1843
ޢިލްމު އަދި އެއަށް ލޯބިކުރާ ދަރިވަރުންނަށް Notes by, ibn Fahmī Dīdī عفا الله عنه Friends & family
♻️ ❞ ﷲ އީ {ތިން އިލާހުން ތެރެއިން އިލާހެއް} ކަމަށް ބުނާ މީހުންގެ ވާހަކަ، އެއިލާހު ޛިކުރު ކުރައްވަމުން ވަޙީކުރެއްވިއެވެ:
{أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ}
”ފަހެ، އެއުރެން ﷲ އަށް ތަޥްބާވެ އެކަލާނގެ ޙަޟުރަތަށް ރުޖޫޢަ ނުވާނެ ބާވައެވެ؟“
އެގޮތުން {ﷲ އީ ތިން އިލާހުން ތެރެއިން އިލާހެކޭ} ބުނާޙާލުގައިވެސް، އެއުރެންނަށް،
ތަޥްބާ ވުމުގެ ފުރުސަތު ހުޅުއްވައިދެއްވިއެވެ. ❝ 💙
— ޝެއިޚް ސުލައިމާން އަލްޢަލްވާން
~ ގަލަންދާނު
ހިއްވަރުކޮށްލާ...
އަބޫ ހުރައިރާ رضى الله عنه އަރިހުން، ދެޝެއިޚުން ރިވާކުރެއްވިއެވެ:
”ނަބިއްޔު صلى الله عليه وسلم ޙަދީޘް ކުރެއްވިއެވެ:
«مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيْمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ»
”އީމާންކަމާއި އެކު، ދަރުމައާއި ޘަވާބަށް އެދި، ލައިލަތުލް ޤަދްރި ވިލޭރޭ ރޭއަޅުކަން އަދާކޮށްފި ކޮންމެ މީހަކަށް، އެމީހެއްގެ އިސްވެދިޔަ އެންމެހައި ފާފަތަކެއް ފުއްސެވިއްޖެއެވެ.“
(އަލްބުޚާރީ އަދި މުސްލިމް)
~ ގަލަންދާނު
🌘 ❞ އެހެންކަމުން އަހަރެންގެ އަޚާއެވެ. މިރެޔާއިމެދު ހުށިޔާރުވާށެވެ. އަދި ﷲ އަށްޓަކައި ނިޔަތް ޚާލިޞް ކުރާށެވެ. އަދި ﷲ އަށް ތިބާގެ ނަފްސުގައިވާ އެންމެ ހެޔޮކަން ދައްކާށެވެ. ފަހެ ބަލިކަށިވެއްޖެ ނޫނީ ކުޅަދާނަނުވެއްޖެ މީހާ ދަންނައެ، ބައެއް ސަލަފުން ⁽¹⁾ ވިދާޅުވެތެވެ: ”ޢިޝާ ނަމާދާއި ފަތިސް ނަމާދު ޖަމާޢަތުގައި ކޮށްފި މީހާ، ފަހެ އޭނާއަށްވާ ލައިލަތުލް ޤަދުރީގެ މިންވަރު ހޯދައިގަނެފިއެވެ.“ ❝
— އައްޝެއިޚް އަލްމުޙައްދިޘް ސުލައިމާން އަލްޢަލްވާން
~ ގަލަންދާނު
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[1] އިތުރު މައުލޫމާތު، އިސްލާމް ސުވާލާއިޖަވާބު 366135
⭐️ ❝ One of the best and easiest deeds is dhikr, especially during the night of Ramaḍān, due to its ease. If it coincides with Laylat al-Qadr, it will be multiplied tens of thousands of times.
The best dhikr is the Kalima of Tawḥīd, and the best form of it is:
«لَا إِلٰهَ إِلَّا اللَّهُ وَحْدَهُ ، لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ ، وَلَهُ الْحَمْدُ ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْر»
And in the two books of Ṣaḥīḥ, on the authority of the Prophet ﷺ that whoever says it 100 times, it will be equal to the reward of freeing ten slaves.
And if the servant reads it every night during the last ten days of Ramaḍān, and it coincided with Laylat al-Qadr, and we were to take the advantage of Laylat al-Qadr being multiplied in reward, it would be as if he had freed more than 300,000 slaves, add to it that freeing a single slave is an emancipation from the hellfire, as in the two books of Ṣaḥīḥ, the Messenger of Allah ﷺ, said {He who sets free a Muslim slave, Allah will deliver from the fire of Hell every limb of his body in return for every limb of the slave's body}
It is an amazing virtue and people's heedlessness of such work on these nights is shocking. ❞
— ʿAbdul ʿAzīz Al-Ṭārīfī (text)
~ Galandān
♻️ސުވާލު: ވިތުރި ކުރުން މޮޅުއިތުރީ، އެހެންޏާ ޖަމާޢަތާއި އެކު މިސްކިތުގައިތޯ ނޫނީ ގޭގައިތޯއެވެ؟
”ތަރާވީޚު ކުރުން މޮޅުއިތުރީ ވިތުރިއާއި އެކުގައެވެ. ސަލަފުންގެ ޒަމާނުގައި އޮތްގޮތަކީ މިއެވެ. އަދި ގިޔާމަކީ މިއެވެ. އެއީ އިމާމު މީހާއާއި އެކު ނަމާާދުކުރުމެވެ: ނަބިއްޔު ﷺ މި ޙަދީޘްފުޅު މައްޗަށެވެ: «مَنْ قَامَ مَعَ الإِمَامِ حَتَّى يَنْصَرِفَ كُتِبَ لَهُ قِيَامُ لَيْلَةٍ» {އިމާމު ނިމެންދެން އޭނާއާ އެކުގައި ޤިޔާމުގައި (އެބަހީ: ތަރާވީޙުގައި) ބައިވެރިވެއްޖެ މީހަކަށް، މުޅިރޭ ޤިޔާމުކުރިކަމަށް ލިޔެވޭނެއެވެ.}
ރިވާ ކުރެއްވީ ވަރުގަދަ ސަނަދަކުން އަބޫ ދާވޫދެވެ.
