The Creed of The Imaam of Hadeeth

Al-Bukhari & of The Great Scholars From Whom He Narrated

The aqidah of The Imam of Hadith Aboo Abdullah Muhammed ibn Ismaa'eel Al-Bukharee & of The Great Scholars From Whom He Narrated, the Aqeedah of Ahlalhdeeth


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He is Muhammad ibn Ismaa’eel ibn Ibraaheem ibn Mugheerah al-Bukhaaree, Abu Abdullaah, he was born in Shawwaal, 194H.

1. About the Author
2. The Chain of Narrators
3. The Text
4. Speech and Actions
5. The Quríaan
6. The Pre-Decree (Qadar)
7. The Companions and their Honor
8. Innovations
9. Following the Messenger
10. Dealing with the Rulers

APPENDIX

A Brief Biography of Imaam al-Laalakaaíee
Books containing expositions of the Aqeedah of the Salaf
Wise Scholars and the Impateint Workers
Related by Ibn Saíd Tabaqaatul Kubraa (7/163- 165)
Paving the Way for Victory by Shaih Naasir ud-Deen Al- Albanee Fiqhul-waaqi (pp 49-51)
A Brief History of the Innovated Sects by Sheikh ul-Islam Ibn Taymiyyah (D.728H)

The Characteristics Of Prophet Muhammed (peace be upon him)

The Characteristics Of Prophet Muhammed (peace be upon him)


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Prophet Muhammad (peace and blessings be upon him) is the best role model for all humankind. Among his outstanding virtues and characteristics, he was an extraordinary husband, a perfect father, and a unique grandfather. He was also a great statesman, judge, and spiritual leader. His most distinctive quality, however, was the fact that he was a blessing to all in both word and deed. He infused justice, love, and dignity in all those around him. He spread the power of brotherhood to the extent that it became exceptional in human history. Affirming that these grand virtues were bestowed on him by Allah the Almighty and that He prepared His loyal messenger to call for the true religion, is part of one’s belief. The Qur’an describes the Prophet (peace and blessings be upon him) as merciful and kind to the believers. Allah the Almighty says, {Now hath come unto you a Messenger from amongst yourselves: it grieves him that ye should perish: ardently anxious is he over you: to the Believers is he most kind and merciful.) (At-Tawbah 9:128)

The Description Of The Prophet (صلى الله عليه وسلم) Prayer

The Description Of The Prophet’s Prayer - Abdul-Azeez bin Abdullah bin Baaz

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The Description Of The Prophet’s Prayer
Abdul-Azeez bin Abdullah bin Baaz

This is a brief booklet which describes the Prophet (صلى الله عليه وسلم) prayer and is presented to all Muslims so that they may strive hard to imitate him when performing their Prayers, for he (صلى الله عليه وسلم) said: “Perform your Prayers as you have seen me performing them” (Reported by Sahih Al Bukhari)

Part Of Shaikh Al-Albaanee’s Last Will And Testament

In the Name of Allaah, Most Merciful, Bestower of Mercy. I counsel my wife, my children, my friends, and all my loved ones, when news of my death reaches them, that they – first – supplicate to Allaah to forgive me and have mercy on me, and that they do not wail over me nor cry with a raised voice.

Secondly, I advise them to hasten my burial, and that they do not inform my close relatives or brothers (of my death) except for the amount that is necessary to carry out the preparation of my burial. I ask that they put my neighbor and sincere friend, ‘ Izzat Khidr Abu ‘Abdillah in charge of washing my body, as well as whoever he chooses to assist him in that.

Thirdly, I choose to be buried in the closet area (i.e. graveyard), so that those who carry my body will not be forced to place me in a car, and which will consequently lead the followers of the Janaazah (funeral) procession to drive in their cars. I also ask that my grave be put in an old graveyard, which will most likely not be dug up (anytime in the near future)…(Some parts omitted here)…

And it is upon those who live in the land in which I die, to not inform anyone outside of these lands, such as my children – not to mention other than them – until after I am buried. This is so that the emotions will not overwhelm and cause people to act on them, which will in turn result in the delay of my Janaazah (funeral).

