What is the reward of one who says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (there is no god but Allaah alone, with no partner or associate. His is the Dominion and to Him be praise, and He is able to do all things) one hundred times each day?.
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer one hundred times in a day will have (a reward) equivalent to freeing ten slaves, one hundred hasanaat (good deeds) will be recorded for him and one hundred sayi’aat (bad deeds) will be erased from him, and he will be protected from the Shaytaan for that day until evening comes. No one can do anything better than what he has done except one who does more than that. Whoever says Subhaan Allaah wa bi hamdihi (Glory and praise be to Allaah) one hundred times in a day, his sins will be erased even if they were like the foam of the sea.”
Narrated by al-Bukhaari and Muslim.
Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,
Wednesday, March 21, 2012
Meaning of the words of tasbeeh, Subhaan Allaah wa bi hamdihi
What aree deeper meanings to subhan allah wa bihamdihi and bismillah . please explain for they will help me in my salat.
Praise be to Allaah.
Firstly:
The words of tasbeeh, “Subhaan Allaah”, incorporate one of the greatest fundamental meanings of Tawheed and one of the basic principles of belief in Allaah, may He be glorified and exalted, which is declaring Him to be above any fault, shortcoming, corrupt notions or false idea.
The basic linguistic meaning points to this and is taken from the word al-sabh which means distance or being far from something.
Al-‘Allaamah Ibn Faaris said: The Arabs say: Subhaana min kadha meaning How far away is such and such. Al-A’sha said:
Subhaana min ‘Alqamat al-faakhir aqoolu lamma jaa’ani fakhruhu
How surprising is ‘Alqamah when he boasts; I said that when I heard about his boasting.
Some people interpreted these lines as meaning: It is very surprising when ‘Alqamah boasts, and this is close to the meaning of distance, because the speaker is far away from pride. End quote.
Mu’jam Maqaayees al-Lughah (3/96).
So tasbeeh of Allaah means declaring that one’s heart and mind are far removed from thinking that there is any shortcoming in Him, or attributing any evil to Him, and declaring Him to be far above any fault that is attributed to Him by the mushrikeen and heretics.
It is this meaning that is indicated in the Qur’aan.
Allaah says (interpretation of the meaning):
“No son (or offspring) did Allaah beget, nor is there any ilâh (god) along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allaah [Subhaan Allaah] above all that they attribute to Him!”
[al-Mu’minoon 23:91]
“And they have invented a kinship between Him and the jinn, but the jinn know well that they have indeed to appear (before Him) (i.e. they will be called to account).
159. Glorified be Allaah [Subhaan Allaah]! (He is free) from what they attribute unto Him!”
[al-Saffaat 37:158-159]
“He is Allaah, beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He), the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All‑Mighty, the Compeller, the Supreme. Glory be to Allaah! (High is He) above all that they associate as partners with Him”
[al-Hashr 59:23]
It also appears in the report narrated by Imam Ahmad in al-Musnad (5384) from Hudhayfah (may Allaah be pleased with him), describing the recitation of the Prophet (peace and blessings of Allaah be upon him) in the night prayer. He said: “When he came to a verse which spoke of Allaah being above any fault or defect, he said Subhaan Allaah.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’ (4782) and by the editors of al-Musnad.
Imam al-Tabaraani narrated in his book al-Du’aa’ a number of reports explaining this meaning of this word, which he compiled in a chapter entitled Tafseer al-Tasbeeh (explanation of the phrase Subhaan Allaah) (p. 498-500). Among the reports that he quoted in this chapter are the following:
It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him):
Subhaan Allaah means declaring Allaah to be above every bad thing.
It was narrated that Yazeed ibn al-Asamm said:
A man came to Ibn ‘Abbaas (may Allaah be pleased with him) and said:
“Laa ilaaha ill-Allaah” we know: there is no god other than Him. “Al-hamdu Lillaah” we know: all blessings come from Him and He is the One Who to be praised for them. “Allaahu akbar” we know: there is nothing greater than Him. But what does “Subhaan Allaah” mean?
