[Benefit] The Prohibition of Nutmeg
Imam Ibn Hajr al-Haytami rahimahulllah said:
“Major sin number 170: Consuming a pure intoxicant, like hashish (cannabis), opium, Shaykraan, which is an anesthetic, and like Anbar, Saffron, and Nutmeg…That which the Imam, al-Mujtahid Shaikhul Islaam Ibn Daqiq al-Eid clarified is that nutmeg is an intoxicant. It was recorded from him by the latter Scholars from the Shafiyyah and Malikiyyah. They relied upon his statement and prohibited it due to that. Rather, Ibn ‘Imaad exaggerated and made hashish (cannabis) the analogy for the mentioned nut…”
[az-Zawaajir ‘an Iqtiraaf al-Kaabir (1/355)]
Imam adh-Dhahabi rahimahullah said:
“It acts similar to hashish (cannabis). The unemployed people add Saffron to it and become intoxicated so as to have a pleasurable time, digest their food, and aid them upon evil“.
[at-Tibb an-Nabawi pg. 98]
Shaikh al-Albani rahimahullah was asked:
Question: “Nutmeg, Oh Shaikh?
Shaikh: It is known that a lot of…
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Intoxicants and it’s negative outcomes
If someone drinks and is not intoxicated, the prayer is not accepted as long as it is in his system. If he is intoxicated, then prayer is not accepted for forty days.
Proof:
عَنِ ابْنِ عُمَرَ، قَالَ مَنْ شَرِبَ الْخَمْرَ فَلَمْ يَنْتَشِ لَمْ تُقْبَلْ لَهُ صَلاَةٌ مَادَامَ فِي جَوْفِهِ أَوْ عُرُوقِهِ مِنْهَا شَىْءٌ وَإِنْ مَاتَ مَاتَ كَافِرًا وَإِنِ انْتَشَى لَمْ تُقْبَلْ لَهُ صَلاَةٌ أَرْبَعِينَ لَيْلَةً وَإِنْ مَاتَ فِيهَا مَاتَ كَافِرًا
It was narrated that Ibn ‘Umar said:
“Whoever drinks Khamr and does not get intoxicated, his Salah will not be accepted so long as any trace of it remains in his belly or his veins, and if he dies he will die a Kafir. If he becomes intoxicated his Salah will not be accepted for 40 nights, and if he dies during them, he will die a Kafir.”
[Saheeh Targheeb no. 2383]
عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ” مَنْ شَرِبَ الْخَمْرَ وَسَكِرَ لَمْ تُقْبَلْ لَهُ صَلاَةٌ أَرْبَعِينَ صَبَاحًا وَإِنْ مَاتَ دَخَلَ النَّارَ فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ
“It was narrated from ‘Abdullah bin ‘Amr that the Messenger of Allah (ﷺ) said:
“Whoever drinks wine and gets drunk, his prayer will not be accepted for forty days, and if he dies he will enter Hell, but if he repents, Allah will accept his repentance…”
[Saheeh Ibn Majah no. 2738]
Imam Abul-Hasan as-Sindi rahimahullah said:
ذكر في حكمة ذلك أنها تبقى في عروقه وأعضائه أربعين يوما نقله ابن القيم قول
It is mentioned that the wisdom of that is that the alcohol remains in his veins and limbs for forty days. This is what is recorded from Ibn Qayyim..”
[Hashiyat ‘ala Ibn Majah]
Imam al-Munaawi rahimahullah said:
ثم اعلم أن ذا وما أشبهه كمن شرب الخمر تلزمه الصلاة وإن لم تقبل، إذ معنى عدم القبول عدم الثواب لاستحقاق العقاب، فالصلاة مع القبول لفاعلها الثواب بلا عقاب، ومع نفيه لا ثواب ولا عقاب، هذا ما عليه النووي، لكن اعترض بأنه سبحانه لا يضيع أجر المحسنين فكيف يسقط ثواب صلاة صحيحة بمعصية لا حقة؟ فالأوجه أن يقال: المراد من عدم القبول عدم تضعيف الأجر؛ لكنه إذا فعلها بشروطها برئت ذمته من المطالبة بها ويفوته قبول الرضا عنه.
“Then know that it and whatever is resembles it, like one who drinks alcohol, prayer is a must even though it is not accepted. The meaning of not accepted is the reward is not accepted due to deserving punishment. So the acceptance of the prayer for a person is reward without a punishment and its denial is no reward and no punishment. This is what an-Nawawi was upon. However, it was contradicted because the Exalted will not waste the reward of the good doers, so how does He deny the reward for the correct prayer due a disobedience which is not its right? So the answer is to say: the intent of not accepting the prayer is not multiplying the reward. However, if he performs it with its conditions, the responsibility is removed from him and its claim for it. He will miss the acceptance of pleasure for it”
[Fayd ul-Qadir]
And Allah Knows Best
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
O Allâh, I ask You for beneficial knowledge…
عَنْ أُمِّ سَلَمَةَ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، كَانَ يَقُولُ إِذَا أَصْبَحَ حِينَ يَسْأَلُ : “ اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا وَرِزْقًا طَيِّبًا وَعَمَلا مُتَقَبَّلا ” .
Umm Salamah (Radhiallâhu anha) narrated that the Prophet(Sallallahu ‘alayhi wa sallam) used to say after the dawn prayer, “O Allâh, I ask You for beneficial knowledge, acceptable action, and good provision.”