I ask the Guardian (Allaah) that I meet Him, while having my past and future sins forgiven by Him…(Some parts omitted here)…

I bequest my entire library – whether the book is printed, photocopied, in manuscript form, in my handwriting or someone else’s – to the library of the Islaamic University of Madeenah. This is because of the good memories I have of it with regard to Da’wah (Calling) to the Qur’aan and the Sunnah upon the methodology of the Salaf As-Saalih when I was a teacher there.

I hope that Allaah will cause it to be of benefit to the leaders of that university, just as the university students benefited from its owner in those days. And I ask Allaah that He benefit me by them (the
students), through their sincerity and in their Da’wah.

[Allaah says:] “O my Lord! Make me thankful for Your Favor that You bestowed upon me, and upon both my parents, and make me one that does righteous deeds that You love. And correct my offspring for me. Surely I repent to You, and surely I am from amongst the Muslims. “
[Surah Al-Ahqaaf: 15]

Muhammad Naasir-ud-Deen Al-Albaanee
On the 27th day of Jumaadaa Al-Oolaa, 1410 AH

Taken from Shaikh ‘Alee Hasan Al-Halabee’s book “With our Shaikh, the Upholder of the Sunnah and the Religion, Muhammad Naasir-ud-Deen Al-Albaanee” (pages 27-28)

A Summary Of Islamic Jurisprudence

A Summary Of Islamic Jurisprudence

A Summary Of Islamic Jurisprudence, Dr Salih Al Fawzan


Book 1 | Book 2

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This book is an introduction to Islamic Jurisprudence for readers without substantial background in this field. In two volumes, Sheikh Salih Al Fawzan has projected light on jurisprudential issues of utmost importance in a genuine and reader-friendly style, free from any jargon or sophisticated expressions.

Ten Phrases That Are Short, Easy & Light

Ten different phrases that are short, easy, and light, but will give you what no eye has seen, no hear has heard, and what no mind has imagined.

Enjoy (and implement):

1 – “Whoever says: ‘Glorified is Allah, the Most Great, and praised is He’ [Subhan Allah al-‘Adhim wa bi-Hamdih] will have a date palm planted for him in Paradise.”
[‘Sahih al-Jami” #5531]

2 – “Whoever is stricken with sadness, grief, sickness or hardship and says: ‘Allah is my Lord, without any partners’ [Allahu Rabbi, la sharika lah], then it will be removed from him.”
[‘Sahih al-Jami” #6040]

3 – “Whoever ate something, then said: ‘Praise be to Allah who has fed me this food and provided it for me, without any strength or power on my part’ [al-Hamdu lillah aladhi at’amani hadha wa Razaqnih bi ghayr hawlin minni wa la quwwa] is forgiven his past and future sins. And whoever wears a garment and says: ‘Praise be to Allah who has clothed me with this garment and provided it for me without any strength or power on my part’ [al-Hamdu lillah aladhi kasani hadha at-thawb wa Razaqnih bi ghayr hawlin minni wa la quwwa] is forgiven his past and future sins.”
[‘Sahih al-Jami” #6086]

4 – “Whoever enters the marketplace and says: ‘There is none worthy of worship except Allah who has no partners, for Him is the Dominion, and for Him is all Praise, He brings life and He causes death, and He is Alive and does not die, in His Hand is all good, and He is able to do all things,’ [La ilaha ill-Allah, Wahdahu la sharika lahu, lahul-Mulk, wa lahul-Hamd, yuhyiyy wa yumit, wa Huwa Hayyun la yamut, bi Yadihil-Khayr wa Huwa ‘ala kulli shay’in Qadir] then Allah will write one million good deeds for him, and will wipe away one million of his bad deeds, and will raise him one million levels and will build a home for him in Paradise.”
[‘Sahih al-Jami” #6231]

5 – “Whoever controls his anger when he is able to act upon it, then Allah will call him to come in front of all of the Creation so that he would let him choose from the Hur al-‘Ayn and marry from them whomever he pleases.”
[‘Sahih al-Jami” #6518]

6 – “Whoever asks Allah for Paradise three times [Allahumma inni as’aluk al-Jannah], then Paradise will say: “O Allah! Enter him into Paradise!” And whoever seeks protection with Allah from the Fire three times [Allahumma najjini min an-Nar], the Fire will say: “O Allah! Protect him from the Fire!””
[Reported by at-Tirmidhi, and it is authentic]

