O my Lord! Make me one who performs As-Salât (Iqâmat-as-Salât ), and (also) from my Offspring

Rabbi ij`alnee muqeema as-salaati wa min thurreeyyatee Rabbanaa wa taqabbal du`aa O my Lord! Make me one who performs As-Salât (Iqâmat-as-Salât ), and (also) from my offspring, Our Lord! And accept my invocation [Surah Ibrahim: 14:40] Download / Listen to this Qur’anic Supplication:

Supplication for the Best of Both Worlds

‘Abdullaah ibn Mas’ood radiallaahu ‘anhu relates that the Prophet sallallaahu ‘alayhi wa sallam would supplicate: Allahumma inni as'alukal-huda, wat-tuqa, wal-'afafa, wal-ghina“O Allaah! I ask You for guidance, piety, safety and well-being, and contentment and sufficiency.” [Allaahumma innee as'alukal-hudaa wat-tuqaa wal-'afaafa wal-ghinaa] Sahih Muslim (no.2721) Imaam as-Sa’dee (d.1376H) – rahimahullaah – said: This du’aa (supplication) is from the most comprehensive and beneficial du’aas (supplications), since it includes asking Allaah for well-being with regards to both the Religion and the world. Thus, al-hudaa (the guidance) is beneficial knowledge, and at-tuqaa (i.e. taqwaaor piety) is righteous actions and leaving-off what Allaah and His Messenger have forbidden; andthis is (asking) for correctness and well-being of a person’s Religion.For indeed, the Religion comprises of beneficial knowledge and recognising the truth – which is guidance – and standing firm upon obedience to Allaah and His Messenger sallallaahu ‘alayhi wa sallam – and this is piety. And al-’afaafa (well-being and safety) and al-ghinaa (contentment and sufficiency) comprises of being safe from (the harms of) the creation and that the heart is not attached to them. And it also comprises of being contented with Allaah and what He provides, and seeking whatever will cause the heart to be satisfied with Him. So with this, happiness in this worldly life is completed, and the heart tastes true sweetness and delight – and this is a goodly life. So whosoever is granted the provisions of guidance, Piety. well-being and contentment has indeed achieved true happiness, and has acquired all that could be possibly sought after, as well as being saved from all that is dreadful and frightening.” [Bahjatul-Quloobul-Abraar (p.198)]

Words Worthy Of Being Written In Gold

All praise is for Allaah, Lord of all the Worlds, who ordered us to follow His Messenger (sallallaahu 'alayhi wa sallam) and to call to His Way, and may Allaah send praises and blessings of peace upon our Prophet Muhammad (sallallaahu 'alayhi wa sallam), and upon his family, his Companions, and those who truly follow them until the Day of Judgment. Imaam Abu Muhammadal Barbahaaree (d. 329 H rahimahullaah), said in his Sharh Us-Sunnah : May Allaah have mercy upon you! Examine carefully the speech of everyone you hear from in your time particularly. So do not act in haste and do not enter in anything from it until you ask and see: Did any of the Companions of the Prophet, may Allaah’s praise and salutations be upon him, speak about it, or did any of the scholars? So if you find a narration from them about it, cling to it, do not go beyond it for anything and do not give precedence to anything over it and thus fall into the Fire. In Explanation to the above Shaykh Saalih al-Fawzaan (haafidthahullaah) mentioned : Do not be hasty in accepting as correct what you may hear from the people especially in these later times. As now there are many who speak about so many various matters, issue rulings and ascribing to themselves both knowledge and the right to speak. This is especially the case after the emergence and spread of new modern day media technologies. Such that everyone now can speak and bring forth that which is in truth worthless; by this meaning words of no true value – speaking about whatever they wish in the name of knowledge and in the name of the religion of Islaam. It has even reached the point that you find the people of misguidance and the members of the various groups of misguidance and deviance from the religion speaking as well. Such individuals have now become those who speak in the name of the religion of Islaam through means such as the various satellite television channels. Therefore be very cautious! It is upon you O Muslim, and upon you O student of knowledge individually, to verify matters and not rush to embrace everything and anything you hear. It is upon you to verify the truth of what you hear, asking, ‘Who else makes this same statement or claim?’, ‘Where did this thought or concept originate or come from?’, ‘Who is its reference or source authority?’ Asking what are the evidences which support it from within the Book and the Sunnah? And inquiring where has the individual who is putting this forth studied and taken his knowledge from? From who has he studied the knowledge of Islaam? Each of these matters requires verification through inquiry and investigation, especially in the present age and time. As it is not every speaker who should rightly be considered a source of knowledge, even if he is well-spoken and eloquent, and can manipulate words captivating his listeners. Do not be taken in and accept him until you are aware of the degree and scope of what he possesses of knowledge and understanding. As perhaps someone’s words may be few, but possesses true understanding, and perhaps another will have a great deal of speech yet he is actually ignorant to such a degree that he doesn’t actually possess anything of true understanding. Rather he only has the ability to enchant with his speech so that the people are deceived. Yet he puts forth the perception that he is a scholar, that he is someone of true understanding and comprehension, that he is a capable thinker, and so forth. Through such means and ways, he is able to deceive and beguile the people, taking them away from the way of truth. Therefore what is to be given true consideration is not the amount of the speech put forth or that one can extensively discuss a subject. Rather the criterion that is to be given consideration is what that speech contains within it of sound authentic knowledge, what it contains of the established and transmitted principles of Islaam. As perhaps a short or brief statement which is connected to or has a foundation in the established principles can be of greater benefit than a great deal of speech which simply rambles on, and through hearing you can’t actually receive very much benefit from. This is the reality which is present in our time; one sees a tremendous amount of speech which only possesses within it a small amount of actual knowledge. We see the presence of many speakers yet few people of true understanding and comprehension.’ Transcribed from : ‘A Valued Gift for the Reader of Comments Upon the Book Sharh Us-Sunnah‘, page 102-103 | Shaykh Saalih Ibn Fawzaan al-Fawzaan (haafidthahullaah) Post Courtesy: Abu Mariyah Junaid Bin Munwar Bin Ali Al-Hindee Post Link: http://wp.me/p1VJ3-1ov

