Category: Islamic Sciences
Classical works on Hadith Science
Textkit: Science of Hadith
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The most famous Books on hadith science Based on “Sharh al-Bayquniyya” by Sheikh AbdAllah Sirajud-Din al-Halabi rahimahu Allah (pdf, excerpt)
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- Qadi Abu Muhammad al-Ramahuruziyy 260 H. was the first to write about the science of hadith – القاضي أبو محمد الرامهرمزي : (المحدث الفاصل بين الراوي والواعي) – follwed by:
- Al-Hakim al-Nisaburiyy 405 H. الحاكم أبو عبد الله محمد بن عبد الله النيسابوري –
- Hafizh Abu Nu´aym al-Isfahaniyy 430 H. [i] – الحافظ أبو نعيم أحمد بن عبد الله الإصفهاني
- Al-Khatib al-Baghdadi 463 H.[ii] – الحافظ الخطيب أبو بكر البغدادي : (الكافية في عام الرواية) و (الجامع في آداب الشيخ والسامع)
- Qadi ´Iyad 544 H. – القاضي عياض : (الإلماعفي ضبط الرواية وتقييد السماع)
- Abu Hafs al-Mayanijiyy 580 H. – أبو حفص عمر ين عبد المجيد الميانجي (ما لا يشع المدثَ جهلُه)
- Ibn al-Salah 643 H. I Damaskus – الحافظ الفقيه نقي الدين أبو عمرو عثمان بن الصلاح عبد الرحمن الشهرزوري نزيل دمشق.
He was the head of al-Madrasa al-Ashrafiyya in Damascus. His “Muqaddima” is a milestone, on which a series of later works were based:
- Imam al-Nawawi 676 H. in Damascus summarized Ibn al-Salah’s Muqiddama i his book “al-Irshad”, which he then abbreviated to “al-Taqrib” – الإمام الحافظ شيخ الإسلام محي الدين أبو زكريا يحيى بن شرف النووي : (الإرشاد على علم الإسناد) تلخيص مقدمة ابن الصلاح و(التقريب) تلخيص الإرشاد
- Imam all-Suyuti d. 911 H. in Cairo wrote “al-Tadrib”, a commentary on Imam al-Nawawi’s Taqrib, which is one of the most important books in hadith science. – الحافط جلال الدين عبد الرحمن بن أبي بكر السيوطي : شرح تقريب النووي في كتابه (التدريب)
- Hafizh Zayn al-´Iraqiyy d. 806 H. summarized Ibn al-Salah’s Muqaddima in a thousand lines peoms, “Alfiyya”, and began to write its commentary entitled “Fath al-Mughith” – الحافظ زين الدين أبو الفضل عبد الرحيم العراقي : نظم (الأفية) لخص فيها مقدمة أبن الصلاح وعمل عليها شرحا في (فنح المغيث)
- Imam al Sakhawi d. 902 H. completed this work under the same title: “Fath al-Mughith”. This book is held as the best commentary on the Alifya of Zayn al-‘Iraqi – الحافظ محمد بن عبد الرحمن شمس الدين السخاوي : شرح ألفية العراقي في كتلبه (فتح المغيث)
- Imam al-Suyuti also authored a thousand lines poem – the “
Alfiyya ” of al-Suyuti - Sheikh al-Islam Ibn Hajar al-´Asqalani d. 852 H. wrote ”Nukhbatu al-Fikar” and his own extended commentary to it with the titel ”Nuz-hatu al-Nazhar” – الحافظ شهاب الدين أحمد بن علي بن حجر العسقلاني : (نخبة الفِكَر في مصطلح أهل الأثر) والشرح عليه: (نُزهة النظر في توضيح نخبة الفكر)
- Al-Bayquni d. 1080 H. in Damaskus wrote his famous didactic poem of 34 lines: al-Manzhumatu al-Bayquniyya – العلامة عمر بن محمد بن فُتوح البيقوني : المنظومة البيقونية , ومن أشهر شروحها, of which the following are two famous commentaries:
- Al-Zarqaniyy d. 1122 H. – الحافظ محمد بن عبد الباقي ين يوسف الزرقاني
- Al-Aajhuriyy d. 1190 H. – العلامة عطية الأجهُري
- From amongst late scholars, Al-Qasimiyy 1322 H. wrote the book “Qawa´idu al-hadith” – : (قواعد التحديث من فنون مصطلح الحديث) الفضل الأستاذ جمال الدين القاسمي الدمشقي
[i] http://sunnah.org/history/Scholars/abu_nuaym_al_asbahani.htm
[ii] http://sunnah.org/history/Scholars/al_khatib_al_baghdadi.htm
Svenska
Sammanställt av bmk
- Qadi Abu Muhammad al-Ramahuruziyy 260 H. var den förste som skrev om hadithvetenskapen –القاضي أبو محمد الرامهرمزي : (المحدث الفاصل بين الراوي والواعي)
Han följdes av: - Al-Hakim al-Nisaburiyy 405 H. الحاكم أبو عبد الله محمد بن عبد الله النيسابوري –
- Hafizh Abu Nu´aym al-Isfahaniyy 430 H. [i] – الحافظ أبو نعيم أحمد بن عبد الله الإصفهاني
- Al-Khatib al-Baghdadi 463 H.[ii] – الحافظ الخطيب أبو بكر البغدادي : (الكافية في عام الرواية) و (الجامع في آداب الشيخ والسامع)
- Qadi ´Iyad 544 H. – القاضي عياض : (الإلماعفي ضبط الرواية وتقييد السماع)
- Abu Hafs al-Mayanijiyy 580 H. – أبو حفص عمر ين عبد المجيد الميانجي (ما لا يشع المدثَ جهلُه)
- Ibn al-Salah 643 H. I Damaskus – الحافظ الفقيه نقي الدين أبو عمرو عثمان بن الصلاح عبد الرحمن الشهرزوري نزيل دمشق.
Han var föreståndare för al-Madrasa al-Ashrafiyya I Damaskus. Hans “Muqaddima” är en mistolpe, som ligger till grund för en hel serie av efterkommande arbeten:
- Imam al-Nawawi 676 H. i Damaskus sammanfattade Ibn al-Salah’s Muqiddama i sin bok “al-Irshad”, och förkortade den I sin tur I boken “al-Taqrib” – الإمام الحافظ شيخ الإسلام محي الدين أبو زكريا يحيى بن شرف النووي : (الإرشاد على علم الإسناد) تلخيص مقدمة ابن الصلاح و(التقريب) تلخيص الإرشاد
- Imam all-Suyuti 911 H. i Kairo komenterade Imam al-Nawawi’s Taqrib I sin bok “al-Tadrib” som är en av de viktigaste böckerna i hadithkunskap. – الحافط جلال الدين عبد الرحمن بن أبي بكر السيوطي : شرح تقريب النووي في كتابه (التدريب)
- Hafizh Zayn al-´Iraqiyy 806 H. sammanfattade ibn al-Salah’s Muqaddima I en tusenradig “Alfiyya” och började skriva en kommentar med titiel “Fath al-Mughith” – الحافظ زين الدين أبو الفضل عبد الرحيم العراقي : نظم (الأفية) لخص فيها مقدمة أبن الصلاح وعمل عليها شرحا في (فنح المغيث)
- Imam al Sakhawi 902 H. kommenterade al-´Iraqi’s Alfiyya I sin bok “Fath al-Mughith” (samma titel som det arbete al-´Iraqi själv påbörjat) – الحافظ محمد بن عبد الرحمن شمس الدين السخاوي : شرح ألفية العراقي في كتلبه (فتح المغيث)
- Imam al-Suyuti författade också en tusenradig dikt – al-Suyuti’s “
Alfiyya ” - Sheikh al-Islam Ibn Hajar al-´Asqalani 852 skrev ”Nukhbatu al-Fikar” samt en kommentar till den med titeln ”Nuz-hatu al-Nazhar” – الحافظ شهاب الدين أحمد بن علي بن حجر العسقلاني : (نخبة الفِكَر في مصطلح أهل الأثر) والشرح عليه: (نُزهة النظر في توضيح نخبة الفكر)
- Al-Bayquni 1080 H. i Damaskus: skev sin berömda lärodikt på 34 rader: al-Manzhumatu al-Bayquniyya – العلامة عمر بن محمد بن فُتوح البيقوني : المنظومة البيقونية , ومن أشهر شروحها:
- Al-Zarqaniyy 1122 H. – الحافظ محمد بن عبد الباقي ين يوسف الزرقاني
- Al-Aajhuriyy 1190 H. – العلامة عطية الأجهُري
- Al-Qasimiyy 1322 H. skrev boken “Qawa´idu al-hadith” – : (قواعد التحديث من فنون مصطلح الحديث) الفضل الأستاذ جمال الدين القاسمي الدمشقي
[i] http://sunnah.org/history/Scholars/abu_nuaym_al_asbahani.htm
[ii] http://sunnah.org/history/Scholars/al_khatib_al_baghdadi.htm
Course: Arabic | Balagha Wadiha – البلاغة الواضحة
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Teacher: Ustadha Umm Ayman
Teaching Language: English
Timing: t.b.d.
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Text
Audio
Course: Arabic | Nahw – Qatr al-Nida – قطر الندى
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Teacher: Sh. Umm Ayman
Teaching Language: English/Arabic
Course: Arabic | Nahw Level 1 – Basic Course in I’rab
Nahw Level 1
Basic course in i’rab – Gerede Summer 2018
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Teaching Language: English w/ summaries in Turkish
Pre-requisites: Ability to read Arabic, some basic vocabulary
Aim: To understand basic concepts of Arabic syntax (i’rab)
(more…)
Damascus | Darwishiyya Mosque Sandal Poetry
Damsacus Darwishiyya Mosque
Poetry of the blessed Sandal of Prophet Muhammad ﷺ
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English
of the Prophet’s Sandal:
Kiss without arrogance
the Sandal’s symbol,
And let your face touch
the Shoe that was touched
by the Prophet’s foot
when he went out evening and morn.
Svenska
Profetens Sandal
Kyss utan högmod
Sandalens symbol,
Och låt ditt ansikte röra
den sko som berörts
av Profetens fot då han
morgon och afton gick ut.
عربي
Transliteration
qabbil mithâla al-na`li lâ mutakabbiran
wa-msih biwajhika na`lahu idh massahu
qadamu al-nabiyyyi
murawwihan wa mubakkiran.
Photos
Damascus: Dar al-Hadith
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Dar al-Hadith al-Ashrafiyyah
On carpets where I incline and take refuge:
Perhaps I might touch with my very face
A spot touched by al-Nawawi’s foot.”
English
The first Dar al-Hadith was founded in Damascus by the Zengid ruler Nur al-Din (al-Malik al-`Adil Nur al-Din Mahmud ibn Zanki (r. 662-671 H). The Dar al-Sunna school (subsequenty renamed Dar al-Hadith) was built with the purpose of strengthening the sunni doctrine, a charge entrusted to Ibn `Asakir, the erudite hadith scholar and historian of Damascus. It was the first in its kind, later followed by similar institutes, such as the Dar al-Hadith al-Kamiliyyah in Cairo built in 728 H, where Ibn Hajar al-`Asqalani tought.
The sandals of the Prophet (s)
One of the merchants in Damascus had the honor to keep the shoes of Prophet Muhammad, peace and blessings be upon him. Following his will, the shoes were moved to Dar al Hadith after his death, where they were kept in a wooden box located above the mihrab of its mosque, as a goal of seekers of barakah from near and far. The shoes were lost when Dar al-Hadith was burnt by the tatars during the siege of Damascus in the 8th hijri century.
Imâm Abû Hafs al-Fâkihânî (d. 734), a Maliki faqîh and hadith master, visited Damascus seeking the baraka of the the most honored Sandal of the Prophet (s), that was kept in a wooden box above the Mihrâb in the mosque of Dar al-Hadith. He bared his head and began to kiss it and rub his face over it. His tears flowed. He recited [1]:
‘Is it Layla and her relation you wish,
or the world and all it contains?’
He would reply: ‘Grime from the dust of her sandals
is dearer to my soul and more healing for its ills.
Restoring Dar al-Hadith
In the 13th century H., a Christian family resident in Damascus, who owned the house next to the Dar al-Hadith Madrasah, laid hands on the Western corner of the mosque and turned it into a wine storage. Sheikh Yusuf al-Hasani al-Maghribi (d. 1279) took the issue to the local land authorities, then to the Sultan of Istanbul – all in vain. He then wrote and complained about the situation to his friend al-Amir `Abdul Qadir al-Jaza’iri (d. 1300 H). When the Amir came to settle in Damascus in 1273 H., he purchased the building from the Christians, restored it and endowed it as a waqf under the supervision of Sheikh Yusuf and his descendants. The son of Sheikh Yusuf, Sheikh Badru al-Din al-Hasani grew up in this house, and spent his childhood studying in Dar al-Hadith.
