Times we live in…


The Relationship between a student and his teacher

Imaam Shafi’ee Visits Imaam Ahmad – 

A Strange Incident With A Beautiful Explanation! 

The Personal Relationship Between a Scholar and His Student. 

Imam Ahmad used to mention the virtues of his sheikh, Imam Ash Shafi’ee to his wife. He would mention to her the extensive and superb knowledge of Imam Ash Shafi’ee as well as his taqwah (i.e. piety). Imam Ahmad invited Imam Ash Shafi’ee to come visit him at his home. When the time for dinner arrived, Imam Ash Shafi’ee ate until he was full and went to the guest room for some sleep. 

The wife of Imam Ahmad said to him: “O Ahmad! Is this the same Shafi’ee that you used to tell me so much about?“ 

Imam Ahmad said: “Indeed he is!“ 

So she said: “I noticed three things about him worthy of criticism! Firstly, when we served him the food, he ate plenty of it! Secondly, when he went into the guest room, he went to sleep without standing up to perform the night prayer (i.e. tahujjud)! Lastly, when he prayed Salat ul Fajr with us, he did not perform ablution (i.e. wudhu)?!” 

So Imam Ahmad went to Imam Ash Shafi’ee to ask him about these three matters his wife noticed. Imam Ash Shafi’ee said to him, (the way a father would explain to his son): “O Ahmad! I ate plenty because I know for certain that your food is halal (i.e. permissible islamically) and you are a generous man! And the food that comes from a generous man is a cure, while the food that comes from a stingy man is a disease! 

However, I didn’t eat plenty of food in order to achieve my fill; rather I ate plenty of your food in order to derive the cure from it! As for the reason I didn’t stand up at night to perform the night prayer, when I laid my head down to get some sleep, I looked and all I could see was the Book of Allah and the Sunnah of His Prophet (Sallahu alaihi wa salam) right in front of my face! So I deducted 72 fiqh related benefits from them for the Muslims to benefit from. Thus there was no opportunity for me to stand and perform the night prayer! 

As for the reason why I prayed Salat ul Fajr without performing ablution, by Allah! My eyes never tasted the sweetness of sleep in order for me to renew my wudhu!! I was awake the whole night, so I prayed Salat ul Fajr with the same wudhu I had for Salat ul Isha!!!“ 

[Collected by Al Hafidh Ibn Hajr in Fath ul Bari concisely and by Abu Nu’aim in Hilya tul Awliyaa’.) 

Some ahaadeeth on Zina

Narrated by al-Bukhaari (6243) and Muslim (2657) from Abu Hurayrah (may Allaah be pleased with him) from the Prophet (peace and blessings of Allaah be upon him) who said: “Allaah has decreed for the son of Adam his share of zina which will inevitably catch up with him. The zina of the eye is looking and the zina of the tongue is speaking. The heart wishes and longs and the private part confirms that or denies it.”

According to the version narrated by Muslim: “The zina of the eyes is looking, the zina of the ears is listening, the zina of the tongue is speaking, the zina of the hand is touching, and the zina of the foot is walking. The heart wishes and longs and the private part confirms that or denies it.”

Ibn Battaal (may Allaah have mercy on him) said: Looking and speaking are called zina because they invite one to true zina. Hence he said: “the private part confirms that or denies it.” End quote from Fath al-Baari.

It was narrated in a long Hadith from Al-Bukhaari (1386, 7047) that Samurah ibn Jundub said:

…I said to my two companions, ‘Subhaan Allaah! Who are these two persons?’ They said, ‘Move on!’ So we went on, and came to something like a tannoor (a kind of oven, lined with clay, usually used for baking bread). – I think the Prophet (peace and blessings of Allaah be upon him) said, in that oven there was much noise and voices. The Prophet (peace and blessings of Allaah be upon him) added: – We looked into it and saw naked men and women. A flame of fire was reaching them from underneath, and when it reached them, they cried out loudly.

The Prophet (peace and blessings of Allaah be upon him) explained who these people were, he said: The naked men and women whom you saw in a structure that resembled an oven are the adulterers and adulteresses.

