the distressed person except shirk, and there is nothing that can rescue you from it except Tawheed, it is the refuge for the creation, its shelter, its fortress and its aid.

Ibn al-Qayyim – 'al-Fawaid' 96

16-The reward is doubled in accordance with one perfecting his Islaam and with his perfecting the strength of Ikhlaas, in that action.

Ibn Rajab – ‘Jama' al-Aloom’ 2/316

17- If a benefit could be achieved from an action performed without Ikhlaas, then Allaah would not have criticised the hypocrites.

Ibn al-Qayyim – 'al-Fawaid' 65

18- Without doubt al-Ikhlaas negates the reason for entering into the Fire, therefore, who ever enters the fire, from those who said: ‘‘la illah ila Allaah’ (there is none worthy of worship except Allaah)’ then this is proof that he never implemented the sincerity of ‘‘la illah ila Allaah’’ which would have prohibited him from the fire.

Ibn Taymeeyah – 'al-Fatawa' 10/261

19 – If the slave of Allaah perfects his Tawheed and his sincerity for Allaah and he establishes / fulfills all its conditions with his heart, and his tongue and his limbs then forgiveness for his past sins becomes obligatory.

Ibn Rajab – ‘Jama' al-Aloom’ 2/417

20 – Fitnah continues upon the heart, except if the Deen of the slave is completely for Allaah.

Ibn Taymeeyah – 'al-Fatawa' 10/545

21- Without doubt, the sincere person has tasted the sweetness of his worship for Allaah, this is what stops him from performing worship for other than Allaah, since there is nothing more sweet or more blessed for the heart than the sweetness of Emaan in Allaah the Lord of the worlds.

Ibn Taymeeyah – 'al-Fatawa' 10/215

22- The different grades of doing actions for Allaah are in relation to what is in the heart from Emaan, sincerity, love and that what follows them.

Ibn al-Qayyim – 'al-Waabil as-Sayib' 22

23- Sincerity is not combined in the heart along with the love of being praised by the people, and being commended by them, and also having greed for what the people have, except like water being combined with fire.

Ibn al-Qayyim – 'al-Fawaid' 267

24- Ikhlaas and Tawheed are a tree in the heart. Its branches are good actions. Its fruits are a good life in this world, and eternal comfort in the Hereafter, and just like in Paradise the fruits whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed and Ikhlaas in this world.

Ibn al-Qayyim – 'al-Fawaid' 292

25- An action done without Ikhlaas and without following the Messenger is like a traveler whose sock becomes filled with sand, which weighs him down, and has no benefit.

Ibn al-Qayyim – 'al-Fawaid' 89

26- Allaah loves from His slave that he beautifies his tongue with the truth, and his heart with Ikhlaas and love, turning repentantly and reliance upon Allaah.

Ibn al-Qayyim – 'al-Fawaid' 327

27- Having sincerity for the Deen of Allaah is the foundation of justice, likewise committing Shirk with Allaah is a great injustice.

Ibn Taymeeyah – 'al-Fatawa' 1/87

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.

Rebelling with the Sword and Performing Takfeer Due to Major Sins

Rebelling with the Sword and Performing Takfeer Due to Major Sins

Taken from

'Al-Kabair'

The Major Sins

By

Imaam ad-Dhahabi

Translated by

Abbas Abu Yahya

The Major Sin – Forty-Nine

Allaah Ta'ala said:

<<… but transgress not the limits. Truly, Allaah does not like the transgressors. >> [al-Baqarah: 190]

Allaah Ta'ala said:

<< And whoever disobeys Allaah and His Messenger, he has indeed strayed in clear misguidance. >> [Ahzaab: 36]

316- The Prophet -sallAllaahu alayhi wa sallam- said: "Whoever says to his Muslim brother, O Kafir (disbeliever)!' Then verily it returns to one of them."[1]

There are many narrations which describe the Khawarij, and the people differed in performing Takfeer (taking people out of the fold of Islaam) upon them, since the Prophet -sallAllaahu alayhi wa sallam- said about them: "they will go out from (leave) their religion as an arrow goes out of the game. So, where-ever you find them, kill them."[2]

318 - The Prophet -sallAllaahu alayhi wa sallam- said about them: "They are the most evil of those killed under the sky, and the best person killed is the one who is killed by them."[3]

So the Khawarij are the people of Bida', they make it Halaal to take the blood of people, and they perform Takfeer. They performed Takfeer upon 'Uthmaan and 'Alee and of a group from the pre-eminent Companions- may Allaah be pleased with all of them.

