Mengenali Ciri-ciri Teman Wanita Menggunakan Horoskop?

Baru-baru ini, ana ada menerima emel berkenaan mengenali ciri-ciri teman wanita dengan menggunakan horoskop. Ana telah pun menjawab kepada si pengirim serta para penerima emel tersebut darinya dengan menekankan bahawa horoskop sewajarnya ditinggalkan kerana ianya merupakan syirik, bahkan syirik khafi (syirik tersembunyi).

Lalu seorang sepupu menjawab emel ana tersebut sebagai berikut:

Salam.
Setiap dari kita mempunyai akal dan mampu membezakan antara yang hak dan yg batil. Dan pandangan saya secara peribadi tentang horoskop, ia bukanlah sesuatu yang boleh membawa ke syirik jika kita pandai menggunakan akal kita dengan sebaik mungkin.
Datuk Dr Fazilah Kamsah, seorang pakar motivasi dan penceramah bebas di Malaysia juga pernah mengeluarkan artikel tentang "Peribadi Seseorang Melalui Tarikh Lahir". Apa yg ditulis itu adalah berdasarkan hasil kajian beliau dan berdasarkan rujukan kepada para alim ulama' di negara ini. Adakah itu dikira boleh membawa kepada syirik?
Kadangkala kita tidak boleh terlalu ekstrim, fikiran kita haruslah terbuka dan tidak terlalu sempit. Jangan mudah membuat kesimpulan, kerana banyak pandangan yang masih menjadi perbahasan para ilmuan. Jadi, jangan melangkaui batasan yang ada. Jika anda semua inginkan rujukan tentang perkara2 seperti ini, anda boleh menonton siri Al-Kuliyyah di TV3 dan Halaqah di TV9 sbg panduan. Biarkan yang ilmu pada sesuatu bidang sahaja yang mengeluarkan kenyataan2 terutama yang berkaitan dengan akidah.

Wassalam.

[Nota: Lihatlah bagaimana beliau meringkaskan ucapan salamnya. Sedangkan bukannya sukar untuk menaip ejaan penuh salam di dalam emel, malah ianya merupakan suatu adab. Jika dalam hal sekecil ini sahaja beliau tidak begitu memberi perhatian, bagaimana pula dengan isi kandungan emel jawapannya?]

Sebagai untuk berkongsi bersama untuk meraih manfaat dan pengajaran darinya, marilah kita merenungi jawapan ana kepada beliau sebagai berikut:

Wa 'alaykum as-Salamu wa rahmatullah.

Bismillaahir-Rahmaanir-Raheem.

Ini bukan soal ekstrim ataupun tidak tetapi soal berhati-hati. Zaman sekarang zaman penuh fitnah, syirik2 yg wujud banyak bersifat syirik khafi (syirik yg tersembunyi).

Kita lihat di akhbar-akhbar yang memaparkan horoskop setiap hari. "Bintang zodiac sekian akan mengalami nasib sekian pada hari ini, bintang zodiac sekian akan mengalami nasib sekian pada hari ini," dan sebagainya.

Subhanallah.. apakah kita mempercayai bahawa bintang zodiac kita yang menentukan nasib kita pada setiap hari atau Allah yang menentukan nasib kita melalui Qadha' dan QadarNya? Apakah catitan-catitan nasib bintang zodiac ini ingin menandingi apa yang sudah tertulis di Luh Mahfuz?

Nah.. bukankah ini boleh mengakibatkan syirik kerana tanpa kita sedari, kita lebih mempercayai horoskop daripada Qadha' dan Qadar Allah? Bahkan, ada juga manusia yang setiap hari mesti membaca horoskopnya untuk mengetahui nasibnya pada hari tersebut.. Subhanallah..

Bukankah ini soal penentuan nasib yang sudah semestinya persoalan 'aqidah? Maka, dalam hal ini, jika seseorang itu lebih mempercayai catitan horoskop daripada keyakinannya akan Qadha' dan Qadar Allah, bukankah itu syirik? Dan memandangkan ramai yang tidak menyedari ianya syirik, maka tidakkah ia menjadikannya syirik khafi?

Umat Muhammad sallAllahu 'alayhi wa sallam bukanlah umat 'aqleeyoon (yg banyak menggunakan akal semata-mata dalam memahami agama).

Hal ini dapat kita lihat dalam isu menyapu khauf (alas kaki) dalam berwudhu'.

Dari al-Mughirah bin Syu'bah katanya:

"Aku telah melihat Rasulullah sallAllahu 'alayhi wa sallam mengusap ke atas kedua alas kakinya."
[Riwayat Ahmad, Abu Daud dan Tirimidzi]

Berkata 'Ali radhiyAllahu 'anhu:

"Kalaulah agama ini dari aqal, sudah tentu mengusap bahagian bawah lebih utama dari bahagian atasnya. Aku telah melihat Rasulullah sallAllahu 'alayhi wa sallam mengusap pada bahagian atas alas kakinya."
[Riwayat Abu Daud dan Daruqutny]

Renungkanlah kata-kata Saiyidina Ali tersebut yang mengindikasikan bahawa agama ini bukan dari akal semata-mata. Dan isu yg disebutkannya adalah isu fiqh, lalu bagaimana pula dengan soal 'aqidah?

Sebab itu, dalam memahami agama, terutama sekali persoalan 'aqidah dan 'ibadah, kita perlu kepada manhaj (metodologi).

Inilah satu isu yg jarang disentuh oleh para asatizah kita, baik di Singapura mahupun di Malaysia sedangkan ianya satu perkara penting sebab ianya merangkumi bagaimana kita menerima, memahami dan mengamalkan agama Islam yang suci lagi murni ini.

Hanya para ustaz dan ulama yang benar-benar cinta pada Sunnah dan memahami akan kepentingan manhaj yang akan menyentuh tentangnya serta menekankan kepentingannya.

Lalu apakah itu manhaj Ahlus Sunnah wal Jama'ah?

Kita tahu akan khutbah terakhir Rasulullah sallAllahu 'alayhi wa sallam yang menyebutkan tentang pusaka peninggalan Baginda, yakni al-Qur'an dan as-Sunnah, di mana jika kita berpegang teguh kepada kedua-duanya, nescaya kita tidak akan sesat.

Namun, sesiapa saja (Muslim) akan mengaku dia berpegang kepada al-Qur'an dan as-Sunnah. Lalu bagaimana kita mengetahui bahawa kita benar-benar berpegang kepada al-Qur'an dan as-Sunnah sebagaimana seharusnya?

