Should two khutbahs be given on Eid or only one?

What is the correct view concerning the Eid khutbah – should it be one khutbah or two? What is the evidence for that?

Praise be to Allaah.

The majority of scholars, of the four madhhabs and others, are of the view that two khutbahs should be given on Eid, and the imam should sit briefly between them, as is done in the Jumu’ah (Friday) khutbah.

It says in al-Mudawwanah 1/231: Maalik said: In all khutbahs – the khutbah of the imam when praying for rain (istisqa’), the two Eids, the day of ‘Arafah and on Fridays – the imam should separate between the two khutbahs by sitting briefly. End quote.

Al-Shaafa’i (may Allaah have mercy on him) said in al-Umm (1/272): It was narrated that ‘Ubayd-Allaah ibn ‘Abd-Allaah ibn ‘Utbah said: The Sunnah on Eid is for the imam to deliver two khutbahs, sitting briefly in between. Al-Shaafa’i said: that applies to the prayers for rain, the khutbah given during the eclipse prayer, the khutbah of Hajj, and every khutbah given to a congregation. End quote.

See Badaa’i’ al-Sanaa’i’, 1/276; al-Mughni, 2/121

Al-Shawkaani (may Allaah have mercy on him) said, commenting on the report quoted above: The second hadeeth makes it more likely to be correct when we draw an analogy with Jumu’ah. ‘Ubayd-Allaah ibn ‘Abd-Allaah is a Taabi’i, as is well known, so his saying, “It is Sunnah” cannot be taken as evidence that it is the Sunnah of the Prophet SAWS (peace and blessings of Allaah be upon him), as is stated in the usool. There is a marfoo’ hadeeth narrated by Ibn Maajah which speaks of sitting in between the two khutbahs of Eid, but its isnaad includes Isma’eel ibn Muslim, who is da’eef (weak). End quote from Nayl al-Awtaar, 3/323

The hadeeth of Ibn Maajah (1279) was narrated from Jaabir ibn ‘Abd-Allaah, who said: The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) came out on the day of Fitr or Adha and delivered a khutbah standing, then he sat for a while, then he stood up. This hadeeth was narrated by al-Albaani in Da’eef Ibn Maajah, where he said it is munkar.

It says in ‘Awn al-Ma’bood (4/4): al-Nawawi said in al-Khulaasah: the report narrated from Ibn Mas’ood, according to which he said, The Sunnah is for two khutbahs to be delivered on Eid, in between which the imam sits briefly, is da’eef and its isnaad is not uninterrupted. There is no proven report about giving more than one khutbah, and the evidence is analogy with Jumu’ah. End quote.

We may conclude from this the evidence which supports the idea of giving two khutbahs is as follows:

1 – The hadeeth of Ibn Maajah and the report of Ibn Mas’ood (may Allaah be pleased with him), both of which are da’eef, as stated above.

2 – The report of ‘Ubayd-Allaah ibn ‘Abd-Allaah ibn ‘Utbah, who is a Taabi’i.

3 –Analogy with Jumu’ah

4 – Shaykh Ibn ‘Uthaymeen (may Allaah be pleased with him) mentioned a fourth thing that may be quoted as evidence. He (may Allaah have mercy on him) said: The phrase ‘two khutbahs’ reflects the view of the fuqaha’ (may Allaah have mercy on him), that there should be two khutbahs on Eid, because that was mentioned in a hadeeth narrated by Ibn Maajah with his isnaad, which requires further examination. The apparent meaning is that two khutbahs should be given, but whoever examines the Sunnah in agreed-upon reports in al-Saheehayn and elsewhere will see that the Prophet SAWS (peace and blessings of Allaah be upon him) only gave one khutbah, but after he had finished the first khutbah, he went to the women and exhorted them. If we take this as the basic principle concerning it being prescribed to give two khutbahs, then it is possible, although it is unlikely, because he went to the women and addressed them because they could not hear the khutbah. This is possible. And it may be possible that they could hear his words, but he wanted to address them specifically, hence he reminded them and exhorted them concerning matters that pertained specifically to them. End quote from al-Sharh al-Mumti’, 5/191.

The Standing Committee was asked: Should the imam sit between the two khutbahs of Eid?

They replied: The two khutbahs of Eid are Sunnah and come after the Eid prayer, because of the report narrated by al-Nasaa’i, Ibn Maajah and Abu Dawood, from ‘Abd-Allaah ibn al-Saa’ib (may Allaah be pleased with him) who said: I attended Eid prayer with the Prophet SAWS (peace and blessings of Allaah be upon him). When he had finished praying he said: “We will deliver a khutbah; whoever wishes to sit and listen to the khutbah, let him do so, and whoever wants to leave, let him do so.” Al-Shawkaani (may Allaah have mercy on him) said in al-Nayl: al-Musannif (may Allaah have mercy on him) said: This shows that the khutbah is Sunnah; it is were obligatory, it would be obligatory to sit and listen to it.

It is prescribed for the one who delivers two khutbahs on Eid to separate them by sitting briefly, by analogy with the two khutbahs of Jumu’ah, and because of the report narrated by al-Shaafa’i (may Allaah have mercy on him) from ‘Ubayd ibn ‘Abd-Allaah ibn ‘Utbah (may Allaah have mercy on him) who said: The Sunnah is for the Imam to deliver two khutbahs on Eid, sitting briefly in between them.

Some scholars are of the view that there is only one khutbah for Eid prayer, because the saheeh ahaadeeth from the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) speak of only one khutbah. And Allaah knows best.

End quote from Fataawa Islamiyyah, 1/425

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Should the imam deliver one khutbah or two on Eid?

He replied: The well known view among the fuqaha’ (may Allaah have mercy on him) is that there should be two khutbahs on Eid, because of a da’eef hadeeth which was narrated concerning that, but in the hadeeth whose authenticity is agreed upon, it says that the Prophet SAWS (peace and blessings of Allaah be upon him) only delivered one khutbah. I hope that the matter is flexible. End quote.

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 16/246

He also said (16/248):

The Sunnah is for there to be one khutbah, but if two khutbahs are given that is fine, because it was narrated that the Prophet SAWS (peace and blessings of Allaah be upon him) also did that. But the imam should not forget to exhort the women in particular, because the Prophet SAWS (peace and blessings of Allaah be upon him) did that.

