Tuesday, 15 November 2016

[Quote] Reading one Ayah with contemplation

Reading one Āyah with contemplation and understanding is better than reading a (whole) Khatmah (one complete reading of the Qur'ān) without contemplation and understanding. It is more beneficial for the heart, and more likely to assist in gaining Īmān and the taste of the sweetness of the Qur'ān.[1]

Imam Ibn al-Qayyim al-Jawziyyah, may Allah have mercy upon him

Footnote by translator:
[1] He (Allāh), Exalted is He, says: {(This is) a Book (the Quran) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.} [Sūrah Sād 38:29]

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
​Published on Salafi-Dawah.com.
Source: Miftāh Dār As-Sa'ādah.

ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﺣﻤﻪ ﺍﻟﻠﻪ
ﻓﻘﺮﺍﺀﺓ ﺁﻳﺔ ﺑﺘﻔﻜﺮ ﻭﺗﻔﻬﻢ ﺧﻴﺮ ﻣﻦ ﻗﺮﺍﺀﺓ ﺧﺘﻤﺔ ﺑﻐﻴﺮ ﺗﺪﺑﺮ ﻭﺗﻔﻬﻢ، ﻭﺃﻧﻔﻊ ﻟﻠﻘﻠﺐ، وأدعى إلى حصول الإيمان، وذوق حلاوة القرآن
[ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ]

[Quotes] ​The body parts are going to bear witness on the Day of Judgement

Allāh, Glorified and Exalted is He, says in His Book:

{On the Day when their tongues, their hands, and their legs or feet will bear witness against them as to what they used to do.} [Sūrah An-Nūr 24:24]

{This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn.} [Surah Yāsīn 36:65]

The great mufassir, Imam Abū Jaʿfar Muḥammad ibn Jarīr al-Ṭabarī said: "It is said that one's left thigh will be the first to bear the witness."[1]

{Till, when they reach it (Hell-fire), their hearing (ears) and their eyes, and their skins will testify against them as to what they used to do. And they will say to their skins, "Why do you testify against us?" They will say: "Allah has caused us to speak, as He causes all things to speak, and He created you the first time, and to Him you are made to return."} [Sūrah Fussilat 41:20-21]

The noble Shaykh 'Abdul-'Azīz Ar-Rājihī, may Allāh preserve him, mentions: "The body parts, such as the ears, the eyes, and the skin will bear witness against the person on the Day of Judgement. It is therefore a must that the individual is very cautious because his body parts are going to be the witnesses."[2]

The noble Shaykh 'Abdurrahmān Ibn Nāsir As-Si'dī, may Allāh have mercy upon him, states in his famous tafsīr: "He (Allāh) has specifically mentioned these three body parts (the ears, the eyes, and the skins) because most of the sins occur either through them or on accord of them."[3]

[1] Tafsīr At-Tabarī, Vol. 22, Page 24. Sūrah Yāsīn 36, Āyah 65.
[2] The Shaykh's official Twitter account @AbduazizCenter on 22/08/2016, 2:37pm.
[3] Tafsīr As-Si'di. Sūrah Fussilat 41, Āyah 20.

Compiled and translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.
​Published on Salafi-Dawah.com.
​Please note that the translation of the Āyāt have been taken from the translation of Shayk Muhammad Taqiuddīn Al-Hilālī and Shaykh Muhammad Muhsin Khān, may Allāh reward them immensely.

:يقول الله سبحانه وتعالى في كتابه

يَوْمَ تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ وَأَيْدِيهِمْ وَأَرْجُلُهُمْ بِمَا كَانُوا يَعْمَلُونَ
(سورة النور)

الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُوا يَكْسِبُونَ
(سورة يس)
حَتَّىٰ إِذَا مَا جَاءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُمْ بِمَا كَانُوا يَعْمَلُونَ. وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنَا ۖ قَالُوا أَنْطَقَنَا اللَّهُ الَّذِي أَنْطَقَ كُلَّ شَيْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ
(سورة فصلت)

"يقول الشيخ عبد العزيز الراجحي حفظه الله في حسابه الرسمي في تويتر: "الإنسان تشهد عليه الجوارح يوم القيامة مثل السمع والبصر والجلد، فينبغي للإنسان أن يحذر، لأن جوارحه هي الشهود
وقال العلامة الشيخ عبد الرحمن بن ناصر السعدي رحمه الله في تفسيره: "وخص هذه الأعضاء الثلاثة،(السمع والبصر والجلد) لأن أكثر الذنوب، إنما تقع بها، أو بسببها." تفسير سورة فصلت

Wednesday, 9 November 2016

Al-Albānī: Does Drawing a Line Through the Neck of a Prohibited Image Make It Permissible?

Shaykh Muḥammad Nāṣir al-Dīn al-Albānī Categorized under: Fatāwá and Rulings, Ḥadīth

Ḥadīth 1921: “The [prohibited] picture is [really] the head, so if the head is cut off, there is no picture.”

[…H]is saying صلى الله عليه وسلم in Abu Hurairah’s ḥadīth, “Jibrīl came to me…” [to the end of] the ḥadīth bears supporting testimony to [the authenticity of ḥadīth 1921]: in it, [Jibrīl said], “So give an order that the head of the figure in the house be cut off so that it comes to take the form of a tree….”

So this is clear regarding the [ruling that] cutting the head of a formed image–a three dimensional figure–makes it like a non-image [in permissibility].

I [Shaikh Al-Albānī] say: And this is regarding the three dimensional figure, as we mentioned; as for images printed on paper or those embroidered on cloth, it is not enough to draw a line on the neck to make it appear as if [the head] has been cut off from the body.

Rather, it is a must that the head be removed, and with that, the distinguishing features of the image are changed, and it becomes, as he صلى الله عليه وسلم said, “like a tree in form.”

So memorize this and do not be deceived by that which has come in some of the books of Islāmic jurisprudence and by those who have taken that as a base [upon which the ruling here is made].

Silsilah Al-Aḥādīth Aṣ-Ṣaḥīḥah, ḥadīth no. 1921, vol. 4, p. 554.

N.B.: Title mine (Trans.).

Translator: Mikail ibn Mahboob Ariff

Source:  tasfiyah.com