7 – “Whoever seeks forgiveness for the believing men and the believing women, Allah writes for him – for every believing man and woman – a good deed.”
[Reported by at-Tirmidhi, Ibn Majah, and Ahmad, and it is authentic]

8 – ‘Abdullah bin Mas’ud said: “Whoever reads ‘al-Mulk’ (chapter 67 of the Qur’an) every night, Allah will protect him from the torment of the grave. At the time of the Messenger of Allah (peace be upon him), we used to call it al-mani’ah (that which protects). In the Book of Allah, it is a chapter which – whoever recites it every night – has done very well.”
[‘Sahih at-Targhib wat-Tarhib’ #1475]

9 – “Whoever asks Allah sincerely for martyrdom [Allahumma inni as’aluk ash-shahadah], Allah will cause him to reach the status of the martyrs even if he dies in his bed.”
[‘Sahih al-Bukhari’ #1909]

10 – “No one witnesses that there is none worthy of worship but Allah and that I am Allah’s Messenger – truthfully, from his heart – except that Allah makes the Fire of Hell forbidden to touch him.”
[Reported by Muslim, Ahmad, and al-Bayhaqi]

I saved this on my desktop long time ago and don’t remember where I got it from, may Allaah reward the one who complied this.

Creed of Ahlul-Hadeeth

Beliefs of Ahlul-Hadeeth

Beliefs of Ahlul-Hadeeth by Imam Abu Bakr al-Ismaa'eeli Translater by Amr Jalal Abualrub


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The Fundamental Beliefs Held by Ahlul-Hadeeth
Know, may Allaah have mercy on us and you that the Math-hab of Ahlil-Hadeeth, the Ahlus-Sunnah wal-Jamaa`ah is acknowledgment of Allaah, His Angels, His books and His Messengers, and acceptance of what has been spoken of in the book of Allaah, and what been authenticated from the narrations from the Messenger of Allaah (صلى الله عليه وسلم). There is no alteration of that which has been narrated from him and no room for rejection, since they were ordered with following the Book and Sunnah, and they are content with the guidance in them (the Book and Sunnah)

Adding the word “Sayyiduna” to Tashahhud or when sending Salāt on the prophet صلى الله عليه وسلم

by Shaykh Mashur Hasan Salman

Shaikh Muhammad Jamālud Dīn Al-Qāsimī said:
‘The ‘Ulamah differed amongst themselves regarding the word “Sayyidunā” when sending Salāt on the prophet (صلى الله عليه وسلم).

Imām Ibn Hajar was asked regarding this point and he answered in a very convincing manner. The following paragraphs present the question and the answer.

The question: Is it an obligation in Salāt or outside Salāt that a muslim says the word “Sayyiduna” when sending Salāt on the prophet (صلى الله عليه وسلم) such as to say: “Allāh humma Sallī ‘Alā Sayyidinā Muhammad” or “‘Alā Sayyidil khalq” [the master of the creation] or should one only say: “Allahumma Sallī ‘Alā Muhammad”? which one is better??

The answer: ‘Indeed following the affirmed wording of [any] Thikr is better. Some falsely raised that the prophet (صلى الله عليه وسلم) abandoned this word out of his humbleness, but muslims should say it. Were this hypothesis true, the Sahābah and Tābi’īn would have said it and nothing of such a thing was affirmed though many of them reported the Tashahhud. And also pay heed to the great eminent ‘Ālim Ash-Shāfi’i’s statement with which he commenced his book – to which all his followers adhere- he said: ‘Allāhumma Sallī ‘Alā Muhammad’.(1)

* Important Notes:
It is worth mentioning here the following points:

The first:
The hādīth that states: “Lā Tusayyidūnī Fī As-Salāt” [i.e. Never say “Master” in your Salāt] is a forged one, even the word “Tusayyidūnī” is linguistically incorrect; the proper derivation of the word should be “Tusawwidūnī” [i.e. call me master]. This hadīth is a forged one that has no basis whatsoever (2) regarding Isnād and Matn. were it authentic, we would have used it as a proof for the point under discussion.