319- Ishaaq al-Azzraq, on the authority of al-'Amash, on the authority of Ibn Abu ‘Awfaa - radiAllaah anhu- who said:

I heard the Messenger of Allaah - SallAllaahu alayhi wa sallam – say: The Khawaarij are the dogs of the Hell-fire.[4]

320- Hashraj bin Nubaatata, said Sa'eed bin Jumhaan narrated to me that he said: I entered upon Ibn Abu 'Awfaa and he was blind, and he said: who are you?

I said: Sa'eed bin Jumhaan.

He said: What happened to your father?

I said: The al-Azzariqa (who are a sect from the Khawarij) killed him.

He said: May Allaah kill the al-Azzariqa! Then he said: The Messenger of Allaah - SallAllaahu alayhi wa sallam – narrated to us that they are the dogs of the hell fire.

I asked: only the al-Azzariqa?

He said: All the Khawarij.[5]

321- Hammad bin Salama said: Abu Hafs narrated to us, that he heard Abdullah bin Abu 'Awfaa say while they were fighting the Khawarij: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: "Tooba (a tree in paradise) for the one who kills them and is killed by them."[6]

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.

---

[1] Bukharee & Muslim

[2] Bukharee & Muslim

[3] Ibn Abee Shaybah, Ahmad, Tirmidhee and Ibn Majah

[4] Narrated by Ahmad 4/355 & 4/382-383, & Ibn Majah 173, authenticated by al-Albaani

[5] Abu Dawood at-Tayalisee, Ahmad and Hakim

[6] Abu Dawood at-Tayalisee, Ahmad and Hakim

The great debate of Ibn ‘Abbas -radiAllaah anhu- with the Khawaarij

The great debate of Ibn ‘Abbas -radiAllaah anhu- with the Khawaarij

Translated By

Abbas Abu Yahya

When the Hurooreeyah rebelled, they isolated themselves in a place. There were 6000 of them and they were united in rebelling against ‘Alee. Continuously people would come to ‘Alee and say: O Ameer ul-Mu’mineen! Verily these people are rebelling against you.

He said: ‘Leave them, verily I will not fight them until they fight me and [they will fight me] that’s what they will do.’

So when it came to that day, I came to ‘Alee before the Zuhr prayer and I said to him: ‘O Ameer ul-Mu’mineen! Delay the prayer until it is cooler perhaps I will speak to these people.

He said: ‘Verily, I fear for you.’

I said: 'Never! I used to be known as a man of good manners, I never harmed anyone.'

He gave me permission to go. So, I put on a very nice garment, the best of what one could get from Yemen and I combed my hair. Then, I visited them at midday whilst they were eating.

I had entered upon a people, the likes of whom I had never seen with regards to their exertion in worship. Their foreheads were wounded due to Sujood (prostration) and their hands had become rough like camels' feet, wearing recently washed, untidy shirts with very high, raised clothing with tired and worn out faces [due to not caring for themselves].

So, I gave salaams to them and they said, ‘Welcome O Son of Abbas! And what is this cloak you are wearing?’

I said, ‘what deficiency do you see from me? Indeed, I saw the Messenger of Allaah -sallAllaahu alayhi wa sallam- dressed in the best of what you can find in Yemeni clothing, then I recited this verse

<>[1]

Then they said, ‘What has brought you here?’

I said to them, ‘I have come to you from amongst the Companions of the Prophet -sallAllaahu alayhi wa sallam- the Muhaajiroon and the Ansaar and from the son of the uncle of the Prophet -sallAllaahu alayhi wa sallam- (‘Alee), who is his son-in-law – and upon them descended the Qur’aan; and they are more knowledgeable about it than you and there is not one of them amongst you. I have come to convey to you what they say, and to convey to them, what you say.

A group amongst them said, ‘Do not debate with the Quraysh because verily Allaah, Azza wa Jaal, says

<>[2],’

Then a group of them turned towards me and two or three of them said: ‘Verily, we will speak to him.’

So I said, ‘come forward, what is the grudge you have against the Companions of the Messenger of Allaah – and the son of his uncle (‘Alee).’

They said ‘three points’.

I said, ‘And what are they?’

They said: ‘Then one of the points is that he (‘Alee) had men judge in a matter of Allaah whilst Allaah said

<>[3]

What have men got to do with the Hukm?’

I said, ‘This is one point.’

They said, ‘As for the second point; then he fought and he did not take captives nor did he take the war booty, if they were Kuffaar, then their captives are permissible for us and if they were believers then their captives are not permissible to take nor was it allowed to fight them.’

I said, ‘This is the second point, and what is the third point?’ Or he said something similar.

They said: ‘He should remove the title of Ameer ul-Mu’mineen and if he is not the Ameer ul-Mu’mineen then he is the Ameer ul-Kaafireen.’

I said, ‘Do you have any points other than this?’