Dalam hadith riwayat al-Irbadh bin Sariyah, Nabi sallAllahu 'alayhi wa sallam menyebutkan:

"...Hendaklah kamu berpegang kepada Sunnahku dan Sunnah Khulafa ar-Rasyidin al-Mahdiyyin, dan hendaklah kamu gigit kepadanya dengan sekuat-kuat geraham kamu..."

[Hadith hasan riwayat Abu Daud dan Tirmidzi]

Dalam hadith sahih tentang umat Islam akan berpecah menjadi 73 golongan, Nabi sallAllahu 'alayhi wa sallam menyebutkan golongan yang selamat (al-firqah an-Najiyyah) sebagai:

"..al-Jamaa'ah, yakni apa (jalan) yang aku dan para sahabatku berada di atasnya pada hari ini."

Dalam hadith-hadith yang sahih, Nabi sallAllahu 'alayhi wa sallam bersabda:

"Sebaik-baik generasi adalah generasiku (sahabat), diikuti dengan generasi yang menurutinya (tabi'in), diikuti dengan generasi yang menurutinya (tabi'ut-tabi'in)."

Maka, berdasarkan dalil-dalil di atas, para ulama Sunnah lagi muktabar menyimpulkan bahawa manhaj kita ialah berpegang teguh kepada al-Qur'an dan as-Sunnah berdasarkan pemahaman kaum Salafus-Salih (yakni para Sahabat, Tabi'in dan Tabi'ut-Tabi'in).

Inilah yang dikenali sebagai Manhaj Salaf, manhaj sebenar Ahlus Sunnah wal Jama'ah.

Maka, setelah memahami persoalan manhaj, kita balik kepada isu perbincangan kita tentang horoskop serta penggunaannya dalam mengenali ciri-ciri teman wanita.

Kita lihat kepada kaum Salafus-Salih. Mereka kaum Salaf ridhwanullahi 'alayhim, khususnya para Sahabat, merekalah yang paling mencintai Nabi sallAllahu 'alayhi wa sallam, yang paling mengerti akan Sunnah Nabi, bahkan yang paling bersungguh-sungguh dalam mengamalkan Sunnah Nabi, dan mereka juga paling mengerti tentang apa yang baik untuk agama dan apa yg buruk utk agama.

Maka, adakah kita melihat mereka, khususnya para Sahabat, bergantung kepada horoskop utk menentukan nasib mereka atau dlm perbincangan ini, utk mengenali ciri-ciri teman wanita mereka?

Jangan kata nak mengenali ciri-ciri teman wanita, nak cari teman wanita pun mereka tak kuasa dan tiada masa untuknya. Mereka sibuk menuntut ilmu agama, berda'wah serta berjuang menegakkan agama Islam.

Mereka sama ada:

1) Dijodohkan, seperti Asma' binti Abu Bakar radhiyAllahu 'anhuma dijodohkan oleh bapanya kepada Rasulullah sallAllahu 'alayhi wa sallam. Begitu juga Saiyidina Uthman radhiyAllahu 'anhu dijodohkan kepada dua orang puteri Rasulullah sallAllahu 'alayhi wa sallam.

Atau

2) Apabila hati seseorang dari mereka tertarik kepada seorang wanita, maka beliau akan terus melamar wanita tersebut (tentu sekali dengan istikharah terlebih dahulu.

Poin kedua tersebut bersesuaian dengan hadith riwayat Ibnu Majah yang (lebih kurang) berbunyi:

"Tiada yang lebih baik bagi dua orang yang bercinta melainkan pernikahan."

Di sini Nabi telah menyebutkan "ubat" bagi "penyakit" cinta sebagai pernikahan. Dan bagi orang yang tak mampu utk berkahwin, Nabi sallAllahu 'alayhi wa sallam menggalakkannya berpuasa, sebagaimana sabdanya (lebih kurang berikut):

"Wahai para pemuda, barangsiapa yang mampu, hendaklah dia berkahwin. Barangsiapa yang tidak mampu, hendaklah dia berpuasa; sesungguhnya puasa itu perisai baginya."

[Hadith ditukil dari ingatan. Maka sumbernya tak dapat ditukilkan dan moga Allah mengampuni diri saya atas kekurangan dalam menukil hadith ini.]

Dari kedua hadith di atas, dapat kita tanya kepada diri kita sendiri:

Adakah Nabi menganjurkan para Sahabatnya, khususnya para Sahabat muda, untuk berpacaran? Tidak sama sekali. Solusi yang diberikan Nabi sallAllahu 'alayhi wa sallam hanya dua: nikah atau puasa. Noktah.

Lalu mengapa pula kita pada zaman ini "sibuk" mencari pasangan (teman wanita/lelaki), lalu sibuk nak "mengenali" ciri-ciri pasangan kita tersebut?

Sedangkan kita seharusnya sedar hubungan sedemikian atau berpacaran itu sama sekali tidak selamat dari perkara yang tidak baik, dari perkara maksiat seperti berdua-duaan, zina mata dan sebagainya.

Kita tidak menyedarinya kerana mata kita telah dikelabui dengan cinta, bak kata pepatah, cinta itu buta.

Kita perlu sedari bahawa "percintaan yang Islami" antara seorang lelaki dan seorang wanita yang bukan mahram tidak wujud sama sekali. Percintaan yang Islami, yang suci lagi murni, antara seorang lelaki dan seorang wanita hanya wujud dalam hubungan suami-isteri yang sah!

Paling tidak, ianya mungkin wujud dalam pertunangan. Itupun ramai di antara kita seringkali langgar batas. Ini adalah kerana walaupun seorang lelaki telah bertunang dengan seorang wanita, ianya tidak menghalalkan apa jua hubungan antara mereka sebagaimana halnya suami isteri.

Pasangan yang bertunang tetap dihukum sebagai ajnabiyyah (bukan mahram)! Maka apabila si lelaki ingin menghubungi atau berjumpa dengan tunangnya, tunangnya tersebut harus bahkan mesti ditemani oleh mahramnya! Dan mahram bagi seorang wanita adalah seorang lelaki seperti ayahnya, abangnya ataupun adik lelakinya. Maka sedarlah para pembaca sekalian! Bangunlah dari tidurmu dan lamunan mimpimu! Insaflah!