He said: This is a word that Allaah has approved for Himself, and has enjoined His angels to say, and inspired the elite of His creation to utter.
It was narrated that ‘Abd-Allaah ibn Buraydah narrated that a man asked ‘Ali (may Allaah be pleased with him) about the phrase “Subhaan Allaah” and he said: It is veneration of the majesty of Allaah.
It was narrated that Mujaahid said:
Tasbeeh means to declare that Allaah is free of anything bad.
It was narrated that Maymoon ibn Mahraam said:
Subhaan Allaah is veneration of Allaah and is a phrase by which Allaah is venerated.
It was narrated that al-Hasan said:
Subhaan Allaah is a restricted phrase that cannot be used with reference to any of creation.
It was narrated that Abu ‘Ubaydah Mu’ammar ibn al-Mathanna said:
Subhaan Allaah is declaring Allaah to be above (all defects).
Al-Tabaraani said: al-Fadl ibn al-Habbaab told us: I heard Ibn ‘Aa’ishah say:
When the Arabs find something objectionable and regard it as very serius, they say “Subhaan”. It is as if it is declaring Allaah to be above every bad thing that it is inappropriate to attribute to Him.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The command to glorify Him (by saying Subhaan Allaah) also implies declaring Him to be above every fault and shortcoming, and affirming the attributes of perfection for Him. Tasbeeh implies declaring Him to be above any fault and venerating Him, and veneration implies affirming praiseworthy attributes for which He is praised, and that implies declaring Him to be above any faults, praising Him, magnifying Him and affirming His Oneness. End quote.
Majmoo’ al-Fataawa 16/125
Secondly:
With regard to the meaning of the phrase bi hamdihi: in brief, it means combining tasbeeh (glorification) and hamd (praise), either simultaneously or consecutively. So the meaning is: I glorify Allaah as I am praising Him or I glorify Allaah and I praise Him.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
With regard to the words “wa bi hamdihi”:
It was said that the waw indicates simultaneous action, so the meaning is: I glorify Allaah at the time when I am praising Him for His help and support. And it was said that it refers to consecutive actions, so the meaning is: I glorify Allaah and I praise Him.
It may be that the meaning is: I laud Him by praising Him. So “Subhaan Allaah” is a separate phrase, and “bi hamdihi” is separate phrase.
Al-Khattaabi said concerning the phrase “Subhaanaka Allaahumma Rabbana wa bi hamdika (Glory be to You, O Allaah, our Lord, and praise) – i.e., by means of Your strength which is a blessing for which You are to be praised I glorify You, not by my power and strength. End quote.
Fath al-Baari (13/541). See also al-Nihaayah fi Ghareeb al-Hadeeth by Ibn al-Atheer (1/457).
Thirdly:
With regard to the meaning of the Basmalah, “Bismillaah (in the name of Allaah)”, this has been explained and discussed in the answer to question no. 21722.
And Allaah knows best.
Praise be to Allaah.
Firstly:
The words of tasbeeh, “Subhaan Allaah”, incorporate one of the greatest fundamental meanings of Tawheed and one of the basic principles of belief in Allaah, may He be glorified and exalted, which is declaring Him to be above any fault, shortcoming, corrupt notions or false idea.
The basic linguistic meaning points to this and is taken from the word al-sabh which means distance or being far from something.
Al-‘Allaamah Ibn Faaris said: The Arabs say: Subhaana min kadha meaning How far away is such and such. Al-A’sha said:
Subhaana min ‘Alqamat al-faakhir aqoolu lamma jaa’ani fakhruhu
How surprising is ‘Alqamah when he boasts; I said that when I heard about his boasting.
Some people interpreted these lines as meaning: It is very surprising when ‘Alqamah boasts, and this is close to the meaning of distance, because the speaker is far away from pride. End quote.
Mu’jam Maqaayees al-Lughah (3/96).
