The Inner Secrets of Fasting

The Inner Secrets of Fasting

Imam Muwaffaq-ud-Deen Ibn Qudamaah Al-Maqdisee

This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41), This article was translated by Isma'eel Ibn al-Arkaan and edited by Abu Khaliyl.

___

Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allaah, such that He says:

‘‘The Fast (Sawm) is for Me and I will reward it.’’ [2]

This connection is enough to show the high status of fasting. Similarly, the Ka’bah is highly dignified due to its close connection to Him, as occurs in His statement:

‘‘And sanctify My House.’’ [3]

Indeed, the fast is only virtuous due to two significant concepts:

THE FIRST: It is a secret and hidden action, thus, no one from the creation is able to see it Therefore riyaa‘ (showing off) cannot enter into it.

THE SECOND: It is a means of subjugating the enemies of Allaah. This is because the road that the enemies (of Allaah) embark upon (in order to misguide the Son of Aadam) is that of desires. And eating and drinking strengthens the desires. There are many reports that indicate the merits of fasting, and they are well known

THE RECOMMENDED ACTS OF FASTING:

The pre-dawn meal (suhoor) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates. Generosity in giving is also recommended during Ramadhaan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allaah. It is also recommended to study the Qur‘aan and perform I‘tikaaf (seclusion for worship) during Ramadhaan, especially in its last ten days, as well as increasing upon the exertion (towards doing good deeds) in it. In the two Saheehs, ’Aa‘ishah said: ‘‘When the last ten days (of Ramadhaan) would come, the Prophet would tighten his waist wrapper (izaar)’’ [4] The scholars have mentioned two views concerning the meaning of ‘tighten his wrapper (izaar)’ The first is that it means the turning away from women. The second is that it is an expression denoting his eagerness and diligence in doing good deed. They also say that the reason for: the last ten days of Ramadhaan was due to his seeking of the Night of al-Qadr (Laylatul-Qadr).

AN EXPLANATION OF THE INNER SECRETS OF FASTING AND ITS CHARACTERISITCS:

There are three levels of fasting, the general fast, the specific fast and the more specific fast. As for the general fast, then it is the refraining of ones stomach and their private parts from fulfilling their desires. The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts. As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allaah, as well as its (the heart’s) abstention. From all the things that Allaah has placed on the same level. [5] From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts. . In a hadeeth by al-Bukhaaree: ‘‘Whosoever does not abandon false speech and the acting upon it, Allaah is not in need off his food and drink.’’ [6]

Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for suhoor, he does make good use of himself until the afternoon. This is because excessive eating breads laziness and lethargy therefore, the objective of fasting disappears due to one's excessiveness in eating, for what is indeed intended by the fast, is that one savours the taste of hunger and becomes an abandoner of desires.

RECOMMENDED FASTS:

As for the recommended fasts, then know that preference for fasting is established in certain virtuous days. Some of these virtuous days happen every year, such as fasting the first six days of Shawwaal after Ramadhaan, fasting the day of ’Arafah, the day of ’Ashooraa, and the ten days of Dhul-Hijjah and Muharram. Some of them occur every month, such as the first part of the month, the middle part of it, and the last part of it. So whoever fasts the first part of it, the middle part of it and the last part of it, then he has done well. Some fasts occur every week, and they are every Monday and Thursday. The most virtuous of the recommended fasts is the fast of Daawood. He would fast one day and break his fast the next day. This achieves the following three objectives, the soul is given its share on the day the fast is broken. And on the day of fasting, it completes its share in full. The day of eating is the day of giving thanks and the day of fasting is the day of having patience. And Faith (eemaan) is divided into two halves- that of thankfulness and that of patience. [7] It is the most difficult struggle for the soul. This is because every time the soul gets accustomed to a certain condition, it transfers itself that. As for fasting every day, then it has been reported by Muslim, from the hadeeth of Aboo Qataadah that ’Umar (radiyallaahu ’anhu) asked the Prophet (sallallaahu ’alayhi wa sallam): What is the case if one were to fast everyday? So he (sallallaahu ’alayhi wa sallam) said: ‘‘He did not fast nor did he break his fast or, he did not fast and he did not break his fast.’’ [8] This is concerning the one who fasts continuously, even during the days in which fasting is forbidden.