[Isu berkaitan, "Bolehkan saya menelefon tunang saya?" Soal Jawab bersama seorang muhaddith masa kini, Shaykh Muhammad Nasiruddin al-Albani rahimahullah. Dalam bahasa Inggeris: http://www.minhaj-us-sunnah.com/index.php?optionfiltered=com_content&task=view&id=92&Itemid=2]

Bahkan, saya pasti kita semua tahu akan hadith Nabi sallAllahu 'alayhi wa sallam berkenaan memilih calon isteri, di mana Baginda menyebutkan bahawa seorang wanita itu dipilih berdasarkan rupanya, keturunannya, hartanya, ataupun agamanya; maka hendaklah kita memilih wanita berdasarkan agamanya.

Apakah panduan tersebut tidak cukup bagi kita hingga kita perlu bergantung pula kepada horoskop untuk memilih pasangan hidup kita?

Nah, dengan izin Allah subhanahu wa ta'ala, saya bukan saja telah menerangkan bagaimana isu horoskop ini sebenarnya isu 'aqidah yang boleh membawa kepada syirik (bahkan syirik khafi), saya juga telah membentangkan pelbagai permasalahan yang timbul daripada emel asal ini sehingga saya perlu membincangkannya secara panjang lebar sebegini.

Akhir kalam dari saya, kita telah lama dan jauh menyimpang dari Sunnah Rasulullah sallAllahu 'alayhi wa sallam, sedangkan dalam Khutbatul-Haajah, Baginda telah bersabda:

"Sebaik-baik perkataan adalah Kitabullah (al-Qur'an), dan sebaik-baik petunjuk adalah petunjuk Muhammad sallAllahu 'alayhi wa sallam."

Kita sudah lama tidak mencontohi para Sahabat, Tabi'in dan Tabi'ut-Tabi'in ridhwanullahi 'alayhim sedangkan Rasulullah sallAllahu 'alayhi wa sallam telah menyifatkan mereka sebagai 3 generasi terbaik Muslim.

Bahkan, akhlak, adab dan budi pekerti kita sebagai Muslim telah lama merosot kerana terlampau banyaknya bergaul dengan orang-orang kafir sehingga kita telah terpengaruh dan teresap dengan budaya mereka yang bercanggahan dengan ajaran Islam.

Maka, bersamalah kita muhasabah diri dan memperbaiki diri kita sebagai umat Muhammad sallAllahu 'alayhi wa sallam yang sudah tentu mengaku mencinta Baginda sallAllahu 'alayhi wa sallam.

Dalam waktu kita berada di dalam akhir Ramadhan, selain daripada memperbanyakkan ibadah kepada Allah subhanahu wa ta'ala, marilah kita juga meningkatkan cinta kita kepada Nabi Muhammad sallAllahu 'alayhi wa sallam dengan berusaha mengamalkan Sunnah Baginda yang sahih serta mencontohi para Sahabat, Tabi'in dan Tabi'ut-Tabi'in ridhwanullahi 'alayhim.

Yang benar itu dari Allah subhanahu wa ta'ala, yang buruk dan kurang itu dari kekurangan saya sebagai hamba yang dha'if.

SubhaanAllaahi wa bihamdih, subhaanakAllaahumma wa bihamdika, asyhadu an laa ilaaha illaa anta, astaghfiruka wa atoobu ilaik.

Allaahumma salli 'alaa Muhammad, wa 'alaa aali Muhammad, wa baarik 'alaa Muhammad wa 'alaa aali Muhammad, kama sallayta wa baarakta 'alaa Ibraaheem wa 'alaa aali Ibraaheem, innaka Hameedum-Majeed.

Wa as-Salamu 'alaykum wa rahmatullah.


al-Faaqir ilAllaah.

Notes Concerning the Ijaazaat of Imaam al-Albaanee

Shaykh al-Albaanee has ijaazah in hadeeth from the late ’Allaamah Shaykh Muhammad Raaghib at-Tabbaagh with whom he studied hadeeth sciences, gaining authority to transmit from him. The Shaykh himself refers to this ijaazah in Mukhtasarul-’Uluww (p. 72) and in Tahdeerus-Saajid (p. 63). He has a further ijaazah from Shaykh Bahjatul-Baytaar (through whom his isnaad stretches back to Imaam Ahmad). These are mentioned in the book Hayaatul-Albaanee (the Life of al-Albaanee) by Muhammad ash-Shaybaanee. This sort of ijaazah is given only to those who have excelled in hadeeth and can be trusted to accurately convey a hadeeth. A copy of the ijaazah is in the possession of his student, ’Alee Hasan al-Halabee. So it is not correct to say that the Shaykh is self-taught from books, without authority and without ijaazah.

Whilst we are on the subject, I think it would not be out of place here to mention a few snippets from Shaykh al-Albaanee’s life and career to further emphasize his great standing in the field of hadeeth science as well as the respect shown to him by other scholars. One cannot really do the subject justice in one or two brief emails, however, i hope the readers will find this information both encouraging and interesting:

[1] Shaykh al-Albaanee was born in 1914CE in Ashkodera, the former capital of Albania.

[2] His first Shaykh was his father, al-Haaj Nooh an-Najjaatee, who himself had completed Sharee’ah studies in Istanbul, returning to Albania as one of its Hanafee scholars. Under his father’s guidance, Shaykh al-Albaanee studied Qur‘aan, tajweed, Arabic language as well as Hanafee fiqh.

[3] He further studied Hanafee fiqh and Arabic language under Shaykh Sa’eed al-Burhaan.

[4] He would attend the lectures of Imaam ’Abdul-Fattaah and Shaykh Tawfeeq al-Barzah.

[5] The Shaykh met the late hadeeth master, Ahmad Shaakir, with whom he participated in knowledge based discussions on hadeeth and its research.

[6] He met the late Indian hadeeth scholar, Shaykh ’Abdus-Samad Sharfud-Deen, who himself had referenced the hadeeth to the first volume of an-Nisaa‘ee’s Sunanul-Kubraa as well as al-Mizzee’s monumental Tuhfatul-Ashraaf, and they continued to exchange letters on matters of knowledge. In one such letter, Shaykh ’Abdus-Samad expressed his belief that Shaykh al-Albaanee was the greatest hadeeth scholar of the time.

[7] In recognition of his knowledge of hadeeth, he was commissioned as far back as 1955CE by the Faculty of Sharee’ah at Damascus University to carry out detailed analysis and research into hadeeth related to buying and selling and other business related transactions.