Benefits Regarding The Prayer

Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (sal allahu 'alayhi wa sallam) used to encourage us to pray at night in Ramadaan, without making it obligatory. Then he said, ‘Whoever prays at night in Ramadaan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allaah (sal allahu 'alayhi wa sallam) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr (may Allaah be pleased with him), until the beginning of the khilaafah of ‘Umar (may Allaah be pleased with him).” ‘Amr ibn Murrah al-Juhani said: “A man from Qudaa’ah came to the Messenger of Allaah (sal allahu 'alayhi wa sallam) and said, ‘O Messenger of Allaah! What do you think if I testify that there is no god except Allaah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadaan), and pray at night in Ramadaan, and pay zakaah?’ The Prophet (sal allahu 'alayhi wa sallam) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’” Laylat al-Qadr and its timing 2 – The best of its nights is Laylat al-Qadr, because the Prophet (sal allahu 'alayhi wa sallam) said: “Whoever prays at night during Laylat al-Qadr {and manages to “catch” it} out of faith and the hope of reward, all his previous sins will be forgiven.” 3 – According to the most correct opinion, it is the twenty-seventh night of Ramadaan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying – and it was said to him that ‘Abd-Allaah ibn Mas’ood said: ‘Whoever follows the Sunnah will ‘catch’ Laylat al-Qadr!’ – Ubayy (may Allaah be pleased with him) said: ‘May Allaah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadaan – he was swearing without a doubt – and by Allaah, I do know which night it is. It is the night in which the Messenger of Allaah (sal allahu 'alayhi wa sallam) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’” In another report, this was attributed to the Prophet (sal allahu 'alayhi wa sallam). (Reported by Muslim and others). Praying qiyaam in congregation It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (sal allahu 'alayhi wa sallam) did himself and explained its virtues. Abu Dharr (may Allaah be pleased with him) said: “We fasted Ramadaan with the Messenger of Allaah (sal allahu 'alayhi wa sallam) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, ‘O Messenger of Allaah, I wish that you had continued until the end of the night.’ He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah?’ he said, ‘Suhoor. Then he did not lead us in qiyaam for the rest of the month.’” (Saheeh hadeeth reported by the authors of Sunan). The reason why the Prophet (sal allahu 'alayhi wa sallam) did not continually lead the people in praying qiyaam in congregation 5 - The Prophet (sal allahu 'alayhi wa sallam) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of ‘Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (sal allahu 'alayhi wa sallam) that fear was no longer a factor, because Allaah had completed the religion. The reason for not praying qiyaam in congregation during Ramadaan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So ‘Umar (may Allaah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere. Women can pray qiyaam in congregation Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when ‘Umar (may Allaah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. ‘Arfajah al-Thaqafi said: “ ‘Ali ibn Abi Taalib (may Allaah be pleased with him) used to command the people to pray during the night in Ramadaan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.” I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another. Number of rak’ahs of qiyaam 7 – The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allaah (sal allahu 'alayhi wa sallam), because he never did more than that in his life. ‘Aa’ishah (may Allaah be pleased with her) was asked about how he prayed in Ramadaan. She said, “The Messenger of Allaah (sal allahu 'alayhi wa sallam) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadaan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.” (Reported by al-Bukhaari, Muslim and others). 8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (sal allahu 'alayhi wa sallam) did this and spoke about it. With regard to him doing it: ‘Aa’ishah (may Allaah be pleased with her) was asked how many rak’ahs the Messenger of Allaah (sal allahu 'alayhi wa sallam) used to pray in witr? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.” (Reported by Abu Dawood, Ahmad and others). With regard to him speaking about it, he said: “Witr is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.” Reciting Qur’aan in qiyaam 9 – As regards reciting from the Qur’aan during qiyaam, whether in Ramadaan or at other times, the Prophet (sal allahu 'alayhi wa sallam) did not set a limit or state what was too much or too little. His recitation used to vary, sometimes it would be long, at other times short. Sometimes in every rak’ah he would recite the equivalent of ‘Yaa ayyuha’l-muzammil, which is twenty aayaat; sometimes he would recite the equivalent of fifty aayaat. He used to say, “Whoever prays at night and reads one hundred aayaat will not be recorded as one of the negligent.” According to another hadeeth: “…and reads two hundred aayaat, will be recorded as one of the devout and sincere believers.” When he was sick, the Prophet (sal allahu 'alayhi wa sallam) recited the seven long soorahs in his night prayers, i.e., al-Baqarah, Aal ‘Imraan, al-Nisaa’, al-Maa’idah, al-An’aam, al-A’raaf and al-Tawbah. In the account of Hudhayfah ibn al-Yamaan praying behind the Prophet (sal allahu 'alayhi wa sallam) in one rak’ah he recited al-Baqarah, al-Nisa’ and Aal ‘Imraan, and he recited them in a slow and measured tone. It is proven with the soundest (most saheeh) of isnaads that when ‘Umar (may Allaah be pleased with him) appointed Ubayy ibn Ka’b to lead the people in praying eleven rak’ahs in Ramadaan, Ubayy used to recite aayaat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr. It is also reported in a saheeh account that ‘Umar called the readers during Ramadaan, and told the fastest of them to recite thirty aayaat, the moderate ones to recite twenty-five aayaat, and the slowest ones to recite twenty aayaat. However, is a person is