CHARACTERISITCS OF THE MORE SPECIFIC FASTS:

Know that the one who has been given intellect, knows the objective behind fasting. Therefore, he burdens himself to the extent that he will not be unable to do that which is more beneficial than it. Ibn Mas’ood would fast very little and it is reported that he used to say: ‘‘When I fast, I grow weak in my prayer. And I prefer the prayer over the (optional) fast.’’ Some of the Companions would weaken in their recitation of the Qur‘aan when fasting. Thus, they would exceed in breaking their fast (i.e.. by observing less optional fasts), until they were able to balance their recitation. Every individual is knowledgeable of his condition and of what will rectify it.

Footnotes:

[1] This article is taken from the book Mukhtasar Minhaajul-Qaasideen (p. 38-41) of the illustrious scholar and righteous Imaam, Ibn Qudaamah al-Maqdisee (d.529H). This article was translated by Isma'eel Ibn al-Arkaan and edited by Abu Khaliyl. There were also slight adaptions made to it, such as the exclusion of a couple of statements. [2] Related by al-Bukhaaree (4/118) and Muslim (no. 1151).[3] Sooratul-Hajj: 26 [4] Related by al-Bukhaaree (4/322) and Muslim (no. 1147).[5] (Editors note: Additional comment is required here, The levels mentioned are levels of abstinence. The first of these three levels entails the abstinence which is fulfilled, the fast is considered complete in view of the one having met the legislated requirements [i.e. It does not have to be repeated or made up, the servant has indeed fasted.] The remaining levels deal with the value of the Fast. If the second is level is not met, the fast will be of less value to the servant, than if it were met and likewise for the third. Thus it is said that intentional eating and intercourse render the fast null and void, whereas committing other unlawful acts such, likes speaking falsely, placing the unlawful look to the opposite sex. And so on will constitute a sin of one degree or another, but not nullify the fast. [6] Related by al-Bukhaaree (4/99)[7] {Editors note: This statement is based upon an unauthentic Hadeeth, which has been reported by al-Kharaa‘itee and ad-Daylamee. One of its narrators was graded ‘‘abandoned’’ by an-Nisaa‘ee and adh-Dhahabee. Al-Manawee and al-Albaanee approved of its grading. See ad-Da’eefah (no. 625).

[8] Related by Muslim

When you should read the Bible?

Question:

What is the ruling upon reading the Bible?

Answer:

The revealed books [from the previous revelations] have within them a great amount of distortions and additions and (a great amount has been) removed from them, as Allaah the Most High has mentioned. Therefore it is not permissible for a Muslim that he put himself forward in reading and studying them, except if he is one who is from the firmly grounded in knowledge, and he intends to clarify that which is within them from the distortion and contradictions between them.


Permanent Committee for Research and Verdicts


Sahab

Translated by Abu Maryam Taariq bin 'Ali

Striving Hard, Competing for Good Deeds in Ramadhaan

Striving hard, Competing for good deeds in Ramadhaan


by Shaykh 'Abdul-'Azeez bin Baaz

All Praise is due to Allaah, and may the peace and blessings be upon His Messenger Muhammad.

It is legislated for all the Muslims to strive hard in the various types of worship during this noble month. They should strive to pray voluntary prayers and recite the Qur'an with reflection and thinking. They should increase the glorification of Allaah [saying "SubhanAllaah"], declaring his right to be worshiped alone [saying "La illaaha il Allaah"], praising Him [saying "Al-Hamdulillaah"], declaring his greatness [saying "Allaahu Akbar"] and seeking His forgiveness.

 

They should say legislated supplications, command the good, forbid the evil, invite to Allaah, be generous to the poor and needy, strive to be kind to parents, keep good family ties, honor the neighbor, visit the sick, and other types of good deeds.