[8] Shaykh al-Albaanee began his formal work in the field of hadeeth by transcribing al-Haafidh al-’Iraaqee’s monumental al-Mughnee ’an Hamlil-Asfaar, being a study of the various hadeeth and narrations contained in al-Ghazaalee’s famous Ihyaa‘ ’Uloomud-Deen. This work alone contains some 5000 hadeeth.

[9] The Shaykh was famous for attending the Zaahiriyyah library in Damascus, and was eventually given his own set of keys due to his frequent and lengthy study there. On one such occasion, an important folio was missing from a manuscript in use by the Shaykh and this led Shaykh al-Albaanee to painstakingly catalogue all the hadeeth manuscripts in the library in an endeavour to locate the missing folio. Consequently, he gained in-depth knowledge of 1000’s of hadeeth manuscripts, something that was attested to years later by Dr. Muhammad Mustafa Azami in the introduction to Studies in Early Hadith Literature where he said, ‘I wish to express my gratitude to…Shaikh Nasir al-Din al-Albani, who placed his extensive knowledge of rare manuscripts at my disposal.’

[10] Shaykh al-Albaanee would sometimes mention his extreme poverty during his early life. He said he would be reduced to picking up scraps of paper from the street, often discarded wedding cards, and use them to write his hadeeth notes on. Often, he would purchase scrap paper in bulk from the rubbish dump and take it home to use.

[11] He would correspond with numerous scholars, particularly those from India and Pakistan, discussing matters related to hadeeth and the Religion in general, including Shaykh Muhammad Zamzamee from Morocco and ’Ubaydullaah Rahmaan, the author of Mirqaatul-Mafaateeh Sharh Mushkilatil-Masaabeeh.

[12] His skill in hadeeth is attested to by a host of qualified scholars, past and present, including Dr. Ameen al-Misree, head of Islaamic Studies at al-Madeenah University who considered himself to be one of the Shaykh’s students; also Dr. Subhee as-Salaah, former head of Hadeeth Sciences at the University of Damascus; Dr. Ahmad al-Asaal, head of Islaamic Studies at Riyaad University; the late Pakistani hadeeth scholar, ’Allaamah Badee’ud-Deen Shaah as-Sindee; Shaykh Muhammad Tayyib Awkeej, former head of Tafseer and Hadeeth at the University of Ankarah in Turkey; not to mention the likes of Shaykh Ibn Baaz, Ibnul-’Uthaymeen, Muqbil Ibn Haadee and many others in later times.

[13] After a number of his works appeared in print, the Shaykh was chosen to teach hadeeth at the new Islaamic University of al-Madeenah for three years from 1381H to 1383H where he was also a member of University board. After this he returned to his former studies and work in the Zaahiriyyah library. His love for al-Madeenah University is evidenced by the fact that he bequeathed his entire personal library to the University.

[14] He would hold study circles twice a week whilst in Damascus which were attended by numerous students and university lecturers. In this way, the Shaykh completed instruction in the following classical and modern works:

Fathul-Majeed of ’Abdur-Rahmaan Ibn Husayn Ibn Muhammad Ibn ’Abdul-Wahhaab

Rawdatun-Nadiyyah of Siddeeq Hasan Khaan

Minhaajul-Islaamiyyah of Muhammad Asad

Usoolul-Fiqh of al-Khallaal

Mustalahut-Taareekh of Asad Rustum

Al-Halaal wal-Haraam fil-Islaam of the innovator Yoosuf al-Qardaawee

Fiqhus-Sunnah of Sayyid Saabiq

Baa’ithul-Hatheeth of Ahmad Shaakir

At-Targheeb wat-Tarheeb of al-Haafidh al-Mundhiree

Riyaadus-Saaliheen of Imaam an-Nawawee

Al-Imaam fee Ahaadeethil-Ahkaam of Ibn Daqeeq al-’Eed

[15] After carrying out an analysis of the hadeeth in Ibn Khuzaymah’s Saheeh, the Indian hadeeth Scholar, Muhammad Mustafa Azami (head of Hadeeth Science in Makkah), chose Shaykh al-Albaanee to verify and re-check his analysis and the work is currently published in four volumes containing both their comments. This is an indication of the level of trust placed in Shaykh al-Albaanee’s hadeeth ability by other scholars.

[16] In their edition of the well known hadeeth compilation, Mishkaatul-Masaabeeh, the Maktabatul-Islaamee publishing house requested Shaykh al-Albaanee to edit the work before publication. The publisher wrote in the introduction, ‘We requested that the great hadeeth scholar, Shaykh Muhammad Naasirud-Deen al-Albaanee, should help us in the checking of Mishkaat and take responsibility for adding footnotes for any ahaadeeth needing them, and researching and reproducing their sources and authenticity where needed, and correcting any deficiencies…’

[17] The Shaykh’s printed works, mainly in the field of hadeeth and its sciences, number some one hundred and twelve books. Seventeen of these books alone run into forty five volumes! He left behind him in manuscript form at least a further seventy works.

[18] It is recorded on one occasion (and this incident is available on two tape cassettes - his students were in the habit of recording his teaching sessions), that a man visited Shaykh al-Albaanee in his home in Jordan claiming to be a prophet! How would we have reacted when faced with such a situation? Shaykh al-Albaanee sat the man down and discussed his claims at length (as I said, covering two tape cassettes) and in the end the visitor made tawbah from his claim and all present, including the Shaykh, were overcome with tears. In fact, how often is Shaykh al-Albaanee heard on tape bursting into tears when speaking about Allaah, His Messenger and the affairs of the Muslims?

[19] On another occasion he was visited by three men all claiming that Shaykh al-Albaanee was a kaafir. When it came time to pray they refused to pray behind him, saying it is not possible for a kaafir to lead the Prayer. The Shaykh accepted this, saying that in his eyes the three of them were Muslims so one of them should lead the prayer. Afterwards, they discussed their differences at length and when it came time for the following prayer, all three men insisted on praying behind Shaykh al-Albaanee!

[20] During the course of his life the Shaykh has researched and commented on over 30,000 individual chains of transmission (isnaad) for countless hadeeth, having spent sixty years in the study of the books of the Sunnah and being in the company of, and in contact with, its scholars.

http://www.troid.org/articles/manhaj/innovation/indefenceoftheulamaa/alalbaanee.htm

A Clarification of Doubts Concerning the Life of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab

[Based upon the book: Refutations of the Allegations of Those Opposed to the Movement of Shaykh Muhammad Ibn ‘Abdul-Wahhaab]


Some of the enemies of the Salafee Da‘wah have claimed that Shaykh Muhammad Ibn ‘Abdul-Wahhaab broke away from the Ottoman Caliphate, and thus departed from majority in disobedience.