If he is speaking via a microphone and the women can hear him, he should devote the end of his khutbah to exhorting the women in particular. If he is not using a microphone and the women cannot hear him, then he should go to them, accompanied by one or two other men, and say a few words to them. End quote.

In conclusion: This is a matter that is subject to ijtihaad, and it is flexible. There is no definitive text in the Sunnah concerning this matter, although it seems that it should be one khutbah. Let the imam do whatever he thinks is closest to the Sunnah.

And Allaah knows best.

Islam Q&A

http://www.islam-qa.com/en/ref/67942

Khutbah 'Ied dan Anjuran untuk Menghadirinya

Dari Abu Sa'id al-Khudri radhiyAllahu 'anhu, dia berkata:

"Nabi shallAllahu 'alaihi wa sallam biasa berangkat ke tempat shalat (tanah lapang) pada hari raya 'Iedul Fithri dan 'Iedul Adh-ha, maka yang pertama kali beliau lakukan adalah shalat, kemudia berbalik dan berdiri menghadap ke arah jama'ah shalat yang sedang dudk ada barisan mereka masing-masing, kemudian beliau memberikan nasihat, wasiat dan perintah kepada mereka." [1]

Khutbah 'Ied sama seperti khutbah-khutbah lainnya, yang diawali dengan pujian dan sanjungan kepada Allah 'Azza wa Jalla.

Ibnul Qayyim rahimahullah mengatakan: "Nabi shallAllahu 'alaihi wa sallam biasa membuka semua khutbahnya dengan pujian kepada Allah. Dan tidak pernah dihafal dari beliau satu hadits pun yang menyebutkan bahwa beliau membuka khutbah 'Iedul Fithri maupun 'Iedul Ahd-ha dengan takbir, adapun riwayat yang diriwayatkan oleh Ibnu Majah di dalam kitab Sunannya [2] dari Sa'ad al-Qurazh, mu'adzin Nabi shallAllahu 'alaihi wa sallam bahwasanya beliau banyak bertakbir di sela-sela khutbah serta memperbanyak takbir pada khutbah 'Iedul-Fithri dan 'Iedul Adh-ha, maka ini tidak menunjukkan bahwa beliau membuka khutbah dengna takbir tersebut." [3]

Dan tidak ada satu hadits pun yang diriwayatkan secara shahih yang menyebutkan bahwa khutbah 'Ied itu terdiri dari dua khutbah, yang dipisahkan antara keduanya dengan duduk.

Yang menyebutkan hal itu adalah hadits dha'if (lemah) sekali yang diriwayatkan oleh al-Bazzar di dalam Musnadnya (no. 53 - Musnad Sa'ad), dari Syaikhnya, 'Abdullah bin Syabib dengan sanadnya dari Sa'ad radhiyAllahu 'anhu bahwa Nabi shallAllahu 'alaihi wa sallam biasa berkhutbah dua kali, di antara keduanya dipisahkan dengan duduk.

Dan mengenai 'Abdullah bin Syabib ini, al-Bukhari mengatakan: "Haditsnya munkar."

Dengan demikian, khutbah itu pada dasarnya hanyalah satu kali saja.

Dan menghadiri khutbah ini tidak wajib, berbeda dengan shalat 'Ied (yang hukumnya wajib), yang demiian itu didasarkan pada apa yang diriwayatkan dari 'Abdullah bin as-Sa'ib, dia berkata: "Aku pernah menghadiri shalat 'Ied bersama Nabi shallAllahu 'alaihi wa sallam, dan ketika selesai shalat, beliau bersabda:

"Sesungguhnya kami akan berkhutbah, barangsiapa ingin duduk untuk mendengarkan khutbah, maka dipersilakan duduk. Dan barangsiapa yang ingin pergi, maka dipersilakan untuk pergi." " [4]

Ibnul Qayyim rahimahullah mengatakan[5]: "Nabi shallAllahu 'alaihi wa sallam memberikan keringanan bagi orang yang ikut menghadiri shalat 'Ied untuk duduk mendengarkan khutbah atau pergi (tidak mendengarkan khutbah)." [6]

[Diadaptasi dari kitab "Meneladani Rasulullah shallAllahu 'alaihi wa sallamdalam Berhari Raya" oleh Syaikh 'Ali Hasan bin 'ali al-Halabi al-Atsari, terbitan Pustaka Imam Asy-Syafi'i]


Ibn Shamsud-Deen:
"Kesimpulannya, dua perkara penting untuk diambil perhatian:

- Khutbah 'Ied adalah seperti khutbah-khutbah yang lain, dibuka dengan sanjungan dan pujian kepada Allah, bukan dengan takbir
- Yang shahih, khutbah 'Ied hanya sekali. Lalu bagaimana kalau dilakukan dua kali? Harap baca tulisan seterusnya.

Mengapa saya tidak mengambil dari Yusuf al-Qaradawi

Dah lama sebenarnya nak sebut tentang perkara ini tetapi elakkan dulu. Nak bicara pun, tak perlu panjang-panjang, rasanya secara ringkas cukup..

1) Fiqhnya memang hebat. Itulah gambaran yang sering kita terima. Akan tetapi, bagi Talibul 'ilm, bila kita dah terdidik dengan ilmu-ilmu asas agama (terutama bagaimana para ulama menyimpulkan sesuatu hukum), nampak ketara kecacatan pada fiqh Dr Qaradawi. Ada kekurangan kalau nak dibandingkan dengan kupasan masyayikh.

2) Gabungkan fiqh dengan hadith. Inilah seruan Dr Yusuf al-Qaradawi, sebagaimana boleh dilihat dalam kitab "Manhaj Fiqh al-Qaradawi". (Sebenarnya telah diserukan terlebih dahulu oleh Syeikh al-Albani dan ulama sebelumnya.)

Akan tetapi, cakap tak serupa bikin. Keilmuan beliau tentang ilmu hadith tak ketara. Bahkan, beliau dengan mudah menghukum hadith-hadith tentang larangan alat-alat muzik sebagai dha'if dengan menukil dari Qadhi Ibnul Arabi dan Ibnu Hazm sedangkan kedua-dua imam tersebut bukanlah ahli hadith.