 

This is due to the Prophet's (صلى الله عليه وسلم) statement: "Allaah looks at your competing for good works during it and He proudly tells the angels about you all. Therefore, show Allaah goodness from yourselves. For verily, the wretched person is the o­ne who is deprived of Allaah's Mercy during it (Ramadaan)." - Majma 'uz-Zawa'id 3:142; Kanzul-'Ummal no. 23692.

 

This is also due to what is reported from him (صلى الله عليه وسلم) that he said: "Whoever draws near to Allaah during it (Ramadaan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times." - Sahih Ibn Khuzaymah, no. 1887.

 

This is also due to his (صلى الله عليه وسلم) statement in the authentic hadith: "An 'Umrah performed during Ramadaan is equal to a performance of Hajj - or he said - a Hajj with me." - Al-Bukhari (no. 1863) and Muslim (no. 1256).

 

The ahadith and narrations that prove the sanctioning of competing, and being aggressive in performing the various acts of goodness in this noble month are numerous. 

 

Allaah is the o­ne Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous, and unite their word upon the truth. Verily, Allaah is the Guardian of that, and He is capable of doing it.

 

 

Source: Fataawa Islamiya, pp. 220-221

Advice for Knowing the Right People to be Around

As Salaamu alaikum

I found this post to be of some benefit and InshaAllaah they will not mind me re-posting.

JazakAllaahu khairun, Aameen

http://alcherokee.multiply.com/journal/item/20/Advice_for_Knowing_the_Right_People_to_Be_Around_

How the Shaytaan Finds His Way into Somebody's Heart

How the Shaytaan Finds His Way into Somebody's Heart

Question: Through what avenues does the Shaytaan find a way to make suggestions to man?

Answer: There are many avenues; he might try to incite someone to fornicate, for example. He first incites his victim to be alone with women, then to look at them, then to talk to them, then perhaps to listen to them sing, and so on until he achieves his end: when his victim fornicates. Shaytaan may attack a person through his stomach, by tempting him into eating what is unlawful, into drinking alcohol, or even into taking drugs. Shaytaan may find that a person has an inordinate love for owning things, so he biguiles him into gaining wealth through unlawful means: stealing, swindling, practicing usury, usurping, cheating. He may find that a person has a great deal of pride, so he will encourage him to belittle others, to be haughty with those inferior to him in society, and the list of Shaytaan's tricks is endless. May Allaah send peace and blessings on Muhammad, his family, and his Companions.

Permanent Committee for Research and Verdicts

Fataawa Islamiyah, vol. 8, p314

The Speech of Allaah to His Servants on the Day of Resurrection

 

From: Bahjah Quloob al-Abrar
Imam Abdur-Rahman ibn Nasir as-Sa'di (Rahimahullah)

'Adi ibn Hatim (Radiallahu 'Anhu) said: Allah's Messenger (صلى الله عليه وسلم) said:

"There is no o­ne from you except that His Lord will speak with him, with no interpreter between them. Then he will look to his right and will see nothing except what he has put forth (of deeds) and he will look to his left and will see nothing except what he has put forth. He will look in front of him and see nothing except the Fire in front of his face. So fear the Fire even with half of a date. Whoever does not even find that, then with a kind word." (1)

This is an amazing Hadith that contains the greatness of the Creator - a greatness that even the intellects cannot perceive, nor are the tongues able to express.

He (صلى الله عليه وسلم) informed within it that everyone of creation will be spoken to directly by Allah with no interpreter or intermediary. He will ask them about all of their deeds, the good of them and the evil, the small of them and the great, the past and present, those deeds the servant knows of and those which he has forgotten. That is due to His Greatness and Honor. Just as He created them and provided for them in o­ne instant, He will resurrect them in o­ne instant, and He will certainly bring all of them to account in o­ne instant. So blessed is the o­ne to whom belongs the greatness, honor, the great dominion and glory.

In this situation when He will bring them to account, there will be for the servant no helpers, nor assistants, no children, and no wealth. Rather, he will have come to Him individually, alone as He created him the first time. His deeds will have surrounded him o­n his right and left, waiting for recompense whether good or bad. In front of him will be the Fire from which there will be no escape. Will he have within him any way out? There is no way except by the mercy of Allah and by the deeds he has put forth which could save him from it.