praying qiyaam by himself, he can make it as long as he wishes; if others agree with the imaam, he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyaam, except on rare occasions, following the example of the Prophet (sal allahu 'alayhi wa sallam) who said: “The best guidance is the guidance of Muhammad.” If a person is praying as an imaam, he should make it only as long as is easy for the people behind him, because the Prophet (sal allahu 'alayhi wa sallam) said: “If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.” The timing of qiyaam 10 – The time for praying qiyaam is from after ‘Isha until Fajr, because the Prophet (sal allahu 'alayhi wa sallam) said: “Allaah has added one more prayer for you, which is witr, so pray it between Salaat al-‘Isha’ and Salaat al-Fajr.” 11 – Praying at the end of the night is better, for those who can manage it, because the Prophet (sal allahu 'alayhi wa sallam) said: “Whoever is afraid that he will not get up at the end of the night, let him pray witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray witr at the end of the night, for prayer at the end of the night is witnessed [by the angels], and that is better.” 12 – If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jamaa’ah, because that is counted as if one had prayed the whole night through. This is what the Sahaabah did at the time of ‘Umar (may Allaah be pleased with him). ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: “I went out with ‘Umar ibn al-Khattaab to the mosque one night during Ramadaan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said, ‘By Allaah, I think that if I gathered all of them behind one reader it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their reader, and ‘Umar said, ‘What a good innovation this is. What they sleep and miss – meaning the latter part of the night – is better than what they are doing,’ – the people used to pray qiyaam at the beginning of the night.” Zayd ibn Wahb said: “‘Abd-Allaah used to lead us in prayer in Ramadaan, and he used to finish at night.” 13 – The Prophet (sal allahu 'alayhi wa sallam) forbade praying witr as three rak’ahs, and explained this by saying: “Do not make it resemble Salaat al-Maghrib.” Therefore the person who wants to pray three rak’ahs for witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by giving salaam after the first two rak’ahs, which is the best way; or by not sitting after the first two rak’ahs (i.e., praying three rak’ahs non-stop). And Allaah knows best. Recitation during three rak’ahs of witr 14 – It is Sunnah to recite Sabbih bi ismi Rabbika al-‘A’laa in the first rak’ah, Qul Yaa ayyuha’l-Kaafiroon in the second rak’ah, and Qul Huwa Allaahu ahad in the third rak’ah. Sometimes Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas may be added as well. It was reported in a saheeh report that the Prophet (sal allahu 'alayhi wa sallam) once recited one hundred aayaat of Soorat al-Nisa’ in one rak’ah of witr. Du’aa’ al-Qunoot 15 – A person may also humble himself before Allaah by reciting the du’aa’ which the Prophet (sal allahu 'alayhi wa sallam) taught to his grandson al-Hasan ibn ‘Ali (may Allaah be pleased with him), which is: “Allaahumma’hdinee fiman hadayta wa ‘aafinee fiman ‘aafayta wa tawallanee fiman tawallayta wa baarik lee fimaa a’tayta wa qinee sharra maa qadayt, fa innaka taqdee wa laa yuqdaa ‘alayk. Wa innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayt. Tabaarakta Rabbanaa wa ta’aalayt. Laa majaa minka illa ilayk (O Allaah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).” Sometimes one may send blessings on the Prophet (sal allahu 'alayhi wa sallam) and there is nothing wrong with adding other du’aa’s that are known from the Sunnah. 16 – There is nothing wrong with reciting Qunoot after rukoo’, or with adding curses against the kuffaar, sending blessings on the Prophet (sal allahu 'alayhi wa sallam) or praying for the Muslims in the second half of Ramadaan, because it is proven that the imaam used to do this at the time of ‘Umar (may Allaah be pleased with him). At the end of the hadeeth of ‘Abd al-Rahmaan ibn ‘Ubayd al-Qaari mentioned above, it says: “… They used to curse the kuffaar in the middle, saying, ‘Allaahumma qaatil al-kafarata alladheena yasuddoona ‘an sabeelik wa yukadhdhiboona rusulak wa laa yu’minoona bi wa’dik. Wa khaalif bayna kalimatihim wa alqi fi quloobihim al-ru’b wa alqi ‘alayhim rijzaka wa ‘adhaabak ilaah al-haqq (O Allaah, destroy the kuffaar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).” Then he would send blessings on the Prophet (sal allahu 'alayhi wa sallam), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers. After he had finished cursing the kuffaar, sending blessings on the Prophet, seeking forgiveness for the believing men and women and asking for his own needs, he would say: “Allaahumma iyyaaka na’bud wa laka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhaafu ‘adhaabak al-jadd. Inna ‘adhaabaka liman ‘aadayta mulhaq (O Allaah, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy.” Then he would say “Allaahu akbar” and go down in sujood. What should be said at the end of witr 17 – It is Sunnah to say at the end of witr (before or after the salaam): “Allaahumma innee a’oodhu bi ridaaka min sakhatika wa bi mu’aafaatika min ‘aqoobatika, wa a’oodhu bika minka. La uhsee thanaa’an ‘alayka, anta kamaa athnayta ‘ala nafsik (O Allaah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself.” 18 – When he gave salaam at the end of witr, he said: “Subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos, subhaan il-Malik il-Quddoos (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time. Two rak’ahs after witr 19 – A person may pray two rak’ahs after witr if he wishes, because it is proven that the Prophet (sal allahu 'alayhi wa sallam) did this. Indeed, he said, “This travelling is exhausting and difficult, so after any one of you prays witr, let him pray two rak’ahs. If he wakes up, this is fine, otherwise these two rak’ahs will be counted for him. 20 – It is Sunnah to recite Idha zulzilat al-ard and Qul yaa ayyuha’l-kaafiroon in these two rak’ahs. From Qiyaam Ramadaan by Shaykh Al Albani (Raheemahullah).