Dar al-Hadith was burnt again in 1912 during the uprising against the French, and many of Sheikh Badru al-Din’s books and hand-writings were destroyed. The madrasa was rebuilt, however, the mosque pertaining to it is entirely destroyed except a portion of the qibla wall containing the mihrab, which is incorporated in a private residence.
Sheikh Taqi al-Din ibn al-Salah: (577-643 H)
Sheikh Imad al-Din al Harastani: (d. 662 H)
Sheikh Abu Shamah: (599-665 H)
Sheikh Imam Al Nawawi: (631-677 H)
Sheikh Zain al-Din al Fariki: (d. 703 H)
Sheikh Ibn al Wakeel: (665-716 H)
Sheikh Al Zamalkani: (666-726 H)
Sheikh Al Sharishi: (653-718 H)
Sheikh Al Mazzi: (654-742 H)
Sheikh Taqi Eddin Al Sibki: (683-756 H)
Sheikh Taj Aldeen Al Sibki: (Born 727-Died 771 H)
Sheikh Abu Alfidda Ismail: (Born 701- 774 H)
Sheikh Bahha Aldeen Alsubki: (707-777 H)
Sheikh Wali Aldeen Alsubki: (735-785 H)
Sheikh Zain Aldeen Alkorashi Almalahi: (724-792 H)
Sheikh Shams Aldeen Aldimashki: (777-842 H)
Sheikh Alaa Aldeen Alsayrafi: (778-844 H)
References:
[1] GF Haddad: “Dar al-Hadith al-Ashrafiyyah” pdf[2] http://www.daralhadith.com
[3] http://archnet.org/sites/3719
Tarikh `Ulama Dimashq
http://www.muhaddith.org/
Photos
Map
Dikt: Amina väntar ett barn…
Allah’s välsignelser och fred vare med honom
av Ann-Catrin Nilsson
Denna dikt av Ann-Catrin Nilsson, tillägnad Profeten Muhammad (Allah’s välsignelser och fred vare med honom) kan med rätta kallas för vår första svenska “Mawlid”. Vi ber Allah den Upphöjde att bestå författaren med liv, hälsa och inspiration, för att kunna fortsåtta detta nobla värv. Och må Han ständigt välsigna vår Mästare Muhammad – sallAllah ‘aleihi wa sallam.
Rabi` al-Awwal 1431 H. (more…)
Education in the Era of Imam al-Nawawi
THE STATE OF EDUCATION IN DAMASCUS DURING THE ERA OF AL-NAWAWi’S
From a PdD thesis by Abdoullah al-Zouebi (Glasgow Univ. 1999)
The Educational field enjoyed revival and progress during the lifetime of al-Nawawi, despite the political changes and the major events in the region. Tth/ 13th Century, in which al-Nawawi lived was an era that witnessed an Increase in the number of scholars and publications in the various fields of knowledge. Damascus had a multitude of various schools and the four schools of Jurisprudence; The Hanafi, Mäliki, Shäfi’i and Hanbali, had their own schools. Most of the latter were affiliated to the Shäfifi school for the reason that after the advent of Ayyübis, the Shäfi’i school became very active and expanded widely in Egypt, Iraq and Syria (Saläh al-Din al- Ayyübi, himself was from the Shäffi school). Ibn Khaldün said: “The Shäfi’i rite was at its best and had a large appeal. At that time, scholars such as Mulyi al-Din al-Nawawi became famous under the aegis of the Ayyübi state in Syria. Among the scholars who emerged at that time were: ‘Izz al-Din bin ‘Abd al-Saläm, Ibn al-Rif’ah in Egypt, Taqiyy al-Din bin Daqiq al-‘id and Taqiyy al-Din al-Subki and others”. (Tärikh)
The Mamlüks devoted a lot of care to education, (more…)
Event | Sh. Al-Yaqoubi: The Miracles of the Prophet ﷺ UK 2014
The Miracles of the Prophet ﷺ
An Event withHis Eminence Shaykh Muhammad Al-Yaqoubi
Video
Audio
About
with Shaykh Sayyid Muhammad al-Yaqoubi
April 19th-21st (Bank Holiday Weekend) 2014
Ghamkol Sharif Mosque, Birmingham, UK
FB Event Page
The course will take you on a journey describing the beautiful characteristics of the most influential person to have ever walked the face of the Earth, with particular focus on events and miracles which took place at his blessed hands.
We kindly invite people from all walks of life to attend this event, young and old, male and female, Muslim and Non-Muslim. This is an opportunity for all to witness a true representation of Islam, a way of life embodied by knowledge, wisdom, and mercy.
—
A number of miracles were bestowed upon and performed by Prophet Muhammad peace and blessings be upon him to establish the proof of his prophethood. The greatest miracle bestowed upon him was the revelation of the Qur’an. The Qur’an is miraculous in a number of aspects: Its linguistic perfection and inimitability, its validation by recent historical, archaeological, and scientific discoveries, its prophecies and so on. Unlike the miracles of other prophets before him, the miracle of the Qur’an is eternal. Prophet Muhammad peace and blessings be upon him also provided us with many true prophecies.
CD 2003
The Miracles of the Prophet Audio CD
Voice: Shaykh Muhammad al-Yaqoubi
Publisher: Rumi Productions (2003)
Currently unavailable at amazon
During this enchanting program, the Shaykh delivers a powerful and awe-inspiring speech defining the term “miracle” in both its modern understanding and how it was understood by generations of the past. Highlighting some of the most profound miracles recorded in history in the lives of the Prophets Jesus and Mohammed (peace be upon them), the Shaykh reminds modern man not to overlook miracles that happen everyday. With a gripping style & captivating tone the Shaykh’s reminders and riveting words seize the heart and leaves one yearning for more!
Fatwa on Smoking | Sh. Muhammad Al-Yaqoubi
The Legal Ruling on Smoking
By His Eminence Shaykh Muhammad Al-Yaqoubi
The following is a transcript of a Friday sermon delivered on the 8th August 2008 by Shaykh Muhammad Al-Yaqoubi.
Dear believing brothers! I would like to address an important matter, and that is the legal ruling on smoking in the Shari‘a. This habit has become prevalent amongst our youth, in so much so that it has become a custom to smoke to relieve oneself from anger or to appear elevated amongst a crowd. Smoking has become a form of amusement and folly for some, and many of our youth adopt this habit to conform to their friends and colleagues.
(more…)
Hadith about Sham | أحاديث حول الشام
Hadith about Sham | أحاديث حول الشام
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English
عربي
أحاديث حول الشام
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عن زيد بن ثابت الأنصاري رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: يا طوبى للشام! يا طوبى للشام ! يا طوبى للشام!قالوا: يا رسول الله وبم ذلك ؟ قال: ( تلك ملائكة الله باسطوا أجنحتها على الشام )
صحيح / فضائل الشام ودمشق
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عن عبد الله بن حوالة: قال رسول الله صلى الله عليه وسلم: ستجدون أجناداً ، جنداً بالشام ، وجنداً بالعراق ، وجندا ًباليمن
قال عبد الله: فقمت فقلت: خِرْ لي يا رسول الله ! فقال: ( عليكم بالشام ، فمن أبى فليلحق بيمنه ، و ليستق من غدره ، فإن الله عز و جل تكفل لي بالشام و أهله )
قال ربيعة: فسمعت أبا إدريس يحدث بهذا الحديث يقول: ومن تكفل الله به فلا ضيعة عليه .
صحيح جدا / فضائل الشام ودمشق
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عن عبد الله بن عمرو رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم: إني رأيت عمود الكتاب انتزع من تحت وسادتي ، فنظرت فإذا هو نور ساطع عُمد به إلى الشام ، ألا إن الإيمان إذا وقعت الفتن بالشام
صحيح / فضائل الشام ودمشق
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عن أبي ذر رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: الشام أرض المحشر والمنشر .
صحيح / فضائل الشام ودمشق
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عن معاوية رضي الله عنه مرفوعاً ( إذا فسد أهل الشام فلا خير فيكم ، لا تزال طائفة من أمتي منصورين لا يضرهم من خذلهم حتى تقوم الساعة ) صحيح / فضائل الشام ودمشق
وهو مخرج في السلسلة الصحيحة وفي سنن الترمذي وزاد أبو عيسى الترمذي: [ قال البخاري : ( قال علي بن المديني هم اهل الحديث ) ]رواه أحمد وابن حبان
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عن عبد الله بن عمر رضي الله عنهما قال: صلّى رسول الله صلى الله عليه وسلم الفجر ثم أقبل على القوم فقال: اللهم بارك لنا في مدينتنا ، و بارك لنا في مدنا و صاعنا ، اللهم بارك لنا في حرمنا ، وبارك في شامنا فقال رجل: وفي العراق ؟ فسكت . ثم أعاد ، قال الرجل: وفي عراقنا ؟ فسكت . ثم قال: ( اللهم بارك لنا في مدينتنا و بارك لنا في مدنا و صاعنا ، اللهم بارك لنا في شامنا ، اللهم اجعل مع البركة بركة ، و الذي نفسي بيده ما من المدينة شعب و لا نقب إلا و عليه ملكان يحرسانها حتى تقدموا عليها . . .