Al-Haafiz ibn Hajar said: This indicates that some sinners will be punished in al-barzakh (the interval between death and the Day of Resurrection).

Fath al-Baari, 12/445

Al-Bukhaari narrated from Abu Hurayrah (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “No adulterer is a believer at the time when he is committing adultery; no thief is a believer at the time when he is stealing; no drinker of wine is a believer at the time when he is drinking it.” Narrated by al-Bukhaari (5578) and Muslim (57).

It was narrated that Abu Hurayrah and Zayd ibn Khaalid al-Juhani (may Allaah be pleased with them both) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “… Go tomorrow, O Unays, to this woman and if she admits (to adultery) then stone her.” He said: I went to her the next day and she admitted it, so the Messenger of Allaah (peace and blessings of Allaah be upon him) ordered that she be stoned.” Narrated by al-Bukhaari, 2575; Muslim, 1698.

It was narrated from Jaabir that a man from (the tribe of) Aslam came to the Prophet (peace and blessings of Allaah be upon him) when he was in the mosque and he said, “I have committed adultery.” The Prophet (peace and blessings of Allaah be upon him) turned his face away from him. The man came to that side to which the Prophet had turned his face, and testified against himself four times. The Prophet (peace and blessings of Allaah be upon him) said, “Are you mad?” He said, “No.” The Prophet said, “Are you married?” He said, “Yes.” So he commanded that he be stoned in the Musalla (Eid prayer place). When the stones troubled him, he ran away, until he was caught in al-Harrah and killed.

Narrated by al-Bukhaari, 4969; Muslim, 1691.

It was narrated that Buraydah ibn al-Haseeb said: A woman from Ghaamid, a branch of al-Azd, came and said: “O Messenger of Allaah, purify me!” He said, “Woe to you! Go back and seek the forgiveness of Allaah and repent to Him.” She said: “I think that you intend to send me back as you sent Maa’iz ibn Maalik back.” He said, “What has happened to you?” She said that she had become pregnant as a result of zina. He said: “Is it you (who has done that)?” She said: “Yes.” He said to her: “(You will not be punished) until you give birth to that which is in your womb.” A man from among the Ansaar sponsored her [i.e., paid for her needs etc] until she delivered (the child). Then he (that Ansaari) came to the Prophet (peace and blessings of Allaah be upon him) and said: “The Ghaamidi woman has given birth to a child.” He (the Prophet (peace and blessings of Allaah be upon him)) said: “Then we will not stone her and so leave her child with no one to nurse him.” One of the Ansaar stood up and said: “O Messenger of Allaah, let me be responsible for ensuring that he is nursed.” Then she was stoned to death.

Narrated by Muslim, 1695.

No one should carry out the hadd punishments without the permission of the ruler. If there is no ruler who rules according to sharee’ah then it is not permissible for the ordinary people to carry out the hadd punishments. Whoever does that is sinning, because carrying out the hadd punishments requires examining the matter and requires shar’i knowledge in order to know the conditions of proof.

The ordinary people have no knowledge of such things, and the carrying out of one of the hadd punishments by the ordinary people leads to many evils and the loss of security, whereby people will attack one another and kill one another or chop off one another’s hands on the grounds that they are carrying out hadd punishments.

Al-Qurtubi said: There is no dispute among the scholars that qisaas (retaliatory punishments) such as execution cannot be carried out except by those in authority who are obliged to carry out the qisaas and carry out hadd punishments etc, because Allaah has addressed the command regarding qisaas to all the Muslims, and it is not possible for all the Muslims to get together to carry out the qisaas, which is why they appointed a leader who may represent them in carrying out the qisaas and hadd punishments.

Tafseer al-Qurtubi, 2/245, 246.

Ibn Rushd al-Qurtubi said: With regard to the one who should carry out this punishment – i.e., the hadd punishment for drinking alcohol – they agreed that the ruler should carry it out, and that applies to all the hadd punishments.

Bidaayat al-Mujtahid, 2/233.