3) Dr al-Qaradawi seorang Salafi? Aqidahnya bagaimana?

Maaf ye, tapi bila sentuh tentang ini, terpaksalah komen sedikit tentang Dr Asri (mufti Perlis)..

Dr Asri jelas mengagumi Dr Qaradawi berserta tokoh-tokoh Ikhwanul Muslimin yang lain.. malah menganggap mereka sebagai tokoh-tokoh Islam masa kini.. malah, ada muridnya (di Youtube) yang menyifatkan Dr Qaradawi sebagai tokoh Salafi..

Benarkah demikian? Tak dinafikan Hasan al-Banna menyifatkan gerakan Ikhwan sebagai "Da'watus Salafiyyah" tetapi beliau juga sifatkan gerakan beliau sbg "haqiqatus sufiyyah"..

Sejak bila fahaman tasawwuf sejajar dengan manhaj Salaf?

Tidak lupa pula kepada pelbagai i'tiqad yang wujud dalam gerakan Ikhwan kerana latar belakang, manhaj dan fikrah yang berbeza pada para ahlinya.

Manhaj Salaf menyeru setiap Muslim bersatu atas al-Qur'an dan as-Sunnah berdasarkan pemahaman kaum Salafus-Salih.. apakah setiap anggota gerakan Ikhwan berfahaman demikian? Malah, mereka sebelum ini berusaha kpd taqrib dengan kaum Syi'ah, wa iyadzu billah..

Maka, kepada Dr Asri dan murid-muridnya, bezakanlah antara "da'wah Salaf" dengan "manhaj Salaf".. macam "pejuang Sunnah", dalam ibadah ikut Sunnah.. tapi manhajnya belum tentu manhaj Salaf..

Dan masalah manhaj ini boleh kita lihat pada Dr Qaradawi, yang tanpa ragu, bukan bermanhaj Salaf..

Belum lagi bab aqidah. Di dalam buku "70 Tahun Ikhwanul Muslimin", Dr Qaradawi menyebutkan bahawa Ahlus Sunnah itu sama ada Asy'ariyyah ataupun Maturidiyyah. Sedikit pun beliau tidak sebutkan tentang aqidah Salaf. Apakah beliau tidak tahu aqidah Asy'ariyyah ataupun Maturidiyyah tidak selari dengan Aqidah Salaf?

Lalu bagaimana saya ingin mengambil daripada Dr Qaradawi?

Apa yang baik pada Dr Qaradawi boleh saya dapati pada Masyayikh Salafi yang lebih berhak untuk diambil manfaat.. lalu saya tidak perlu kepada Dr Qaradawi..

Akhir sekali.. lihatlah janggutnya yang semakin pendek.. tak relevan? hmm.. kalau berjiwa Sunnah dan ingin menghidupkan Sunnah, kena simpan janggut yg lebat (sebelum ini janggut beliau memang lebat).. kalau nak potong pun, potong yang lebih dari segenggam.. tapi bagi beliau, dah terlalu pendek..

Wallahu a'lam

PS. Harap rujuk kepada tulisan Masyayikh tentang manhaj dan juga tentang Dr Al-Qaradawi untuk ulasan yang lebih terperinci.

The dhikr that is prescribed when breaking the fast

What is the ruling on the du’aa’ from hadeeth which they say are da’eef (weak), such as:
1 – Saying when breaking the fast: “Allaahumma laka sumtu wa ‘ala rizqika aftartu (O Allaah, for You I have fasted and by Your provision I have broken the fast).”
2 – Ashhadu an laa ilaaha ill-Allaah astaghfir Allaah as’aluka al-jannah wa a’oodhu bika min al-naar (I bear witness that there is no god but Allaah, I ask Allaah for forgiveness, I ask You for Paradise and I seek refuge with You from the Fire).
Is this prescribed, permissible, not permissible, makrooh, not valid or haraam?.

Praise be to Allaah.

Firstly:

Saying du’aa’ in the words mentioned when breaking the fast was narrated in a da’eef (weak) hadeeth which was narrated by Abu Dawood (2358) from Mu’aadh ibn Zuhrah, who heard that the Prophet (peace and blessings of Allaah be upon him) used to say, when he broke his fast, “Allaahumma laka sumtu was ‘ala rizqika aftartu (O Allaah, for You I have fasted and by Your provision I have broken the fast).”

There is no need for this, because we have the report narrated by Abu Dawood (2357) from Ibn ‘Umar (may Allaah be pleased with him) who said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) broke his fast, he would say: “Dhahaba al-zamau’a, wa abtallat al-‘urooq wa thabata al-ajr insha Allah (Thirst has gone, the veins are moist, and the reward is assured, if Allaah wills).” This hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood.

Secondly:

It is mustahabb for the fasting person to say du’aa’ whilst he is fasting and when breaking the fast, because of the report narrated by Ahmad (8030) from Abu Hurayrah (may Allaah be pleased with him) who said: We said: O Messenger of Allaah, when we see you our hearts are softened and we are people of the Hereafter, but when we leave you we are attracted by this world and by our womenfolk and children. He said: “If you were always as you are when you are with me, the angels would shake hands with you and they would visit you in your houses. If you did not commit sin, Allaah would bring another people who would commit sin so that He could forgive them.” He said: We said: O Messenger of Allaah, tell us about Paradise, what is it built of? He said: “Bricks of gold and bricks of silver; its mortar is musk, its pebbles are pearls and rubies, its soil is saffron. Whoever enters it will be happy and will never be miserable, he will abide therein forever and never die. His clothes will never wear out and his youth will never fade. There are three whose du’aa’ will not be rejected: a just ruler, a fasting person until he breaks the fast, and the prayer of one who has been wronged. It is borne on the clouds and the gates of heaven are opened for it, and the Lord, may He be glorified and exalted, says: ‘By My glory, I will grant you help even if it is after some time.’”

This hadeeth was classed as saheeh by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.

It was also narrated by al-Tirmidhi (2525) with the words, “… the fasting person when he breaks his fast…” This was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

So you may ask Allaah for Paradise and seek refuge with Him from the Fire, and you can pray for forgiveness, and offer other du’aa’s that are prescribed in Islam. As for the du’aa’ in this particular form – Ashhadu an laa ilaaha ill-Allaah astaghfir Allaah as’aluka al-jannah wa a’oodhu bika min al-naar (I bear witness that there is no god but Allaah, I ask Allaah for forgiveness, I ask You for Paradise and I seek refuge with You from the Fire) – we could not find any source for it.