❓ގިނަބަޔަކު މިޙަދީޘާއިމެދު ގެންނަ މައްސަލައެއް ވެއެވެ: ބުނެއެވެ: «އިމާމު ނިމެންދެން އޭނާއާ އެކުގައި ޤިޔާމުގައި ބައިވެރިވެއްޖެ މީހަކަށް، މުޅިރޭ ޤިޔާމުކުރިކަމަށް ލިޔެވޭނެ» ކަމަށް ޙަދީޘް ކުރެއްވި ހިނދު، ނަބިއްޔު ﷺ މުސްލިމު ތަކުންނާއިއެކު މިނަމާފު ނޫނީ ޤިޔާމު ނުކުރައްވައެވެ!؟
މިއަށް އޮތް ޖަވާބުވަނީ އަންނަނިވި ދެގޮތުން ކުރެ އެއްގޮތެއްގައެވެ:
ފުރަތަމަ ގޮތަކީ: ނަބިއްޔު ﷺ އަށް ވަނީ ޣައިބުގެ ތެރެއިން ބައެއް ކަންކަމުގެ ޚަބަރުތައް ދެއްވިފައެވެ. އަދި ﷲ އެކަލޭގެފާނަށް ދެއްވި ޢިލްމުން، އެކަލޭގެފާނަށްފަހު މީސްތަކުން މިނަމާދު ކުރާނޭ ކަން އެކަލޭގެފާނަށް އެނގިވަޑައިގެން ވުމެވެ. ވީމާ، އިމާމު ނިމެންދެން އޭނާއާ އެކުގައި ޤިޔާމުގައި ބައިވެރިވެއްޖެ މީހަކަށް، މުޅިރޭ ޤިޔާމުކުރިކަމަށް ލިޔެވޭނޭ ކަމެވެ.
ދެވަނަ ޤަޥްލަކީ — އަދި ބޮޑަށް ހެޔޮވެގެންވަނީ މި ޤަޥްލެވެ — އެއީ ނަބިއްޔު ﷺ އެއްރޭ މުސްލިމުތަކުންނާއި އެކު (ތަރާވީޙް) ނަމާދު ކުރެއްވި ކަމެވެ. އަދި ދެވަނަ ރެއެއްވެސް މުސްލިމުތަކުންނާއި އެކު އެނަމާދު ކުރެއްވިކަމެވެ. އަދި މާނަވެވެނީ އެކަލޭގެފާނު ނަމާދު މިކުރެއްވި ވަޤުތުގައި މިހެން ޙަދީޘް ކުރެއްވުމެވެ: {އިމާމު ނިމެންދެން އޭނާއާ އެކުގައި ޤިޔާމުގައި ބައިވެރިވެއްޖެ މީހަކަށް، މުޅިރޭ ޤިޔާމުކުރިކަމަށް ލިޔެވޭނެއޭ އެވެ.}
✅ ކޮންމެ ގޮތެއްވިޔަސް، މިޙަދީޘް ޘާބިތެވެ. އަދި މޮޅު އިތުރީ އިމާމު މީހާއާއި އެކު (ޖަމާޢަތުގައި) ކުރުމެވެ.
އަދި އިމާމު މީހާ ސަލާމް ދޭނަމަ އޭނާ އާއި އެކު ސަލާމް ދިނުން މޮޅު އިތުރެވެ. އެއީ (ވިތުރިން) ސަލާމް ދިނުމުން (އަމިއްލަޔަށް) އިތުރު ރަކުޢަތެއް ކޮށް، ދެއަދަދުގެ ނަމާދަކަށް ހަދައި އެއަށްފަހު ރޭގަނޑު ފަހުބައިގައި ވިތުރިކުރުމަށްވުރެއެވެ. އަދި (އިމާމް އާއި އެކު ވިތުރި ނިންމުމަށްފަހު) ދަންވަރު ތެދުވެ ނަމާދު ކުރާނަމަ، ދެއަދަދުން ދެއަދަދުން ވާ ގޮތަށް ކުރާނީއެވެ.
ℹ️ ދެންފަހެ އިމާމް މީހާ ސަލާމް ދީފިނަމަ ވަކިން ތެދުވެ އެއް ރަކުޢަތް އެއަށް އެއްކޮށް ރޭގަނޑުގެ ފަހުބައިގައި ވިތުރިކުރުމާއި މެދު، ދަންނައެ: މިއީ އިމާމު މީހާ އާއި ޚިލާފު ވުމުގެ ސިފައެއް އެކުލެވޭ ކަމެކެވެ. ވީމާ މޮޅު އިތުރީ އިމާމް މީހާ އާއި އެކު ސަލާމްދީ އަދި (ދަންވަރު) ތެދުވާނަމަ ދެއަދަދުން ދެއަދަދަށް ވާ ގޮތަށް ނަމާދު ކުރުމެވެ.
⚠️އެހެނަސް އިމާމް މީހާ އާއި އެކު ނަމާދުކޮށް ވިތުރީގެ (ފަހުރަކުޢަތަށް އަމިއްލަޔަށް އެކަތި އިތުރުކުރާ މީހާ) ، ފަހެ އޭނާގެ ނަމާދު ވެސް ޞައްޙަ އެވެ. މިއީ ޞަޙާބީން ކުރެ އަދި ތާބިޢީންނާއި އިމާމުން ކުރެ ބައިގަނޑެއްގެ ބަސްފުޅެވެ.
އެހެނަސް ފުރަތަމަ ބުނެވުނު ޞިފަ (އެބަހީ: އިމާމު އާއި އެކު ވިތުރިކޮށް ނިންމައި، ދެން ފަހުން ކުރާނަނަމަ ވިތުރިއެއް ނުކޮށް ދެރަކުޢަތުން ނަމާދު ކުރުން) މިއީ މޮޅުއިތުރު ގޮތެވެ. (އަދި އަބޫ ބަކްރުއް ޞިއްދީޤު އަރިހުން މިގޮތަށް ޢަމަލުކުރައްވާ ކަން ވާރިދުވެފައިވެއެވެ. އެއީ އަވަހާރަލެއްޕެވުމުގެ ކުރިން ވިތުރި ކުރައްވާކަމެވެ. ދެން ދަންވަރު ތެދުވެވަޑައިގަންނަވައިފި ހިނދު، ދެރަކުޢަތުން ދެރަކުޢަތުން ނަމާދު ކުރައްވައޭއެވެ. އަދި މިއީ އިމާމް އަޙްމަދު ޢަމަލު ކުރެއްވި ގޮތެވެ. އެކަލޭގެފާނު އިމާމު މީހާ ނިމުމާއި ހަމަ އަށް ޖަމާޢަތުގައި ހުންނަވައި ވިތުރި ކުރައްވައެވެ. ދެން ދަންވަރު ދެރަކުޢަތުން ނަމާދު ކުރައްވައެވެ. އަލްމުޣްނީގައި މިވާހަކަ ޛިކުރުކުރެވިފައިވެއެވެ.)
❔މީހަކު ބުނެފާނެއެވެ: ވިތުރިއަށްފަހު ދެރަކުޢަތުން ނަމާދު ކުރުން ހުއްދަ ހެއްޔެވެ؟ ޖަވާބަކީ، އާއެކެވެ. އެއީ އިމާމް މުސްލިމް ގެ ޞަޙީޙު ގައި އައިސްފައިވާ ރިވާޔަތުގެ މައްޗަށެވެ. އެއީ ނަބިއްޔު ﷺ ނުވަ ރަކުޢަތް ކުރައްވައި ވިތުރިއަށްފަހު، ދެން ދެރަކުޢަތް (ނަމާދެއް) ކުރެއްވި ކަމެވެ. އެހެންކަމުން މިއީ ވިތުރިއަށްފަހު ދެއަދަދުން ނަމާދު ކުރުމުގެ މައްޗަށް ހުއްދައެކެވެ.