Ibn Afaaliq describes the tawheed of the followers of the Salafee Da‘wah as such:

"As for their tawheed, then it includes going against Muslims…and this is disbelief and not tawheed ."

Addressing them, ‘Umar al-Mahjoob said:

"…and you have fallen into disobedience."

Ibn ‘Aabideen in his commentary described the followers of this da‘wah as Khawaarij, and that was under the chapter of " The wrong-doers (al-Bughaat)", and they are the ones who go against the obedience of the Imaam without a true (proof). [1]

Dahlaan claims that the followers of Shaykh Muhammad Ibn ‘Abdul-Wahhaab:

"…have departed the majority." [2]

Az-Zahaawee as well, claims that they are notorious for:

"…deserting the obedience of Ameerul-Mu’mineen".

Many of the enemies of the da‘wah described the Shaykh and his followers as Khawaarij, because one of the attributes of Khawaarij is that they go against the Imaam of Muslims, and they become disobedient as soon as they observe some sins of this Imaam that are far below Major Disbelief.

And this is illustrated with what al-Amlee claims. He says:

"The Khawaarij have made the fighting of the Kings of Muslims and going against them permissible… So did the Wahhaabiyyah."

The author of the book "A summary of the History of Arabs" includes a chapter in his book titled "The Uprising of the Wahhaabiyyah against the obedience".

‘Abdul-Qadeem claim that the upcoming of Wahhaabism was one of the reasons behind the fall of the Caliphate, he says:

"The Wahhaabiyyah founded a state within the Islaamic State under the leadership if Muhammad Ibn Sa‘ood and then his son ‘Abdul-‘Azeez. England supported them with weapons and money, and based on ideology they have thrust forward to conquer Islaamic lands that were under the control of the Sultaan, in other words they have raised the sword in the face of the Caliph and killed the Islaamic Army, the army of Ameerul-Mu’mineen (Leader of the Faithful) by means of instigation and support from the English."

And before starting to answer the claim of Shaykh Muhammad Ibn ‘Abdul-Wahhaab’s revolt against the Caliph, it is appropriate to mention what the Shaykh believed of the creed that necessitates the obedience to the Imaam of Muslims, regardless of whether they are dutiful or wrong-doers, unless they order a disobedience of Allaah, for obedience (to them) is only for things that are good.

The Shaykh says in his letter to the people of Qaseem:

"And I believe in the obligation of submitting and being obedient to the Imaams of Muslims, the dutiful of them as well as the wrong-doers of them, as long as they don't order a disobedience of Allaah, and the person who is responsible for Khilaafah; he whom the people have gathered around and accepted, and he who has forced his way to become Caliph as well, his obedience is obligatory and revolting against him is unlawful (haraam)."

He also says:

"The third source: To make our gathering complete we have to listen to and obey those who rule us, even if it was an Abyssinian slave, and Allaah has explained this to us fully in various forms of explanations, legislative and destined, and then this foundation became to be unknown to a lot of those who claim to have knowledge, never mind practicing it."

In answering such claims, an integral question needs to be answered: Was Najd, the home of this movement, under the control of the Ottoman Khilaafah?

Dr. Saalih al-‘Ubood answers:

" In general, Najd did not witness the sovereignty of the Ottomans, for their power did not reach it, nor their governors, nor at any time preceding the lifetime of Shaykh Muhammad Ibn ‘Abdul-Wahhaab did a Turkish flag rise in it. What proves this reality is reading through the managerial divisions of the Ottomans. A treatise by Yameen ‘Alee Afandee (who was the treasurer of the Haqqaanee book in the year (1018H), corresponding to 1609) titled "The laws of the Ottoman/ the contents of the book of Deewaan", reveals that starting with the eleventh Hijree century, the Ottoman Khilaafah split into thirty two distinct divisions (iyala), fourteen of each are Arabic, and Najd is not included in those, except for al-Ihsaa, if we were to consider it to be part of Najd.."

Dr. ‘Abdullaah al-‘Uthaymeen says:

"Prior to the upcoming of the call of Shaykh Muhammad Ibn ‘Abdul-Wahhaab, Najd was not under the direct dominion of Ottomans, nor did it witness any sovereignty from within. Banee Jabr, Banee Khaalid, and the Shareefs were not sovereign, and civil strife between the tribes of Najd was the norm."

Dr. Aajil al-Nashmee says:

"The Khilaafah did not pay attention to Najd and the neighbouring territories. This policy may be attributed to the vastness of Najd, on one side, and on the other side the presence of the tribal fragmentation."

What proves that the position of the Shaykh was fine, and that the Shaykh did not hesitate as to the fact that his movement is not related to the Khilaafah is the letter sent to Faadil al-Mazeed, the ruler of the Syrian desert:

"This thing that they have disapproved of me, that they hated me for and created enmity between me and them for; if they ask any scholar in Syria or Yemen and others, they will say this is the truth and it is the religion of Allaah and His Messenger (sallallaahu ‘alayhi wa sallam). However, I cannot make it public in my area because the state does not approve of it, and Ibn ‘Abdul-Wahhaab managed to because the ruler in his area did not disapprove of it, rather when he knew the truth he followed it."

As for "Zuloom's" claim that the movement of the Shaykh was one of the reasons behind the fall of the Khilaafah, and that the English helped the Wahhaabees to achieve this cause, then Muhammad Mahdee al-Istanboolee answers this flat allegation:

"It was incumbent on this author to support his view with proofs, and in the past the poet said: If the allegations were not based on their proofs/with texts, then it is a proof of foolishness.

To the contrary, History reveals that those English were opposed to this movement from the beginning, fearing a re-awakening of the Islaamic World."

Al-Istanboolee also says:

"It is strange, both amusing and saddening, that this author accuses the movement of the Shaykh of being one of the causes behind the fall of the Ottoman Khilaafah. It is needless to say that this movement was founded in the year 1811, and the Khilaafah was destroyed in the year 1922."