And Allaah knows best.

Islam Q&A

http://www.islam-qa.com/en/ref/93066

Which were the First Schools of Jurisprudence

Author: Al Imaam 'Alee al Madeenee

Topic: Did you know

Reference: 'Ilm ar Rijaal P.289 - more about reference here...

‘Alee al Madeenee stated: There were none amongst the companions of the Messenger of Allaah - صلى الله عليه وسلم- whom people used to follow their Madhab /opinions, relate their verdicts and follow their way except three: ‘Abdullaah ibn Mas’ood Zayd ibn Thaabit ‘Abdullaah ibn ‘Abbaas He also stated: There were none amongst the companions of the Messenger of Allaah who had companions that used to relate and act upon their verdicts except three: ‘Abdullaah ibn Mas’ood Zayd ibn Thaabit ‘Abdullaah ibn ‘Abbaas

http://www.subulassalaam.com/articles/article.cfm?article_id=11

Who the Most Knowledgeable Companions Were

Author: Al Imaam 'Alee al Madeenee

Topic: Did you know

Reference: 'Ilm ar-Rijaal: P. 287 - more about reference here...

‘Alee al Madeenee stated: "Masrooq said: ' I studied the companions of the Messenger, صلى الله عليه وسلم,and found that their knowledge ended with six individuals; 'Umar ibn al Khataab 'Alee ibn Abee Taalib ‘Abdullaah ibn Mas’ood Abu ad Dardaa Ubay ibn Ka'b and Zayd ibn Thaabit. I further studied these six and found that their knowledge ended with two of them; 'Alee and 'Abdullaah.[1] Al Khateeb al Baghdadee narrated upon the authority of Masrooq ibn al Ajda' al Hamdanee who said: "The scholars after their Prophet, صلى الله عليه وسلم, were six, those who used to give verdicts that people acted upon, determine the amount of wealth to be inherited, practice Sunan that were acted upon, they were: 'Umar ibn al Khataab 'Alee ibn Abee Taalib 'Abdullaah ibn Mas'ood Ubay ibn Ka'b Zayd ibn Thaabit Abu Musa al Ash'aree He then said: "Of these six, three were in al Kufah; 'Alee, 'Abdullaah and Abu Musa, the other three were spread out." 'Alee al Madeenee also narrated on the authority of Masrooq who said: "I studied the companions of the Messenger, صلى الله عليه وسلم, they were like al Akhaadh, amongst them were those who narrated to one person, amongst them were those who narrated to two and three, amongst them were those who narrated to everybody [i.e. everybody took narrations from them]. 'Abdullaah ibn Mas'ood was amongst those who narrated to everybody.”

http://www.subulassalaam.com/articles/article.cfm?article_id=5

The Seven Companions with the Most Narrations

Author: 'Imaad al Sharbeenee

Topic: Did you know

Reference: Kitaab as Sunnah an Nabaweeyyah - more about reference here...

[A poem:]

Seven of the Companions narrated over a thousand,

Ahaadeeth from the chosen, best of mankind.

Abu Hurayrah, Sa’ad, Jaabir and Anas,

Siddeeqah, ibn ‘Abbaas and likewise ibn ‘Umar.

These seven can be memorized with the following poem:

سبع من الصحب فوق الألف قد نقلوا

من الحديث عن المختار خير مضـر

أبو هريـرة، سعـد، جابـر، أنـس

صديقة، وابن عباس، كذا ابن عمـر

They are [in order of number of narrations]:

• Abu Hurayrah, the most of them in Hadeeth, he narrated 5374 Ahaadeeth.
• ‘Abdullaah ibn ‘Umar, he narrated 2630 Ahaadeeth.
• Anas ibn Maalik, he narrated 2286 Ahaadeeth.
• ‘Aa-isha, the mother of the believers, she narrated 2210 Ahaadeeth.
• ‘Abdullaah ibn ‘Abbaas, he narrated 1660 Ahaadeeth.
• Jaabir ibn ‘Abdullaah, he narrated 1540 Ahaadeeth.
• Abu Sa’eed al Khudree [who is Sa’d ibn Maalik], who narrated 1170 Ahaadeeth.

Abu Hurayrah – may Allaah be pleased with him – was not accused of lies and other such false allegations except by the heads of the people of desires past and present. Their supposed evidence are either fabricated or weak narrations, or authentic narrations that they have misunderstood and misconstrued falsely to suit their desires.

A number of scholars have stepped forward to refute their accusations, at the head of them is Abu Hurayrah himself, the most notable companions, their successors, and the Imaams of the Muslims after them. Amongst them; Al Haakim in ‘Al Mustadrak’, Ibn ‘Asaakir in ‘at Tareekh’, Ibn Katheer in ‘al Bidaayah wan Nihaayah’, Ibn Qutaybah in ‘Ta-weel Mukhtalaf al Hadeeth’, ‘Abdul Mun’im Saaleh in ‘Difaa’ ‘an Abu Hurayrah’ amongst others.

http://www.subulassalaam.com/articles/article.cfm?article_id=24


Subhanallah.. the youths at the time of the Prophet, the likes of Ibn Umar, Ibn 'Abbas, Abu Hurayrah and Anas are the ones at the frontline in this field.. where are we, the youths of this time, compared to them?

The Ahadeeth Islaam Revolves Around

Author: Ibn Rajab al Hanbalee

Topic: Did you know

Reference: Jaami' al 'Uloom wal Hikkam: Vol. 1 P. 62 - more about reference here...

‘Uthmaan ibn Sa’eed narrated that Abu ‘Ubayd said: “The Prophet - صلى الله عليه وسلم – gathered the affair of the afterlife in one phrase:

“Whoever innovates something in this affair of ours that is not of it will have it rejected.”

And the affair of the life of this world in one phrase:

“Indeed actions are only based on intentions.”

They are incorporated in all knowledge.

Al Imaam Ahmad stated: “The basis of Islaam are three Ahadeeth:

Umar’s Hadeeth – “Actions are based on intentions…”

‘Aa-isha’s Hadeeth – “Whoever innovates something in this affair of ours that is not of it will have it rejected.”