Tirmidhi 2487
The Messenger of Allah (ﷺ) used to supplicate frequently:
عنْ أَنَسٍ - رضى الله عنه - قَالَ: { كَانَ أَكْثَرُ دُعَاءِ رَسُولِ اَللَّهِ - صلى الله عليه وسلم -رَبَّنَا آتِنَا فِي اَلدُّنْيَا حَسَنَةً, وَفِي اَلْآخِرَةِ حَسَنَةً, وَقِنَا عَذَابَ اَلنَّارِ } مُتَّفَقٌ عَلَيْهِ .
Anas (May Allaah be pleased with him) narrated, “The Messenger of Allah (ﷺ) used to supplicate frequently:
“O our Lord, grants us the best in this life and the best in the next life, and protects us from the punishment of the Fire.”
Agreed upon
Giving the salaam to the one reciting the Qur’aan
Giving the salaam to the one reciting the Qur’aan Shaykh al-Albānī (rahimahullaah)
source: silsilat ul-ahādīth us-sahīha ~ the series of authentic narrations ~ hadīth no. 3285
‘Uqbah bin ‘Aamir al-Juhani (radi Allaahu ‘anhu) said: “We were sitting in the masjid reciting the Qur’aan; then the Messenger of Allaah (صلى الله عليه وسلم) entered and gave us the salaam, and we returned him the salaam…”
~*~*~*~
Shaykh al-Albānī (rahimahullaah) comments:
“I say: this hadeeth has some fiqh (understanding), which is that it is legislated to give the salaam to the one who is sitting and reciting the Qur’aan. So in it, there is a refutation of the one who holds that that is disliked, which – along with being a mere opinion – opposes this hadeeth and the generality of his (صلى الله عليه وسلم) statement: ‘Spread the salaam amongst you.’[1] And if it has been authentically established that the Prophet (صلى الله عليه وسلم) had silently approved[2] the Companions’ (actions) when they gave him the salaam while he was praying in Masjid Qubaa’, and he replied to them by a gesture with his noble hand,[3] then all the more reason why it is legislated to give the salaam to the one reciting the Qur’aan outside the prayer; and the reply then will be verbal, not a gesture, as is obvious to the people of understanding. And this was the opinion of (Imaam) an-Nawawee (rahimahullaah).”
[1] Saheeh Muslim #54
[2] from the word iqraar, i.e., silent approval
[3] Saheeh Abi Daawood #860
The Ruling of Oversleeping when Fasting.
The Ruling of Oversleeping when Fasting.
Ash Shaykh Saalih al Fawzaan, may Allaah preserve him, was asked: There is a person who prohibits (the people from) over sleeping in Ramaadan and says” it is upon a Muslim to be awake and active, it is not
appropriate that he over sleeps”.So what is your opinion Oh noble
Shaykh?
A: Yes he should warn from over sleeping in this Month (Ramadaan), I
mean sleeping in the day (time) because it makes (one) lazy from
performing acts of obedience, perhaps it may cause one to miss the congregation prayer or it may cause the time for (that specific prayer) to pass by. What is requested from a Muslim is that he be energetic in
acts of obedience and (that) he sleeps in the night, especially in the
first part of it (the night), so he can arise in the morning energetic to perform and participate in acts of obedience.
The Reference: al Muntaqaa, (111/5) , fatwa number:167
the one who is patient upon his religion…
On the authority of Anas ibn Malik that the Prophet sallahu alayhi wa salam said:
يأتي على الناس زمان الصابر فيهم على دينه كالقابض على الجمر
“There shall come upon the people a time in which the one who is patient upon his religion will be like the one holding onto a burning ember.”
[Saheeh Tirmidhi no. 2260]
Imam as-San’aani rahimahullah said:
“This is due to the flooding of evil, the concealment of good, the decrease in its supporters, the harming of those remaining upon truth, the increase of the people of innovation, and the consideration of good as evil and evil as good. So the one who is patient upon his religion is like one holding on to a burning ember. This is a comparison between something intangible with something tangible”
[Tanweer Sharh Jami’ as-Sagheer (11/192)]
Imam al-Munaawi rahimahullah said:
“…That is: the one patient upon the rulings of the Book and the Sunnah will suffer from what he is afflicted with of difficulty and severity from the people of innovation and misguidance similar to the suffering of one who takes fire with his hand and holds on to it. Rather, sometimes it is more difficult. This is a miracle for he sallahu alayhi wa salam reported about the unseen and it occurred”
[Fayd ul-Qaadir (6/446)]
Subhanhallah! This is what we see today that the people holding fast to the religion are afflicted due to the above reasons. May Allah make us patient upon Islam and the Sunnah.
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
O mankind! Be afraid of your Lord…
Surah Luqman, Verse 33:
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ
O mankind! Be afraid of your Lord (by keeping your duty to Him and avoiding all evil), and fear a Day when no father can avail aught for his son, nor a son avail aught for his father. Verily, the Promise of Allah is true, let not then this (worldly) present life deceive you, nor let the chief deceiver (Satan) deceive you about Allah.
Surah Luqman, Verse 34:
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
Verily, Allah! With Him (Alone) is the knowledge of the Hour (Day of Judgement), He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware (of things).
Neither your relatives nor your children will benefit you…
Surah Al-Mumtahina, Verse 3:
لَن تَنفَعَكُمْ أَرْحَامُكُمْ وَلَا أَوْلَادُكُمْ يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
Neither your relatives nor your children will benefit you on the Day of Resurrection (against Allah). He will judge between you. And Allah is the All-Seer of what you do.
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