And what proves that the English were against the Wahhaabee movement is that they have sent Captain Forster Saddler to congratulate Ibraaheem Pasha on the victory he gained over the Wahhaabiyyah- referring to the war in Dar‘iyyah-, and to confirm also how inclined he is to cooperate with the British Act against the Wahhaabee piracy in the Arabian Gulf (The most aggressive attacks/ kidnapping of the Royal British vessels that roamed in the Gulf and the Indian Ocean carrying the treasures of India to the empress was carried by well known Wahhaabee centres on the Gulf coast- which until as recent as the fifties was referred to on international maps as the pirates coast- such as Sharjah and Raasul-Khaymah.)

Moreover this letter stated clearly the intention of the British government to create an agreement with Ibraaheem Pasha with the goal of annihilating the Wahhaabee control.

Shaykh Muhammad Ibn Mandthoor an-Nawmaanee says:

"The English have used the position in India that opposed Shaykh Muhammd Ibn ‘Abdul-Wahhaab in order to throw anybody who opposed them with the label "Wahhaabee" And as such the English called the scholars of Deoband, India - Wahhaabiyyah due to their open opposition to the English"

Rather the priest Zuimer mentioned that the Wahhaabiyyah in India do not expose their beliefs because call for Jihaad against the English was ascribed to them.


Footnotes:

[1] Haashiyah Ibn-‘Aabideen (4/262).

[2] ad-Durarus-Sunniyyah fir-Radd ‘alal-Wahhaabiyyah (pg. 23)


[Extracted from: www.troid.org/articles/seerah/thosewhofollowedthem/muhammadibnabdulwahhaab.htm]

Q&A with Shaykh Muqbil bin Haadee al-Waadi'ee (rahimahullaah) regarding Salaat-ut-Taraaweeh (the Night Prayer)

Q&A with Shaykh Muqbil bin Haadee al-Waadi’ee (rahimahullah) regarding Salaat-ut-Taraaweeh (the Night Prayer)

Taken from: Irshaad-ul-Afaadhil-Kiraam Ilaa Masaaili Tata’alluqi bi-Siyaam wal-Qiyaam (Giving direction to the Noble and Generous concerning those issues connected to Fasting and Salaat-ut-Taraaweeh.)

Translated by Aboo ‘Imraan al-Mekseekee

Question: We have many mosques where some of the congregants pray eight raka’aat while others pray twenty, some may prolong the recitation of the prayer while others shorten the recitation, so which mosque is upon the truth that was preformed by the Prophet (may the peace & blessings of Allah be upon him)?

Answer: If you can then pray in the mosque and establish the prayer at midnight or the last third of the night and pray eleven or thirteen raka’ah as it has been related in the narration of ‘Aaishah that, “The Prophet (may the peace & blessings of Allah be upon him) would not perform more than eleven raka’ah in prayer whether in or out of Ramadhaan.”

And in another narration: “…thirteen raka’ah.”

I advise that the Salaat-ut-Taraaweeh (the Night Prayer) be delayed until midnight or until the last third of the night because the Prophet (may the peace & blessings of Allah be upon him) said:

(Whoever fears falling asleep in the latter part of the night then let him pray the Witr at the beginning of night and whoever endeavors to stand and pray in the last portion of the night then let him pray the Witr at the end of the night, Indeed the prayer prayed at the end portion of nighttime is witnessed.) Related by Muslim.

And when ‘Umar went out of his home and found Abee bin Ka’b praying with the people he said: “What a blessed adaptation and that which they sleep from is good.”

Therefore if they are able to go to the mosque, establishing the Sunnah and standing for prayer at midnight or after it, praying eleven raka’ah with the people while prolonging within what is capable (then do so), because the night prayer is optional not mandatory, the Prophet (may the peace & blessings of Allah be upon him) would say:

(Verily I enter the prayer wanting to prolong the standing then I take to carry it out when I hear the crying of the child for the affection of his mother.)

And the Prophet (may the peace & blessings of Allah be upon him) said to Mu’aadh: (Are you a hardship on the people O Mu’aadh?) In reference to his prolonged standing in the prayer, and he also said: (When anyone of you prays by himself then let him prolong his prayer as long as he wants but when he prays with the people then let him shorten the prayer because amongst those who pray are the weak, the sick, and those who have needs to fulfill.)

And this is in regards to the obligatory prayer as for the optional prayer then it is not mandatory rather the person prays what he is able to pray and rests after a number of raka’aat, or he goes home, and if he is able to pray in his house then it is better, and that is because the Prophet (may the peace & blessings of Allah be upon him), after praying with the people two or three nights in Ramadhaan, said:

(The best prayer is the one prayed in the home except for the five daily prayers.)

And if some say: The Sunnah has become defined for the sake of opposing the Shee’ah, because they hold the opinion that Salaat-ut-Taraaweeh (the Night Prayer) is an innovation, but we do not agree with Shee’ah, rather we desire to agree with the narration of the Messenger of Allah (may the peace & blessings of Allah be upon him).

And if anyone should fear falling asleep or becoming occupied in his home with his children or others then we advise him to go out to the mosque.

Question: If I pray in the mosque while the Imam observes twenty raka’ah should I also complete twenty with him in accordance with following the Imam or should I only pray eight raka’aat and then observe Witr by myself and then go home?

Answer: I advise you to pray eight raka’aat and then pray Witr alone, adherence to the Sunnah is what is foremost because the Prophet (may the peace & blessings of Allah be upon him) said: (Pray as you see me praying.)

Question: Is it permissible for the man to pray Salaat-ut-Taraaweeh (the Night Prayer) with his family in the home?

Answer: There is no harm in that and it is what is best according to what has preceded.

[Extracted from: http://abooimraansbookreviews.blogspot.com/2006/09/qa-with-shaykh-muqbil-bin-haadee-al_29.html]

Concerning the Number of Rak'aat of the Taraaweeh Prayer (Q&A)

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Concerning the Number of Rak'aat of the Taraaweeh Prayer (Q&A)

AUTHOR: Imaam Muhammad bin Saalih Al-'Uthaimeen
SOURCE: 48 Su'aalan fis-Siyaam (binothaimeen.org)
PRODUCED BY: Al-Ibaanah.com

From the recently released Al-Ibaanah Book publication "Lessons on Fasting, Taraaweeh & Zakaat + 48 Questions & Answers on Fasting"

Question 2

Question: Is there a specific number (of rak’aat) for the Night Prayer or not?