They said: ‘This is sufficient for us.’

I said to them: ‘Do you understand, that if I read to you from the Book of Allaah, Jalla wa thanaa’ahu, and from the Sunnah of His Prophet - SallAllaahu alayhi wa sallam – that which refutes what you say; will you return (back)?’

They said: ‘Yes.’

I said: “As for your statement That ‘Alee had men judge in a matter that was for Allaah; then I will read to you from the Book of Allaah, where Allaah has delegated His Hukm to men regarding the eighth of a quarter of a dirham. Allaah, Tabaraka wa Ta'aala, commanded the people to judge in this matter.

Do you not understand the saying of Allaah, Tabaraka wa Ta'aala:

<>[4]

And it is from the Hukm of Allaah that He delegated men to judge in this matter, if Allaah willed, He could have judged in this matter, but He allowed men to judge.

I ask you, for the sake of Allaah! Are men judging in reconciling in disputes and in preventing bloodshed or judging regarding hunting a rabbit better?”

They said: ‘Of course, this is better.’

‘And regarding a woman and her husband:

<<>>[5]

Is not men judging in reconciling disputes and in the prevention of bloodshed better than men judging regarding the private parts of a woman?

Have we finished with this point?’

They said, ‘Yes.’

I said: ‘As for your statement, He fought but did not take captives and did not take war booty, then would you take your mother, Aa’ishah, as a captive, making her permissible for yourselves for that which you make permissible from other than her whilst she is your mother? If you say: “We make Halaal from her that which we make Halaal from other than her,” then you have made/committed Kufr. And if you say that, “she is not our mother,” then you have also made Kufr: <>[6] and so you are between the two ill judgments. So, which of them do you want to take?

Have we finished with this point?’

They said: ‘Yes.’

‘As for ‘Alee removing the title of Ameer ul-Mu’mineen, then I will give you something that will please you: Verily, the Prophet of Allaah – made an agreement/contract with the Mushrikeen on the Day of Hudaybeeyah, and the Prophet -sallAllaahu alayhi wa sallam- said to ‘Alee: “Write, O ‘Alee! This is what Muhammad, the Messenger of Allaah, -sallAllaahu alayhi wa sallam- agrees with.”

They, the Mushrikeen, said, “If we knew you to be the Messenger of Allaah, we would not have fought you.” So, the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Erase it, O ‘Alee! O Allaah, Indeed You know that I am the Messenger of Allaah, erase it O ‘Alee! And write this, “This is what Muhammad ibn Abdullaah -sallAllaahu alayhi wa sallam- makes an agreement/contract upon.”’

I swear by Allaah, that the Messenger of Allaah -sallAllaahu alayhi wa sallam- is better than ‘Alee and even he erased his own name and erasing his name does not erase his Prophet hood.

Have we finished with this point?’

They said: ‘Yes.’

‘2000 of them came back while the rest of them rebelled and fought, based upon their misguidance, and the Muhaajiroon and Ansaar fought them.[7]

The Takreej for this narration:

Narrated by ad-Darmi in his 'Sunnan' (1/68-69) & by Bahshal in 'Tareekh Wasit' this narration is reported on the authority of 'Amr bin Salma. Authenticated by al-Albani.

There are other narrations of this story. It has been narrated by Abdullaah bin Ahmad in 'Zawaid az-Zuhud' (p.428) & by Abu Na'eem in 'Hileeyat al-Awwleeyah' (4/380-381). Also by Tabraani in 'Kabeer' (9/125-126), by AbdurRazaq in 'al-Mussannaf' (5409). Al-Haythamee narrated it in 'Mua'jam az-Zawaid' (1/181).

As for the narration of AbdurRazaq & Tabraani which has been authenticated by al-Haythamee in 'mua'jam az-Zawaid' (1/181).

The narration of Abu Na'eem in 'al-Hileeyah' was reported on the authority of Abu Za'raa.

This story has many other narrations, in 'al-Kabeer' and some of them were authenticated by al-Haythamee.

Taken from 'Silsilah as-Saheehah' (5/12-13), & 'Moonazaraat 'aimmat as-Salaf' p.89-91

---

[1] Soorah Al-A’raf :32

[2] Soorah az-Zukhruf :58

[3] Soorah an-Anaam : 57 and Soorah Yusuf : 40 & 67

[4] Soorah al-Ma’idah : 95

[5] Soorah an-Nisa : 35

[6] Soorah al-Ahzab : 6

[7] Narrated by Abdur-Razzaq in his book ‘al-Musannaf’(18678), Ahmad (1/243), al-Haakim (2/150-152), Ibn Abdul Barr in his Jama' Bayaan Uloom (2/962-964/ 1834) and others.