The second:
Many Muslims mix the forms of Tashahhud and come up with a new one that runs as follows: ‘Allāhumma Sallī ‘Alā Muhammad Wa’alā ‘Āl: Muhammad, Kamā Sallayt ‘Alā Ibrāhīm Wa’alā ‘Āli Ibrāhīm. Fil ‘Ālamīn. Innaka Hamīdun Majīd’.
This new mixed wording of Tashahhud is illegal for any act of worship should be taken from the prophet (صلى الله عليه وسلم), no more no less, and the previous wording of Tashahhud was not affirmed to be of the prophet’s (صلى الله عليه وسلم) Sunnah; on the contrary it is a mixture of two Sahr’ wordings.

The first: ‘Allāumma Salli ‘Alā Muhammad, Wa’alā(3) ‘Āli Muhammad, Kamā Sallaita ‘Alā Ibrāhīm Wa’alā ‘Āli Ibrāhīm. Innaka Hamidun Majīd. Allāhumma Bārik ‘Alā Muhammad Wa’alā ‘Āli Muhammad Kamā Bārakta ‘Alā Ibrāhīm Wa’alā ‘Āli Ibrāhīm. Innaka Hamīdun Majīd’.

The second: ‘Allahumma Sallī ‘Alā Muhammad {An – Naby Al-’Ummī} Wa’alā ‘Āli Muhammad, Kama Sallayta ‘Alā {‘Āli} Ibrāhīm, Wabārik ‘Alā Muhammad {An – Naby Al-’Ummi} Wa’alā ‘Āli Muhammad, Kamā Barakta ‘Alā ‘Āli Ibrāhīm. Fil ‘Ālamīn Innaka Hamīdun Majīd’.(4)

When a muslim recites one of the wordings of Tashahhud, he should stick to its wording, with no addition or omission, for Tashahhud is an act of worship that is taken from Shar’i texts that should never be changed.

Regretfully, many muslims of today abandoned the authentic wordings of Tashahhud and resorted to other ones, some of them even add statements to the original ones believing them to be more beneficial. Any muslim must be aware of such abandoning for indeed our prophet Muhammad’s (صلى الله عليه وسلم) deeds are the most beneficial and most sublime to which we should all adhere especially sending Salāt on him (صلى الله عليه وسلم) with its precise wording. Both Tashahhud and sending Salāt on the prophet (صلى الله عليه وسلم) are of the prescriptional acts [Tawqīfiyyah]; no one is allowed neither to add to nor omit a bit of them. The prophet (صلى الله عليه وسلم) set certain wordings for them both to be followed by all muslims. So, be -my dear muslim brother- of those who follow [the Sunnah] and not of those who change and innovate new things in it.(5)

Adding the words “Bismillāh” to the beginning of Tashahhud and “As’alullāh Al-Jannah Wa’a’ūthu Billāhi Minan Nār” [I ask Allāh to admit me to Paradise. And I seek refuge with him from Hell] to its end is also a mistake done by some muslims.

Muslim said: ‘the wording of Tashahhud was related from the prophet صلى الله عليه وسلم) through many authentic narrations none of the following statements was affirmed to be mentioned in them at all’: ‘Bismillāh or Billāh in its beginning, As’alullāhal Jannah Wa ‘A’ūthu Billāhi Minan Nār at its end’.

The third:
Imām An-Nawawī said: ‘Scholars differed regarding the obligation of sending Salāt on the prophet (صلى الله عليه وسلم) in the second Tashahhud in Salāt. Abū Hanīfah, Mālik and the Jumhūr held it to be a Sunnah that if not done, one’s Salāt is still valid, while Ash-Shāfi‘ī and Ahmad regarded it to be a Wājib that if not done, one’s Salāt is rendered invalid. This is also ‘Umar’s and his son’s opinion which Ash-Sha’bī shared with them. Some scholars stated that Ash-Shāfi‘ī contradicted the Ijmā’holding such an opinion. This is not true for it is Ash-Sha‘bī’s opinion -as narrated by Al-Baihaqī.