Al-Shawkaani said: It was narrated from Abu’l-Zinaad from his father that the fuqaha’ of the people of Madeenah used to say that no one should carry out any of the hadd punishments except the ruler, unless it is a man carrying out the hadd punishment for zina on his male or female slave. Nayl al-Awtaar, 7/295, 296.

In regards to how the punishment should be carried out, It was narrated from ‘Ali (may Allaah be pleased with him) that he said: Moderate blows with a moderate whip. Not so harsh as to kill and not so weak as to be no deterrent. He should not raise his arm completely, or keep it so low that it causes no pain. Ahmad said: His armpit should not show in any of the hudood punishments, i.e., he should not raise his arm so high, because the point is to discipline him, not kill him.

From al-Mughni, 1/141-142.

From the above it is clear that an ordinary person will not usually be killed by flogging; the purpose is to serve as a rebuke and discipline. And the believers should witness this punishment, as Allaah says (interpretation of the meaning):

“The fornicatress and the fornicator, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allaah, if you believe in Allaah and the Last Day. And let a party of the believers witness their punishment”

[al-Noor 24:2]

(See Islam Q&A Fatwa: 13233)

Where to place the hands after Ruku

Where to Place the Hands after Ruku’? –

Shaykh Muhammad ibn Hadi al-Madkhali


What is the ruling on placing hands (on the chest) after rising from rukūʿ?

Shaykh Muḥammad ibn Hādī al-Madkhalī:

That which is apparent to me is that it holds the same ruling as (placing hands on the chest) before rukūʿ due to the generality of his (the Prophet’s ﷺ) statement:

“The people are ordered to place their right hand upon the left on their chest whilst standing (in Ṣalāh.)”

The standing is generalised whether it is before rukūʿ or after rukūʿ because it is a standing. And Allah knows best. The person that differentiates (regarding this) must provide evidence, because this (ḥadīth) is (regarding) the origin of standing, and prayer is standing, rukūʿ, sujūd, and sitting. As for sujūd, then it has been clarified as to where the hands are placed. As for sitting, it has likewise been clarified where the hands are placed. As for rukūʿ, it has been clarified where (the hands) are placed. Nothing is left except the standing, and there is no difference between before and after the rukūʿ. It is all standing, and its place is on the chest.

وَلِيَضَع اليُمْنَى عَلَى اليُسْرَى عَلَى        صَدْرٍ لَهُ كَمَا ابنُ حُجْرٍ نَقَلَ

Let (one) put his right upon the left on his chest just as it was narrated from Ibn Hajr.


A: It is Mustahab (desirable) for a person performing Salah (Prayer) to place their hands on their chest after rising from Ruku and standing up straight as they were before Ruku. It is authentically reported in the Sunnah (whatever is reported from the Prophet) that the position of hands before Ruku‘ is the same as after rising from it, because one assumes the posture of standing up.


Don’t follow the crowd

Are you Following The Crowd?

When Umar bin al-Khattab (رضي الله عنه) was walking in the market, he passed by a man who was supplicating,

اللهم اجعلني من القليل اللهم اجعلني من القليل

“O Allah, make me from the few! O Allah make me from the few!”

So ‘Umar said to him, “Where did you get this du`a’ (supplication) from?” And the man said, “Allah in His Book says:

و قليل من عبادي الشكور

‘And few of My servants are grateful.’ (Qur’an 34:13)”

So ‘Umar wept and admonished himself, “The people are more knowledgeable than you, O Umar!

O Allah make us from Your ‘few’ servants.”

Sometimes when you advise someone to leave a sin, they respond with “But everybody does it, it’s not just me!”

But if you look for the words “most people” in the Qur’an, you will find that most people –

ولكن اكثرهم لا يعلمون

“And however most people do not know” (7:187)

ولكن أكثرهم لا يشكرون

– “and most people do not show gratitude” (2:243)


و لكن اكثر الناس لا يؤمنون

– “and most people do not believe” (11:17).