On The Angels

At-Tirmidhi (2312) narrated, in a report which he classed as hasan, that Abu Dharr said: The Messenger of Allah (sal allahu 'alayhi wa sallam) said: “Verily I see what you do not see and I hear what you do not hear. The heaven is creaking and it should creak, for there is no space in it the width of four fingers but there is an angel there, placing his forehead in prostration to Allah.” Classed as hasan by al-Albaani in Saheeh at-Tirmidhi In al-Saheehayn it is narrated from Maalik ibn Sa’sa’ah, in the story of al-Isra’ wa’l-Mi’raaj (the Prophet’s Night Journey and Ascent into heaven): “ … Then the Much-Frequented House (al-bayt al-ma’moor) was raised up for me, and I said: ‘O Jibreel, what is this?’ He said: ‘This is the Much-Frequented House. Every day seventy thousand angels enter it and when they depart from it, they never return to it.” Al-Bukhaari (3207) and Muslim (164). At-Tabari narrated in his Tafseer (21/127) from Ibn Mas‘ood (may Allah be pleased with him) that he said: Among the heavens is one in which there is no space the size of a handspan but on it there is the forehead of an angel or his foot standing there. Then he recited the words: “Verily, we (angels), we stand in rows for the prayers (as you Muslims stand in rows for your prayers). Verily, we (angels), we are they who glorify (Allah’s Praises i.e. perform prayers)” [as-Saffaat 37:165-166]. Classed as saheeh by al-Albaani in as-Saheehah, 1059 He be exalted, says (interpretation of the meaning): “But if they are too proud (to do so), then there are those who are with your Lord (angels) glorify Him night and day, and never are they tired” [Fussilat 41:38]. Shaykh al-Islam Ibn Taymiyah was asked about those who obey Allah among the ummah of Muhammad (blessings and peace of Allah be upon him): are they superior to the angels? He replied: It was proven that ‘Abdullah ibn ‘Amr said: The angels said: O Allah, You have created the sons of Adam, and they eat and drink and enjoy life in the world; create for us the Hereafter as you created the world for them. He said: I shall not do that. They asked Him again and He said: I shall not do that. Then they asked Him again two or three times and He said: By My Glory, I cannot regard the righteous among the descendants of the one whom I have created with My own hand as being like one to whom I said: Be! And he was (i.e., the angels). This was narrated by ‘Uthmaan ibn Sa‘eed ad-Daarimi. It was narrated from ‘Abdullah ibn Salaam that he said: Allah has not created any creation dearer to Him that Muhammad. It was said to him: Not even Jibreel and Mika’eel? He said to the one who asked him: Do you know what Jibreel and Mika’eel are? Jibreel and Mika’eel are subjugated creations like the sun and the moon. Allah has not created anyone who is dearer to him than Muhammad (blessings and peace of Allah be upon him). I do not know of any one among the Sahaabah who disagrees with that. This is the well-known view among those who claim to belong to Ahl as-Sunnah, the companions of the four imams and others, namely (the view that) the angels and close friends of Allah (awliya’) are superior to the angels. End quote from Majmoo‘ al-Fataawa, 4/344 He also said: Allah created Adam from clay; because He shaped him and breathed into him the spirit He created for him, and instructed the angels to prostrate to him, and He favoured him over them by teaching him the names of all things and He created him with His own hand and so on, he and the righteous among his descendants are superior to the angels, even though mankind was created from clay and the angels from light. End quote from Majmoo‘ al-Fataawa, 11/95 Ibn al-Qayyim (may Allah have mercy on him) said: Allah, may He be glorified, created from inferior material that which is superior to that which was created from something else. This is a sign of His perfect power, may He be glorified. Hence Muhammad, Ibraaheem, Moosa, ‘Eesa, Nooh and the Messengers are superior to the angels. The view of Ahl as-Sunnah is that the righteous among mankind are superior to the angels, even though their substance is light and the substance of mankind is dust. End quote from as-Sawaa’iq al-Mursalah, 3/1002 He also said: The righteous among mankind are superior to the angels, because the worship of the angels is free from any contamination of the whims and desires of the human nafs; it is done by beings that have nothing to prevent, undermine or resist it. It is like breathing for the living. As for the acts of worship of human beings, they are done despite the inclinations of their hearts and by suppressing their whims and desires and going against their natural urges. So they are more perfect. Hence most of the scholars said that humans were superior to the angels for this reason and others. End quote from Tareeq al-Hijratayn, 349-350 Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: Comparing angels to the righteous among mankind is a matter concerning which there are differences among the scholars, each of whom quoted texts to support his opinion. But the most correct view is that the righteous among mankind are superior to the angels on the basis of the final outcome because Allah, may He be glorified and exalted, will give them reward the like of which cannot be attained by the angels as far as we know. Rather the angels will be in the abode of the believers – namely Paradise – and will enter upon them from every gate, congratulating them (with the words): “Salamun Alaikum (peace be upon you) for that you persevered in patience! Excellent indeed is the final home!” [ar-Ra ‘d 13:24 – interpretation of the meaning]. From the point of view of their origin, the angels are superior because they were created from light and their innate nature is to worship and obey Allah, may He be glorified and exalted, and they have been given the strength to do that. Allah, may He be exalted, says that among the angels are the angels of Hell: “over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded” [at-Tahreem 66:6] “And those who are near Him (i.e. the angels) are not too proud to worship Him, nor are they weary (of His worship). They (i.e. the angels) glorify His Praises night and day, (and) they never slacken (to do so)” [al-A‘raaf 7:206]. This is the decisive view concerning this matter. Indulging in discussion of this matter and seeking to determine whether the righteous among mankind or the angels are superior is a kind of superfluous knowledge. Man has no need of understanding and learning about this matter. End quote from Fataawa Noor ‘ala ad-Darb, 8/6