Considering it [i.e. sending Salāt on the prophet (صلى الله عليه وسلم)] as an
obligation is not clearly affirmed. Ash-Shāfi’iyyah scholars support their opinion with Abī Mas’ūd’s Al-Ansārī’s narration [who stated that] the Sahābah asked the prophet (صلى الله عليه وسلم) about the way they could send Salāt on him, to which he (صلى الله عليه وسلم) answered: ‘Say: Allahumma Sallī ‘Alā Muhammad (صلى الله عليه وسلم)… etc . ‘And this prophet’s (صلى الله عليه وسلم) order is an obligation that must be followed.

However, this narration is not clear cut regarding the point under discussion unless it is joined with the other one which states that the Sahābah asked the prophet (صلى الله عليه وسلم) ‘what should we say when we send our Salāt on you in our Salāt ?’

He (صلى الله عليه وسلم) said: ‘Say: Allahumma Sallī ‘Alā Muhammad (صلى الله عليه وسلم)… etc’. the addition in this narration is authentic; narrated by the two great Imams Abū Hātim Ibn Hibbān Al-Bastī and Al-Hākim Abū ‘Abdillāh in their “Sahīhs” stating its authenticity. They both supported it with onther narration traced back to Fudālah Ibn ‘Ubaid to have said: ‘Allāh’s Messenger (صلى الله عليه وسلم) once saw a man doing his Salāt. [when reaching Tashahhud, he started calling Allāh for his well affair], he neither praised Allāh nor glorified him, nor did he send his Salāt on the prophet (صلى الله عليه وسلم). Seeing this, the prophet (صلى الله عليه وسلم) said: ‘He is hasty’. Then he called him and instructed him saying: ‘when you do your Salāt, start [your Du‘ā’] with praising and glorifying Allāh then send your Salāt on the prophet (صلى الله عليه وسلم) and then call unto Allāh with that which your heart desires’.

Al-Hākim judged this Hadīth to be authentic for the conditions Muslim set for authentic narrations apply to it. Although these two narrations include acts that are not obligatory on the praying muslim such as sending one’s Salāt on the prophet’s ‘Āl [house hold] and his off spring and saying the Du‘ā’, one could – however- consider them as evidences [on the obligation of Tashahhud] for any order indicates that the thing ordered is an obligation. If parts of any order are not an obligation due to a certain evidence this does not entail that the other parts are not. Allāh knows best.

Our reverend Shāfi‘ī scholars considered saying: as ‘Allāhumma Sallī ‘Alā Muhammad’ Wājib, while the rest of Tashahhud is Sunnah. There is an odd opinion that states the obligation of sending Salāt on the ‘Āl [house hold] but it is not strong enough to be taken into consideration. Allāh knows best’.(6)

[Commenting on An-Nawawi’s last point,] Al-’Amīr As-San’ānī said: ‘Sending one’s Salāt on the ‘Āl is not just recommended as An-Nawawī and others stated. On the contrary; sending Salāt on the prophet (صلى الله عليه وسلم) is not complete unless a muslim recites the whole wording of it which includes the ‘Āl for [it is narrated that] the Sahābī asked the prophet (صلى الله عليه وسلم) regarding how to send Salāt on him (صلى الله عليه وسلم), and he (صلى الله عليه وسلم) taught him the whole wording that contains sending Salāt on both: the prophet (صلى الله عليه وسلم) and his house hold.

Accordingly; whoever ignores the second part, has not fully complied with the prophet’s (صلى الله عليه وسلم) order, and so he has not actually sent Salāt on him (صلى الله عليه وسلم)’.(7)

Ibn Al-‘Arabī shared As-San’ānī his opinion considering sending Salāt on the prophet (صلى الله عليه وسلم) as an obligation. He said: ‘Sending Salāt on the prophet (صلى الله عليه وسلم) is an obligation to be done at least once in one’s life as agreed upon amongst scholars. As for doing it in Salāt itself, Muhammad Ibn Al-Mawwāz and Ash-Shāfi‘ī held it to be an obligation without which one’s Salāt is rendered invalid. Other ‘Ulamah held an opposite opinion; they held it to be a Sunnah. The soundest opinion is the former for it is supported by the hadīth in which the prophet (صلى الله عليه وسلم) displayed the time and manner of sending Salāt on him.