ℹ️ދެންފަހެ ނަބިއްޔު ﷺ ގެ ޙަދީޘް «اجعَلُوا آخر صلاتكم بالليل وترًا» (ތިޔަބައިމީހުންގެ ރޭގަނޑުގެ އެންމެ ފަހު ނަމާދަކަށް ވިތުރި ހަދާށެވެ.) މިޙަދީޘް އައުންވަނީ މުސްތަޙައްބު ވެގެންވާ ގޮތުގެ ބާބުގެ ދަށުންނެވެ. އަދި ވާޖިބު ވުމުގެ ދަށުންނެއް ނޫނެވެ.“
— ޝައިޚް ސުލައިމާން އަލްޢަލްވާން (މަޞްދަރު)
~ ގަލަންދާނު
🌘 Some Rulings Concerning A Muʿtakif
❝ On the authority of ʿĀishah (the wife of the Prophet) , she said: “Allah's Messenger (ﷺ) used to let his head in (the house) while he was in the mosque and I would {comb and oil his hair.} ⁽¹⁾ When in iʿtikāf he used not to enter the house, except for a need.” — Agreed upon ḥadīth.
There are a number of benefits derived from this ḥadīth, including:
🔊 The first benefit: It is permissible for the person who is in iʿtikāf to move out a part of his body, and that this does not affect the i'tikaf, as it says (in the wording of Al-Bukhārī) “The Messenger of Allah (ﷺ) used to put his head into (the window of my house) while he was in the mosque (performing I'tikaf)”
Some jurists have taken from this that whoever swears an oath not to enter the house of so-and-so and enters part of his body (a limb etc), he is not breaking his oath.
🔊 The second benefit: The permissibility for the person who is in iʿtikāf to engage in cleaning of his hair, and that this action does not contradict the commitment to iʿtikāf, as cleanliness is required, even if the person is a muʿtakif (one who is observing iʿtikāf).
🔊 The third benefit: It is permissible for the person who is in iʿtikāf to speak to his family in order to meet his needs and achieve his interests or other than these from general and individual affairs.
🔊 The fourth benefit: It is permissible to single out some wives for such an act, as ʿĀishah, رَضِيَ ٱللَّٰهُ عَنْهَا, was singled out for Al-Tarjīl, knowing that the separation for iʿtikāf has been discontinued. Therefore, whoever has more than one wife and observed that iʿtikāf and is in need of something, he has the right to single out one of the wives as he pleases.
🔊 The fifth benefit: The person in iʿtikāf does not go out except for what is necessary. It was stated on of the narrations: {..he did not enter the house but for the natural calls} (لحاجة الإنسان) meaning defecation and urination and attached to these definitions are a person necessities.❞
— Shaykh Al-Muḥaddith Sulaymān Al-ʿAlwān (text)
~ Galandān
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[1] Ibnul Athīr said: “Al-Tarajjul and Al-Tarjīl , it is combing the hair, and cleaning it and beautifying it...” —Gharīb Al-Ḥadīth (2/494)
🔴ނޯޓް: ހަތަރު އިމާމުންނާއި ޖުމްހޫރު ޢިލްމުވެރިން ދެކިލައްވާގޮތުން، ރޯދަމަހުގެ ފަހުދިހައަށް އިއުތިކާފުވުމަށް އެދޭ މީހާ އަށް ވަނީ، ވިހި ވަނަ ދުވަހުގެ އިރުއޮއްސުމުގެ ކުރިން (21 ވިލޭރޭގެ ކުރިން) މިސްކިތަށް ވަނުމެވެ.
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🔄 Supplicate Seeking Al-ʿĀfiyah
❝ Abū Bakr Al-Ṣiddīq رَضِيَ ٱللَّٰهُ عَنْهُ said: “Last year the Messenger of Allah ﷺ stood amongst us, may my father and mother be ransomed for him, then, he was choked with tears. Then he repeated: Last year the Messenger of Allah ﷺ stood amongst us, may my father and mother be ransomed for him, then he continued: Ask Allah for Al-Muʿāfah (His Security, Safety and Wellbeing), for no servant is given anything better, after certainty (yaqīn) than Muʿāfah.”
Narrated by Al-Nasāī in [ ʿAmal Al-Yawm wal-Laylah] and ibn Mājah. It is an authentic ḥadīth, which has come down from multiple paths.
On the authority of ʿAbdullah bin Buraidah, from ʿĀishah رَضِيَ ٱللَّٰهُ عَنْها , who said: “I said: ‘O Messenger of Allah, what is your view if I know when the Night of Al-Qadr is, then what should I say in it?” He said: ‘Say:
«اللَّهُمَّ إِنَّكَ عَفُوٌّ ، تُحِبُّ الْعَفْوَ ، فَاعْفُ عَنِّي»
“O Allah, indeed You are Pardoning, You love pardon, so pardon me.”
This was narrated by Al-Tirmidhī, and Al-Nasāī in [Al-Yawm Wal-Laylah] , and inb Mājah through the chain of transmission of Kahmas bin Al-Ḥassan from ibn Buraidah in it. And Al-Tirmidhī said: “This ḥadīth is Ḥassan Ṣaḥīḥ.”
(Al-Saʿd) I say: It's chain is disconnected. Ibn Buraidah didn't hear from ʿĀishah.
However it has been narrated from ʿĀishah as mawqūf (not attributing to the Prophet ﷺ) :
Narrated by ibn Abī Shaybah through the chain of transmission of Shurayḥ bin Hāniʾ, from ʿĀishah, that she said:
إني لو عرفت أي ليلة ليلة القدر؛ ما سألت الله فيها إلا العافية.
“If only I knew which night is Laylatul Qadr, I would not ask from Allah for anything except for Al-ʿĀfiyah” ⁽¹⁾
And it was narrated by Al-Nasāī in [Al-Yawm Wal-Laylah] throught the chain of transmission of ʿAbdullah bin Jubayr, from Masrūq, from ʿĀishah, that she said:
لو علمت أي ليلة ليلة القدر؛ لكان أكثر دعائي فيها أن أسأل الله العفو والعافية
“Were that I knew which night is Laylatul Qadr, verily in my supplications I would abundantly ask Allah for ʿAfw and for Al-ʿĀfiyah”
And it was narrated by Al-Khaṭīb in [Tārīkh Baghdād] through the chain of transmission of Al-Ḥassan, from ʿĀishah, that she said:
لو أدركت ليلة القدر ما سألت الله إلا العفو والعافية.
“If I reached Laylatul Qadr, I would not ask from Allah for anything except for ʿAfw and Al-ʿĀfiyah”
These narrations are not free from faults. However, some of them strengthen others, and they indicate that this report was preserved from ʿĀishah. But what is more correct is that it is mawqūf.