An Nu’maan ibn Basheer’s Hadeeth – “What is permissible is clear and what is forbidden is clear…”

Al Haakim stated: ‘It was narrated to us on the authority of ‘Abdullaah ibn Ahmad that his father mentioned the saying of the Messenger; “Actions are based on intentions…”, and his saying; "Indeed the creation of each one of you is brought together in his mother's stomach for forty days…”, and his saying; “Whoever innovates something in this affair of ours that is not of it will have it rejected.” and then said: “Every book should start with these Ahadeeth because they are the basis of Hadeeth.”

Ishaaq ibn Rahuyah stated: “Four Ahadeeth are from the basis of the religion:

‘Umar’s Hadeeth – “Indeed actions are only based on intentions…”

[An Nu’man ibn Basheer’s] Hadeeth – “What is permissible is clear and what is forbidden is clear…”

[Ibn Mas’ood’s] Hadeeth: ”Indeed the creation of each one of you is brought together in his mother's stomach…”

and [‘Aa-isha’s] Hadeeth – “Whoever innovates something in this affair of ours that is not of it will have it rejected.”

Abu Dawood stated: ‘I examined the Ahadeeth on the authority of the Messenger- صلى الله عليه وسلم – and found they were [approximately] four thousand Ahadeeth, I further examined them and found that these four thousand revolve around four:

An Nu’maan ibn Basheer’s Hadeeth; “What is permissible is clear and what is forbidden is clear…”

‘Umar’s Hadeeth; “Indeed actions are only based on intentions…”

Abu Hurayrah’s Hadeeth; “Indeed Allaah is good and does not accept anything except good, and Allaah ordered the believers with the same things he ordered the messengers…” and

[Abu Hurayrah’s Hadeeth;] “From the proficiency of a person’s Islaam, is to leave off what does not concern him.”

He then stated; ‘Each of these four Ahadeeth is a quarter of knowledge.’

It was also narrated that Abu Dawood said: “I wrote 500,000 Ahadeeth on the authority of the Messenger of Allaah - صلى الله عليه وسلم -, I selected from them what I included in this book – meaning ‘Sunan Abu Dawood’ – I collected 4,800 Ahadeeth in it ^[1], it is sufficient for a person to know four of them for his religion:

The First; the saying of the Messenger - صلى الله عليه وسلم - “Indeed actions are only based on intentions…”

The Second; the saying of the Messenger - صلى الله عليه وسلم – “From the proficiency of a person’s Islaam, is to leave off what does not concern him.”

The Third; the saying of the Messenger - صلى الله عليه وسلم – “A person would not be a true believer, until he does not accept for his brother except what he accepts for himself.”

The Fourth; the saying of the Messenger - صلى الله عليه وسلم – “What is permissible is clear and what is forbidden is clear…”

In another narration he stated: “Fiqh revolves around five Ahadeeth:

“What is permissible is clear and what is forbidden is clear…”

"There should be neither harming nor reciprocating harm."

“Indeed actions are only based on intentions…”

“Religion is sincerity…” and

“What I have prohibited you from, you must avoid, and what I have ordered you to do, you must carry out according to your ability…”

In another narration: ‘The basis of the Sunan in every science are four Ahadeeth:

Umar’s Hadeeth – “Indeed actions are only based on intentions…”

“What is permissible is clear and what is forbidden is clear…”

“From the proficiency of a person’s Islaam, is to leave off what does not concern him.”

and the Hadeeth: “Practice Zuhd in the life of this world and Allaah will love you, practice Zuhd in what people own and the people will love you.”

Al Haafidh Abul Hassan Taahir al Andalosee stated in a poem:

The basis of religion to us are four,
Ahadeeth from the sayings of the best of Mankind.
Avoid Shubuhaat, practice Zuhd and leave off,
that which does not concern you and act with an intention.

---

[1] There are 5274 Ahadeeth in Sunan Abu Dawood.

http://www.subulassalaam.com/articles/article.cfm?article_id=32


Subhanallah.. how the Salaf place much emphasis and importance on the hadeeth of innovation in religion, describing it as a basis of Islam, yet many Muslims are ignorant of it, and many asatizah pay almost no attention to it in their classes or making "ta'weel" of it..

May Allah raise us among those who closely follow the Salaf..

Three Important Principles in Names and Attributes

Author: Al 'Allaamah Muhammad Amaan al Jaamee

Topic: Names and Attributes

Reference: Al Sifaat al Ilaheeyyah - more about reference here...

The following are three points that must be considered as principles in this topic:

[Firstly:] Affirming what Allaah has affirmed for Himself or what His Messenger - صلى الله عليه وسلم – affirmed for Him, because the most knowledgeable to describe Allaah is Allaah Himself:

Are you more knowledgeable or Allaah [Al Baqarah: 140]

Just as no one can describe Allaah, who is more knowledgeable of Allaah after Allaah, than His Messenger - صلى الله عليه وسلم – whom Allaah said in regards:

Nor does he speak of (his own) desire. It is only a Revelation revealed [An Najm: 3-4]

[Secondly:] Exalting Allaah from resembling things with His Attributes, in light of the saying of Allaah the Elevated:

There is nothing like Him, and He is the All-Hearer, the All-Seer [Ash Shoorah: 11]

This Ayah consists of an exaltation of Allaah as well as an affirmation [of His Attributes] as you can see.

[Thirdly:] Abstaining from trying to comprehend the reality of His Attributes, just as you can not comprehend the reality of His Existence [or Self], the Glorified, believing in His saying:

And they will never encompass anything of His Knowledge [Al Baqarah: 255]

Do you know of any who is similar to Him? [Maryam: 65]

Al-Laheedan raps distortion of remarks

(Dislaimer: This is part 3 of the whole issue. This is the part that we need to read to get the whole, clearer picture. Unlike some medias who were quick to portray the shaykh as being hardline.)

JEDDAH: Sheikh Saleh bin Muhammad Al-Laheedan, chairman of the Supreme Judiciary Council, yesterday denounced the furor created by certain sections of the media, which he says quoted him out of context.

“I did not know that somebody would vilify me by cutting some words from the beginning or middle or end of a sentence to serve his vested interests. I did not expect this because I was not seeking to harm anybody,” Al-Laheedan told Saudi Television, adding that the statement was made during a radio interview four months ago.