صحيح / فضائل الشام ودمشق
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عن عبد الله بن حوالة أنه قال: يا رسول الله ، اكتب لي بلدا أكون فيه ، فلو أعلم أنك تبقى لم أختر على قربك . قال: عليك بالشام ” ثلاثا ” فلما رأى النبي صلى الله عليه وسلم كراهيته للشام قال: ( هل تدرون ما يقول الله عز وجل ؟ يقول: أنت صفوتي من بلادي ، أدخل فيك خيرتي من عبادي ، ، وإليك المحشر ، ورأيت ليلة أسري بي عموداً أبيض كأنه لؤلؤ تحمله الملائكة ، قلت: ما تحملون ؟ قالوا: نحمل عمود الإسلام ، أمرنا أن نضعه بالشام ، وبينا أنا نائم رأيت كتابا اختلس من تحت وسادتي ، فظننت أن الله تخلى من أهل الأرض ، فأتبعت بصري ، فإذا هو نور ساطع بين يدي ، حتى وضع بالشام ، فمن أبى أن يلحق بالشام فليلحق بيمنه ، وليستق من غُدُره ( الغدر: بضم الغين وضم الدال جمع غدير )، فإن الله تكفل لي بالشام وأهله )
صحيح / فضائل الشام ودمشق
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عن عبد الله بن عمر رضي الله عنهما قال: قال لنا النبي صلى الله عليه وسلم الله يوماً: إني رأيت الملائكة في المنام أخذوا عمود الكتاب فعمدوا به إلى الشام ، فإذا وقعت الفتن فإن الإيمان بالشام
صحيح / فضائل الشام ودمشق
———————————————————–
عن سالم بن عبد الله عن أبيه رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: ستخرج نار في آخر الزمان من ( حَضْر مَوْت تحشر الناس ) قلنا: بما تأمرنا يا رسول الله ؟ قال: ( عليكم بالشام )
صحيح / فضائل الشام ودمشق
ـ—————————————————-
عن بَهْزُ بنُ حَكِيمٍ بن معاوية القشيري ، عَنْ أَبِيهِ ، عَنْ جَدّهِ قَالَ: قلْتُ يا رَسُولَ الله أين تأمرني ؟ فقال: هاهنا وأومأ بيده نحو الشام . قال: ( إِنّكُمْ محْشورُونَ رِجَالاً وَرُكْبَاناً ومجرون علَى وُجُوهِكُم )
صحيح / فضائل الشام ودمشق
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عن أبي الدّرْدَاءِ أنّ رَسُولَ الله صلى الله عليه وسلم قالَ: فُسْطَاط المُسْلِمِينَ يَوْمَ المَلْحَمَةِ بالْغُوطَةِ إلَى جَانِبِ مَدِينَةِ يُقَالُ لَهَا دِمَشْقُ مِنْ خَيْرِ مَدَائِنِ الشّامِ
وفي رواية ثانية: قال سمعت النبي صلى الله عليه وسلم يقول: ( يوم الملحمة الكبرى فسطاط المسلمين بأرض يقال لها الغوطة فيها مدينة يقال لها دمشق خير منازل المسلمين يومئذ )
صحيح / فضائل الشام ودمشق
ووجدت رواية أخرى عند أبي داود قال : ( يقال لها دمشق من خير مدائن الشام ) وقد صححهاالألباني رحمه الله
والغوطة هي المنطقة المحيطة بدمشق من شرقها تقريبا وهي في محافظة ريف دمشق الآن
——————————————————-
عن أوس بن أوس الثقفي رضي الله عنه أنه سمع رسول الله صلى الله عليه وسلم يقول: ينزل عيسى بن مريم عليهما السلام عند المنارة البيضاء شرقي دمشق
صحيح / فضائل الشام ودمشق
ـ————————————————–
عن أوس ابن أوس الثقفي رضي الله عنه: أنه سمع رسول الله صلى الله عليه وآله وسلم يقول: ينزل عيسى بن مريم عليه السلام عند بالمنارة البيضاء شرقي دمشق عليه ممصرتان ، كأن رأسه يقطر منه الجُمان
صحيح / فضائل الشام ودمشق
ـ—————————————-
وَعَنْ أَبِي هُرَيْرَةَ رضي الله عنه: أنه سَمِعْ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ: إذا وقعت الملاحم بعث الله من دمشق بعثاً من الموالي أكرم العرب فرساً وأجودهم سلاحا يؤيد الله بهم الدين
حسن/ فضائل الشام ودمشق
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عن عوف بن مالك رضي الله عنه قال: أتيت رسول الله صلى الله عليه وسلم وهو في بناء له ، فسلمت عليه . فقال: عوف قلت: نعم يا رسول الله! قال: ( ادخل ) فقلت: كلي أو بعضي ؟ قال: ( بل كلك ) قال: فقال لي: ( اعدد عوف! ستا بين يدي الساعة ؛ أولهن موتي ) ، قال: فاستبكيت حتى جعل رسول الله صلى الله عليه وسلم يسكتني . قال: ( قل: إحدى . والثانية فتح بيت المقدس ، قل اثنين . والثالثة فتنة تكون في أمتي وعظمها . والرابعة موتان يقع في أمتي يأخذهم كقعاص الغنم . والخامسة يفيض المال فيكم فيضاً حتى إن الرجل ليعطي المائة دينار فيظل يسخطها ، قل خمساً . والسادسة هدنة تكون بينكم وبين بني الأصفر يسيرون إليكم على ثمانين راية ، تحت كل راية اثنا عشر ألفا ، فسطاط المسلمين يومئذ في أرض يقال لها: الغوطة ، فيها مدينة و يقال لها: دمشق . )
صحيح / فضائل الشام ودمشق
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عن أبي أمامة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال : (صفوة الله من أرضه الشام ، وفيها صفوته من خلقه وعباده ، ولتدخلن الجنة من امتي ثلة لا حساب عليهم ولا عذاب .) رواه الطبراني
صحيح / سلسلة الأحاديث الصحيحة
—————————————-
عن سلمة بن نفيل رضي الله عنه أن رسول الله صلى الله عليه وسلم قال : (عقر دار المؤمنين بالشام ) رواه الطبراني
صحيح / سلسلة الأحاديث الصحيحة
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( ستخرج نار قبل يوم القيامة من بحر حضر موت ، تحشر الناس ، قالوا: يا رسول الله ! فما تأمرنا ؟ قال: عليكم بالشام . ) رواه الترمذي
صحيح / سلسلة الأحاديث الصحيحة
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عن ابن حوالة قال:
قال رسول الله صلى الله عليه وسلم: “” سيصير الأمر إلى أن تكونوا جنودا مجندة ، جند بالشام وجند باليمن وجند بالعراق “” قال ابن حوالة: خر لي يارسول الله إن أدركت ذلك ، فقال: “” عليك بالشام فإنها خيرة الله من أرضه ، يجتبى إليها خيرته من عباده ، فأما إن أبيتم فعليكم بيمنكم ، واسقوا من غُدُركم ( الغدر: بضم الغين وضم الدال جمع غدير ) ، فإن الله توكل لي بالشام وأهله ”
صحيح / سلسلة الأحاديث الصحيحة
—————————————-
عن زر بن حبيش قال أتيت صفوان بن عسال المرادي فقال : قال النبي صلى الله عليه وسلم المرء مع من أحب يوم القيامة فما زال يحدثنا حتى ذكر بابا من قبل المغرب مسيرة سبعين عاما عرضه أو يسير الراكب في عرضه أربعين أو سبعين عاما قال سفيان قبل الشام خلقه الله يوم خلق السموات والأرض مفتوحا يعني للتوبة لا يغلق حتى تطلع الشمس منه ) رواه الترمذي مطولا وحسنه العلامة الألباني رحمه الله
قال أبو عيسى هذا حديث حسن صحيح .
——————————————–
عن ابن عمر رضي الله عنهما أن مولاة له أتته فقالت اشتد علي الزمان وإني أريد أن أخرج إلى العراق قال فهلا إلى الشام أرض المنشر اصبري لكاع فإني سمعت رسول الله صلى الله عليه وسلم يقول من صبر على شدتها ولأوائها كنت له شهيدا أو شفيعا يوم القيامة ) رواه الترمذي وصححه الألباني رحمه الله
قال أبو عيسى هذا حديث حسن صحيح غريب من حديث عبيد الله .
————————————————-
عن معاوية بن حيدة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال : ( إنكم تحشرون رجالا و ركبانا و تجرون على وجوهكم هاهنا – و أومأ بيده نحو الشام ) رواه أحمد والترمذي والحاكم
صحيح / صحيح الجامع الصغير
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عن ابن عمر رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال اللهم بارك لنا في شامنا وبارك لنا في يمننا قالوا وفي نجدنا قال اللهم بارك لنا في شامنا وبارك لنا في يمننا قالوا وفي نجدنا قال هناك الزلازل والفتن وبها أو قال منها يخرج قرن الشيطان
رواه الترمذي وقال حديث حسن غريب
صحيح / صحيح الترغيب والترهيب
———————————————————–
سمعت رسول الله صلى الله عليه وسلم يقول لحذيفة بن اليمان ومعاذ بن جبل وهما يستشيرانه في المنزل فأومأ إلى الشام ثم سألاه فأومأ إلى الشام قال عليكم بالشام فإنها صفوة بلاد الله يسكنها خيرته من خلقه فمن أبى فليلحق بيمنه وليسق من غدره فإن الله تكفل لي بالشام وأهله
صحيح لغيره / صحيح الترغيب والترهيب
————————————————
وعن عبد الله بن عمرو رضي الله عنهما قال سمعت رسول الله صلى الله عليه وسلم يقول ستكون هجرة بعد هجرة فخيار أهل الأرض ألزمهم مهاجر إبراهيم ويبقى في الأرض شرار أهلها تلفظهم أرضوهم وتقذرهم نفس الله وتحشرهم النار مع القردة والخنازير
رواه أبو داود عن شهر عنه والحاكم عن أبي هريرة عنه وقال صحيح على شرط الشيخين
صحيح لغيره / صحيح الترغيب والترهيب
———————————————
اللهم أنصرنا على من عادانا وفرق من فرقنا ودمر من محا سماتنا الشامية
من أعدائك أعداء الدين
لا تنسونا من صالح دعاكم
الموضوع منقول
Ref's
Hadith al-Hilya
Hadith: al-Hilya
Arabic: in progress....
Türkçe'ye Çeviri: Mehmet Yaşar Kandemir 
Urdu transl: Zakariyya Khadhelwi (Shamail) English transl. Zakariyya w/ commentary Khandhelwi Svensk översättning: Kultursällskapet Damas; se även rahma.se 
Deutsch (Teil 4): Abdul-Hafizh Wentzel (Warda: So war der Prophet) Hadith al-Rahma
Hadith al-Rahma
al musalsal bil-awwaliyya
﷽
الرَّاحِمُونَ يَرْحَمُهُم الرَّحْمن (تبارك وتعالى)
اِرْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمكُمْ مَنْ فِي السِّمَاء
To those who show mercy, the Merciful will show Mercy.
Show mercy to those on earth, then (the Angels) in heaven will show mercy to you.
View pdf
English
Shaykh Muhammad al-Yaqoubi transmits this through the most direct chain that exists in the world. In every link of the chain, it is the first hadith transmitted from the teacher to the student.
Svenska
الراحمون يرحمهم الرحمن، ارحموا من في الأرض يرحمكم من في السماء
“De barmhärtiga kommer den Barmhärtige att visa barmhärtighet. Var barmhärtiga
mot dem som är på jorden, så kommer Himlarnas Herre att vara barmhärtig mot er.”
Türkçe
عربي
اِرْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمكُمْ مَنْ فِي السِّمَاء
Hadith al-Rahma: Isnads of Sh. Muhammad al-Yaqoubi
Hadith al-Rahma – Isnads of Sh. Muhammad al-Yaqoubi
﷽
الرَّاحِمُونَ يَرْحَمُهُم الرَّحْمن (تبارك وتعالى)
اِرْحَمُوا مَنْ فِي الْأَرْضِ يَرْحَمكُمْ مَنْ فِي السِّمَاء
To those who show mercy, the Merciful will show Mercy.
Show mercy to those on earth, then (the Angels) in heaven will show mercy to you.
View pdf
Isnad | Video
Sh. Muhammad al-Yaqoubi in Dar al-Hikma, Istanbul, 2011
View Youbube
Sh. Muhammad al-Yaqoubi in Damascus
شيوخ السيد محمد أبو الهدى اليعقوبي في حديث الرحمة المسلسل بالأولية
Pictures taken at the time the Shaykh read the two Sahihs, Muwatta’ and the Sunan of Abu Dawud in Damascus, 1998.
View Youbube
Hadith Recital | Sahih Muslim – Damascus 2007
Recital of Sahih Muslim
with Sheikh Muhammad al-Yaqoubi in Damascus, Rajab 1428 (July 2007)
﷽
Khutimat bi hamdiAllah-i Jami’u Muslim
bi-jawfi Dimashq al-Sham, jawf al-Islam.
The book of Muslim has been completed, praise be to Allah
in the heart of Damascus of Sham, the heart of Islam. (more…)
Hadith Recital | Tirmidhi: Shamail 2007
Imam al-Tirmidhi: Shamail - الإمام الترمذي : الشمائل المحمدية
Al-Shamail al-Muhammadiyya - The description of the Prophet Muhammad (s)By Abu 'Isa Muhammad ibn 'Isa al-Tirmdhi →
الشمائل المحمدية للإمام أبو عيسى محمد بن عيسى السلمي الضرير البوغي الترمذي
Taught by His Eminence Shaykh Muhammadal-Yaqoubi al-Hasani in Birmingham, April 2007
Info
Youtube
Hadith Recital | Yaqoubi: Shamail al-Habib al-Mustafa – 2017
Shama’il al-Habib al-Mustafa - شمائل الحبيب االمصطفى
The Prophet Muhammad ﷺ - His Beauty and PerfectionTaught by His Eminence Shaykh Muhammadal-Yaqoubi al-Hasani in Birmingham, 2017 →
Info
It is 10 years since shaykh Al-Yaqoubi taught the Shama’il of Imam Tirmidhi in 2007, in what was a historical event. Thousands of people attended and witnessed the beauty of the Messenger of Allah ﷺ explained in an unprecedented way. No wonder, the teacher is one of the greatest scholars and guides of our time, he is a descendant of the Prophet. His love for him is unmatched in our time.
Shama’il of al-Habib Al-Mustafaﷺ. The book contains over 170 chapters with over 500 of the soundest hadiths on the subjects, each representing an aspect of the Prophet’s beauty and character.