This is a mighty supplication for anyone who wants to supplicate, be it on this night or any other night. ❞
— Al-Shaykh Al-Muḥaddith ʿAbdullah Al-Sʿad (text)
~ Galandān
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[1] 'Abdul 'Aziz Al-Khudhayr said:
"This was reported by Ibn Abī Shaybah and Al-Bayhaqī, in a Sahīh Kūfiy Hadīth in its essence, and in Mawqūf form." And Khālid al-Hayek also said that the chain of this Hadīth is Sahīh.
Sheikh Hassān Hussein Ādam Al-Ṣūmālī said:
“Anyone who states a correct opinion in a matter, either partially or fully, verily we support him or agree with him (in it), and this does not mean that we deem the utterer as valid. Sheikhul Islām ibn Taymiyyah said:
“Verily, the obligation is to follow the evidence, it is obligatory to follow every individual (presenting) it, even if it is a kāfir , if he stated a correct word with correct evidence, it is obligatory to agree with him in it.”
—Galandhaanu
🕝 ރޯދަވެރިޔާ ވިކްސް ބާމާއި އޭގެ އިންހޭލާ އަދި ކޯރާޑީ ތެޔޮ ފަދަ ތަކެތި ބޭނުން ކުރުމުހެ ޙުކުމުގެ ޚުލާޞާ
🔄🔄🔄🔄🔄
ސުވާލު: ސައިނަސް އުނދާގޫވާ މީހަކަށް ވިކްސް ބާމުން ވަސްބެލުމާއިމެދު އޮޅުންފިލުވާލަން އަހަރެމެން ބޭނުމެވެ. އެހެނީ ވަރަށް ބޮޑަށް ނޭފަތް ބޭދުން އެވެރިންނަށް ދިމާވާތީއެވެ. ރަމަޟާން މަހުގެ ދުވާލު މިކަން ކުރުމުން ރޯދަ ގެއްލޭނެހެއްޔެވެ. އަދި ނޭފަތުގެ ތެރޭ އެ ހޭކުމިން ރޯދަ ގެއްލޭނެހެއްޔެވެ؟
ޖަވާބު: ❞ ޝައްކެތްނެތި ވިކްސް ގައި ވަރުގަދަ ވަހެއް ހުރެއެވެ. އަދި އެވަސް ދަމާލެވޭ ހިސާބަށް ގަދަޔަށް ފޯރައެވެ. އެހެނަސް އެވަހުން އެކަންޏެއް ރޯދަ ނުގެއްލެއެވެ. އެއީ ނޯށަށް ދަމާލެވޭ އެތީގެ ކޮންމެވެސް މިންވަރެއް ނުދާހާހިނދަކުއެވެ. މިގޮތުން އެއިން މާއްދީ އެއްޗެއް މީހާގެ ބަނޑުތެރެއަށް ނުފޯރާ ފަދަ ފިނިފެން މަލެއް ނޫނީ ގަނދަކޯޅި ނޫނީ އެޒާތުގެ އެއްޗަކުން ވަސްބެލުމާއި، ތިބާގެ ހަށިގަނޑު އެތެރެއަށް ފެތުރިދާ ބުޚޫރު (މީރުވަސް ދުއްވާ) ދުން ފަދަ އެއްޗަކާއި ފަރަޤެއް ވެއެވެ. މިދޭތީގައި ތަފާތުވެއެވެ. އެހެންކަމުން ގަނދަކޯޅީގެ ވަސް ބަލައިގެނެއް ރޯދަ ނުގެއްލެއެވެ. އެހެނީ އޭގެން މިންވަރެއް ބަނޑުތެރެއަށް ނުވަންނާތީއެވެ. މިއާއި ޚިލާފަށް ދުން (ބޮއެފިނަމަ ނޫނީ) ނޭފަތަށް ދަމައިފިނަމަ، އެހިނދުގައި އެ އޭނާގެ ބަނޑުތެރޭ ފެތުރެއެވެ. ވީމާ ރޯދަވެރިޔާ އެއަށް ރައްކައުތެރިވުން ވެއެވެ.⁽¹⁾ މީގެ މައްޗަށް ބަލައި، ބުނަމެވެ: ވިކްސް (ބާމް) އިން ރޯދަ ނުގެއްލެއެވެ. ހަމައެފަދައިން އޭގެ ވަހުންވެސް ގެއްލުމެއް ނެތެވެ. އެއީ ގަނދަކޯޅިއާއި ފިނިފެންމަލާއި އެފަދަ އެއްޗަކުން އޭނާ ވަސްބެލުމުންވެސް ވާފަދައިންނެވެ. ❝ — ޝެއިޚް ޢަބްދުލް ކަރީމް އަލްޚުޟައިރު ⁽²⁾
ޚާލިދް އަލްމުޞްލިޙު ވިދާޅުވިއެވެ: ”ޢިލްމުވެރިންގެ ދެޤަޥްލުން ބޮޑަށް ޞައްޙަ ބުނުމުގެ މައްޗަށް ބަލާއިރު، ވިކްސް ނުވަތަ އެނޫންވެސް މިޘާލަކަށް ހުވަނދުފަދަ ވަސްހުންނަ ތަކެތި ނޭފަތުގައި ލައިގެން ރޯދަވެރިޔާގެ ރޯދަ ނުގެއްލޭނެއެވެ. އެހެނީ އެއާއިމެދު ރޯދަ ގެއްލޭ ކަންކަމުގައި ނައްޞެއް ނުވަތަ އިޖުމާޢުއެއް ނެތުމުންނެވެ. އަދި (ރޯދަ ގެއްލޭ ކަންކަމުގެ ޙުކުމުގެ) އަޞްލަކީ: (އެޢަމަލަކީ ރޯދަ ގެއްލޭ ޢަމަލެއް ގޮތުގައި ވާރިދުވާ ދަލީލެއް އަދި ޙުއްޖަތެއް ނެތްހާހިނދަކު، އެކަމަކީ ރޯދަ) ފަސާދަވާ ކަމެއް ގޮތުގައި ނުވެ އޮތުމެވެ. އިބްނު ތައިމިއްޔާ، އެކަލޭގެފާނުގެ ފޮތް حقيقة الصيام (ޞ. 51) ގައި، ގަލަދުމުން ރޯދަ ގެއްލޭތޯ އާއިމެދު ވާހަކަ ދައްކަވަމުން ވިދާޅުވިއެވެ: ”ވީމާ މިއީ ރޯދަ ގެއްލޭ ކަންތަކުން ކަމެއް ނަމަ، ނަބިއްޔު ﷺ އެކަން އެހެން ރޯދަ ގެއްލޭ ކަންކަން ބަޔާން ކުރެއްވިފަދައިން ބަޔާން ކުރެއްވީހެވެ. އަދި އެކަން ބަޔާން ކުރައްވާފައި ނެތުމުން އޭގެން އެނގެނީ، މިއީ ހުވަނދާއި ، ބުޚޫރާއި، ތެޔޮ ފަދަ ތަކެތީގެ ޙުކުމުގެ ތެރެއިން ވާ އެއްޗެއް ކަމެވެ. ބުޚޫރަކީ ނޭފަތް ތެރެއިން ގޮސް ސިކުނޑިތެރެޔަށް ވަދެ ހަށިގަނޑަށް ބީހޭ އެއްޗެކެވެ. އަދި (ހާނާފައިވާ) ތެޔޮތަކަކީ ހަންގަނޑަށް ވަދެ ހަށިގަނޑު ތެރެއަށް ވަދެ އެތާޒާ ކޮށްދޭ އެއްޗެކެވެ. ހަމައެފަދައިން ހުވަނދުންވެސް މީހާ ބާރު ޖައްސުވައިދެއެވެ. އެހެންކަމުން މިތަކެތި ރޯދަވެރިޔާ އަށް ނަހީ ކުރައްވާފައި ނެތުމުން، އެއިން ދަލީލު ކޮށްދެނީ ހުވަނދުލައި، ބުޚޫރުވެ، ތެޔޮދެމާއި އުނގުޅުން ހުއްދަކަމެވެ. ގަލަދުންވެސް ވަނީ ހަމަ އެފަދައިންނެވެ.“ އަދި އަހަރެން ބުނަމެވެ: ވިކްސް އާއި އެފަދަ ތަކެތި ރޯދަވެރިޔާ އޭނާގެ ނޯށުގައި އުނގުޅުންވެސް ވަނީ ހަމައެފަދައިންނެވެ. (ރޯދަ ނުގެއްލޭ ކަމެކެވެ.) — اهـ. ⁽³⁾
އަދި މީގެ ދަށުން ބައެއް ޢިލްމުވެރިން ވިދާޅުވެފައި ވެއެވެ: ”އޭގެ ރަހަ ކަރުތެރޭ ލައިފިނަމަ، އެކަމަކީ އޭގެ ޒާތުގައި ރޯދަ ގެއްލޭނޭ ކަމެއް ނޫނެވެ. އެއީ އެރޯދަވެރިޔާ އެކަމަށް ގަސްތުކޮށްގެން އެދިރުވައި ނުލާހާ ހިނދަކު އެވެ. އެހެން ކަންތައް ކޮށްފިނަމަ އޭނާގެ ރޯދެ ގެއްލޭނެއެވެ.“ ⁽⁴⁾