Answer: There is no specific number (of rak’aat) that one is obligated to abide by when performing the Night Prayer. So if a person spends the whole night in prayer, there is no harm in this. And if he prays twenty rak’aat or fifty rak’aat, there is nothing wrong with this either. However, the best number (of rak’aat) to pray is that which the Prophet (sallAllaahu ‘alayhi wa sallam) used to do, which was either eleven or thirteen rak’aat. This is because when the Mother of the Believers, ‘Aa’ishah, was asked about how the Prophet (sallAllaahu ‘alayhi wa sallam) would pray in Ramadaan, she replied:

“He would not exceed eleven rak’aat whether in Ramadaan or out of it.” [1]

However, these rak’aat must be done in the prescribed manner. One must prolong his recitation, bowing, prostrating, standing after bowing, and sitting between prostrations in it. This is contrary to what the people do today – they pray in a rush and prevent the followers from doing what they are required to do in prayer.

An Imaam is a position of leadership. And when someone is a leader, he must do what is best and most fitting (for the people). As for an Imaam not having any concern except to leave early, this is wrong. Rather, a person should do what the Prophet (sallAllaahu ‘alayhi wa sallam) used to do, such as prolonging his standing, bowing, prostrating and sitting in accordance to what is mentioned in the texts. He should also lengthen his supplication, recitation of the Qur’aan, glorification of Allaah and so on.

Question 3

Question: If a person prays behind an Imaam that performs more than eleven rak’aat, should he follow the Imaam or separate from him after he completes eleven rak’aat?

Answer: The Sunnah is to follow the Imaam since if he leaves before the Imaam finishes praying, he will not achieve the reward of having prayed the entire night. The Messenger of Allaah said:

“Whoever prays with the Imaam until he finishes, it is recorded for him that he prayed the entire night.” [2]

The Prophet said this in order to encourage us to strive to remain with the Imaam until he finishes.

The Companions even followed their Imaam at a time when he went beyond the prescribed limit for a particular prayer. And that was when ‘Uthmaan bin ‘Affaan finished praying four rak’aat at Minaa during Hajj in spite of the fact that the Prophet, Abu Bakr, ‘Umar and ‘Uthmaan (himself) – during the first part of his Khilaafah until eight years had passed – used to pray just two rak’aat.

So he prayed four rak’aat and the Companions criticized him for this even though they had followed him and prayed four rak’aat along with him.

Therefore, if this was the guidance of the Companions – which was striving to follow the Imaam until he finished – then what is wrong with some people who when they see the Imaam going beyond the number of rak’aat that the Prophet used to pray at night, i.e. eleven, they get up to leave in the middle of prayer? And we have even witnessed some people in Al-Masjid-ul-Haraam leaving before the Imaam finishes with the excuse that only eleven rak’aat are legislated in the Religion!

Question 36

Question: What is the ruling on the Taraaweeh Prayer and what is the Sunnah with regard to its number of rak’aat?

Answer: The Taraaweeh Prayer is a Sunnah (recommended act) that the Messenger of Allaah prescribed for his ummah. He (sallAllaahu ‘alayhi wa sallam) led his Companions in prayer three nights then left it off for fear that it would be made obligatory on them. So the Muslims remained in this state (of not praying in congregation) afterward during the rule of Abu Bakr and the start of ‘Umar’s Khilaafah. After this, the Commander of the Believers, ‘Umar, gathered them under Tameem Ad-Daaree and Ubay bin Ka’ab. So thereafter they began to pray (Taraaweeh) in congregation up until this time of ours, all praise be to Allaah. It is recommended to do it in Ramadaan.

As for the number of rak’aat to be prayed in it, then it is either eleven or thirteen. This is the Sunnah with regard to the Night Prayer. However, if one goes beyond this number, there is no harm or wrong in this since there were numerous accounts reported on the Salaf (Predecessors) stating that they would vary in the number of rak’aat – either going over or below this number. And they would not rebuke one another for this. So whoever exceeds the prescribed number should not be rebuked. And whoever limits his prayer to the number mentioned in the texts, this is better.

The Sunnah indicates that there is no harm in exceeding the prescribed number since it has been reported in (Saheeh) Al-Bukhaaree and other Collections from the hadeeth of Ibn ‘Umar t that a man once asked the Prophet (sallAllaahu ‘alayhi wa sallam) about the Night Prayer, so he responded:

“It is two (rak’aat) by two (rak’aat). Then if one of you fears that the morning (will come upon him), he should pray one (rak’ah), thus making odd (witr) what he prayed.” [3]

The Prophet (sallAllaahu ‘alayhi wa sallam) did not define a specific number to which one can restrict his prayer. Regardless, what is important with regard to the Taraaweeh Prayer is that one must be submissive, attentive and at ease when bowing, prostrating and getting up from these two positions. And he should not do as some people do by rushing through the prayer in a hurried manner, which prevents those praying (behind him) from doing the recommended acts, not to mention the obligatory acts in prayer, simply because he desires to be the first one out of the masjid so that the large gatherings of people could notice him. This contradicts what is legislated in the Religion.

What is obligatory upon the Imaam is that he fears Allaah with regard to those praying behind him and not prolong the prayer to the point that it burdens his followers and is not in accordance with the Sunnah. He must also not shorten the prayer to the point that those behind him are not able to do what they are obligated or recommended to do while in prayer.

This is why some scholars have stated: “It is disliked for the Imaam to rush through the prayer in such a manner that prevents the one following from doing what is prescribed (in the prayer).”

So if this is the case, then what about those who rush through the prayer in such a manner that prevents the one following from doing what is obligatory (in the prayer)?! This type of rushing is prohibited for the Imaam. We ask Allaah to keep us and our brothers firm and safe.

Question 37

Question:

What is the ruling on combining all of the Taraaweeh Prayer or some of it with the Witr in one tasleem?

Answer: Doing such an act invalidates the prayer since the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“The Night Prayer is two (units) by two (units).”

So if he combines all of the rak’aat under one tasleem it will not be two by two. And by doing this he will have opposed the command of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) when he said:

“Whoever does a deed that is not in accordance with our Command (i.e. Sunnah), it is rejected.” [4]

Imaam Ahmad, may Allaah have mercy on him, stated: “Whoever rises for the third rak’ah in the Night Prayer (i.e. without making tasleem), it is as if he has risen up to make a third rak’ah when praying Fajr.”

Meaning: If he continues to stand up after he remembers, his prayer becomes invalidated, as in the case of the Fajr Prayer. So based on this, if he gets up for the third rak’ah during the Night Prayer out of forgetfulness and then remembers, he should go back (to the sitting position) and make tashahhud. Then he should make the two prostrations of forgetfulness after the tasleem. If he does not do this, his prayer is invalid.