Posters
Hadith Umm Zara’
Hadith Umm Zara'
شرح اإمام السيوظي على حديث أم زرع Türkçe'ye Çeviri: Mehmet Yaşar Kandemir Urdu transl. from Sahih Bukhari English transl. of the sharh of Al-Qazwini (kitaabun)In Sahih Bukhari: Book of Marriage - sunnah.com/bukhari
In Tirmidhi's Shamail: sunnah.com/shamail
Hadith: In Poetry is wisdom
عربيIsra & Mi’raj | From Mawlid al-Barzanji
Isra wa Mi’raj
From Mawlid al-Imam al-Barzanji (rahimahu Allah)
View PDF in English | Turkish
Matn | Bayquni: Manzhuma
Matn Al-Manzhuma al-Bayquniyya fi Mustalah al-Hadith
Al-Bayqouniyya: A Didactic Poem on Hadith terminologyBy Imam ‘Umar ibn Muhammad al-Bayqūnī al-Dimashqi (d. 1080 H)
Info
الإمام عمرالبيقوني الدمشقي: المنظومة في مستلح الحديث Turkish transation by Anonymous (see this page) English translation by Anonymus Svensk översättning av bmk (se denna sida)
English/Arabic
AL-BAYQOUNIYYA
أَبْـدَأُ بِالْحَمْـدِ مُصَلِّـياً عَلَى مُحَمَّـدٍ خَـيرِ نَبِـيٍّ أُرْسِلاَ
Begin I do with praise, and prayers and salutations
On Muḥammad the Noble Prophet, the finest ever commissioned
وَذِي مِنْ أَقْـسَامِ الْحَدِيثِ عِدَّه وَكُـلُّ وَاحِدٍ أَتَـى وَحَـدَّه
So what follows are a number, of the ḥadīth divisions
And all of them do come, with their definitions
أَوَّلُهَا الصَّحِيحُ وَهْوَ مَا اتَّـصَلْ إِسْـنَادُهُ وَلَمْ يَشُـذَّ أَوْ يُعَلّ
The first of them is Sound,1 and that is neither broken
in its chain, nor does it contradict or have a hidden failing
يَرْوِيـهِ عَدْلٌ ضَابِطٌ عَنْ مِثْلِـهِ مُعْـتَمَدٌ فِي ضَبْـطِهِ وَنَقْـلِهِ
One who is upright and precise, narrates from his like
Reliable in his precision, as well as his transmission
وَالْحَسَنُ الْمَعْرُوفُ طُرْقاً وَغَدَتْ رِجَالُهُ لاَ كَالصَّحِيحِ اشْتَهَرَتْ
The tradition that is Fair,2 is one whose routes are known
Its narrators not as famous, as the Sound have shown
وَكُلُّ مَا عَنْ رُتْبـَةِ الْحُسْنِ قَصُرْ فَهْوَ الضَّعِيفُ وَهْوَ أَقْسَاماً كَثُرْ
And all that falls, below the rank, of the Fair tradition
Weak3 it is, falling short, with many subdivisions.
وَمَا أُضِيـفَ لِلنَّبِي الْـمَرْفُوعُ وَمَا لِـتَابِعٍ هُوَ الْـمَقْـطُوعُ
Attributed to the Prophet, is the tradition that is Raised4
While falling on the Successor, Broken5 is it phrased
وَالْمُسْنَدُ الْمُتَّصِلُ الإِسْـنَادِ مِنْ رَاوِيهِ حَتَّى الْمُصْطَفَى وَلَمْ يَبِنْ
The tradition that is Supported,6 its chain is indeed unbroken
Intact from its last narrator, to the One who has been Chosen
وَمَا بِـسَمْعِ كُلِّ رَاوٍ يَـتَّـصِلْ إِسْنَادُهُ لِلْمُصْطَفَى فَالْمُتَّـصِلْ
And whatsoever is connected, by the hearing of all who narrated
Through the one who has been Chosen, the term is then Connected7
مُسَلْسَلٌ قُلْ مَا عَلَى وَصْفٍ أَتَى مِثلُ أَمَـا وَاللَّهِ أَنْـبَانِي الْفَتَى
Linked8 is the tradition, that does come with a story
As in the saying, “By God it was the lad who did inform me”
كَـذَاكَ قَدْ حَدَّثَنِيـهِ قَائِـمـاَ أَوْ بَـعْدَ أَنْ حَدَّثَنِـي تَبَسَّماَ
Likewise: “He told me as he was standing”
Or, “And after he told me he was smiling”
عَزِيـزُ مَرْوِي اثْـنَينِ أَوْ ثَلاَثَهْ مَشْـهُورُ مَرْوِي فَوقَ مَا ثَلاَثَهْ
Strengthened9 is the narration, related by two or three
Popular10 is the one, related by more than three
مُعَنْـعَنٌ كَعَنْ سَعِيـدٍ عَنْ كَرَمْ وَمُبْـهَمٌ مَا فِيهِ رَاوٍ لَمْ يُسَمّ
Like “from Saʿīd from Karam,” the Muʿanʿan is proclaimed
The Obscure11 contains a person, who has not been named
وَكُلُّ مَـا قَلَّـتْ رِجَالُهُ عَـلاَ وَضِدُّهُ ذَاكَ الَّـذِي قَدْ نَزَلاَ
Those whose men are few, are indeed Uplifted12
Opposed to those the ones, which are deemed Descended13
وَمَا أَضَفْتَهُ إِلَى الأَصْحَابِ مِنْ قَولٍ وَفِعْلٍ فَهْوَ مَوْقُوفٌ زُكِنْ
And that which you related, to the Companions of the Prophet
From their speech and from their actions, the term is then Suspended14
وَمُـرْسَلٌ مِنْهُ الصَّحَابِيُّ سَقَطْ وَقُلْ غَرِيبٌ مَا رَوَى رَاوٍ فَقَطْ
Sent15 is the tradition, the Companion is omitted
And say, Strange16 is the one, that only one related
وَكُلُّ مَـا لَمْ يَتَّـصِلْ بِـحَالِ إِسْـنَادُهُ مُنْـقَطِعُ الأَوْصَالِ
And each report that does fall short, in its full connection
Its chain is really lacking, Severed17 in its union
وَالْمُعْـضَلُ السَّـاقِطُ مِنْهُ اثْنَانِ وَمَـا أَتَـى مُدَلِّـساً نَوْعَانِ
Problematic18 is the one, from which two are fallen
And that which comes Concealed,19 its types are two in version
الأَوَّلُ الإِسْـقَاطُ لِلشَّيْـخِ وَأَنْ يَنْقُلَ عَمَّنْ فَوقَـهُ بِـعَنْ وَأَنْ
The first of these is by, dropping the teacher and
relating from above him, using terms like “from” and “that”
وَالثَّانِي لاَ يُسْقِطُهُ لَكِـنْ يَصِفْ أَوْصَافَهُ بِمَـا بِـهِ لاَ يَنْعَرِفْ
The second does arise, not by dropping, but when you do describe
Those traits of his by which he is not recognized
وَمَـا يُخَالِفْ ثِـقَةٌ بِـهِ الْـمَلاَ فَالشَّاذُّ وَالْمَقْلُوبُ قِسمَانِ تَلاَ
The one by which the trusted contradicts the greater number
Anomalous20 it is, while the Switched21 are two in number
إِبْـدَالُ رَاوٍ مَـا بِـرَاوٍ قِـسْمُ وَقَلْبُ إِسْنَادٍ لِمَتْـنٍ قِـسْمُ
The first: a switch within the chain, one person for another
But the flipping of the chain to another text, that is the other
وَالْـفَرْدُ مَـا قَيَّـدْتَهُ بِـثِقَـةِ أَوْ جَمْعٍ أَوْ قَصْرٍ عَلَـى رِوَايَةِ
And Singular22 is the tradition confined to a trustworthy person
To a group or to a region, by way of one narration
وَمَا بِـعِلَّـةٍ غُمُـوضٌ أَوْ خَفَـا مُعَلَّـلٌ عِنْـدَهُمُ قَدْ عُرِفَـا
And whatever contains a flaw, subtle or obscure
Is then deemed Defective,23 with them known for sure
وَذُو اخْـتِلاَفٍ سَنَـدٍ أَوْ مَتْـنِ مُضْطَرِبٌ عِنْدَ أُهَيـلِ الْفَـنِّ
Those that do contain, variance in their text or chain
Confounded24 are they named, by the masters of this game
وَالْمُدْرَجَاتُ فِي الْحَدِيثِ مَا أَتَتْ مِنْ بَعْضِ أَلْفَاظِ الرُوَاةِ اتَّصَلَتْ
And those Interjections25 into the traditions, are what have come to us
From the words of the narrators, in the chains continuous
وَمَـا رَوَى كُلُّ قَرِينٍ عَنْ أَخِـهْ مُدَبَّـجٌ فَاعْرِفْهُ حَقاًّ وَانْـتَخِهْ
And what a peer narrates on the authority of his brother,
Adorned26 it is, so know it well, and by it gain your honor
مُتَّـفِـقٌ لَفْظـاً وَخَطاًّ مُتَّـفِقْ وَضِدُّهُ فِيمَـا ذَكَرْنَا الْمُفْتَرِقْ
Agreeing with another, in wording and in script, is the Congruous27
The flip of this, as we have mentioned, is termed Incongruous28
مُؤْتَلِفٌ مُتَّـفِقُ الْـخَطِّ فَـقَطْ وَضِدُّهُ مُخْتَلِفٌ فَاخْشَ الْغَلَطْ
The Common29 one agrees, only in its script
Opposed to it is Discordant,30 so be wary of a slip
وَالْـمُنْكَرُ الْـفَرْدُ بِهِ رَاوٍ غَدَا تَعْدِيـلُهُ لاَ يَحْـمِلُ التَّـفَرُّدَا
Detested31 is the tradition, arising from the single person
Whose vindication cannot strengthen the sole narration
مَتْرُوكُـهُ مَا وَاحِدٌ بِـهِ انْـفَرَدْ وَأَجْمَعُواْ لِضَعْفِـهِ فَهُوَ كَرَدّ
The tradition is Discarded32 that a single one related
Whose weakness is agreed, which is then rejected
وَالْكَذِبُ الْمُخْتَلَقُ الْـمَصْنُوعُ عَلَى النَّبِي فَذَلِكَ الْـمَوْضُوعُ
And the lie, concocted and contrived
On the Prophet, is Fabricated33 and connived
وَقَدْ أَتَتْ كَالْجَوْهَرِ الْـمَكْنُونِ سَمَّيْـتُهَا مَنْظُومَةَ الـْبَيْقُونِي
And it has come, like a pearl, veiled from show
Ode of Bayqūnī, have I named it so
فَوْقَ الـثَّلاَثِيـنَ بِأَرْبَعٍ أَتَـتْ أَقْـسَامُهَا تَمَّتْ بِخَيْرٍ خُتِمَتْ
By four beyond thirty thus have come
their lines in sum, with grace they’re done.
FOOTNOTES: 1 Ṣaḥīḥ 2 Ḥasan 3 Ḍaʿīf 4 Marfūʿ 5 Maqṭūʿ 6 Musnad 7 Muttaṣil 8Musalsal 9 ʿAzīz 10 Mashhūr 11 Mubham 12 Isnād ʿĀlī 13 Isnād Nāzil 14 Mawqūf 15Mursal 16 Gharīb 17 Munqaṭiʿ 18 Muʿḍal 19 Mudallas 20 Shādh 21 Maqlūb 22 Fard 23Muʿallal 24 Muḍṭarib 25 Mudraj 26 Mudabbaj 27 Muttafiq 28 Muftariq 29 Muʾtalif 30Mukhtalif 31 Munkar 32 Matrūk 33 Mawḍūʿ
From https://studentofislam.com/
The Ode of Bayqūnīyyah is a celebrated primer of ḥadīth terminology that represents the entry of a student of knowledge into the very broad discipline of ḥadīth sciences. Authored by ʿUmar b. Muḥammad b. Futūḥ al-Bayqūnī [lived circa 1080H/1669CE], a Shāfiʿī scholar of Damascus about whom very little is known, it comprises 34 couplets of poetry covering exactly 34 types of ḥadīth. Upon completion of its study and receiving an ijāzah in this text going back to the author, I am pleased to present an original verse translation into English for the first time. Please note that this is a non-traditional, flowing translation and not a commentary, and should be studied with the aid of a teacher or a detailed commentary.
Bayquniyya-ode-ar-eng-rhymed.pdf
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Bayquniyya-ar-eng.pdf
Swedish
Al-Bayquniyya
Översättning: bmk
Jag börjar med att lovprisa (Allah) och sända välsignelser över
Muhammad, den bäste Profet som sänts.
Det finns ett antal indelningar av hadith –
var och en (av dem) ska här tas upp och definieras.
Den första är sahîh, och det är den (hadith) som har en sammanhängande
kedja (muttasil al-isnad), och inte är mu`alllal eller shâdhdh,
som förts viader från en tillförlitlig (`adl) och noggrann (dâbit) till en annan
vars tillförlitlighet och noggrannhet man sätter tilltro till.
Hasan är den (hadith) vars (överförings-)väg är känd. men
vars berättare inte är lika kända (för sin `adl och Dabt) som (de som bedöms som) sahih.
Och alla (hadither) som inte når upp till graden av hasan
är da`îf, och av finns många kategorier.
Det som tills skrivs Profeten (kallas för) marfû`,
och det som tillskrivs en tabi`i (kallas) maqtû`.
Musnad är en (hadith) vars kedja är sammanhängande från den (senaste)
berättaren fram till den Utvalde (Profeten), utan att något saknas;
Och den (hadith) vars berättare (i varje led fört den vidare) genom sama`
i en sammanhängande kedja (som når fram till) den Utvalde (Profeten) är muttasil. [1]
Musalsal (kallas en hadith) om den förmedlas på ett speciellt sätt,
t.ex. (om den inleds med orden) “Vid Allah, den unge mannan underrättade mig om…”
likaså (om den åtföljs av åtbörder som) “Han berättade detta för mig stånde”
eller: “Efter att har berättat detta log han”.