~ ގަލަންދާނު
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[1] ބަޚޫރު ނުވަތަ ބުޚޫރު (ދިވެހިބަހުން: ދުންކެވުން) އޭގެ ޒާތުގައި ރޯދަ ގެއްލޭ ކަމެއް ނޫނެވެ. އެހެނަސް މީގައި ޚިލާފުވަނީ ނޭވާ އަށް ގަސްތުގައި އެ ދެމުމުގެ މައްސަލައިގައެވެ. އަލްޢަލްވާންގެ ”ރޯދައިގެ ފިޤުހުން 50 ފައިދާ“ ގައި އަހަރެމެން މި ނުކުތާ ގެނެސްފައިވާނެއެވެ. (ތަފްޞީލު) ، އަދި (މިޕޯސްޓް)
[2] ޢަބްދުލް ކަރީމް އަލްޚުޟައިރު، ރޯދަ ފަތުވާ (މަޞްދަރު)
[3] އަލްމުޞްލިޙް ގެ ފަތުވާގެ އަޞްލު (މަޞްދަރު)
[4] އިސްލާމްވެބް ފަތުވާ މަޖްލިސް (ފަތުވާ 14625) ، މީގެ އިތުރަށް: އިސްލާމް ސުވާލާއިޖަވާބު ފަތުވާ ނަންބަރު (37949)
④
I (ibn Fahmī Dīdī) say:
❌As for the narrations which says he ﷺ "stood up on his feet" or "took support from his knees" or "forbade leaning on his hands to stand up" — all these are weak and are rejected.
These narrations include (i) the ḥadīth of Abū Ḥurayrah: "Allah's Messenger would get up during his Ṣalāt on the tips of his feet." as narrated by Al-Tirmidhī and others. And (ii) the ḥadīth of ibn ʿUmar: “When the Messenger of Allah got up from his prayer, he would stand on the tips of his feet.” as narrated by Al-Dāraquṭnī in Al-ʿilal. And (iii) the ḥadīth of Wāil bin Ḥujr “..When he stood up (after prostration), he stood up on his knees taking the support of his thighs.” which was narrated by Abū Dāwūd. And (iv) the ḥadīth of ʿAlī as narrated by Abū Dāwūd “...he prohibited that a man should lean on his hand when he stands up after prostration.” and also ibn Abī Shaybah and others: “From the Sunnah is that if a man gets up from the second rakʿah, he should not lean on the ground with his hands...”
For details of their weakness refer to, Series: “Defective Aḥādīth in the matter of the Prayer” (No. 41) — By Al-Ṭārīfī
On a final note: Jalsatul Istirāḥah is amongst issues that our scholars differed, and those who disagreed with it — in generally — agreed the action being proven from Prophet ﷺ, but they disagreed it being a matter of worship (whereby a person who does it is rewarded for following a Sunnah). Those who differed argued that this was an action out of necessity (due to physical weakness) and not a matter of worship. From here the scholars differed on the matter: i) Those who say it is not a matter of worship and thus not recommended unless necessary. ii) Those who say that it is a recommended sunnah and the doer is rewarded and that it is not conditional (to necessity etc).
Along with Shaykn Sulaymān Al-ʿAlwān, Shaykh ʿAbdullah Al-Sʿad, Shaykh Dr. Māhir Al-Faḥl, Shaykh Turkī Binʿalī (Majmūʾ Fatāwā Al-Bayān 255), Shaykh Khālid Al-Fulayj, Ṣāliḥ Al-ʿUṣaymī, Al-Ṭārīfī, Al-Shaykh Ibn Bāz, Shaykh Muqbil Al-Wādiʿī also view the matter as a sunnah. This was also the view chosen by Islamqa and islamweb fatwa boards.
~ Galandān
②
The jurists differed in its ruling, and a group said: The Jalsatul Istirāḥah is not recommended, and that the Prophet ﷺ only did it at the time of old age — their evidence being: that the action was transmit from the Prophet ﷺ authentically, except for Mālik bin Al-Ḥuwayrith, and that Mālik bin Al-Ḥuwayrith met the Prophet ﷺ only at the end of his life. This is the view of Aḥmad in one of the narrations from him, and also what was favoured by the two Shaykhs: Ibn Taymiyyah and Ibn Al-Qayyim.
The second opinion on this issue is that: It is a Sunnah, since the Prophet ﷺ did it during the prayer, and the Prophet ﷺ does not do anything during prayer except that, it is a Sunnah, and for the fact that Mālik bin Al-Ḥuwayrith narrated it from the Prophet ﷺ , and when he accompanied with the Prophet, the Prophet ﷺ was not ill, rather he was healthy, and we know that the Prophet ﷺ died at the age of no more than sixty-three years, and he was still active at this age, apart from the strength that was bestowed upon him ﷺ, as has been stated by ibn ʿUmar ⁽¹⁾ "We used to say that he (ﷺ) was given the strength of thirty (men)."