There is an issue I would like to discuss here, which is the understanding that some people derive from the hadeeth of ‘Aa’ishah when she was asked about how the Prophet would perform the Night Prayer during Ramadaan. She replied:

“He would not exceed eleven rak’aat (for the Night Prayer) whether in Ramadaan or out of it. He would pray four rak’aat, but do not ask about how fine or long they were. Then he would pray another four rak’aat, but do not ask about how fine or long they were. Then he would pray three rak’aat.”

Some people think that based on this, he (sallAllaahu ‘alayhi wa sallam) would pray the first four rak’aat with one tasleem, the second set of four rak’aat with one tasleem and the last three rak’aat with one tasleem. However, even though this hadeeth may imply this meaning, it is also possible that it means that he (sallAllaahu ‘alayhi wa sallam) prayed four rak’aat with two tasleems then sat to rest and regain his energy. Then he prayed four more rak’aat in a similar manner (i.e. with two tasleems). This possible meaning, i.e. that he prayed two rak’aat by two rak’aat, seems more correct. However, he (sallAllaahu ‘alayhi wa sallam) would sit after the first four rak’aat to rest and recoup his energy. And likewise with the second set of four rak’aat, he (sallAllaahu ‘alayhi wa sallam) would pray them two by two, then sit (again).

What supports this conclusion is the Prophet’s (sallAllaahu ‘alayhi wa sallam) saying:

“The Night Prayer is two by two.”

Therefore this conclusion combines both his (sallAllaahu ‘alayhi wa sallam) action as well as his (sallAllaahu ‘alayhi wa sallam) statement. Even though we can derive from the wording that the hadeeth possibly means he would pray these four rak’aat with one tasleem, it is outweighed by the hadeeth we mentioned above, which is that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The Night Prayer is two by two.”

If a person wishes to make Witr with three rak’aat, there are two ways of accomplishing this:

1. The first is that he makes the tasleem after the first two rak’aat then prays the third.

2. The second is that he prays all three together with just one tashahhud and one tasleem.

Footnotes:

[1] Reported by Al-Bukhaaree (no. 1147) and Muslim (no. 1670)

[2] Reported by Abu Dawood (no. 1375) and At-Tirmidhee (no. 1806) and authenticated by Al-Albaanee.

[3] Reported by Al-Bukhaaree (no. 990) and Muslim (no. 1695)

[4] Reported by Muslim (no. 4514)

Virtues of Qiyaam al-Layl

"15. Verily, the Muttaqoon (the pious) will be in the midst of Gardens and Springs (in the Paradise),

16. Taking joy in the things which their Lord has given them. Verily, they were before this Muhsinoon (good‑doers).

17. They used to sleep but little by night [invoking their Lord (Allaah) and praying, with fear and hope]”

[al-Dhaariyaat 51:15-17]


The Prophet (sallAllaahu 'alayhi wa sallam) said: “The best prayer after the obligatory prayer is prayer at night.”

Narrated by Muslim, 1163.


And he said: “You should pray qiyaam al-layl, for it is the custom of the righteous who came before you and it brings you closer to your Lord, and expiates sins and prevents misdeeds.”

Narrated by al-Tirmidhi, 3549; classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 452.


“Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”

[al-‘Ankaboot 29:45]


It was narrated that ‘Amr ibn Murrah al-Juhani said: A man came to the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) from Qadaa’ah and said to him: “O Messenger of Allaah, what do you think if I bear witness that there is no god except Allaah and that you are His Messenger, and I pray the five daily prayers, and fast the month (of Ramadaan), and pray qiyaam in Ramadaan, and pay zakaah?” The Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies doing that will be one of the siddeeqs and martyrs.”

Narrated by Ibn Khuzaymah; classed as saheeh by al-Albaani in Saheeh Ibn Khuzaymah, 2212.


Al-Tirmidhi (1984) narrated that ‘Ali said: The Prophet (sallAllaahu 'alayhi wa sallam) said: “In Paradise there are apartments the outside of which can be seen from the inside and the inside of which can be seen from the outside.” A Bedouin stood up and said: “Who are they for, O Messenger of Allaah?” He said: “They are for those who speak good words, feed others, fast regularly and pray to Allaah at night when people are sleeping.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.


Al-Haakim narrated that the Prophet (sallAllahu 'alayhi wa sallam) said: “Jibreel came to me and said: ‘O Muhammad, live as long as you want, for you will die. Love whomever you want, for you will leave him. Do whatever you want for you will be requited for it. Remember that the believer’s honour is his praying at night, and his pride is his being independent of people.”

Classed as hasan by al-Albaani in Saheeh al-Jaami’, 73.


The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: “Whoever prays qiyaam reciting ten verses will not be recorded as one of the negligent. Whoever prays qiyaam reciting one hundred verses will be recorded as one of the devout. Whoever prays qiyaam reciting one thousand verses will be recorded as one of the muqantireen.”

Narrated by Abu Dawood, 1398; classed as saheeh by al-Albaani in Saheeh Abi Dawood.


The muqantireen are those who will be given a qintaar of reward. A qintaar is a large amount of gold, and most of the scholars of Arabic language are of the view that it is four thousand dinars.
And it was said that a qintaar is a bull’s hide full of gold, or eighty thousand, or a large but unspecified amount of wealth. See al-Nihaayah fi Ghareeb il-Hadeeth by Ibn al-Atheer.

What is meant by this hadeeth is to emphasize the greatness of the reward earned by the one who recites a thousand verses. Al-Tabaraani narrated that the Prophet (sallAllaahu 'alayhi was sallam) said: “A qintaar is better than this world and everything in it.” Classed as hasan by al-Albaani in Saheeh al-Targheeb, 638.


Note:

Al-Haafiz Ibn Hajar said: From Soorat Tabaarak [al-Mulk] to the end of the Qur’aan is one thousand verses.

Whoever prays qiyaam reciting from Soorat Tabaarak to the end of Qur’aan has prayed qiyaam with one thousand verses.


[Disclaimer: Due to the source of this extract being unreliable, it shall not be stated here.]

"Sunnahs Neglected in Ramadaan" posted!

As-Salamu 'alaykum wa rahmatullah.

Dear readers, I've finally posted the article "Sunnahs Neglected in Ramadaan" by the noble Shaykh Muhammad Naasirud-Deen al-Albaanee rahimahullaah, which was initially saved as draft.

Refer to entry dated 15 September.

May the article benefit you, bi'idhnillaah.