Sheikh Al-Laheedan also pointed out that his comments were related to magic, creed and the morals of the general masses, and that he never thought foreign television channels would distort his words.

“I spoke about TV channels because I was not happy with the programs aired by many of them. During my talk, I advised broadcasters to fear God and that they should not broadcast programs that corrupt people’s faith, including those that show black magic and promote vulgarity and immorality,” he said.

Al-Laheedan said he made the statement while talking on Radio Qur’an’s “Noorun Aladdarb” program, adding that it was recorded in the beginning of June in Riyadh. “I advised broadcasters and viewers,” he said. “If those who are responsible for these channels don’t refrain from telecasting programs which pave the way for immorality and affect people’s beliefs and lead to bad things like magic, then such people should be punished,” he added.

“If they are not deterred by the punishment and continue corrupting people, then it would be possible for the relevant authorities to kill them following a judicial process,” he said.

“It is well known that a judge would not come out with his sword and kill whoever he wants. Rather, the authorities would file a lawsuit against the person with the public prosecutor. The judge would then hear the case and issue a verdict.” He added that the Kingdom’s judicial system consists of several steps and that defendants are allowed to appeal verdicts. “Nobody should think I would make a hasty statement and that I had given the verdict to kill the owners of TV channels.”

He added that he had also advised broadcasters against showing comedies that do not conform to the sanctity of Ramadan, and ridicule Islamic scholars and officials of the Commission for the Promotion of Virtue and the Prevention of Vice. He added that he had warned that broadcasters would be responsible for the sin of people corrupted by them.

In his response yesterday, the Kingdom’s judicial chief spoke about his long-standing experience of the Kingdom’s judiciary, and his close relationship with the Saudi leadership and top officials.

Al-Laheedan also emphasized the uprightness of Saudi justice, which he said is based on the Qur’an, the Sunnah, the views of the companions of the Prophet Muhammad (peace be upon him) and the unanimous opinions of Islamic scholars from the first three generations after the birth of Islam.

He added that he has nearly 40 years experience in the Saudi judiciary and that he is the oldest Islamic scholar in the country.

http://www.arabnews.com/?page=%201§ion=0&article=114314&d=15&m=9&y=2008

Al-Laheedan’s remarks on TV programs trigger controversy

(Disclaimer: This is only part 2 of the whole issue. Remember to read part 3 to get the true picture.)

JEDDAH: Sheikh Saleh bin Muhammad Al-Laheedan, chairman of the Supreme Judiciary Council, yesterday denounced the furor created by certain sections of the media, which he says quoted him out of context.

“I did not know that somebody would vilify me by cutting some words from the beginning or middle or end of a sentence to serve his vested interests. I did not expect this because I was not seeking to harm anybody,” Al-Laheedan told Saudi Television, adding that the statement was made during a radio interview four months ago.

Sheikh Al-Laheedan also pointed out that his comments were related to magic, creed and the morals of the general masses, and that he never thought foreign television channels would distort his words.

“I spoke about TV channels because I was not happy with the programs aired by many of them. During my talk, I advised broadcasters to fear God and that they should not broadcast programs that corrupt people’s faith, including those that show black magic and promote vulgarity and immorality,” he said.

Al-Laheedan said he made the statement while talking on Radio Qur’an’s “Noorun Aladdarb” program, adding that it was recorded in the beginning of June in Riyadh. “I advised broadcasters and viewers,” he said. “If those who are responsible for these channels don’t refrain from telecasting programs which pave the way for immorality and affect people’s beliefs and lead to bad things like magic, then such people should be punished,” he added.

“If they are not deterred by the punishment and continue corrupting people, then it would be possible for the relevant authorities to kill them following a judicial process,” he said.

“It is well known that a judge would not come out with his sword and kill whoever he wants. Rather, the authorities would file a lawsuit against the person with the public prosecutor. The judge would then hear the case and issue a verdict.” He added that the Kingdom’s judicial system consists of several steps and that defendants are allowed to appeal verdicts. “Nobody should think I would make a hasty statement and that I had given the verdict to kill the owners of TV channels.”

He added that he had also advised broadcasters against showing comedies that do not conform to the sanctity of Ramadan, and ridicule Islamic scholars and officials of the Commission for the Promotion of Virtue and the Prevention of Vice. He added that he had warned that broadcasters would be responsible for the sin of people corrupted by them.

In his response yesterday, the Kingdom’s judicial chief spoke about his long-standing experience of the Kingdom’s judiciary, and his close relationship with the Saudi leadership and top officials.

Al-Laheedan also emphasized the uprightness of Saudi justice, which he said is based on the Qur’an, the Sunnah, the views of the companions of the Prophet Muhammad (peace be upon him) and the unanimous opinions of Islamic scholars from the first three generations after the birth of Islam.

He added that he has nearly 40 years experience in the Saudi judiciary and that he is the oldest Islamic scholar in the country.

http://www.arabnews.com/?page=1§ion=0&article=114280&d=14&m=9&y=2008

[There's actually a photo of the shaykh attached to this article. So if anyone wanna know how the shaykh looks like, can go to the link. If requested, i'll post it onto my site.]

Saudi: OK to kill owners of 'immoral' TV networks

(Disclaimer: This is only part 1 of the whole issue. Remember to read part 3 to get the true picture.)

ref: http://biz.yahoo. com/ap/080912/ saudi_tv_ fatwa.html? .v=1

RIYADH, Saudi Arabia (AP) - Saudi Arabia's top judiciary official has issued a religious decree saying it is permissible to kill the owners of satellite TV networks that broadcast immoral content.

The 79-year-old Sheik Saleh al-Lihedan said Thursday that satellite channels cause the "deviance of thousands of people."

Al-Lihedan is chief of the kingdom's highest tribunal, the Supreme Judiciary Council. Saudi Arabia's judiciary is made up of Islamic clerics whose decrees, or fatwas, on everyday issues are widely respected. Their fatwas do not have the weight of law. In the courts, cleric-judges rule according to Islamic law, but interpretations can vary.

Al-Lihedan was answering listeners' questions during the daily "Light in the Path" radio program in which he and others make rulings on what is permissible under Islamic law.