He was capable to stand without relying and without pausing, and you see that the people of this era, the people in sixties — they are able to stand without a pause and even without a support from their hands on the ground. This is evidence that at a similar age he was not obstructed from standing, especially when we know that when Mālik bin Al-Ḥuwayrith accompanied the Prophet ﷺ, he had not fallen ill (i.e. illness of his death.)
In addition to this, Mālik bin Al-Ḥuwayrith, who transmitted to us regarding the Jalsatul Istirāḥah, is the same person who transmitted to us the chain to (the well known ḥadīth) : “Pray as you have seen me praying.”
If it is responded to this explanation that this cannot be used as evidence, and that this is far-fetched, what adds is that Imām Al-Shāfiʿī رَحِمَهُ ٱللَّٰهُ تعالى deduced Jalasatul Istirāḥah as an unconditional Sunnah. Al-Nawawī رَحِمَهُ ٱللَّٰهُ said in Al-Majmūʿ : “And do not be mislead due to the large number of carefree people who are abandoning it, for it is verily an established Sunnah from the Messenger of Allah ﷺ.”
Even Imām Aḥmad deduced this sitting (as sunnah) towards the end of his life.
Imām Aḥmad used to not declare Jalsatul Istirāḥah, and at the end of his life he returned to pronounce it (as a sunnah), but this narration was not widely known amongst the Ḥanbalī jurists, and this should be spread, as Imām Aḥmad stated this towards the end of his life and retract his statement of it being invalid. Therefore, this narration should be the distinguished one, and this should be the declared view of Imām Aḥmad.
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🕝 ރޯދައިގެ ފިދިޔަ ދިނުމުގެ ވަޤުތާއިމެދު އައްރަމްލީ ވިދާޅުވިއެވެ: ❞ އެނެރުމުގައި (ރަމަޟާން ނިންމައި އެކަން ކުރަން) ފަސް ކުރުމާއި، އޭގެ މިންވަރު އެރޯދައެއްގެ ދުވަހުގެ ތެރޭގައި ދިނުމުގެ މައްޗަށް ނޫނީ އެދުވަސް ނިމުމުން ދިނުމުގެ މައްޗަށް އެމީހަކަށް އިޚްތިޔާރު އެބައޮތެވެ. އަދި (ރޯދައިގެ ދުވަސް ނުޖެހެނީސް) ކުރިޔަށް ލައި އެނެރުން ނާޖާއިޒެވެ. އެހެނީ އެގޮތަށް ކަންތައް ކުރުމުން، އޭގެ ވާޖިބިއްޔަތު އައުމުގެ ކުރިން އެކަން އަދާކުރެވޭތީއެވެ.❝
~ ގަލަންދާނު
💙❞ (ދީންމަތީވާ) ދަރިޔެއްގެ ޘާބިތުކަމީ، ބައެއް ފަހަރުގައި އޭނާގެ މައިބަފައިންނަށް ދުނިޔެއާއި އާޚިރަތުގައިވާ ހެވެއްކަމުގައި، އަދި އުފަލެއް ކަމުގައި ވެއެވެ. އެގޮތުން ކިތައް ކިތައް މީހުންނަށް އެވެރިންގެ ދަރީންގެ އަތްމައްޗަށް ހިދާޔަތު ލިބިފައިވޭހެއްޔެވެ! އަދި މީގެ މިޘާލަކީ ﷲ އެދެމައިކަނބަލުންނަށް ރުއްސުންލެއްވި އަބޫ ހުރައިރާގެ މަންމާފުޅެވެ. ފަހެ އެކަމަނާގެ އިސްލާމް ވުމުގެ ސަބަބެއް ކަމުގައި އެކަލޭގެފާނު ވިއެވެ. ❝ — އައްސަޢްދު
~ ގަލަންދާނު
⚪️އައްނަވަވީ رحمه اللهވިދާޅުވިއެވެ: ❞ ބައެއް ސަލަފުން އެބޭފުޅެއްގެ ނަފްސަށް ދުޢާއެއް ކުރައްވާނަމަ، އެބޭކަލެއްގެ މުސްލިމު އަޚާއަށްވެސް އެދުޢާއިން ދުޢާ ކުރައްވައެވެ. އެހެނީ އެ އިޖާބަވެ، އެއަޚަށްވެސް ހަމައެފަދައިން އެ ޙާޞިލު ވުމަށްޓަކައެވެ.❝
— شرح النووي على مسلم (٤٩/١٧)
~ ގަލަންދާނު
🌘 Concerning The One Who Is Present At ʿIshāʾ on Laylat al-Qadr
❝ Whoever is unable to pray qiyām in the last ten nights with a clear excuse, and prays ʿIshāʾ and Fajr in congregation, shall receive the reward of praying qiyām in the last ten and attain Laylat-ul-Qadr. This is authentically attributable to Ibn al-Musayyab and others, and the blessings of Allah reach far and wide.❞ —Al-Ṭārīfī
✨Benefit:
ʿUthmān bin ʿAffān رَضِيَ ٱللَّٰهُ عَنْهُ reported:
I heard the Messenger of Allah (ﷺ) saying: “One who performs ʿIshāʾ prayer in congregation, is as if he has performed prayer for half of the night. And one who performs the Fajr prayer in congregation, is as if he has performed prayer the whole night.”
And Mālik narrated in Al-Muwaṭṭaʾ from Saʿīd ibn al-Musayyab, that he used to say, “Whoever is present at ʿIshāʾ on Laylat al-Qadr has taken his portion from it.”
Ibn ʿAbd al-Barr said: Ibn al-Musayyab’s statement cannot be considered as a personal opinion, and should be taken only as a mawqūf statement (from the companions). Besides, his mursal narrations (where the name of the companion is omitted) are considered amongst the most authentic ones.
Al-Shāfiʿī رَحِمَهُ ٱللَّٰهُ said: “Whoever witnesses the ʿIshāʾ and Fajr prayers of Laylat al-Qadr, he has taken his portion from it.”
Ibn Khuzaymah said in his Ṣaḥīḥ : [Chapter mentioning the statement that the one who attains the ʿIshāʾ prayer in congregation on Laylat al-Qadr is considered as one who attains the reward of Laylat al-Qadr] He then brought a report which is similar to the above.