Accordingly; this Salāt is an obligation regarding its time and manner’.(8)

Our Shaikh Al-‘Albānī shared Ibn Al-‘Arabi his opinion as stated in his “Sifat Salātun Naby”.(9) He mentioned Fudāla’s narration which An-Nawawī related- under the title ‘The obligation of Sending Salāt on the Prophet (صلى الله عليه وسلم)’ and then said: ‘It was narrated by Ahmad, Abū Dāwūd, Ibn Khuzaimah, Al-Hākim -who considered it as authentic and with which Ath-Thahabi agreed’.
Then he proceeded saying: ‘This hadīth states the obligation of
sending Salāt on the prophet (صلى الله عليه وسلم) in this [second] Tashahhud due to the order included in it. Imām Ash-Shāfi‘ī and Ahmad in his latest views held this opinion as many Sahābah and others did before. Those who claim that Ash- Shāfi‘ī contradicted the Ijmā’has been unjust to him- as Al-Faqīh Al-Haithamī discussed in his “Ad-Durr
Al-Mandūd Fis Salati Was Salāmi ‘Ala Sāhib Al-Maqām Al-Mahmūd”.

The fourth:
Sending Salāt on the prophet (صلى الله عليه وسلم) is not restricted to the second Tashahhud; it could be recited in the first one too.
Imām Ash-Shāfi‘ī stated in “Al-’Umm”: ‘The first and the second Tashahhud have the same wordings. By the word Tashahhud I mean reciting Tashahhud followed by sending Salāt on the prophet (صلى الله عليه وسلم) both must be recited’.(10)

It is not of Sunnah that one limits his Tashahhud to only saying
“Allāhumma Sallī ‘Alā Muhammad”, one must recite one of the affirmed wordings of Tashahhud completely- as was previously reported from Al-‘Amīr As-San’ānī. (11)

In addition to that, the authentic ahādīth indicate clearly that Du‘ā’ could be recited after reciting the first Tashahhud. One of these ahādīth is the one narrated by ‘Abdullāh Ibn Mas’ūd (صلى الله عليه وسلم) to have said: ‘We used to perform Salāt and know nothing to say after the first two Rak’ahs but Tasbīh, Takbīr and Tahmīd.

Muhammad (صلى الله عليه وسلم) indeed taught us all the good things to be said.
He (صلى الله عليه وسلم) said: ‘when you sit at the end of the second Rak’ah say: “Al- Tahiyyātu Lillahi Was Salawāt Wat Tayyibāt, As-Salāmu ‘Alaika Ayyuhan Naby Warahmatullāhi Wabarakātuh, As-Salāmu ‘Alainā Wa’alā Iba dillāhi As-Sālihīn. Ashhadu Anna Lā Ilaha Illā Allāh, Wa’anna Muhammadan ‘Abduhu Warasūluh”, then choose whatever you like of Du’ū’”.
(12)

The aforementioned hadīth states the legality of saying Du‘ā’ in the first Tashahhud. None of the ‘Ulamah held this opinion but Ibn Hazm- and he is right in doing so- although he depended on general texts which other ‘Ulamah could refute easily making use of specified ones. As for this hadīth, it is indeed a clear cut hadīth on the point under discussion. May Allāh have mercy on him who is just in all matters and follows the Sunnah. (13)

The fifth:
In case one’s Wudū’becomes invalid before Taslīm, one’s Salāt
is considered invalid- be it an obligatory or supererogatory one.(14)

_____________________________________________

(1) “Al-Fadlul Mubīn ‘Alā ‘Aqd Al-Jawharuth Thamīn” (p. 70). See also: “Sifat Salatun
Naby” (p. 188); Imām Al-‘Albānī reported Ibn Hajar’s words from a scripture
written by Muhammad Ibn Muhammad Al-Garābīlī (b. 790 – d. 835) and kept in Al-
Maktabah Ath- Thāhiriyyah, Syria.

(2) As As-Sakhāwī stated in “Al-’Asrār Al-Marfū‘ah” (no. 585) and “Al-Masnū‘ Fī
Ma‘rifat Al-Hadīth Al-Mawdū‘“ (no. 395).