Smacking The Children Regarding The Prayer

Abu Dawood (459) and Ahmad (6650) narrated from ‘Amr ibn Shu’ayb from his father that his grandfather said: The Messenger of Allaah (sal allah hu 'alayhi wa sallam) said: “Teach your children to pray when they are seven years old, and smack them (lightly) if they do not pray when they are 10 years old, and separate them in their beds.” Classed as saheeh by al-Albaani in al-Irwa’ (247). Ibn Qudaamah (may Allaah have mercy upon him) said in al-Mughni (1/357): This telling and discipline is prescribed in the case of children in order to train them to pray, so that they will be used to it and it will become their habit, and they will not forsake it when they reach puberty. End quote. Shaykh al-Fawzaan said: Smacking (lightly) is one of the means of child rearing. The teacher may smack, the trainer may smack, the guardian may smack for disciplinary purposes; and the husband may smack his wife in cases of wilful defiance (nushooz). But that must be within certain limits, and it should not be a blow that causes pain, breaks the skin or breaks the bone; rather it should be only as much as is necessary. End quote. Ighaathat al-Mustafeed bi Sharh Kitaab al-Tawheed (282 -- 284) It was narrated from Abu Bardah al-Ansari that he heard the Messenger of Allaah (sal allah hu 'alayhi wa sallam) say: No one should be given more than ten lashes except in the case of one of the hadd punishments of Allaah.” narrated by Al Bukhaari (6456) and Muslim (3222). Ibn al-Qayyim (may Allaah have mercy upon him) said: The words of the Prophet, “No one should be given more than ten lashes except in the case of one of the hadd punishments of Allaah,” referred to an offence or criminal act, which has to do with what Allaah has prescribed as a punishment. If it is said: What do we mean by ten or less? The answer is: This has to do with when a man hits his wife, his slave, his child, or his hired worker for the purpose of discipline and the like: it is not permissible for him to give more than ten blows. This is the best way to understand the hadeeth. End quote. I’laam al-Muwaqqi’een (2/23) Shaykh Ibn Baaz (may Allaah have mercy on him) said: Take care of the members of your household and do not neglect them, O slave of Allaah. You have to strive hard in their best interests, and tell your sons and daughters to pray at the age of seven, and smack them (lightly) if they do not do so when they are ten, a light smack that will help them to obey Allaah and make them get used to offering prayers on time, so that they will adhere properly to the religion of Allaah and know the truth, as is narrated in saheeh reports from the Messenger of Allaah (sal allah hu 'alayhi wa sallam). End quote. Majmoo’ Fataawa Ibn Baaz (6/46). Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The Prophet (blessings and peace of Allaah be upon him) commanded us to tell our children to pray when they are seven years old, and to smack them (lightly) if they do not pray when they are ten years old, even though they are not obliged to do that yet, so that they may be trained in doing acts of worship and obedience and may get used to them, so that it will be easy for them to do that after they grow up and it will be dear to them. The same applies to all matters that are blameworthy; young children should not get used to them even though they are not yet under any obligation, because otherwise they will get used to them when they grow up and will enjoy indulging in them. End quote. Fataawa Noor ‘ala al-Darb, 11/386 The command implies that it is obligatory, but it is limited only to cases where smacking will be beneficial, because sometimes you smack a child but he does not benefit from being smacked, it only makes him scream and cry more and does not serve any benefit. Moreover what is meant by smacking here is smacking that is not painful, a light smack that serves the purpose and does not cause any harm. End quote. Liqa’ al-Baab il-Maftooh, 95/18 He (may Allaah have mercy on him) also said: It should not be a smack that causes injury, and it should not be a smack in the face for example, or a smack to a lethal site; rather he should be smacked on the shoulder or the hand and the like, which would not cause him to die. Smacking on the face is risky, because the face is the highest and noblest part of a person and if a person is smacked on the face it is more humiliating and shameful than if he were to be smacked on the back. Hence it is forbidden to smack on the face. End quote Fataawa Noor ‘ala al-Darb, 13/2

Glad tidings to the one who believed

It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Messenger of Allaah (صلىالله عليه وسلم) said: “Glad tidings to the one who believed in me and saw me, and sevenfold glad tidings to the one who believed in me but did not see me.” Narrated by Ahmad in al-Musnad (3/155). The scholars said: it is hasan li ghayrihi (hasan because of corroborating evidence). It was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (1241), A similar hadeeth was narrated from a number of the Sahaabah. Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim (2/176): With regard to the meaning of glad tidings (tooba): the mufassireen differed concerning the meaning of the words of Allaah “Tooba (all kinds of happiness or name of a tree in Paradise) is for them and a beautiful place of (final) return” [al-Ra’d 13:29]. It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that what it means is joy and delight. ‘Ikrimah said: Joy that will be theirs. Al-Dahhaak said: Bliss that will be theirs. Qataadah said: Goodness that will be theirs. It was also narrated from Qataadah that it means that they will attain goodness. Ibraaheem said: Goodness and honour that will be theirs. Ibn ‘Ajlaan said: Eternal goodness. And it was said: Paradise, or a tree in Paradise. All of these meanings may be applied to the hadeeth. And Allaah knows best. End quote. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (صلىالله عليه وسلم) went out to the graveyard and said: “Peace be upon the abode of believing people, and if Allaah wills we will join you soon. Would that I could see our brothers.” They said: Are we not your brothers, O Messenger of Allaah? He said: “You are my companions. Our brothers are those who have not come yet. I will reach the Cistern before them.” They said: O Messenger of Allaah, how will you recognize those of your ummah who came after you? He said: “Do you not see that if a man has a horse that has a white blaze and white feet among horses that are all black, will he not recognize his horse?” They said: Of course. He said: “They will come to me with bright faces and limbs (like the white markings of a horse) because of the traces of wudoo’, and I will reach the Cistern before them.” Narrated by Muslim (249), al-Nasaa’i (150), and this is his version. See also al-Silsilah al-Saheehah (2888).