So tasbeeh of Allaah means declaring that one’s heart and mind are far removed from thinking that there is any shortcoming in Him, or attributing any evil to Him, and declaring Him to be far above any fault that is attributed to Him by the mushrikeen and heretics.
It is this meaning that is indicated in the Qur’aan.
Allaah says (interpretation of the meaning):
“No son (or offspring) did Allaah beget, nor is there any ilâh (god) along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allaah [Subhaan Allaah] above all that they attribute to Him!”
[al-Mu’minoon 23:91]
“And they have invented a kinship between Him and the jinn, but the jinn know well that they have indeed to appear (before Him) (i.e. they will be called to account).
159. Glorified be Allaah [Subhaan Allaah]! (He is free) from what they attribute unto Him!”
[al-Saffaat 37:158-159]
“He is Allaah, beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He), the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All‑Mighty, the Compeller, the Supreme. Glory be to Allaah! (High is He) above all that they associate as partners with Him”
[al-Hashr 59:23]
It also appears in the report narrated by Imam Ahmad in al-Musnad (5384) from Hudhayfah (may Allaah be pleased with him), describing the recitation of the Prophet (peace and blessings of Allaah be upon him) in the night prayer. He said: “When he came to a verse which spoke of Allaah being above any fault or defect, he said Subhaan Allaah.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’ (4782) and by the editors of al-Musnad.
Imam al-Tabaraani narrated in his book al-Du’aa’ a number of reports explaining this meaning of this word, which he compiled in a chapter entitled Tafseer al-Tasbeeh (explanation of the phrase Subhaan Allaah) (p. 498-500). Among the reports that he quoted in this chapter are the following:
It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him):
Subhaan Allaah means declaring Allaah to be above every bad thing.
It was narrated that Yazeed ibn al-Asamm said:
A man came to Ibn ‘Abbaas (may Allaah be pleased with him) and said:
“Laa ilaaha ill-Allaah” we know: there is no god other than Him. “Al-hamdu Lillaah” we know: all blessings come from Him and He is the One Who to be praised for them. “Allaahu akbar” we know: there is nothing greater than Him. But what does “Subhaan Allaah” mean?
He said: This is a word that Allaah has approved for Himself, and has enjoined His angels to say, and inspired the elite of His creation to utter.
It was narrated that ‘Abd-Allaah ibn Buraydah narrated that a man asked ‘Ali (may Allaah be pleased with him) about the phrase “Subhaan Allaah” and he said: It is veneration of the majesty of Allaah.
It was narrated that Mujaahid said:
Tasbeeh means to declare that Allaah is free of anything bad.
It was narrated that Maymoon ibn Mahraam said:
Subhaan Allaah is veneration of Allaah and is a phrase by which Allaah is venerated.
It was narrated that al-Hasan said:
Subhaan Allaah is a restricted phrase that cannot be used with reference to any of creation.
It was narrated that Abu ‘Ubaydah Mu’ammar ibn al-Mathanna said:
Subhaan Allaah is declaring Allaah to be above (all defects).
Al-Tabaraani said: al-Fadl ibn al-Habbaab told us: I heard Ibn ‘Aa’ishah say:
When the Arabs find something objectionable and regard it as very serius, they say “Subhaan”. It is as if it is declaring Allaah to be above every bad thing that it is inappropriate to attribute to Him.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The command to glorify Him (by saying Subhaan Allaah) also implies declaring Him to be above every fault and shortcoming, and affirming the attributes of perfection for Him. Tasbeeh implies declaring Him to be above any fault and venerating Him, and veneration implies affirming praiseworthy attributes for which He is praised, and that implies declaring Him to be above any faults, praising Him, magnifying Him and affirming His Oneness. End quote.