`Azîz är en (hadith) som förmedlats av två eller tre berättare,
och mash-hûr är den om den förmedlats av fler än tre.
Mu`an`an är (en hadith där berättarens namn introduceras med ordet `an) som “från Sa`id från Karam”
och mubham är den (hadith) där en av berättararna inte (uttryckligen) angivits.
Alla (hadither) vars berättarled är få (kallas) `âlî,
och motsatsen till det är nâzil.
En (hadith) där du tillskriver en sahabi
ord eller handlingar (kallas) mawquf.
Mursal är (den hadith) där sahabin saknas,
och gharib är det (en hadith) som bara överförts av en enda berättare.
Alla (hadither) vars kedja i något led inte är sammanhängande
är munqatir (dvs. kedjan är) bruten.
/fortsättning följer insha’Allah/
Noter:
[1] Den definition som ges här skiljer sig från andra definition i det att den utelsuter berättelser som går tillbaka till någin sahahbi eller tabi`i. I andraframställningar kallas även de sammahängande kedjor som inte når fram till Profeten (s) för muttasil.[2]
Turkish
MANZUMETÜ’L BEYKUNİYYE TERCÜMESİ
Müellifi Ömer (Taha) bin Muhammed bin Fettuh el-Beyküni ed-Dımeşki olup hicri 1080/1669 tarihinde vefat etmiştir.Bkz Mu’cemul-Müellifin II/18/Beyrut 1993)
1-En hayırlı nebi olarak gönderilen Muhammed sallallahu aleyhi ve sellem’e salat ve hamd ile başlıyorum.
2-Hadis ilminin kısımları pek çoktur Bunların her biri nazm içinde gelecek ve tarifi yapılacaktır.
3-Hadis ilminin kısımlarından ilki Sahih lizatihi’dir isnadı muttasıl olup şazz ve illetli olmayan hadistir.
4-Onu adalet ve zabt sahibi ravi yine kendisi gibi nakline ve zabtına güvenilir olan raviden rivayet eder.
5-Hasen hadis: Tarikleri bilinen ricali ise sahih hadisin ricalinin şöhret bulması gibi şöhret bulamamış hadistir.
6-Sahih ve hasen hadisin derecesinden aşağı derecede olan her hadis zayıf hadistir Onun çeşitleri çoktur.
7-(Sahabe’i kiramdan) Nebi sallallahu aleyhi ve sellem’e izafe edilen her hadis Merfu Tabiin’e izafe edilen ise Maktu’dur.
8-Müsned (Peygamber sallallahu aleyhi ve sellem)’e varıncaya kadar ravisi açısından isnadı muthasıl olup intika bulunmayan hadistir.
9-İsnadı her bir ravisinin işitmesiyle Peygamber sallallahu aleyhi ve sellem)’e ulaşan hadis Muthasıl hadistir.
10-Müselsel hadis de Ravileri itibariyle tek bir vasıf üzere gelen hadistir Mesela Allah’a yemin olsun ki şu genç bana haber verdi…
11-Yine böyle:Onun bana ayakta olduğu halde tahdis etti yahut bana hadisi naklettikten sonra tebessüm etti denilmesi de böyledir.
12-İki yahut üç ravinin rivayeti Aziz üçten fazla olanın rivayeti Meşhurdur.
13-Muanan hadis an saidin an keramin gibi mübhem içinde ismi zikredilmemiş ravisi olan hadistir.
14-Ricali az olan her hadis Ali bunun zıddı ise Nazil hadistir.
15-Ashaba izafe ettiğin şey muhaddisler katında Mevkuf hadis olup ilim ve ferasettir.
16-Mürsel hadis seneden sahabi düşmüş olarak (Tabiu’nun) Hz Peygambere ulaştırdığı hadistir.Sadece bir ravinin rivayet ettiği hadise de Garib hadis denir.
17-Her halükarda isnadı muftasıl olmayan hadis Munkatı hadis olup isnadı kopmuştur.
18-Mu’dal hadis peşpeşe iki veya daha fazla ravisi düşen hadistir Müdelles olarak gelen hadis iki çeşittir.
19-Birincisi Tedlisü’ş-şeyh’tir O şeyhin seneden düşürülmesidir Bu da şeyhin şeyhinden an ve en lafızlarıyla nakletmekle olur.
20-İkincisi şeyhini düşürmez fakat onun vasıflarını bilinmeyen sıfatlarıyla vasfederek (tedlis yapar)
21-Sika ravinin sika raviler topluluğuna muhalefet ettiği hadis Şazz hadisdir Onu takip eden Maklub hadis ise iki nevidir.
22-Hadisin kendisiyle meşhur olduğu raviyi senedeki ravi ile değiştirmek bir kısım bir senedin başka bir senede kalbedilmesi diğer kısımdır.
23-Ferd sika bir ravi ile yahut muayyen bir beldeden bir topluluk ile belli bir rivayete hasredip kayıtladığın hadistir.
24-Kendisinde kapalı yahut gizli bir illet bulunan hadis Muallel hadistir Muhaddisler katında öyle bilinir.
25-Metinde yahut senedinde ihtilaf bulunan hadis Hadis Usülü alimlerine göre Muzdarib hadis’tir.
26-Hadisteki Müdreçler ravinin bazı lafızları getirip eklediği hadistir.
27-Birbirine yakın akranın kardeşinden rivayet ettiği hadis Müdebbe. Hadis’tir Öyleyse onu iyi tanı ve öğrenmekle iftihar et.
28-Hadis senedinde ravi isimleri künyeleri ve nisbetleri) yazılış ve okunuş şekli itibariyle aynı olan Müttefik zikrettiğimiz şeyde onun zıddı Müfteriktir.
29-(Hadisin senedinde ravinin isminin ve nesebinin) sadece yazılış şeklinde ittifak varsa Mu’telif hadis’tir onun zıddı ise Muhtelif hadis’tir.
30-Tekbir ravi infirad eder fakat o ravinin adaleti teferrüdü makbul olan diğer raviler seviyesine ulaşmamışsa Münker hadis’tir.
31-Hadisin Metruk oluşu tek kaldığı bir hadis olup o kişinin zayıflığı konusunda (Muhaddisler) icma etmişlerdir Bu hadis Merdud hadis gibidir.
32-Nebi sallallahu aleyhi ve sellem’e yalan uydurma ve iftira izafe etmek işte bu Mevzu hadis (dir).
33-Bu bilgiler geldi sanki cevherü’l meknun ona isim verdim Manzümetü’l-Beykun.
34-Otuzdört beyit olarak geldi sonra hayırla hitama erdi.
Sharh
Recital (youtube)
Mawlid Ayat
Verses in the Holy Quran
relating to The Messenger of Allah ﷺ
Compiled by bmk for the Damas Cultural Society
English: View | Dowload
Svenska: View | Dowload
Miracles accompanying the Blessed Birth of the Prophet ﷺ
Miracles accompanying the Blessed Birth of the Prophet ﷺ
With comments on Chapter Four of Qasida Burda
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Miracles of the Prophet ﷺ, his Companions adn the Awlia
Miracles
Miracles of the Prophet ﷺ and his Companions
- Miracles accompanying the Birth of the Prophet (s)
- The Miracles of the Cave
- The fortunate Ya’foor – the donkey of the Propht (s)
- Guiding light sticks
- Birds listening to the Prophet (s)
Miracles of the Awlia
Mustalahat al-Hadith: Brief list of Technical Terms
Hadith terminology : Brief list of Technical Terms
A brief description of how hadith are classified:
Laymen and non-experts should not attempt to classify hadith – they should rely on the judgement of acknowledged hadith scholars.
To categorize a hadith, the scholars would first verify the names of all the people who conveyed the hadith, and the time when they lived, so as to see if it is reasonable that they met. If a name is missing, or if the names do not match, there will be a gap in the chain. This will affect the rank of the hadith, but it will not automatically classified as false. (more…)
Qasida | Al-Bakariyya – القصيدة البكرية
Al-Bakariyya - القصيدة البكرية
A poem of tawassul by the Prophet Muhammad ﷺBy Sh. Sayyid Muhammad al-Hasan al-Bakari (d. 952 H.)
With tashtir of His Eminence Sh. Muhammad Al-Yaqoubi
ﷺ
Original poem in Arabic by Sh. Muhammad al-Hasan al-Bakari English translation by Sh. Muhammad al-Yaqoubi Svensk översättning av bmk/damas
عربي
English
From Shaykh Muhammad al-Yaqoubi FB page 31 December 2015
No Mercy that Allah has sent or will send,
none that may ascend; descend or transcend
In the realm of Allah or in His Sovereignty,
Whether it is specific or comes in totality,
Except that Taha , His Servant, the elect,
His Prophet, the Preferred whom he verily has sent
Is certainly the means of it as well as a source,
A fact that every man through reason can course.
So beseech him always for everything you need,
For he is the Shafi’ who accepts all who plead.
Take shelter in Him from all distress,
For safety is he always as well as fortress.
Put down the loads of hope at him there;
He is the refuge the one who will bear
In a state of hardship when calamities befall,
Do not despair and upon him call
O most Esteemed of what Allah did create,
And the best by whom to Him we supplicate.
How many a time you removed grave grief,
And this is what afflicted me again, in brief.
More helpless than me none did ever exist:
What strength do I have or stamina to persist?
By him who made you in the world sublime
And raised you to a rank no one can climb
Disencumber me of all hardships and pain;
Whom do I solicit if you desist or refrain?
At loss am I ; my patience is gone.
I have not a clue of what next is to be done
You are the door to Allah; whoever finds a way
to travel without you will surely be turned away.
Prayers on you as the winds of the north
Swiftly shake hand with the flowers that come forth
With Salam from Allah as the scent of the Houses
Smells sweet, and the fragrance of incense arises
With the Family, the companions so long as a pigeon
Whose twig is succulent coos loudly in the region.
By Imam Abul Hassan Muhammad al-Bakri Alayhi Rahma from al-Anwar wa-Misbah al-Surur wal-Afkar wa-Dhikr Nur Muhammad al-Mustafa al Mukhtar translated by Sayyiduna Shaykh Muhammad al-Yaqoubi.
This beautiful poem is amongst those in the daily awrad book of the students of Sayyiduna Shaykh Muhammad al-Tayyib.
Swedish
av al-Sheikh al-Sayyid Abul-Hasan Muhammad al-Bakri (d. 952 H)
Översättning: bmk/damas
I all barmhärtighet den Barmhärtige
ska sända eller har sänt upp eller ned
till himmelriket eller till jordens rund,
som förmån eller allomfattande nåd,
är Ta-Ha – Hans utvalde Förkunnare,
Hans tjänare och huldaste Sändebud –
den som Han gjort till källa och till kanal;
det vet envar som äger vett och förstånd.
Åt honom kan du anförtro allt ditt hopp –
han är ett ombud som alltid tar emot;
och sök i farans stund hos honom beskärm
ty han är dig en fristad och säkert värn.
Lägg inför honom ned dina börders ok
ty han är vännen som tar sig an din sak.
När svårigheter hopas och ofred rår
och hårda tider – anropa honom då.
O ädlaste av varelser inför Gud,
du bäste genom vilken vi Honom ber,
När nöd och ångest griper mig – då är du
den som fördriver oro, sorg och betryck.
Ack, ser du någon mera hjälplös än mig,
och mera nödställd – hur kan jag härda ut?
Jag ber vid Den som korat och upphöjt dig
till högsta rang, dit ingen annan når upp:
O, skynda att befria mig ur min nöd!
Vem kan jag be om du ej mottar min bön,
när ingen utväg finns och mitt tålamod
är slut, och jag vet varken in eller ut?
Ty du är människornas dörr till Allah –
den som går annan väg kommer aldrig fram.
Så må du smekas av välsignelsens vind,
som leker utmed sluttningens blomsteräng,
och friden som från Helgedomen sänds ut
och skänker doft åt aloe och åt mysk.
Må fågeln från sin späda gren lysa fred
över den nobla Släkten och Sällskapet.