The Categories Of People Regarding Ijtihad

Shaykh Saalih al-Fawzaan (may Allaah preserve him) concerning ijtihad: People fall into four categories: The first category is those who are able to made ijtihad in absolute terms, by referring directly to the Qur’aan and Sunnah and deriving rulings from them, and they do not follow any other scholars (taqleed). This is the highest status, but this only applies to the one who fulfils the known conditions of ijtihaad, by having knowledge of the Book of Allaah and the Sunnah of the Messenger of Allaah (صلىالله عليه وسلم), and by having knowledge of Arabic in which the Qur’aan was revealed, and by having knowledge of al-muhkam and al-mutashaabih (clear, unambiguous texts and ambiguous texts), al-naasikh wa’l-mansookh (texts which abrogate others and texts which are abrogated), al-mutlaq wa’l-muqayyad (texts with absolute meanings and texts with limited meanings), al-khaas wa’l-‘aam (texts with specific meanings and texts with general meanings). He should also have knowledge of how to derive rulings, meaning that he should be qualified. Such a person may engage in ijtihaad. This category includes people like the four imams – Abu Haneefah, Maalik, al-Shaafa’i and Ahmad – as well as Sufyaan al-Thawri and al-Awzaa’i. To these people Allaah gave the ability to engage in ijtihaad. The second category is those who cannot engage in ijtihaad in absolute terms, but they are able to weigh up the opinions of scholars and determine which is more correct, because of their knowledge of which opinions are based on evidence and which are not. Such a person must follow that for which there is evidence, and shun that which goes against the evidence. This action is called tarjeeh (weighing up what is more correct) and is also known as al-ijtihaad al-madhhabi (ijtihaad based on the study of different views). The third category is those who cannot engage in tarjeeh. Such a person is regarded as one of the muqallideen (those who follow other scholars), but if he knows that some opinion has no supporting evidence then he does not follow it. But so long as he does not know and it is not clear to him that it is contrary to the evidence, there is nothing wrong with him imitating and following the opinions of the trustworthy scholars. The fourth category is the one who is unable to do any of the above; neither ijtihaad in an absolute sense nor weighing what is more correct nor following a specific madhhab, such as the ordinary Muslim, for example. Such a person has to ask the people of knowledge, as Allaah says (interpretation of the meaning): “So ask of those who know the Scripture, if you know not” [al-Nahl 16:43]. So he should ask the one who be believes is most trustworthy and the scholar in whom he has the greatest confidence, of those whose knowledge and actions he trusts, and follow his fatwa. These are the categories of people with regard to this issue. What a person should do is know what level he is at, and he should not put himself in a higher position than he deserves. Indeed, the matter is more serious than that. He should fear Allaah, because it is the matter of halaal and haraam, of Paradise and Hell, so he should not indulge in matters that he does not have the knowledge and skill to deal with. End quote. I’aanah al-Mustafeed bi Sharh Kitaab al-Tawheed.

A Way To Enter Jannah

It was narrated that ‘Umar ibn al-Khattaab (may Allah be pleased with him) said: The Messenger of Allaah (صلىالله عليه وسلم) said: “If the muezzin says ‘Allaahu akbar, Allaahu akbar’ and one of you says, ‘Allaahu akbar, Allaahu akbar’; then he says ‘Ashhadu an laa ilaaha ill-Allaah’ and you say ‘Ashhadu an laa ilaaha ill-Allaah’; then he says, ‘Ash-hadu anna Muhammadan Rasool Allaah’ and you say, ‘Ash-hadu anna Muhammadan Rasool Allaah’; then he says, ‘Hayya ‘ala’l-salaah’ and you say ‘Laa hawla wa laa quwwata illa Billaah’; then he says, ‘Hayya ‘ala’l-falaah’ and you say ‘Laa hawla wa laa quwwata illa Billaah’; then he says, ‘Allaahu akbar, Allaahu akbar’ and you say, ‘Allaahu akbar, Allaahu akbar’; then he says ‘Laa ilaaha ill-Allaah’ and you say, ‘Laa ilaaha ill-Allaah’ from the heart, you will enter Paradise.” (Narrated by Muslim, 385).

Let’s Work on Our Character

As-Salaamu ‘Alaykum, Bismillah, All praise is due to Allah, and may exaltation and safety be granted to Muhammad, his family, his companions, and those who aid them. To proceed: The Imam of the People of the Sunnah during his time, ‘Abdul-'Azeez Ibn Baaz [d. 1420 AH], may Allah have mercy in him, mentioned some basic characteristics that a Muslim should possess, they are: [1]: Truthfulness [2]: Trustworthiness [3]: Chastity [4]: Shyness [5]: Bravery/Courage [6]: Generosity [7]: Keeping One’s Word [8]: Abstaining from Everything that is Impermissible [9]: Being a Good Neighbor [10]: Helping those in Need According to One's Ability And all other good manners legislated by the Qur’aan and Sunnah. (1) May Allah, the All-Able, bless us to be from those who improve their character this Ramadhaan. (1) ‘Abdul-‘Azeez Ibn Baaz, Important Lessons for the Common Muslim, 22 by Embody Islam

The Light of Furqaan By ash-Shaykh Aboo ‘Uthmaan Muhammad al-‘Anjaree (Hafidhahullaah)

تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا “Blessed be He Who sent down the Furqaan (criterion and distinction between Truth and falsehood) upon His slave, that he may be a warner to the 'Aalameen (mankind and jinn).” 25:1 The Light of Furqaan By ash-Shaykh Aboo ‘Uthmaan Muhammad al-‘Anjaree (Hafidhahullaah) The da’wah of the Prophet (صلى الله عليه و سلم) and his Companions is established firmly upon al-Furqaan. Allaah the Most High said : تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا “Blessed be He Who sent down the Furqaan (criterion and distinction between Truth and falsehood) upon His slave, that he may be a warner to the 'Aalameen (mankind and jinn).” [1] And from the names of the Qur’aan is Al-Furqaan. And from the names of the Prophet (صلى الله عليه و سلم) is Al-Mufarriq and Al-Faariq. So therefore the separation and distinction between Haqq (Truth) and baatil (falsehood) is from the foundations of the Deen and its fundamental principle. And (from) the characteristics of Ahlul-Haqq is that they differentiate between Truth and falsehood, and they strive for the distinction of Truth from falsehood , and this is taken from the saying of the Prophet (صلى الله عليه و سلم)regarding the companions who will be shaded by Allaah in His shade on the day when there will is no shade except His shade: (( Two men, they love each other for the Sake of Allaah, they come together due to it and separate due to it )) [2] So Taqwaa is the path of uniting the people of the manhajul-Haqq (the methodology of the Truth) and their coming together. And Taqwaa is the path of differing with the people of the false methodologies (manaahij al-baatilah). Allaah the Most High said : يِا أَيُّهَا الَّذِينَ آمَنُواْ إَن تَتَّقُواْ اللّهَ يَجْعَل لَّكُمْ فُرْقَاناً “O you who believe! If you obey and fear Allaah, He will grant you Furqaan.” [3] So the mu’min has Furqaan by which he separates and distinguishes between the people of the deviated methodologies and false statements, and between the people of the methodology of the Haqq, the people of the onemanhaj and the Straight Path. And like this the Companions of the Prophet (صلى الله عليه و سلم) have mentioned, when al-Miqdaad bin Aswad said, from the Prophet (صلى الله عليه و سلم), that he “came with Furqaan. By it he separated between Truth and falsehood, and separated between a father and his son.” It was collected by Ahmad and authenticated by Al-Albaanee. So the teacher, the Sunnee, he teaches his students Furqaan and makes them able to distinguish between Truth and falsehood. As for the teacher, the cheat, who makes most of his subject matter - I say most of it, not all of it – affiliating with the people of the da’waatul-baatilah and he agrees with what the mashayikhah of the jamaa’aat as-siyaasiyyah al-Islaamiyyah (the Islaamic political groups), this shaykh, the cheat, has extinguished the light ofFurqaan that Al-Haqq (Allaah) said regarding it : وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلاَ الإِيمَانُ وَلَكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَنْ نَّشَاء مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُّسْتَقِيمٍ “And thus We have sent to you (O Muhammad) Roohan (an Inspiration, and a Mercy) by Our Command. You knew not what the Book is, nor what is Eemaan? But We have made it (this Qur'aan) a light wherewith We guide whosoever of Our slaves We will. And verily, you are indeed guiding (mankind) to the Straight Path.” [4] And the asl of Al-Furqaan is at-tafreeq (differentiation and distinction) between two things and the separation between them by manifesting the proof and the victory. And for that, Ummul-Mu’mineen, ‘Aa’ishah (رضي الله عنها) used tomagnify Al-Furqaan due to its importance and greatness. So she would say : “By the One Who sent down the Furqaanupon Muhammad!” Collected by Ahmad and authenticated by Al-Albaanee So whoever is most in following closely and adhering tightly to what the Companions of Muhammad (صلى الله عليه و سلم) were upon is the greatest in Furqaan. And whoever is farthest from ittibaa’ of the companions is the farthest from Furqaan and intertwines upon himself and his students the light of the Truth with the darkness of falsehood. So Blessed is He Who sent down Al-Furqaan upon His slave, that he may be a warner to the 'Aalameen. And I ask Allaah, Al-‘Aliyy al-‘Adheem that He establish my brothers, the companions of the website of Tasjeelaat Nidaa’ al-Islaam upon manifesting al-Furqaan between Haqq and baatil and guide them in that. Written by Muhammad ‘Uthmaan al-‘Anjaree Saturday, 19 Sha’baan 1428/1 Sept. 2007 Translated by Aboo Sufyaan ‘Uthmaan Beecher [1] Al-Furqaan (25):1 [2] Al-Bukhaaree in Kitaabul-Adhaan (The Book of the Call to Prayer) [3] Al-Anfaal (8):29 [4] Ash-Shooraa (42):52 Source : http://salafiyyah-kuwait.blogspot.in/2007/09/light-of-furqaan-shaykh-muhammad-al.html -

After the prayer, what is the proper order to do the following things, and are they to be done out loud or silently?