(3) Important note: In his book “At-Tirah ‘Alā Al-Gurrah” (pp. 12- 4), Al-’Alūsī said that: it is wide spread amongst the Rāfidah not to separate between the word Muhammad and the word “’Āli” with the preposition “‘Alā” depending on a forged hadīth that says: ‘ whoever separates between me and my ’Āl [house hold] with the preposition “‘Alā” will never enjoy my intercession’. Many of the Shī‘ah themselves
stated that this hadīth is a forged onbe. Accordingly, Ahlus Sunnah must a bandon the Rafidah way and pronounce the word “‘Alā” [in their Tashahhud]. See: “Mu‘jam Al-Manāhī Al-Lafthiyyah” (p. 16).

(4) For more details on the narrations regarding the wordings of Tashahhud. See: “Sifat Salātun Naby” (pp. 178 – 81).

(5) See “Dalā’il Al-Khairāt” by: Khairud Dīn Wanlī (pp. 29 – 30).

(6) “Sharh Sahīh Muslim” by An-Nawawī (vol. 4 / p. 123), see also: “Fathul Bārī” (vol.11 / p. 163..).

(7) See: “Subulus Salām” (vol. 1 / p. 193). Al-Hādī, Al-Qāsim, Ahmad Ibn Hanbal and some Shāfi‘ī scholars all held it an obligation to recite the full form of the Salāt on the prophet (صلى الله عليه وسلم) after reciting Tashahhud as stated in “Naylul Awtār” (vol. 2 / p. 324).
In “Al-Qawlul Badī‘“ (pp. 90 – 1), As- Sakhāwī related from Al-Baihaqi in his “Shu‘ab” from Abī Ishāq Al-Marwazi – a great Sahfi‘ī scholar – to have said: ‘ I believe that sending Salāt on the prophet (صلى الله عليه وسلم) and his ’Āl is an obligation in the last Tashahhud of Salāt. Al-Baihaqī commented: “The affirmed ahādīth that show the way of sending Salāt on the prophet (صلى الله عليه وسلم) are evidences on what he believed in”.
Then he [As-Sakhāwī] said: ‘Our shaikh -Ibn Hajar- said that what At-Tahāwī mentioned in his “Mushkil” indicates that Harmalah reported this from Ash- Shāfi‘ī’.

(8) See: “Ahkāmul Qur’ān” (vol. 3 / p. 1584) and “Al-Fathur Rabbanī” (vol. 4 / p. 28).

(9) (pp. 197- 8).

(10) Al-‘Umm (vol.1 / p. 102).

(11) See: “Sifat- Salātun Naby” (p. 185).

(12) Narrated by Ahmad in “Al-Musnad” (vol. 1 / p.437), An-Nasā’ī in “Al-Mujtabā” (vol. 2 / p. 238) and At- Tabarānī in “Al-Mu‘jam Al-Kabīr” (vol. 10 / p. 57) (no.9912). Its chain of narrators is authentic- and considered connected according to the conditions set by Muslim- as is explained in “As- Silsilah As- Sahīhah” (no. 878).

(13) “Silsilat Al-’ahādīth As- Sahīhah” (vol. 2 / p. 567).

(14) “Fatāwā Ibn Taymiyyah” (vol. 22 / p. 613).

Eid

Praying Eid in the Musallaa is the Sunnah

Eid Etiquette and Rulings Shaykh Muhammad Naasiruddeen al-Albaani


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Muhammad Naasiruddeen al-Albaanee (may Allaah have mercy on him)

Praying ‘Eid in the Musallaa is the Sunnah: there is great and profound wisdom behind this Sunnah – the Sunnah of praying in an open area of land. And it is that: The Muslims will have two days of the year where all the people of every city can gather together – whether men, women or children – and turn towards Allaah with their hearts in unity, praying behind one Imaam, making the Takbeer, the Tahleel and supplicating to Allaah sincerely together, as if they were united upon the heart of one man, happy and joyous about the blessing Allaah has bestowed on them. So the Eid will truly be an occasion of celebration for them.


Eid Etiquette and Rulings

Eid Etiquette and Rulings Shaykh Muhammad Salih al-Munajjid


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Eid Etiquette and Rulings.
Shaykh Muhammad Salih Al-Munajjid (Hafidhaullaah)


The Two Eids and their Significance

The Two Eids and their Significance by Abdul-Majeed Ali Hasan


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Rulings regarding Eid and some common errors relating to it.
by Abdul-Majeed Ali Hasan