One caller asked about Islam's view of the owners of satellite TV channels that show "bad programs" during Ramadan.

"I want to advise the owners of these channels, who broadcast calls for such indecency and impudence ... and I warn them of the consequences," he said.

"What does the owner of these networks think, when he provides seduction, obscenity and vulgarity?" he said.

"Those calling for corrupt beliefs, certainly it's permissible to kill them," he said. "Those calling for sedition, those who are able to prevent it but don't, it is permissible to kill them."

The Reciters of Today

Author: Shaykh ‘Abdur Razzaaq ‘al Badr

Topic: Contemporary Issues

Reference: Asbaab Ziyaadat al Eemaan wa Nuqsaanihi - more about reference here...

Al Hassan al Basree stated while clarifying the meaning of contemplating over the Qur-aan:

‘By Allaah, it is not by memorizing its letters while neglecting the boundaries it has set, it has reached the point where a person would say: ‘I have read the whole Qur-aan without dropping/neglecting even one of its letters.’ And by Allaah he has neglected all of it, you do not see the Qur-aan in him, neither in mannerisms nor actions.

It reached the point where one of them said: ‘I can read a whole Surah in one breath.’ By Allaah these are not the recitors of the Qur-aan, nor are they scholars, nor are they the wise, or those who fear Allaah. Since when have the reciters of the Qur-aan been like this, may Allaah not increase the likes of them amongst the people.’

I say [Shaykh ‘Abdur-Razaaq]: May Allaah have mercy upon al Hassan, had he seen some of the reciters of our time, those who have been deceived by beautifying their voices and the letters of the Qur-aan and chanting them, while they are negligent of and disregard its boundaries. Rather the people listening to them are also are taken by the proper pronunciation of the letters and the recital while being negligent of the meanings and contemplating over the speech of Allaah.

This is not a criticism of correctly practicing the Tajweed of the Qur-aan, chanting it and beautifying ones voice with it, it is only a criticism of going out of one’s way to properly pronounce its letters without caring or paying attention to the orders within it, the very reason why the Qur-aan was revealed. It has reached the point where you do not see that they fear Allaah, rather you do not see them acting upon the Qur-aan, not in mannerisms nor actions.

You see a reciter from amongst them who has memorized the Glorious Qur-aan, correctly pronouncing its letters yet he shaves his beard or lowers his garments beneath his ankles, rather you find him neglectful of the Salaat, either all together or in congregation, amongst other forms of evil.

It has reached the point where one of them, and from Allaah alone do we seek aid, opened up a party for a sinful woman by reciting some versus of the Qur-aan, he recited the Qur-aan in between her songs. High above is the speech of our Lord from being tarnished by the likes of these people, and it is sufficient for me to say what al Hassan, may Allaah have mercy upon him said, ‘since when have the reciters of the Qur-aan been like this, may Allaah not increase the likes of them amongst the people.’

http://www.subulassalaam.com/articles/article.cfm?article_id=59

The Akhira (Hereafter)!!!

http://uk.youtube.com/watch?v=v3SZwQwsJVM

Wake up, O Muslim Youths!

Where are we, O Muslim youths?

Where are we, compared to the youths at the time of the Prophet sallAllahu 'alayhi wa sallam?

Wake up, Muslim youths, wake up!

Just because you're involved in Mosque Youth Wing or tertiary Muslim societies, don't be deceived and think you're already great! Who are we compared to the youths at the time of the Prophet?

Watch this short video and reflect, who are we compared to the youths at the time of the Prophet?

"Wahhabi" adalah Ahlus Sunnah

Tukilan dari artikle tulisan Maarof Salleh (Ancaman Fahaman Islam Liberal Di Malaysia, BH 5 Sep 2008):

"Sebelum ini, isu agama yang lebih ketara ialah tengkarah antara fahaman kaum tua dan kaum muda (fahaman Wahhabi dan Ahlus Sunah Waljamaah; meskipun pengamal Wahhabi menegaskan mereka termasuk dalam golongan Ahlus Sunah)."

"Maksud idea ini menganjurkan agar Al-Quran sentiasa ditafsirkan berdasarkan konteks semasa dan tidak mesti tertakluk kepada sumber Rasulullah, sahabat dan tabiin - kaedah lama yang mewakili Ahlus Sunah Waljamaah."

Sekadar beberapa poin sebagai komentar:

• Apakah beza fahaman "Wahhabi" dengan Ahlus Sunnah? Mengeluarkan "Wahhabi" dari Ahlus Sunnah sama ertinya dengan mengeluarkannya dari millah Islam.
• Apakah kita dapati mereka yang mengaku sebagai Ahlus Sunnah wal Jama'ah benar-benar berpegang kepada al-Qur'an dan as-Sunnah berdasarkan pemahaman para Sahabat, Tabi'in dan Tabi' at-Tabi'in (yakni, kaum Salaf as-Salih)?
• Tidakkah kita lihat mereka yang mengaku Ahlus Sunnah banyak bercanggah dengan manhaj kaum Salaf?
• Tidakkah kita melihat apabila seseorang itu ingin menghidupkan Sunnah, menentang bid'ah, berpegang teguh dgn al-Qur'an dan as-Sunnah berdasarkan pemahaman kaum Salaf, dia seringkali dilabel "Wahhabi"?
• Kesimpulannya, "Wahhabi" sememangnya Ahlus Sunnah wal Jama'ah, merekalah Salafiyyah, pengibar bendera Ahlus Sunnah wal Jama'ah.

Wallahu a'lam

Being harsh in da'wah

Shaykh al-Albaanee:
"..the fundamental principle is that da'wah is based upon wisdom and good exhortation, and wisdom is to use leniency at its proper time and harshness at its proper time."

Read more:
http://www.sunnahpublishing.net/modules/Manhaj/harshsalafees.pdf

Making Taraweeh prayer lengthy

An imam leads people in taraweeh prayer and recites one page each raka’ah, which may equal 15 verses. Some people say he prolongs reciting, and some say the opposite. What is known from the Sunnah regarding taraweeh prayer? Is there a way to know if it is long or not according to the Sunnah?.

Praise be to Allaah.

It is proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs at night in Ramadaan and at other times, but he would make the recitation and other essential parts of the prayer so long that on one occasion he recited more than five juz’ (sipara) in a single rak’ah, reciting slowly and carefully.