Majmoo’ al-Fataawa 16/125
Secondly:
With regard to the meaning of the phrase bi hamdihi: in brief, it means combining tasbeeh (glorification) and hamd (praise), either simultaneously or consecutively. So the meaning is: I glorify Allaah as I am praising Him or I glorify Allaah and I praise Him.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
With regard to the words “wa bi hamdihi”:
It was said that the waw indicates simultaneous action, so the meaning is: I glorify Allaah at the time when I am praising Him for His help and support. And it was said that it refers to consecutive actions, so the meaning is: I glorify Allaah and I praise Him.
It may be that the meaning is: I laud Him by praising Him. So “Subhaan Allaah” is a separate phrase, and “bi hamdihi” is separate phrase.
Al-Khattaabi said concerning the phrase “Subhaanaka Allaahumma Rabbana wa bi hamdika (Glory be to You, O Allaah, our Lord, and praise) – i.e., by means of Your strength which is a blessing for which You are to be praised I glorify You, not by my power and strength. End quote.
Fath al-Baari (13/541). See also al-Nihaayah fi Ghareeb al-Hadeeth by Ibn al-Atheer (1/457).
Thirdly:
With regard to the meaning of the Basmalah, “Bismillaah (in the name of Allaah)”, this has been explained and discussed in the answer to question no. 21722.
And Allaah knows best.
Specifying a particular number of times for praying for forgiveness (istighfaar)
Is it permissible to pray for forgiveness a particular number of times, such as saying it one hundred times today and two hundred times tomorrow?.
Praise be to Allaah.
It is mustahabb for the Muslim to pray for forgiveness a great deal. The Prophet (peace and blessings of Allaah be upon him) used to pray for forgiveness one hundred times every day and night.
It was narrated from al-Agharr al-Muzani (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I ask Allaah for forgiveness one hundred times a day.” Narrated by Muslim (2702).
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I ask Allaah, may He be glorified and exalted, for forgiveness and I repent to Him one hundred times every day.” Narrated by al-Nasaa’i in al-Sunan al-Kubra (6/114) and by Ahmad in al-Musnad (2/450); it was classed as hasan by the commentators on al-Musnad.
And Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “By Allaah, I ask Allaah for forgiveness and I repent to Him more than seventy times every day.” Narrated by al-Bukhaari (6307).
It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: We used to count the Messenger of Allaah (peace and blessings of Allaah be upon him) saying in a single gathering one hundred times: Rabb ighfir li wa tubb ‘alayya innaka anta al-Tawwaab al-Raheem (O Lord, forgive me and accept my repentance, for You are the Acceptor of repentance, the Most Merciful). Narrated by Abu Dawood (1516) and al-Tirmidhi (3430); classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Abu Hurayrah (may Allaah be pleased with him) said: I never saw anyone say “Astighfir Allaah wa atoobu ilayh (I ask Allaah for forgiveness and I repent to him)” more than the Messenger of Allaah (peace and blessings of Allaah be upon him). Narrated by al-Nasaa’i in al-Sunan al-Kubra (6/118).
If you want to stick to this number (one hundred) following thereby the example of the Prophet (peace and blessings of Allaah be upon him), then you will have the reward. And if you want to do more than that, there is nothing wrong with it so long as you do not choose a specific number or a specific way; rather when doing the additional amount you should do whatever is easy for you, because it is not prescribed to set a specific number for acts of worship if it is not narrated in the shar’i texts.
And Allaah knows best.
Important note to learn and Read Quran online
The Holy Quran is the word of Allah; it has been sent down to guide us and the guidance can online be gained through reading quran online. No other book can be like holy quran. As you come to the learn tajweed quran, Allah speaks to you and reading Arabic Quran is to hear Him, even to converse with Him, and to walk in His ways. So it is must for us as a Muslim to learn and do quran memorization by heart and the Quran tutor should teach the kids from quran qaida and then teaching quran online along with the quran tafseer and let the kids memorize quran so that we as Muslim could learn quran tajweed rules and then understand the quran tafseer It is the encounter of life with the Life-giver. 'God - there is no god but He, the Ever-living, the Self-subsisting (by whom all subsist) He has sent down upon you the Book with the Truth ... as a guidance unto mankind ...' (Al 'Imran 3: 2-3 learn quran recitation). So we should always remember the guidance of Allah and we should be listening to quran online along with obeying the commandments of Allah so let us join hands to lean the Koran and let our kids do quran memorization and learn the teaching of quran education online and apply them in there life there is kids quran lesson available online as well
Praise be to Allaah.