Miracle
On one of the occasions when Sheikh Muhammad al-Tayyib (may Allah be pleased with him) was performing hajj, he was accompanied by the Sheikh and Reciter `Abd al-Rahim al-Dibs wa al-Zayt. Sheikh `Abd al-Rahim’s camel got lost, and with it an amount of money entrusted it to him by other people for conducting trade on their behalf. Sheikh `Abd al-Rahman was exasperated – he feared the people would accuse him of having wrongfully taken their money and means of subsistance. He went to Sheikh Muhammad al-Tayyib and told him what had happened, and the Sheikh supplicated for him with the following words: “May Allah give you something better in return”. However, Sheikh `Abd al-Rahim insisted that he supplicate ardently for him, saying: This is people’s money. Sheikh Muhammad al-Tayyib then felt sympathy for his situation, and turned towards Allah making tawassul by His Messenger – peace be upon him and his family – by reciting the famous qasida which begins with these lines:
ما أرسل الرحمن أو يرسل ** من رحمة تصعد أو تنزل
“Ma arsala al-Rahmanu aw yursilu”
“No Mercy That Allah has sent or will send”
He then turned towards Sheikh `Abd al-Rahim and said to him: “You found your camel”, and within a very short while, two Arabs came and brought him the lost camel.
Qasida | Tala Shawqi – طال شوقي إلى الحبيب | Sh. Muhammad al-Yaqoubi
Qasida | Tala Shawqi - طال شوقي إلى الحبيب
By His Eminence Shaykh Muhammad Al-YaqoubiEnglish - عربي
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The smell of Jasmine – نشر الياسمين
Qasida | The Green Dome – القبة الخضراء | Sh. Muhammad al-Yaqoubi
Qasida | The Green Dome - القبة الخضراء
By His Eminence Shaykh Muhammad Al-YaqoubiEnglish - عربي
Qasida | The Messenger of Allah – أين توقير النبي المصطفى | Sh. Muhammad al-Yaqoubi
Qasida | The Messenger of Allah - أين توقير النبي المصطفى
From "Raising Aspirations - Describing the state of the Ummah"A poem of 313 lines - من قصيدة : رفع الهمة في وصف أحوال الأمة
By His Eminence Shaykh Muhammad Al-Yaqoubi
English - عربي
Qasida | The smell of Jasmine – نشر الياسمين | Sh. Muhammad al-Yaqoubi
Qasida | The smell of Jasmine - نشر الياسمين
By His Eminence Shaykh Muhammad Al-YaqoubiEnglish - عربي
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The smell of Jasmine – نشر الياسمين
Qasida | Who visits Taha – من زار طه أحمدا | Sh. Muhammad al-Yaqoubi
Qasida | Who visits Taha - من زار طه أحمدا
By His Eminence Shaykh Muhammad Al-YaqoubiEnglish - عربي
تضامناً لعودة الشيخ محمد أبو الهدى اليعقوبي إلى منبره
من زار طه أحمدا * بوجهه النور بدا
ونال منه نظرة * ونفحة وسؤددا
هذا النعيم السرمدا
قال الرسول المصطفى * ملاذ أهل الاصطفا
من زارني في روضتي * أنلته شفاعتي
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Qasida | Ya Ajmalal-Anbia – يا أجمل الأنيباء – Oh most beautiful Prophet
Ya Ajmalal-Anbia
يا أجمل الأنيباء - Oh most beautiful ProphetA poem about the Intercession of the Prophet Muhammad (ﷺ)
In four different maqams: Bayat, Rast, Hijaz, Saba
Qasida | Ya Ayyhua’l-Mukhtar – يا أيها المختار | Sh. Muhammad al-Yaqoubi
Qasida | Ya Ayyhua'l-Mukhtar - يا أيها المختار
By His Eminence Shaykh Muhammad Al-YaqoubiEnglish - عربي
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Questions & Answers | Sh. Muhammad Al-Yaqoubi (2013)
ISLAMQA – Questions & Answers
With Shaykh Muhammad al-Yaqoubi on Islam Channel Live Call in. Birmingham, February 2013
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Topics
Following a Shaykh
Knowledge & Dhikr
Advice for Hajj
Adressing the Prophet (s)
Sacrifice of Gratitude
Playlist | Med svensk text
Questions & Answers | Sh. Muhammad Al-Yaqoubi (Damascus 2002)
Answers provided by al-‘Allamah
Shaykh Muhammad al-Ya’qoubi of Damascus (may Allah protect him)
From shaykhibrahiminstitute.org
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Beliefs
Question:
Dear Shaykh, I am honoured to be able to ask such a great scholar a question directly. My question relates to the Prophet (s.a.w.)’s parents.. I always believed that they would be forgiven as they had not received the message of Islam. However, a brother then posted me the following Hadith: “The following is from a book produced by Imam Anwar Al-Aulaqi, based upon Ibn Kathir’s ‘The Beginning and The End’. Anas narrated that a man asked: ‘O Messenger of Allah, where is my father?’ He replied: ‘In Hell-Fire’. Then when the man turned away, he (The Prophet (SAW)) called him and said: ‘My father and your father are both in hell.’ Al-Bayhaqi stated after relating these traditions in his work Dala’il An-Nubuwah: ‘And how would the father and grand-father of the Prophet (SAW) not be in such circumstances regarding the hereafter when they used to worship idols until they died, and they did not follow the religion of Jesus Son Of Mary, upon whom be peace.'” In addition I was posted the following Hadith: Abu Huraira narrated: The Prophet (SAW) visited his mothers grave, and he wept and caused those with him to weep too. Then he said, ‘I asked my Lord’s permission to visit my mother’s grave and He allowed me. I also asked his permission to seek forgiveness for her, but He did not permit me. So do visit the graves, they will remind you of death. [Muslim] These Hadith were presented to me as evidence that the Prophet (s.a.w.’s) parents are in the Hell-fire. I would really appreciate if you could tell me (with evidences please) what is the correct opinion on this matter according Ahl us Sunnah wal Jamaah
Answer:
Glory be to Allah; prayers and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam. First of all, I would like to mention that the reliable opinion on the parents of the Prophet Salla Allah-u alayhi wa’aalihi wasallam is that they will survive on the Day of Judgment and they will be in al-Jannah. One of the major scholars of advocated this opinion is the great Hafiz al-Imam as-Suyoutiy in several works, one of them is Masaalikul- Hunafaa fee waaliday al-Mustafaa salla Allah-u alayhi wa’aalihi wasallam. It is included in a collection of his famous collection of epistles known as “al-Haawee llifataawaa” published in two volumes. It is also published separately in several editions. Another scholar is al-Imam Muhammad Ibn ‘Abd ar-Rasoul al-Barzanjiy; he also compiled a work that has been recently published, “Sadaad ad-Deen wa Sidaad ad-Dayn fee Najaatil -‘Abawayn ash-Shareefayn. It is clear that the issue is of dispute and every proof present to support the opposite opinion is refuted by method of exegesis, i.e. looking at its meaning as in father meaning uncle for instance, and by providing counterproofs as well. In subject that relates to the Prophet salla Allah-u ‘alayhi wa ‘aalihi wasallam, I advise the readers of taking heed to the works of the great later scholar, known as lover of the Prophet salla Allah-u ‘alayhi wa ‘aalihi wasallam, shaykh Yousuf an-Nabhaaniy rahimahu Allah ta’aalaa (d. 1350H.). His books were well received and recommended by the foremost scholars of his time across the Islamic world. Concerning the questioner’s request of a proof, I would like to say that the request is unusual and alien to the tradition of fatwa. The Mufti’s duty is to provide the ruling with a reference or without depending on the case but not to deliberate on the proofs of it. However I would like to seize this opportunity to draw some guidelines for this questioner and others who represent a layer of the society that is known in the field of sacred knowledge as the commons or “al-‘awaamm”. When faced by a legal or problem or doctrinal misunderstanding, the job of the common is to first to look for wherefrom he receives the answer, i.e. the source of knowledge, and make sure that it is authentic and trustworthy; So ask the people of knowledge if you do not know) as in surat al-Anbiyaa’. By authentic I refer to the integrity of the chain of the scholar and by trustworthiness I refer to the loyalty to the doctrine of ahlussunnah. Second, when getting the answer which may be difficult to understand, due to several reasons, the least of which is the incapability of the questioner to comprehend the answer, the questioner must listen and adhere without challenging the authority as Allah subhaanahu wata’aalaa described the believers in the Noble Qur’an (we hear and we obey). If the questioner is ambitious to learn more about the subject raised in the question he should change from a common to a student of sacred knowledge, find a shaykh or more, and gradually and systematically develop his understanding of the deen in a circle. The questioner should be satisfied with an answer that points out to the reliable opinion or provides the ruling and should also recognise his inability to make a judgment on this subject due the long list of requirements in the field of knowledge. The Western culture has changed Muslims’ attitude towards any religious issues from adherence to rebelliousness, from obedience to challenge and from following authorities to questioning authorities. The result is that people now believe that every person must make his own judgment and form an opinion in a field of studies that would take a scholar twenty years to be able to tread in with cautiousness and humility. The Western culture is built on rejection of faith, irrelevance of revelation, glorification of the human and the human authority versus the Divine thus putting reason over text, which is the reason why we are witnessing this intellectual mess in the Islamic arena.
Question:
Assalaam walaikum Shaykh, What should the Ahl As-Sunnah stance be on the Ahl al-Bayt, and how does it differ with the Shia assertion of Ismah (infallibility), how much love should we bestow on them and is their maqam higher then the sahabah’s? Also what about their assertion of praying on Turbah or natural surfaces is this a valid Fiqh opinion
Answer:
Glory be to Allah; prayer and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam. The descendants of the Prophet Salla Allah-u alayhi wasallam through his two grandsons Sayyidunaa al-Hasan and Sayyiduna al-Husayn radiya Allah-u ‘anhumaa are parts of the family of the Prophet salla Allah-u ‘alayhi wasallam known in Arabic as (‘Aal al-Bayt). The major reference to the rights of the family of the prophet Salla Allah-u ‘alayhi wasallam is in the Qur’anic verse, {Say, I do not ask you for any reward for IT [the Qur’an] except friendship to my kin}. In addition to this verse there are several hadith that speak loudly of the rights the Prophet Salla Allah-u ‘alayhi wasallam laid upon us concerning his family. These rights vary from love and respect to financial rights in the Public Funds. Love and respect for the family of the Prophet is one of the features that distinguished the path of Ahlussunnah for centuries. The books of Fiqh, history, biographies have countless examples of the relationship between the Ulema and ‘Aal al-Bayt. The great Imam sidi Ahmad Zarouq wrote in his “Qawaa’id at-Tasawwuf” a principle on the love for the family of the Prophet; ash-Shaykh al-Akbar Muhyideen Ibn ‘Arabiy wrote a beautiful section in his “Meccan Revelation” on ‘Aal al-Bayt; both elaborated on the special high rank of ‘Aal al-Bayt and their special merit on the Day of Judgment. Al-Qadi ‘Iyaad rahimahu Allah quoted the various hadiths that compel Muslims to the rights he salla Allah-u ‘alayhi wasallam has upon us concerning his family. A good reference on this subject is “ash-Sharaf al-Mu’abbad li-‘Aali Muhammad” By shaykh Yousuf an-Nabhaaniy. On how much love we should have for them let me quote for you this story that happened with me: One of the greatest Ulema and men of Allah now in Damascus is shaykh Saleem al-Hammamiy who is 100 years of age, (at least). He is known for his extreme love for the family of the Prophet Salla Allah-u ‘alayhi wasallam. Upon one of my stays in Damascus in the beginning of this year (2002) I met him a few times during several dinners held by his sons, he told me twice that he wanted to see me alone. So, I went to visit him; in his room he gave a gift (a lot of money) and wanted me to give him my word that I would consider him part of our family by saying (Saleem is one of us – the family of the Prophet); he added that this will give him one hope for survival on the Day of Judgment. When two scholars meet in a party, the scholar of ‘Aal al-Bayt is always foremost. Niqabat al-Ashraaf was a special administration that handled the register, birth, death, geneologies and financial rights of ‘Aal al-Bayt. Naqeeb al-Ashraaf was the official title of the head of that administration. Formally, half a century ago, when the Mufti and Naqeeb al-Ashraaf met, the latter takes precedence over the former, e.g. Naqib al-Ashraaf on the right-hand side of the president and the Mufti on the left-hand side. Ahlussunnah’s love and respect for ‘Aal al-Bayt is immense and strong but not extreme so that it kept them within the tenets of the Deen. The extreme love the Shee’as had for ‘Aal al-Bayt led them to believe that they are impeccable, a position they have held for centuries. In some of their most recent writings some prominent shi’i leaders make it possible that some of the Imams of ‘Aal al-Bayt may reach levels higher in ranks than some prophets, which contradicts the Islamic dogma which states that messengers and then prophets are the best of all humanity with no single exception. We love the family of the Prophet salla Allah-u alayhi wasallam for his sake, for the blood that runs in their veins, or if we may put it in modern scientific terms, for the genes they inherited from him. It is sometimes difficult to stimulate this love for ‘Aal al-Bayt when people see the majority of them as ordinary people, less righteous than others, have no knowledge of the deen, with some of them even getting far off the deen so they question the whole principle. Had we loved them for their own sake we would be excused if we disrespect them when they transgress; but we love them above all for the sake of their grandfather, and whether they are righteous or sinful, they are his descendants and he is still their grandfather. This is why one of the Algerian scholars, shaykh ‘Ashour al-Khanqi, a devotee to the family of the Prophet salla Allah-u alayhi wa ‘Aalihi wasallam wrote a book on this issue under the title: “al-‘Ithaaf bifadli ‘Usaatil- Ashraaf”. I came across the title of this book several years ago and was very much interested in the life of the author; feeling compelled to be grateful to him on behalf of the living members of family of the Prophet Salla ‘alayhi-u ‘alayhi wa ‘Aalihi wasallam but the book, in its lithographic one hundred year old edition is as rare as a manuscript. Two years ago, I visited Princeton Library in my search of some manuscripts on hadith and went to its Arabic printed stocks and thought, not knowing where to start the search, I wondered how to find any rare book. To my surprise, I walked between the shelves and picked up one volume, the very first and it was this book on ‘Aal al-Bayt.