And it is proven that he would get up halfway through the night, or shortly before or after that, and he would carry on praying until it was close to dawn, so he would pray thirteen rak’ahs in approximately five hours. This requires making the recitation and other essential parts of the prayer lengthy.

And it is proven that when ‘Umar united the Sahaabah in praying Taraweeh, they would pray twenty rak’ahs, reciting approximately thirty verses of al-Baqarah in each rak’ah, i.e., roughly four or five pages, so they would recite Soorat al-Baqarah in eight rak’ahs, and if they recited it in twelve rak’ahs they would think that it was short.

This is the Sunnah in Taraweeh prayer: if the recitation is kept short then the number of rak’ahs is increased to forty-one rak’ahs, as some of the imams said. If a person wants to limit himself to eleven rak’ahs or thirteen rak’ahs, then he should lengthen the recitation and other essential parts of the prayer. There is no set number for Taraweeh prayer, rather what is required is to pray in the time that will enable you to attain tranquillity and not rush, no less than an hour or so. Whoever thinks that this is too long is going against what has been narrated and no attention should be paid to him. End quote.

Shaykh Ibn Jibreen
Fataawa Islamiyyah (2/157, 158).

http://www.islam-qa.com/en/ref/106461

Baseless objection to the idea that stopping eating before Fajr is an innovation (bid’ah)

In reference to question 12602, where you stated that stopping eating about 5 minutes before fajr (when fasting) is a form of bid'ah. I found the following hadith in Bukhari: Narrated Anas: Zaid bin Thabit said "We took the sahoor with the Prophet (saw). Then he stood for prayer." I asked, "What was the interval between the sahoor and the adhan?" He replied "The interval was sufficient to recite fifty verses of the Qur'an." Chapter 13, 3:144. Reciting 50 verses should take about 5 or 10 minutes, even more. So how is it a bid'ah to stop eating 5 minutes before fajr?.

Praise be to Allaah.

Al-Bukhaari (1921) narrated from Anas that Zayd ibn Thaabit said: “We ate suhoor with the Prophet (peace and blessings of Allaah be upon him), then he stood up to pray.” I [Anas] said: “How long was there between the adhaan and suhoor?” He said: “As long as it takes to recite fifty verses.”

This hadeeth indicates that the Prophet (peace and blessings of Allaah be upon him) used to eat suhoor this amount of time before the adhaan, not that the Prophet (peace and blessings of Allaah be upon him) started to fast and stopped eating and drinking this amount of time before Fajr. There is a difference between the time of suhoor and the time of stopping eating and drinking. This is clear, praise be to Allaah. It is like saying, “I ate suhoor two hours before Fajr.” This does not mean that you started fasting from that time, rather you are simply stating what time you ate suhoor.

What may be understood from the hadeeth of Zayd ibn Thaabit (may Allaah be pleased with him) is that it is mustahabb to delay suhoor and it is not mustahabb to stop eating and drinking a while before Fajr.

Allaah has permitted those who intend to fast to eat and drink until they are certain that dawn has come. Allaah says (interpretation of the meaning):

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”

[al-Baqarah 2:187]

So it is permissible to have intercourse, eat and drink during the nights of Ramadaan from the beginning of the night until dawn comes, then we are commanded to complete the fast until night comes.

Stated by Abu Bakr al-Jassaas in Ahkaam al-Qur’aan, 1/265.

Al-Bukhaari (1919) and Muslim (1092) narrated from ‘Aa’ishah (may Allaah be pleased with her) that Bilaal used to give the adhaan at night, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Eat and drink until Ibn Umm Maktoom gives the adhaan, for he does not give the adhaan until the dawn comes.”

Al-Nawawi said in al-Majmoo’ (6/406):

Our companions and other scholars are agreed that suhoor is Sunnah, and that delaying it is preferable. The evidence for all of that is the saheeh ahaadeeth. And because suhoor and delaying suhoor helps one to fast, and they involve being different to the kuffaar. Moreover the time for fasting is the day, so there is no sense in delaying iftaar or refraining from eating suhoor at the end of the night.

The Standing Committee (10/284) was asked: I read in some tafseers that the fasting person should stop eating and drinking 20 minutes before the adhaan of Fajr, and this is described as being on the safe side. How much time should there be between stopping eating and drinking and the adhaan of Fajr in Ramadaan? What is the ruling on one who hears the muezzin saying “al-salaatu khayrun min al-nawm (prayer is better than sleep)” and he says can still drink so long as the adhaan is still going on. Is this correct?

They replied:

The basic principle regarding when the fasting person should stop eating and drinking and should break the fast is the verse in which Allaah says (interpretation of the meaning):

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”

[al-Baqarah 2:187]

It is permissible to eat and drink until the dawn appears, which is the white thread of light that Allaah has made the latest time when it is permissible to eat and drink. When the second dawn appears, it is haraam to eat and drink and do other things that break the fast. Whoever drinks whilst hearing the adhaan for Fajr, if the adhaan comes after the second dawn, then he has to make up that day, but if that was before dawn, then he does not have to make it up.

Shaykh Ibn Baaz was asked about making the time for stopping eating and drinking approximately fifteen minutes before Fajr. He replied:

I do not know of any basis for this, rather what is indicated by the Qur’aan and Sunnah is that we should stop eating and drinking when dawn comes, because Allaah says (interpretation of the meaning):

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”

[al-Baqarah 2:187]

And the Prophet (peace and blessings of Allaah be upon him) said: “Dawn is of two types, a dawn when it becomes haraam to eat and permissible to pray, and a dawn when you should not pray [i.e., Fajr prayer] and it is permissible to eat.” Narrated by Ibn Khuzaymah and al-Haakim, who classed it as saheeh in Buloogh al-Maraam. And the Prophet (peace and blessings of Allaah be upon him) said: “Bilaal gives the adhaan at night, so eat and drink until Ibn Umm Maktoom gives the call to prayer.” The narrator said: Ibn Umm Maktoom was a blind man who did not give the call to prayer until someone said to him, ‘Morning has come, morning has come.’” Saheeh – agreed upon.

Majmoo’ Fataawa Ibn Baaz, 15/281.

Islam Q&A

http://www.islam-qa.com/en/ref/38068