QUESTION: After the prayer, what is the proper order to do the following things, and are they to be done out loud or silently? * supplications from the Sunnah * phrases of remembrence (ath-kaar) * recitation of the last three soorahs of the Qur’aan * recitation of Aayah Al-Kursee ANSWER by: Shaykh Muhammad ‘Umar Baazmool, instructor at Umm Al-Quraa University in Makkah What seems to be the proper order for these things is as follows: 1) When the Messenger (sallallaahu ‘alayhe wa sallam) finished his prayers, he started with his saying of “Astagh-firullaah” three times. [1] 2) Then he would say “Allaahumma antas-Salaamu wa minkas-Salaam, tabaarakta yaa thal-jalaali wal-ikraam.” [2] 3) Then he would say the other reported supplications, like, “Laa ilaaha ill Allaah wa laa na’budu illaa iyyaah…” [3] 4) Then he would commence making the tasbeehs, saying, “sub-haan Allaah,” “al-hamdu lillaah,” and “Allaahu akbar,” 33 times each. [4] 5) Then he would recite Aayah Al-Kursee, as it is what has been reported that he (sallallaahu ‘alayhe wa sallam) used to recite after each prayer. [5] As for the recitation of Soorah Al-Ikhlaas, Soorah Al-Falaq, and Soorah An-Naas, then they are to be recited in the morning and in the evening only. It has not been authentically narrated, to the best of my knowledge, that they were recited after each prayer, and Allaah knows best. [6] And as for the question, “Are these things to be said out loud or quietly?” It has been authentically reported from Ibn ‘Abbaas (may Allaah be pleased with him), as Al-Bukhaaree reported [7], that he said they used to know when the Messenger’s prayer (sallallaahu ‘alayhe wa sallam) was over due to the voices of the Companions making takbeer, meaning the supplications after the prayer. Imaam Ash-Shaafi’ee, may Allaah have Mercy on him, said that this raising of their voices with takbeer after the prayer was only done sometimes, not always, and it was done to teach the people. Imaam Ash-Shaafi’ee had warned that it is not for the Muslims to raise their voices with these phrases of thikr and supplications, unless there is a need to teach them to the people. If the people are not in need of learning them, then the norm is that a person does not raise his voice, rather he says these things in a silent way so that he himself hears them, and Allaah knows best. ~ FOOTNOTES [1] Saheeh Muslim #1333 (3/92 of Sharh An-Nawawee) and Saheeh Sunan At-Tirmithee #300 (1/176) [2] Saheeh Muslim #1334 (3/92 of Sharh An-Nawawee) and Saheeh Sunan At-Tirmithee #298 (1/175) [3] Saheeh Muslim #1342 (3/94 of Sharh An-Nawawee) [4] Saheeh Al-Bukhaaree #843 (2/397-398 of Fat-hul-Baaree) and Saheeh Muslim #1346 (3/95 of Sharh An-Nawawee) [5] This is based on the hadeeth: “Whoever reads Aayah Al-Kursee after each obligatory prayer, nothing will prevent him from going to Paradise except that he must die.” It was collected by An-Nasaa’ee in As-Sunan Al-Kubraa #9848 (9/44 of the 1421 Mu’as-sasatur-Risaalah printing), on the authority of Aboo Umaamah. Al-Albaanee gathered and discussed its numerous chains, declaring the hadeeth to be authentic in Silsilatul-Ahaadeethis-Saheehah #972. [6] Imaam Ahmad collected a narration mentioning that ‘Uqbah ibn ‘Aamir (may Allaah be pleased with him) was ordered by the Prophet (sallallaahu ‘alayhe wa sallam) to recite the mu’awwithaat (the last three soorahs of the Qur’aan: Ikhlaas, Falaq, and Naas) after each prayer. It is #17417 in the Musnad (28/633 of Ar-Risaalah), and Al-Albaanee declared it to be authentic in his checking of Shaykh Al-Islaam’s Al-Kalim At-Tayyib (p.114). [7] Saheeh Al-Bukhaaree #841 (2/395-396 of Fat-hul-Baaree) SOURCE This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB032, dated 1423/7/25.

The Rights of The (Upright) Scholars and Teachers

Imam Sadi (rahimahullaah) stated: They [i.e. (the upright) scholars and teachers] are the mediators between the Messenger (sallal-laahu-alayhi-wasallam) and his Ummah with regards to propagation of his religion and clarification of his sharee-ah. Had it not been for these ones, the people would have been like cattle. Their rights are greater than the rights of the fathers and the mothers; for indeed they nurture the souls and hearts of the slaves upon the beneficial sciences and sound knowledge. They are the ones who guide the Ummah in the fundamental and subsidiary affairs of their Religion. They return them to the rulings pertaining to the rights and dealings that are incumbent upon a person to fulfil, just as they return them to the affairs pertaining to affairs of worship. Through them the Book and the Sunnah are established; truth is made clear truth from falsehood, guidance as opposed to misguidance, the lawful as opposed to the unlawful, good as opposed to evil, and rectification as opposed to corruption. They are of varying ranks, in accordance with what they establish of knowledge, teaching and benefit, great or small. They have great rights (to be fulfilled) by the ummah and are in possession of a sublime status. Therefore, the people must have love and respect for them. They must recognize their excellence and virtue, and thank them greatly. They are to supplicate for them in private and public, and seek nearness to Allaah by having love for them and praising them. They are to proclaim their excellence, and guard the hearts and the tongues against insulting them, which when present would tarnish their excellence. ~ [For further details, see: Noorul Basaa-ir Wal Albaab Fee Ahkaamil Ibaadaat Wal-Mu-aamalaat Wal Huqooq Wal Aadaab, page: 57-58)|Courtesy of: The Salafi Centre of Manchester]

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Is it upon the Mu'adhin to break his fast first or call to the prayer?

Sheikh Ahmad An-Najmee (may Allah have mercy on him) was asked:

'We have a mu'adhin (one who calls to the prayer) upon whom the people rely on in the adhaan of Maghrib with respect to as soon as the sun starts to set. Is it upon him to break his fast (first) and then call to the prayer, or should he call to the prayer and then break his fast due to the people relying upon him in that?'

So, he replied:

'All of that is permissible if it is certain that the sun has started to set. So, if he wanted to break his fast whereby he eats a date or drinks a sip of water and then calls to the prayer (then this is permissible). And if he wanted to call to the prayer and then break his fast, then all of this is permissible. And the latter is more appealing to me.'

http://uponistiqaamah.blogspot.com/2012/08/is-it-upon-muadhin-to-break-his-fast.html


Fathur-Rabbil-Wudood Fil-Fataawa War-Rasaail War-Rudood, Volume 1, page 326, Maktabatul-Furqaan, Ajman, 1423/2002.