Question:
Salaam. In terms of status who’s is higher the Quran’s or the Prophet (pbuh).
Answer:
Glory be to Allah; prayers and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam; Al-Qur’an is in a higher status than the Prophet is. Actually there is no way to compare the Creator and His Attributes to the Created beings, not even to the Prophet himself. Every Muslim should be aware of the fact that the Qur’an is the Speech of Allah, which is one of His necessary Attributes. It is Pre-eternal, Everlasting, unlike the speech of the created beings. The Prophet Salla Allah-u ‘alayhi wasallam is the best of creation. I find it strange that a Muslim is posing this question about one of the most self-evident truths. One has to be cautious with maqam al-‘Ulouhiyyah. I advise the brother of studying with a trustworthy teacher a booklet on the Islamic Doctrine (‘Aqeedah) such as al-Fiqhul Akbar, at-Tahaawiyya, or as-Sanousiya.
Prayers
Question:
Is it obligatory to pray jumu’a prayer in a masjid?
Answer:
Jumu’a prayer is obligatory upon all men except the categories that are specified in the books of fiqh, such as women and travelers. There are certain conditions to be observed when holding Friday prayers in a place, but generally speaking, when other conditions are fulfilled, the prayer can be held either in a mosque or in any building or even in an open space.
Attending Friday prayer for people who are addressed with it is obligatory according to the Divine words in the Qur’an: “O ye who believe! When called for prayer on Friday, then rush to the remembrance of Allah, and stop selling, for that is better for you, if you really know.” The Prophet salla Allahu alayhi wa ‘aalihi wasallam warned against missing Friday prayers as we read in al-Muwatta: “Anyone who does not attend Friday prayers for three consecutive weeks, Allah will block his heart.” Friday prayers cannot be performed individually, and if missed, Dhuhr must be performed whether within the time or after the time. I advise the questioner to study the section on Friday prayer in Salvation of the Soul which is a concise book on fiqh according to the Hanafite school of law.
Question:
When we are in certain work environments, e.g. hospital, it is sometimes not possible to pray all five prayers on time, not just during the winter months. Is it not better to join the relevant prayers (e.g. dhuhr and asr) than miss them? If one then finds the time then one can repeat the particular prayer in its appointed time?
Answer:
Glory be to Allah; prayers and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam. “Allah does not task any soul beyond her capacity”. The five daily prayers must be performed within the allocated time; the required time is not included in any working contract. If the working schedule does not permit the person to pray then the person must leave the job and look for another job that accommodates the prayers. Working on the account of prayer time does not generate more income, as it apparently looks, but rather more calamities. The conditions of combining prayers are known in the books of Fiqh; working in a hospital is not one of them. One has to pray in time; if the prayer is missed then it has to be made up for, the impact of the sin is on the shoulder of the person who has to repent (do tawba) with the following conditions: 1- Immediate change of working timetable to fit in the prayers he is prone to miss. 2- Feel remorse about missing the prayers. 3- Determine not to miss any prayer again. One exceptional case, however, has to be mentioned in this context; it is the case of a medial doctor or assistant (e.g. nurse) and has to take part in a surgical operation that may last for several hours and cannot leave the operation, the person has to do the work that involves saving life and make up for the prayer he misses with no burden of sin in the delay.
Dreams
Question:
If one is in a state of wudu’ before going to sleep and does dhikr before sleeping and then has a very clear dream, how seriously should one believe the dream? Is it considered a ‘ru’ya?’
Answer:
There are several factors that should be taken into consideration when evaluating a dream. One of the most important is being in a state of wudu’ when possible; others include sleeping on the right side while facing towards the Qiblah, having performed prayer before sleeping, and having done the dhikr required before going to bed. The level of righteousness and purity a believer maintains is important in evaluating a dream; good dreams for a believer are one of 46 parts of Prophet-hood and are called “mubashiraat” as the Prophet salla Allahu ‘alayhi wa’aalihi wasallam says, which means, “bringing good news.” There are other factors which may affect one’s vision, such as the psychological state (e.g. sadness or worries) and/or the physiological state (e.g. pain or hunger). More credence may be given to the vision if one is in a “normal” state when it is seen. Bearing all this in mind, it is important to note that not all dreams can be interpreted; Ibn Seereen, Rahimahu Allah, the well-known authority on dream interpretation, used to interpret only one dream out of forty.
The advice of the Prophet salla Allahu alayhi wa ‘aalihi wasallam when we see bad dreams is to slightly spit three times at your left side and then say the recommended du’a: “O Allah! I seek refuge with You from the evil of what I just saw and ask you for the good of it.” The dream will not harm you, as the Prophet salla Allahu alayhi wa ‘aalihi wasallam stated; and then the dream should be kept a secret, not to be told but to scholars who have the insight and experience in dream-interpretation. The person who sees the dream should not attempt to interpret the dream or be affected by its apparent events; as in most cases, they are symbols that allude to other realities. It is the job of the scholars to find the appropriate interpretation through a thread that connects the event with its meaning. This thread that hints to the answer might be religious, social, or simply linguistic derived from the words or from proverbs. Do not worry when you see what appears to be “bad dreams” as they may, in fact, carry for you a lot of good news. “Prophet-hood has ceased; what has remained is only glad tidings brought through a good dream that a believer sees or is seen for him,” the Prophet salla Allah-u alayhi wa ‘aalihi wasallam says in a sound hadith in Sahih al-Bukhari.
Protection against Jinn
Question:
Asalamualikum. My question is a strange one. A few years ago I was possessed by a jinn through black magic. I went to many alims for treatment. In the end, I had to take medication. It was quite bad. Alhumdulliah, I am better than before but not 100%.the problem is that I still feel as though I am trapped in a cage and every time I make an attempt to better my position for example at work or sports or in deen I struggle. Its as if I can’t be successful in life. I know this sounds strange but I struggle so much with my self. I just don’t know what to do. Somtimes I lose all hope and don’t feel like praying.astagfurallah. Pls, can u help me in someway, any sort of dhikr for sakoon. wassalam.
Answer:
Glory be to Allah; prayers and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam. Two things I recommend to you and to all people who have similar problems: first, there is book of du’a called al-Hisnul Haseen by the great Imam Ibn al-Jazariy Muhammad ibn Muhammad. Maintain reading it all around the weekdays. It contains Qur’anic and Sunna du’a that protect from evil of jinn as well as the evil of humans from the Qur’an and from the Sunnah. Second, try to find a weekly dhikr session around your area or even if in another city and attend it regularly. The dhikr sessions and the company of the men of Allah both are inexpensive methods of protection. Mercy and tranquility come down from heavens together with angels to surround the people present in a dhikr session. As the Prophet salla Allah-u alayhi wasallam says in a sound hadith in Saheeh al-Bukhaariy narrated by Abu Hurayrah radiya Allah-u ‘anhu describing a session of dhikr and a by-passer, “they are the people whoever sits with them will never be under distress”.
Decisions
Question:
Is it permissible to cast lots in order to make a decision?
Answer:
In order to provide an answer to this question, we need to specify the type of decisions to which the question is referring. Generally speaking, one has to look at the action to see if it is obligatory or recommended according to the shari’a in which case one should not show any hesitation about performing the act; if it is proscribed or disliked, then one has to distance himself from it without any attempt to foresee whether there be any good in it. If the matter in question is neither incumbent nor prohibited, neither recommended nor disliked, and is simply permissible, then one may find a way to know whether one should do it or not. The best way in this regard is to do the istikharah prayer which is an essential tool in our survival kit to be used throughout our lives whenever we need to make decisions.
Sometimes the decisions we intend to make may involve other people, and we do not want to have any prejudice towards the people involved, so we need to use another method for determining the good for them, which is, in this case, casting lots. To clarify, we may present the following example: Ahmad wants to travel from Syria to do some business; he has two options to choose from: either to do business in Egypt or in Italy . He intends to take with him one of his several sons. First of all, he has to seek the shari’a ruling on his trip. If it is for doing business that benefits his country, it is then encouraged; but the two options here do not bear the same legal status; if business is the same, then traveling to an Islamic country is preferred over traveling to a non-Islamic country for several reasons; thus, casting lots to choose between the two countries would not be valid. However, when choosing between his sons, in order to make them all content with his decision, he may cast lottery, and then take with him the one whose name appears in the lottery. We read in al-Sahih that the Prophet salla Allah-u alayhi wa ‘aalihi wasallam used to cast lottery between his wives to decide whom to take with him when he went for battles. This lead scholars of the Principles of Jurisprudence to consider casting lots (or more precisely “Qur’ah” as known in Arabic), one of the final sources of legislation to which a Mujtahid may have recourse. Our encyclopedic works of Islamic law contain some rare examples of the application of this principle.
Studies
Question:
Bismillah; I wish to study the reasons for every ayah revealed in the Qur’an but have no idea where would be the best place to do this. Please, could you recommend a suitable place ? (I am doing a degree in Arabic at the moment) jazakallah khayr
Answer
Glory be to Allah; prayers and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam. The best method of studying this science is the find a teacher and study with him one of the major texts written on this subject. Islamic colleges offer a whole package i.e. a curriculum that covers the most needed subject for a student of sacred knowledge. The most circulated reference on Asbaab an-Nuzoul is under the same title by al-Imam Jalaal ad-Deen as-Suyoutiy printed in one volume and included in several editions of tafseer al-Jalaalyn. There are other works for specialists. The large works of tafseer are good authority on the subject. One of the best in this regard is al-Jami’ li ‘Ahkaam al-Qur’an by al-Imam al-Qurtubiy Abu ‘Abdillah Muhammad Ibn Ahmad printed in twenty volumes.
Question:
Asalamu ‘alaykum Sheikh Yaqoubi, I wondered if it would be possible to receive a breakdown of the course curriculum for studying Islam in Damascus as I’m interested in starting the course when I finish my current degree in 2005. I would also like to know who teaches the course. Thank you for your time.
Answer:
Asking for the curriculum of the course in Damascus while your plan is to travel there in two years seems to me too early. If you have this level of concern about studying the Sacred Knowledge, why do you not travel now to join the school and learn your Deen? Do you have a guarantee to live until 2005, and do you think that your university degree is going to help you on the Day of Judgment? Nothing is better and more rewarding in this life and in afterlife and more pleasurable more than seeking the knowledge that brings closer to Allah and His Messenger salla Allahu alayhi wa ‘aalihi wasallam.
For details of the curriculum of the shari’a courses in Damascus, you should contact the schools themselves, but beware as they do not usually write the curriculum in any foreign language. In addition, if you do not know Arabic well, then you should consider spending one year studying Arabic in order to be able to join one of the schools, which, by the way, run for six years. May Allah give you success with your endeavors to study the Deen and protect you from the evil of the Western educational system.
Question:
In sha Allah, I hope to begin a PhD in Islamic law and anti-discrimination law in September 2003. The study would be of a comparative nature. I am a human rights lawyer and thus am familiar with western concepts of human rights. However, I have not had the opportunity to study Islamic law in any great detail. I am however hoping that studying for the PhD will provide me with the opportunity to do so. A few people have said that it would not be wise to do so since I do not posses a vast amount of knowledge on Islamic law. I would greatly appreciate your advice on whether to proceed with the PhD in the chosen areas. I would love to study Islamic law but am worried about picking up the wrong information.