For this, the Prophet (صلى الله عليه وسلم) encouraged his nation to fear and protect themselves from the Fire even if it were with something insignificant such as half a date. If o­ne cannot even find this, then even with a kind word.

Within this Hadith, there is evidence that from the greatest of things that save o­ne from the Fire is doing good to the creation by o­ne's wealth and statements. A servant must not belittle any act of goodness even if it were something insignificant. The kind word includes advising the creation by teaching them what they do not know, and guiding them to what can benefit them in the Dunya and the hereafter.

It includes speech that brings happiness to the hearts, comfort to the chests, and brings about cheerfulness.

It includes remembering Allah and praising Him, mentioning His rulings and legislations. So every speech that brings o­ne closer to Allah and from which Allah's servants can benefit, then it is included under the kind word. Allah says:

"To Him ascends good speech and righteous work raises it." [Al-Fatir : 10]

And He says:

"And the lasting good deeds. . ." [Al-Kahf : 46]

And they are every action or statement that brings o­ne closer to Allah or brings about some benefit to His creation.

"Are better with your Lord for reward and better for (one's) hope" [Al-Kahf : 46]

And Allah knows best.

Footnotes:

1) Recorded by al-Bukhari (no. 1413, 6539) and Muslim (no. 1016).

The Remedy for Whispering (of Shaitan) in the Prayer

The Remedy for Whispering (of Satan) in the Prayer

Question: When I begin to pray, I am afflicted by a kind of whispering and thoughts, and sometimes I do not know what I have recited, nor how many Rakahs I have prayed. Please tell me what I should do.

Answer: It is prescribed for the worshipper - man or woman - to approach the prayer with humility towards Allaah and to call to mind that he stands before his Lord, so that Satan will stay away from him and the whispering will be reduced, in implementation of Allaahs Words: Successful indeed are the believers. Those who offer their prayers with all solemnity and full submissiveness. [1] If the whispering becomes frequent, it is prescribed to seek refuge with Allaah from Satan, as the Prophet (sallallaahu alaihi wa sallam) ordered Uthman bin Abi Al-As, when he informed him that Satan had confused his prayers. And when the worshipper becomes uncertain as to the number of Rakahs he has prayed, he should assume the minimum, base his estimation upon what he is sure of, and then complete his prayer. Afterwards he performs two prostrations of forgetfulness before making the Taslim, based upon the narration of Abu Said, may Allaah be pleased with him, from the Prophet (sallallaahu alaihi wa sallam) in which he said: If any of you is in doubt regarding his prayer, and he does not know how much he has prayed, three or four (Rakahs) then let him cast aside doubt and base his estimation upon what he is sure of. Then prostrate twice before making the Taslim, if he has prayed five, his prayer will be an intercessor for him, and if he has completed the prayer correctly, it will be a humiliation for Satan. [2] And Allaah is the Granter of success. [1] Al-Muminun 23:1 -2. [2] Muslim no 571.

Shaykh `Abdul-`Azeez Bin Baz

Regarding Innovations in the Religion

Regarding innovations in the religion

Question: His eminence, Shaykh Muhammad Ibn Saalih al-’Uthaymeen (رحمه الله) was asked concerning bid’ah (innovations).

Answer: The Prophet (صلى الله عليه وسلم) said regarding innovations: “Be careful about the invented matters for every innovation is misguidance and every misguidance is in the fire.” And if this is so, then one has to be warned from following any innovation, whether it is initial or continual, for it is, as the Messenger (صلى الله عليه وسلم) said: “in the fire”, meaning that misguidance is the cause of the punishment in the fire and the Messenger (صلى الله عليه وسلم) warned his nation from the innovations necessitating that that they are a sheer corruption because the Messenger (صلى الله عليه وسلم) said generally concerning this: “every innovation is misguidance”. Therefore, the innovations, in reality are indirect criticisms of the Shari’ah; because they necessicate the implication that the Shar’iah is incomplete and that the innovation is a more perfect form of worship to seek nearness to Allaah as the innovator claims. Then to the innovator we say: “Every innovation is misguidance and every misguidance is in the fire". And it is a duty to warn about all the innovations and that mankind not worship Allaah except by what Allaah and His Messenger (صلى الله عليه وسلم) have legislated. In this way, one’s Imaam will truly be the Prophet (صلى الله عليه وسلم), for whomsoever follows the path of innovation then he has made the innovator his Imaam in that innovation, instead of the Prophet (صلى الله عليه وسلم).