For a detailed discussion, see (Islamqa 366135)
— Galandān
🔗ތަފްޞީލް: ޢާފިޔަތަށް އެދި ދުޢާ ކުރާށެވެ! —ގަލަންދާނު
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✨ «لَا إِلٰهَ إِلَّا اللَّهُ وَحْدَهُ ، لَا شَرِيكَ لَهُ ، لَهُ الْمُلْكُ ، وَلَهُ الْحَمْدُ ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيْر»
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❣️ ❝ The muʿtakif (i.e. person who is in iʿtikāf) must adhere to his iʿtikāf in order to worship Allah, not like the situation of many people today — you see him fiddling with his cell phone and reading newspages in his iʿtikāf, also gatherings and meetings for visitors are held inside the place of iʿtikāf. What has happened to the mu'takif? This has become a place for visits, where is the benefit of iʿtikāf? It is a necessity for it to be a place for obedience and seclusion from the people, and if a person organizes meetings, he should place them in a place other than it. ❞
— Shaykh Sulaymān Al-ʿAlwān (Quote from Fatāwā Al-Ṣiyām)
~ Galandān
🔵ނޯޓް: އަހަރެމެން ކުރިންވެސް ބަޔާން ކޮށްފައިވާނޭ ފަދައިން އިޢުތިކާފުގެ އެންމެ އަސާސީ މިންވަރަކީ އެއްދުވަހެވެ. އަދި އެއަށް ވުރެ މަދުވުމުގައި މަނަލެއް ނެތެވެ. މިގޮތުން އަލްޢަލްވާން ވިދާޅުވިފަދައިން، އެއަށް ވުރެ މަދު ވަގުތުކޮޅަކަށް މިސްކިތުގައި މަޑު ކުރުމަށް ބުނެވެނީ، ރިބާޠެވެ. الله اعلم.
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♻️Benefit: What is Al-ʿĀfiyah ?
Al-'Āfiyah العَافِيَة is a word with a deep meaning. Henceforth, it means saving (one's) Deen from fitnah, and also (safety) from the loss of health of the body, in addition to protection of one's ahl and wealth from those calamities too.
What is the difference between seeking 'Afuw (الْعَفْوَ) and seeking 'Āfiyah (العَافِيَة)?
'Afuw (الْعَفْوَ) means waiving and erasion; this is the erasing of the Uqūbah (Punishment/Retaliation) due for the sin.
On the other hand, (المَغْفِرَة) means forgiveness in return for his Thawāb (rewards). Therefore, Maghfirah is an Attribute that is only related to Allāh and not to His slaves. So we cannot refer to anyone else with that which is smiliar to اَسْتَغْفِرُ اللّه (O Allāh, forgive me).
It is said that (الْعَفْوَ) is erasing of the Punishment and that (المَغْفِرَة) is saving one from being exposed and the humiliation/degradation thereafter, as one is only completely freed from the Punishment of Hell when one is saved from the humiliation (that stems from those sins and wrongdoings).
Hence, (الْعَفْوَ) is being rescued from the Bodily Punishment while (المَغْفِرَة) is related to the Spiritual one.
Based on this, (الْعَافِيَةَ) is completely different from the two (الْعَفْوَ and المَغْفِرَة)- it is the well-being of a slave from all ailments and calamities that they face in the dunyā and ākhirah. And the meaning is vast.
[For more details: source]
It is said in a Hadīth reported by at-Tirmithī and Ahmad:
Mu'ādh Ibn Rifā'āh narrated from his father:
Abū Bakr as-Siddīq rose to the minbar and started weeping and said:
Last year, Rasūlullah ﷺ rose to the minbar and wept. Then he said:
«سَلُوا اللَّهَ الْعَفْوَ وَالْعَافِيَةَ فَإِنَّ أَحَدًا لَمْ يُعْطَ بَعْدَ الْيَقِينِ خَيْرًا مِنَ الْعَافِيَةِ»
“Ask Allāh for الْعَفْوَ and الْعَافِيَةَ for indeed after the certainty (of faith), there is nothing that has been given to anyone of you which is better than الْعَافِيَةَ.”
At-Tirmithī said: This chain is Hasan Gharīb. And al-Arnaoot said in the Takhrīj of the Musnad: Its chain is Hasan. (What is most likely is that this is mawqūf as we cited in the previous post.)
~ Galandān
🏳️އަންހެނުންގެ އިޢުތިކާފުގެ ޝަރުޠުތައް
❞ އަދި ރަނގަޅު (ޤަޥްލަކީ) އަންހެނާއަށް މިސްކިތުގައި މެނުވީ އިޢުތިކާފު ޞައްޙަ ނުވުމެވެ. އެހެންކަމުގައި ވިޔަސް، އަންހެނާއަށް އިޢުތިކާފު ކުރުން ނުވެޔޭ:
• ފުރަތަމަ ކަމަކަށް އޭނާގެ ވަލީވެރިޔާގެ އިޒުނަޔާ ނުލައި
• ދެވަނަކަމަކަށް ފިތުނައިން ރައްކައުތެރިވެގެންވާ ޙާލުގައި މެނުވީ
• ތިންވަނަ ކަމަކަށް، ޠާޙިރު ޙާލަތުގައި އޭނާ ނުވާހާ ހިނދަކު
ފަހެ މިއިން އެކަތިވެސް މަދުނަމަ، އޭނާގެ އިޢުތިކާފު ޞައްޙަވެގެން ނުވެއެވެ. އަދި އަންހެނާ މިސްކިތުގައި އިޢުތިކާފު ވަނީ ނަމަ، ފިރިހެނުންނާއި އެކަހެރިވާން ޖެހޭނެއެވެ. އަދި އޭނާއަަށް ޚާއްޞަ ފޭލިގެއެއް ވުން ވެއެވެ. އެއީ ފަރުދާ އަކާއި ނުލައި، ފިރިހެނަކަށް އޭނާ ނުފެނުމަށްޓަކައެވެ. ❝
— ޝެއިޚް ސުލައިމާން އަލްޢަލްވާން (ބަސްކޮޅު)
~ ގަލަންދާނު
لا بد أن يباد
ޝައްކެއްނެތެވެ. އެ ނެތިދާނެތެވެ.
X3
الباطل ياأبطال/والانذال
އެއެންމެހާ ބާޠިލަކާ ނުބައެކެވެ.
جهادنا عظيم
އަހަރެމެންގެ ޖިހާދު މަތިވެރިވެގެންވެއެވެ.
X3
فلبوا ياأبطال
ފިކުރުކޮށް ބަލާށެ ބަލަ އަބްޠާލުނޭވެ.
سفينة النجاة
ސަލާމަތުގެ އޮޑިއެވެ.
X3
ترسخ في الأذهان
ބަލަ ބުއްދީގައި ހިފައިބަލާށެވެ.
سفينة النجاة
ސަލާމަތުގެ އޮޑިއެވެ.
X3
ترسف بالأغلال
އޭގެ ހިލިހިލާތަކުން މޮހެވި ނެއްޓިފައެވެ.