Answer:
Many Western universities have departments of religious studies that offer university degrees in Islamic studies. The question to ask is what is the goal of their curriculum? Do they intend to serve our Deen and provide our Ummah with ulama who know the shari’a? More importantly, do they really even present the Islamic point of view? A look at their curricula and the textbooks and the reference books they use will provide clearly negative answer as shari’a cannot be taught by John and George and the like and their writings. What is also important to examine is the methodology of studies the Western academia follows in its claimed quest for knowledge as the most predominant approach to the study of religion in post-modern times is the anthropological and the historical, both of which disregard the sacredness of texts and the impeccability of Prophets. They do not teach our shari’a; rather, they teach about it; they teach its history, looking at every text or event with a skeptical eye, and instead of showing conviction when firm belief is needed, they bring up their speculations instead. The result is disastrous: destruction of the foundations of Islamic Law, corruption of the students, and brainwashing the minds of Muslim students; all this is done under the name of “subjectivity.” I have visited several Western universities wherein I met professors and students, and I can say that there is hardly a department of religious studies in Western universities that teaches Islam without hammering its shari’a with the axe of so called “modernity,” so called “democracy,” and so called “Human Rights.” Our Muslim brothers and sisters who are enrolling in Western universities are not acquiring the necessary Islamic knowledge and are graduating with doubts and then some are even turning their weapons against Islam. Several graduates from such schools are now professors occupying chairs of Islamic studies in renowned Western universities often doing more damage to Islam than the Orientalists.
Frankly, I consider studying Islam at Western universities similar to studying Islam at Christian seminaries, or to be fair with Christians, like studying Christianity in Islamic colleges. Do you think that a graduate from an authentic Islamic university with a degree in Christianity will be entrusted by the church as an authority on Christian theology? Why, in our thirst for esteem (a degree) and money (a job) are we selling our Deen so cheaply? Most of the Muslim students who join departments of Islamic studies in Western universities come back to us with questions we would never have imagined anyone would pose. The dangers that lie in enrolling in these departments also lie in several other departments in faculties of humanity, such as departments of philosophy and departments of social sciences.
In summary, it is extremely dangerous for Muslim students to join such departments before getting deeply rooted in the studies of Islamic theology, Law, the basics of Qur’an and hadith sciences, history, and purification of the heart. Only after learning these sciences will they have immunity against the atheists’ attempts to pollute their minds. Studying Islamic Law and any other Islamic subjects should be done in Islamic colleges under the scholarship of the rightly guided ulama. There are many young Muslim students who, out of their love for the Deen and enthusiasm to support it, join departments of Islamic studies at Western universities before studying the shari’a in mosques with the ulama. By doing so, they expose themselves to the danger of being weakened in their faith and even losing their Deen.
I would like to take this opportunity to warn young Muslims against taking courses in these departments. Only after they are well trained in the sacred knowledge, and after they have graduated from Islamic colleges or studied for a similar number of years with the Ulama, could they join these departments with the intention that, after studying their methodologies and arguments, they can encounter them and refute them.
Fianace
Question:
Dear Shaykh, Assalamualakium. Today in the UK and US many financial institutions are offering ‘Islamic home mortgages’ which generally take the murabaha method where the bank buys the house and sells it on to you for a monthly payment which is dependent upon time i.e. If you pay them over 5 years, their ‘profit’ will be 5% per year and if you pay them over 10 years their profit will be 7% per year. This to me is very similar to a bank loan except that here the bank is getting involved in the purchase of the house and not just dishing out a loan. Is it still, in your opinion halal? They also say that the prophet (saw) allowed leasing in his time (how we lease cars today at a fixed APR rate over time). Is this true? Do you have any references where I can verify this and study the Islamic Economy, as it existed?
Answer:
Glory be Allah; prayers and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam. The above-mentioned information is not enough to issue a fatwa concerning the murabaha-based mortgage. A thorough look at the conditions of a given contract is a pre-requisite for the determination of its legality. Therefore, I would like to advise the brother to send us a copy of the proposed contract with all related information and give us enough time to look at it. (‘Aqd ‘Ijarah) which means in general terms a “rental contract” sometimes translated as lease, is one of the most common contracts in Fiqh with various pillars and conditions that can be looked up in any basic manual of Fiqh. One of the basic conditions of the rent (namely the fee) in a rental contract is that it must be defined and known so that the sum must be specified not a certain rate. The concept of a lease purchase as practiced in real estate in the West has no antecedent in Fiqh and contradicts in principle the general guidelines for legal contracts, e.g. two contracts in one. Therefore, we advise the questioner and all concerned people of keeping away from any mortgage contract that has not been verified in detail by trustworthy scholars who went through all the articles of the contract before determining its permissibility.
Question:
Asalam-o-alaikum. At one of your light study sessions, it was mentioned that Muslims were allowed to give mortgages to non-Muslims and take interest, but not allowed to take mortgages themselves. At a later date, you explained that this is to deprive the non-Muslim of wealth in this world. Hence, the question I pose is, are we allowed to have interest bearing accounts and also invest where we know there is a guaranteed element of interest to be generated to the policyholder from the varying financial products?
Answer:
Glory be to and salutation are due to His Messenger salla Allah-u ‘alayhi wasallam. According to the Hanafi School, we are allowed to charge interest over a loan we give to a non-Muslim in the non-Muslim land. Under no circumstances are we allowed to borrow money and pay it off with an interest, whether regardless of the lender and the land; it is absolutely haram. As to the issue of putting our savings in an interest-based account in banks in the West for example, it is a different issue from the issue specified in the Hanafi books. According to the general rules of Fiqh in the Hanafi School, it is haram to give the non-Islamic banks control over your wealth and allow. One may open an account to pay the monthly bills and run his business as required without leaving in the account any considerable sum. I have elaborated on this issue in several lectures and I have written an epistle on it, so I will do with this now inshaa’ Allah for the answer.
Question:
As-Salaamu ‘Alaikum dear Shaikh. I have a question regarding business ethics. I am intending to establish a cafe of some sort in London, basically a Halal variant on the espresso places which have appeared in various parts of London. One of the suppliers I have been considering is called Costa. This firm was originally an independent family firm, but was taken over by a company which at that time had a large interest in the alcoholic drinks industry. However, that company has since divested itself of these interests. Is it still acceptable to sell this company’s coffee?
Answer:
Glory be to Allah; prayers and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam. The question that you should be concerned about is not about the source of the income of your coffee supplier but rather about the legality of opening a café and still being an obedient servant of Allah without transgressing any of His boundaries. The way you put the question appears to be trapping me into giving you a fatwa that implies that opening a café is permissible. However, the best opinion I must have leads me to think that you are completely unaware of the issue and for you it is unquestionable, which shows how much of our actions we take for granted as halal. Opening a café in is forbidden due to what accompanies it and to what it entails. A café is a place where people buy coffee and sit to drink it. In the West, cafés are places of mixed genders where men and women sit at the same table. Often, lovers would sit together and God knows what they would be wearing and what they would be doing in that romantic place. If the café is for one gender, e.g. men, then the problem is worse. Do you think that you can open such a place, and make halal business and gain halal income from hosting lovers and offering the half naked people a shelter? I hope that you do not say that I want to make a halal café; as this in our time looks like carpeting the ocean. Do not think that opening a café for Muslims will make it halal, as a café is a usual place for gossip, where, men would sit by the sidewalk watching women by-passers, where men would sit to play card, or backgammon both of which are forbidden and often the café owner provides the cards and the tables. In the Islamic law, sitting in a café may invalidate a testimony of the witness. I would like to narrate a beautiful story that took place in our family. One of my father’s cousins some 60 years ago opened a café. Knowing that a café at a time when cafés were not as bad as they are now. My grandfather sayyid Ismael al-Yaqoubi, who was a great waliyy and highly respected amongst the Maghribi minority in Syria, happened to pass by the place in as-Suwayqa quarter, he paused for a few seconds and angrily threw a glance at the café then went on his way. His nephew, the café owner was not there at that moment, but when he came and was told what Sayyid Ismael did, he immediately kicked people out, put the chairs inside and closed down the café and never opened a café again. I mention this story as I heard it from a cousin of my father rahimahu Allah-u ta’aalaa, Abu ‘Ali ‘Abdo al-Yaqoubi. It is an example also of the society some sixty years ago, what the ulema needed to do and the response of the commons and their fear of Allah and shyness in front of Him. May Allah show mercy to those generations both the scholars and the masses and grant our generation the love for Allah, the fear and shyness of Him subhaanahu wata’aalaa. A person in your seriousness looking for the halal and investigating on the income of your supplier should not be involved in this business. I am sure that your reliance on Allah will be enough insurance for a prosperous life. Remember what Allah ta’aalaa said, “whoever fears Allah [by abstaining from haram] he will provide him with a recourse and give him rizq from where he does not expect”.
Question:
AsSalamu Alaikum. What is the situation regarding buying a house with a mortgage from say Barclays bank? Also I have been offered a job as a mortgage broker, is this halal for me?
Answer:
Glory be to Allah; prayers and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam. Buying a house with a mortgage, namely interest based loan, is haram. No madh-hab allows borrowing money and paying interest neither from a Muslim nor from a non-Muslim. I have written a epistle on this subject in Arabic that I will try to make available inshaa’ Allah.
Question:
1) Can we insurance our house? 2) can you or person involve make a claim on your car insurance?
Answer:
Insurance in general is haram. Contemporary scholars have studied the subject. My father, the great ‘Allamah shaykh Ibrahim al-Yaqoubi Rahimahu Allah wrote a work on insurance in the Muslim land and concluded that the only type of insurance that can be allowed is only pension. As to the non-Islamic land, with the consideration of the different conditions the types of insurance that are halal are the following: health insurance, retirement plan, car insurance. As to home insurance and life insurance, they are haram. Making reasonable claims without lying is permissible and money earned is halal. The reasoning and proofs of my opinion will be insha’a Allah published later insha’a Allah, people who attend my classes may pose this question when it is appropriate for an elaboration.
Social interactions
Question:
As-Salam-u’Alaykum Wa Rahmatullah-e-Wa Barakathu, Is it permissible for males to listen to the recitation of qasa’id sung by female voices?
Answer:
Glory be to and salutation are due to His Messenger salla Allah-u ‘alayhi wasallam. It is haram for men to listen to women singing other than his wife and his mahaarim (women he is permanently forbidden to marry). Listening to woman’s voices when they sing is a door to fitnah. There are enough male chanters.
Question:
Is it permissible to examine women which may involve looking at areas of the body which are unlawful for males, when training to become a doctor?
Answer:
Glory be to Allah; prayers and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam. It is haram for a male student of medicine or a graduate doctor to examine a fit woman just for the purpose of familiarising himself with certain parts of a woman. Such goals can be achieved through other illustrative methods. If the woman is sick and needs treatment, it is permissible for a student to examine her with his supervisor but not for the whole class. Making the examination a show in a class is haram and seizing sick women to expose them is haram. Muslims have observed ethics in medicine for centuries and they should continue this tradition.
Question:
Aslamalaykum! I am a dentist student at Leeds uni. A lot my friends and people I know go out clubbing and go out to parties , and they are Muslims. I wanted to know if clubbing and going out to parties is acceptable in Islam, even when u don’t drink or smoke? Wsalaam.
Answer:
Glory be to Allah; prayers and salutations are due to His Messenger salla Allah-u ‘alayhi wasallam. It is haram to attend such parties as mentioned in the question. Such parties are not for Muslims. Muslims should keep away from places where non-Muslims meet, dance and drink alcohol. The number of the forbidden things committed when going to such clubs is countless. It is enough that they spread darkness in the heart and make the heart of the mu’min indifferent to sins. There are various types of leisure activities allowed in Islam. One has to be with righteous people whose company elevates and increases the imaan and benefits in the Hereafter.
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Sh. Muhammad al-Yaqoubi : Khutbas on Sira
سلسلة حواس النبي صلى الله عليه وسلم
Sh. Muhammad al-Yaqoubi :
(sallaAllah ‘aleihi wa Alihi sallam)
Sh. Muhammad al-Yaqoubi: Adab of Seeking knowledge
Shaykh Muhammad al-Yaqoubi: Adab of Seeking knowledge – Whatch video in overlay – Istanbul January 2017
Sh. Muhammad al-Yaqoubi: Fatwa vs. Qada
Shaykh Muhammad al-Yaqoubi: Fatwa vs. Qada
Rabat 2012 | View as overlay
من فعاليات الأمسيات المغاربية التي يحضرها جلالة ملك المغرب محمد السادس خلال شهر رمضان المبارك تمت دعوة فضيلة الشيخ محمد أبو الهدى اليعقوبي لإلقاء محاضر كان عنوانها الفتوى و القضاء في الإسلام و ما بينهما من الفروق في الأحكام انطلاقا من قول الله تعالى (اسألوا أهل الذكر إن كنتم لا تعلمون) ا