Shaykh Muhammad bin Saalih al-`Uthaymeen

Majmoo' Fataawa wa Rasaa'il - Volume Two, Number 345

Using Abbreviations in Islamic Terminology

Question:

Is it permissible to write the letter (S) [Saad] instead of (writing) ((sal-Allaahu `alayhe wa sallam)), and why?

Response:

The Sunnah is to write the entire phrase ((sal-Allaahu `alayhe wa sallam)) - since it is a supplication; And the supplication is a (form of) worship, such as verbally saying it (the phrase), and the abbreviation for it using the letter (S) [Saad] or (sallallaahu alayhi wasallam) [Saad 'Ayn Waaw] (or (SAAW) or the like) is not (constitute) a supplication, and nor a (form of) worship, whether it be by speech or writing. And because of this, this abbreviation was not used by those of the first three generations about whom the Prophet (sal-Allaahu `alayhe wa sallam) bore witness to their excellence.And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -
Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz; ((Raheemahullaah))
Member: Shaykh 'Abdur-Razzaaq 'Afeefee;
Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
Member: Shaykh 'Abdullaah Ibn Qu'oodFataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 12, Page 208, Question 3 of Fatwa No.5069 

Kibr: A Barrier to Paradise

*As Salaamu alaikum. This article has a huge break in the middle of it. InshaAllaah scroll down for it's entirety. BarakAllaahu feekum.*

By Imaam ’Abdur-Rahmaan Ibn Naasir as-Sa’dee (d.1376H)

Learn about the prohibited type of Pride (kibr) so that you may free yourself of it!

As regards outer beauty, then it includes cleanliness of the body, clothes and place. As regards to inner beauty, then it is beautifying the character.

From ’Abdullaah Ibn Mas’ood who related that the Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: ‘‘Whoever has an atoms worth of kibr (pride) in his heart will not enter Paradise." So a man asked: 'What about a person who loves (i.e. takes pride in) wearing beautiful clothes and beautiful shoes? So he replied: ‘‘Indeed Allaah is beautiful and loves beauty. Kibr (pride) is to reject the truth, and to despise the people.’’ [2]

So Allaah - the Most High - informs us that the Hellfire is the abode of those who have kibr (pride and arrogance). And we learn from the (above) hadeeth that: ‘‘Whoever has an atoms worth of kibr (pride) in his heart will not enter Paradise.’’ So this is a proof that kibr (pride) necessitates entry to Hellfire and prevents entry into Paradise. And this comprehensive explanation that the Prophet mentioned has clarified the meaning of kibr (pride) in the clearest possible manner. So he divided kibr into two types:

[1] PRIDE AGAINST THE TRUTH:

This is to reject the truth and not to accept it. So anyone who rejects the truth is proud and arrogant – in accordance with what he rejects of the truth. So it is obligatory upon everyone to humble themselves to the truth which Allaah sent His Messenger with, and which He sent down in His Book. As for those whose pride and arrogance prevents them from totally complying with the Messengers (i.e. having eemaan or faith in them and their message) - then they are kuffaar (unbelievers) who will dwell in the Hellfire for eternity. Since when the Truth comes to them via the Messengers, who explain to them the signs and clear proofs, they reject it and are prevented from accepting it, due to the kibr that they harbour in their hearts. Allaah - the Most High - said:

‘‘Indeed those who argue about the Signs of Allaah without any authority having come to them, there is nothing in their hearts except kibr (pride). They will never accept the Prophet Muhammad as a Prophet.’’ [Sooratul-Ghaafir 40:56]

As for those whose arrogance and pride prevent them from complying with parts of the truth - because it opposes their personal opinions of their whims and desires – then such people are not kuffaar (unbelievers), but such an action necessitates them being punished in accordance with what they have of kibr. This is why the Scholars have agreed that whenever the Sunnah (guidance and way) of the Messenger of Allaah (sallallaahu ’alayhi wa sallam) has been explained to anyone, then it is not lawful for him to turn away from it to the saying of someone else, whoever and whatever status he may have.