And if you look for “most of them”, you will find that most of them are

و آن أكثرهم فَاسِقُون

– “definitely disobedient” (5:59)

و لكن أكثرهم يجهلون

– “ ignorant” (6:111)

بل أكثرهم لا يعلمون الحق فهم معرضون

– “turning away” (21:24)

So be of the “few”, whom Allah says about them:

و قليل من عبادي الشكور

– “And few of My servants are grateful.” (34:13)

و ما امن معه الا قليل

– “But none had believed with him, except a few.” (11:40)

في جنات النعيم ثلة من الاولين و قليل من الآخرين

– “In the Gardens of Bliss, A [large] company of the former peoples, And a few of the later peoples.” (56:12-14)

Ibn al-Qayyim (رحمه الله) said, “Go on the path of truth and do not feel lonely because there are few who take that path, and beware of the path of falsehood and do not be deceived by the vastness of the perishers.”

[Found in Kitab al-Zuhd by Ahmad bin Hanbal (رحمه الله), and also in the Musannaf of Ibn Abi Shaybah.]

Be sincere!

🔑The Keys of Paradise🔑

📚Imam Muhammad Ibn Al-Qayyim Al-Jawziya – may Allaah have mercy on him – said:

☝🏾”Al-Bukhari mentions in his Sahih that Wahb Ibn Munnabih was asked:

أليس مفتاح الجنة لا إله إلا الله؟

“Is not La ilaha illa Allah the key to Paradise?”

He replied,

بَلى، ولكنْ ليسَ مِفتاحٌ إلاّ لهُ أسنانٌ فإن جئتَ بمفتاحٍ له أسنانٌ فُتِحَ لك، وإلاّ لم يُفَتحْ لك

☝🏾“Of course, but every key has its teeth🔑; if you bring a key that has the right teeth, the door shall open; but if not, it will not open for you.”

📚Ibn Qayim goes on to say:

☝🏾“Allah, Glorified be He, has arranged keys for everything that needs them, and they open the way.

☝🏾Thus,Allah made purification the key for prayer, as the Prophet ﷺ showed us:

ُمِفْتَاحُ الصَّلَاةِ الْوُضُوء

👏🏾”The key to prayer is purification”👏🏽».

👉🏿[Sahih Al-Jami’-hadith no. 5885.]

🗝 Just as the Ihram is the key to Hajj

🗝Truthfulness is the key to righteousness.

🗝Tawhid (Monotheism) is the key to Paradise.

🗝 To ask relevant questions and to be attentive is the key to knowledge.

🗝Patience is the key to victory and triumph.

🗝Thankfulness is the key to the increase in provision.

🗝 The remembrance of Allah is the key to winning honor and love of Allah.

🗝At-Taqwa (fear of Allah) is the key to success.

🗝The strong longing and fear of Allah is the key to glory.

🗝Ad-Du’ah (supplication) is the key to a response.

🗝Az-Zuhd (asceticism) is the key to the desire of the Hereafter.

🗝 Reflecting on what Allah calls His servants to is the key of Iman (Faith).

🗝 To make the heart accept Islam, dedicate it to Allah, and to be honest with Him by loving [what Allaah loves] and detesting [what Allaah hates], keeping His commandments,and moving away from His prohibitions is the key to standing in front of Allah

🗝 Reflecting on the Qur’an, supplicating to Allah before dawn and not sinning is the key to give life to the heart.

🗝 Being kind to the servants of The Creator and striving to bring some good to His creatures is the key to obtaining mercy.

🗝 Exerting yourself to seek the forgiveness of Allah and to have Taqwa is the key to Rizq (subsistence).

🗝Obedience to Allah and His Messenger (صلى الله عليه و سلم)is the key to honor.

🗝 Desiring the next life is the key to be prepared for the Hereafter.

🗝The fervent longing of Allah and the Hereafter is the key to all virtue.

🗝 Love for the world, yearning for it insistently, and moving away from the Hereafter, is the key to all evils.

📚This is an important topic among the most beneficial chapters of knowledge; Knowing the Keys of Good and Evil.

[Hadi al-Arwah

ila Bilad al-Afrah, 1/139.]

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