• ބަދުރު އިން ފަލަސްޠީނަށް •
③
While addressing to this issue, I also want to highlight an important point:
Not everything mentioned in the books of later people is correct in their schools of thought, on the same context I drew attention two days ago to the issue of the ḥijāb. I said: No one can prove it (regarding uncovering the face) from a statement reported from the four imams themselves. Rather, these are only reported from their companions. There is a fine difference between what is reported from the Imām and what is reported from his companions. We already talked on this issue, but I would like to reiterate another issue that what is mentioned in the books of the later companions of Imām Aḥmad is not necessarily what Imām Aḥmad said.
...When you look at this book (Zād al-Mustaqniʿ), which is one of the most famous books of the later Ḥanbalīs, you can divide it into three portions: -
A portion that is not part of the school of thought at all, a portion in which it differs from the more correct view of the school of thought, and a portion in which it mostly agree with the school of thought. And it is absolutely necessary to look at the book: “Al-Inṣāf” by Al-Mardāwī, as it mentions all that has been transmitted and what is narrated from Imām Aḥmad's accounts, and explains that which is famous amongst the companions and what is not. It alone is also not enough. It is a must to include other books with it. Like Al-Riwāyatayn of Abū Yaʿlā, and so on.
In conclusion, the correct view in this issue is the validity of Jalsatul Istirāḥah, because it is proven from the Prophet ﷺ and the fact that it was not mentioned elsewhere (other than the narration of Mālik bin Al-Ḥuwayrith), does not mean that it is not a Sunnah. How many Sunnahs were transmitted from the Prophet ﷺ that were not mentioned except through one man, and how many Sunnahs were transmitted from the Prophet ﷺ and they only occurred in one case...❞
— Al-Shaykh Al-Muḥaddith Sulaymān bin Nāṣir Al-ʿAlwān (text)
~ Galandān
💬 A Wonderful Detail In The Ruling Of The Jalsatul Istirāḥah
①
❝ As for the ḥadīth of Abū Ḥurayrah in the two Ṣaḥīḥs, regarding the story of the one who prayed incorrectly, in both (Al-Bukhārī and Muslim) the narration was through the chain of transmission of Al-Layth bin Saʿd, on the authority of Saʿīd Al-Maqburī, on the authority of his father, on the authority of Abū Ḥurayrah —and this (text of the ḥadīth) does not contain any mention of the Jalsatul Istirāḥah⁽¹⁾ Nevertheless, Al-Bukhari رَحِمَهُ ٱللَّٰهُ mentioned a narration (of the one who prayed incorrectly) under "the book of Al-Adab" —wherein the Jalsatul Istirāḥah was mentioned⁽²⁾ — he رَحِمَهُ ٱللَّٰهُ narrating the version which had this extra wording under the Book of Adab and not under the Book of Prayer is like an indication, that additional bit is not proven and that it is a shādh (anomalous). And this is what is correct. This narration (with extra phrasing) in the ḥadīth of the one who prayed incorrectly, is shādhah (anomalous) and likewise in the ḥadīth of Abū Ḥumayd⁽³⁾ there is anomaly, and nothing from these are authentic from the Messenger of Allah ﷺ, neither the latter nor the former.
✅That which is most authentic in what was narrated regarding Jalsatul Istirāḥah is what was narrated elsewhere in Al-Bukhārī, via Khālid Al-Ḥadhdhāʾ on the authority of Abī Qilābah, who said: Mālik bin Al-Ḥuwayrith informed us: “I saw the Prophet ﷺ praying and in the odd rakʿāt, he used to sit for a moment before getting up.”⁽⁴⁾
This "rest" is taken when getting up from the first to the second (rak'ah), and also from the third to the fourth. (This is known as Jalsatul Istirāḥah, i.e. sitting for a brief rest or a pause.)
=
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[1] Al-Bukhārī (757) and Muslim (397a)
[2] i.e. The additional wordings were mentioned in what was cited under the book of Al-Adab in his Ṣaḥīḥ “...then raise (your head after second prostration) and sit with calmness till you feel at ease in the sitting position...” This was the chapter next to Al-Adab: "Book of asking permission" Ḥadīth no. 6251
[3] The hadith of Abū Ḥumayd Al-Sāʿidī, “...then he bent his foot and sat and straightened up until all of his bones completely returned to their places. Then he got up...”
[4] See, Al-Bukhārī , ḥadīth no. 823 through Muḥammad bin Al-Ṣabbāḥ, and Abū Dāwūd (844) through Musaddad, and Al-Tirmidhī (287) through ʿAlī bin Ḥujr, and Al-Nasāī (2/234) and in his "Al-Kubrā" (651) through ʿAlī bin Ḥujr, and ibn Khuzaymah (686) also through ʿAlī bin Ḥujr. The three narrators Muḥammad, Musaddad and ʿAlī took it from Hushaym, who said: Khālid Al-Hadhdhāʾ informed us, on the authority of Abī Qilābah..” then mentioned the ḥadīth.
Benefit: In another narration of Al-Bukhārī , in the ḥadīth of Abū Qilābah, who said that Mālik bin Al-Ḥuwayrith showed them the Prayer of Prophet ﷺ and in it he said “...he would sit for a while and then support himself on the ground and get up.” (Al-Bukhārī 824)
ޞައްޙަ ގޮތަކީ، އެއް ދުވަހަށް ވުރެ މަދުން އިޢުތިކާފު ޞައްޙަ ނުވުމެވެ.
އެހެނީ ނައްޞުތަކުން ވާރިދުވެފައިވާ އެންމެ ކުރު މިންވަރަކީ މިއީއެވެ. އަދި އެއަށް ވުރެ ކުރު ނަމަ ބުނެވެނީ ރިބާޠު އެވެ. އިޢުތިކާފު އެއް ނޫނެވެ. އެހެނީ ނަބިއްޔު ؛ ޙަދީޘް ކުރެއްވި އެވެ:
أَلَا أَدُلُّكُمْ عَلَى مَا يَمْحُو الله بِهِ الْخَطَايَا وَيَرْفَعُ بِهِ الدَّرَجَاتِ.....وَانْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ، فَذَلِكُمُ الرِّبَاطُ فَذَلِكُمُ الرِّبَاطُ
"އެއަކުން ﷲ ކުށްފާފަ ފުއްސަވައި (ޖަންނަތުގައި) ދަރަޖަތައް އުފުއްލަވާނޭ ކަމަކަށް ތިޔަބައިމީހުންނަށް ތިމަންކަލޭގެފާނުގެ މަގުދައްކަވަމުހެއްޔެވެ؟ ...... އަދި އެއްނަމާދުން އަވަދިވެ އަނެއް ނަމާދަށް އިންތިޒާރު ކުރުމެވެ. ފަހެ ރިބާޠު އަކީ އެއީއެވެ. ރިބާޠު އަކީ އެއީ އެވެ."
އަދި އެއީ އިޢްތިކާފެކޭއެއް ޙަދީޘެއް ނުކުރައްވައެވެ.
ޝައިޚް ސުލައިމާން އަލްޢަލްވާން (فك الله أسره)
ރޯދައިގެ ފިޤުހުން 50 ފައިދާ
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