So it is obligatory upon the seeker of knowledge to give complete and absolute precedence to the saying of Allaah and the saying of His Messenger over and above the saying of anyone else, and that he should make the basis to which he returns, and the foundation upon which he builds: following the guidance of the Prophet, striving hard to understand what is intended from it, and following this both inwardly and outwardly. When a person conforms

to this great principal, then he has indeed reached goodness and excellence and all his errors will be forgiven to him; since his overall objective is to follow that which has been prescribed upon him. So his errors are excused due to his striving his best to recognize and comply with the truth - and this is humbling oneself to the truth.

[2] PRIDE TOWARDS PEOPLE:

This type is to despite the people and to look down upon them. This attitude arises when a person is amazed with his own self, thinks highly of himself, and thinks he is better than others. So this causes him to have kibr towards the creation despise them, mock them, and to degrade them through both speech and action. The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said: ‘‘It is enough evil for a person to despise his Muslim brother.’’ [3]

This is why the man asked: "What about a person who loves (i.e. takes pride in) wearing good clothes and shoes?" Because he feared that this was the kibr which would be under the treat of punishment. So the Prophet explained to him that this was not from kibr, since this person was one who complied with the truth, and was humble towards people, and that this was from the truth, and from the beauty that Allaah loves, for indeed Allaah – the Most High - is beautiful in His Dhaat (Self), Sifaat (Attributes) and Af’aal (Actions), and He loves both outer and inner beauty.

As regards outer beauty, then it includes cleanliness of the body, clothes and place. As regards to inner beauty, then it is beautifying the character. This is why the Prophet (sallallaahu ’alayhi wa sallam) used to supplicate: ‘‘O Allaah! Guide me to having beautiful manners and characteristics, no one can guide me to beautifying them except You. And turn away from me all evil actions and characteristics, no one can turn them away from me except You.’’ [4]

Footnotes:

[1] Bahjatul-Quloobul- Abraar (pp. 156-158)

[2] Related by Muslim in his Saheeh (1/65)

[3] Related by Muslim (no. 2564)

[4] Saheeh: Related by an-Nisaa‘ee (no. 861). It was authenticated by Shaykh Muhammad Naasirud-Deen al-Albaanee in his Sifatus-Salaah (p. 93)

"But if he intends to do an evil act........"

Abdullah bin Abbas (RadiAllaahu anhu) reported: Messenger of Allaah (SalAllaahu alaihe wa sallam) said;

that Allaah(Subhaana wa ta ala) has ordered that the good and the bad deeds be written down. Then he explained it clearly how (to write): He who intends to do a good deed but he does not do it, then Allaah records it for him as a full good deed, but he who carries out his intention, then Allaah (Subhaana wa ta ala) writes it down for him as from ten to seven hundred folds, and even more. But if he intends to do an evil act and has not done it, then Allaah writes it down with Him as a full good deed, but if he intends it and has done it, Allaah writes it down as one bad deed."

[Al-Bukhari and Muslim]

Saying "Shukran"

The ruling on saying ''shukran'' to the one who rendered goodness to a person

Question: What is the ruling on saying "shukran" to the one who rendered goodness to a person?

Answer: Whoever did that has abandoned that which is more superior, which is the saying, "JazaakAllaahu khayran" (may Allaah reward you with good). And in Allaah lies success.

Shaykh Ahmad bin Yahyaa an-Najmee

Fath Rabbil-Wadood Fil-Fataawaa war-Rasaa'il war-Rudood 1/68, no. 30

Translated by Abu `Iyaad Amjad Rafiq

Ilm for All

http://www.ilmforall.net/

Marriage or Knowledge

 

 

http://www.salafyink.com/studentsofknowledge/MarriageKnowledge.pdf