It is mustahabb for the Muslim to pray for forgiveness a great deal. The Prophet (peace and blessings of Allaah be upon him) used to pray for forgiveness one hundred times every day and night.
It was narrated from al-Agharr al-Muzani (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I ask Allaah for forgiveness one hundred times a day.” Narrated by Muslim (2702).
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I ask Allaah, may He be glorified and exalted, for forgiveness and I repent to Him one hundred times every day.” Narrated by al-Nasaa’i in al-Sunan al-Kubra (6/114) and by Ahmad in al-Musnad (2/450); it was classed as hasan by the commentators on al-Musnad.
And Abu Hurayrah (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “By Allaah, I ask Allaah for forgiveness and I repent to Him more than seventy times every day.” Narrated by al-Bukhaari (6307).
It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: We used to count the Messenger of Allaah (peace and blessings of Allaah be upon him) saying in a single gathering one hundred times: Rabb ighfir li wa tubb ‘alayya innaka anta al-Tawwaab al-Raheem (O Lord, forgive me and accept my repentance, for You are the Acceptor of repentance, the Most Merciful). Narrated by Abu Dawood (1516) and al-Tirmidhi (3430); classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Abu Hurayrah (may Allaah be pleased with him) said: I never saw anyone say “Astighfir Allaah wa atoobu ilayh (I ask Allaah for forgiveness and I repent to him)” more than the Messenger of Allaah (peace and blessings of Allaah be upon him). Narrated by al-Nasaa’i in al-Sunan al-Kubra (6/118).
If you want to stick to this number (one hundred) following thereby the example of the Prophet (peace and blessings of Allaah be upon him), then you will have the reward. And if you want to do more than that, there is nothing wrong with it so long as you do not choose a specific number or a specific way; rather when doing the additional amount you should do whatever is easy for you, because it is not prescribed to set a specific number for acts of worship if it is not narrated in the shar’i texts.
And Allaah knows best.
Important note to learn and Read Quran online
The Holy Quran is the word of Allah; it has been sent down to guide us and the guidance can online be gained through reading quran online. No other book can be like holy quran. As you come to the learn tajweed quran, Allah speaks to you and reading Arabic Quran is to hear Him, even to converse with Him, and to walk in His ways. So it is must for us as a Muslim to learn and do quran memorization by heart and the Quran tutor should teach the kids from quran qaida and then teaching quran online along with the quran tafseer and let the kids memorize quran so that we as Muslim could learn quran tajweed rules and then understand the quran tafseer It is the encounter of life with the Life-giver. 'God - there is no god but He, the Ever-living, the Self-subsisting (by whom all subsist) He has sent down upon you the Book with the Truth ... as a guidance unto mankind ...' (Al 'Imran 3: 2-3 learn quran recitation). So we should always remember the guidance of Allah and we should be listening to quran online along with obeying the commandments of Allah so let us join hands to lean the Koran and let our kids do quran memorization and learn the teaching of quran education online and apply them in there life there is kids quran lesson available online as well
Tuesday, February 28, 2012
Is hunting in the Sacred months haraam?
Is hunting in the Sacred months haraam?.
Praise be to Allaah.
The sacred months are Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram. These are what are referred to in the verse (interpretation of the meaning):
“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein”
[al-Tawbah 9:36]
There is nothing wrong with hunting in these months; rather the prohibition on hunting is connected to two things:
1 – Ihraam for Hajj or ‘Umrah, because Allaah says (interpretation of the meaning):
“O you who believe! Kill not the game while you are in a state of Ihraam [for Hajj or ‘Umrah (pilgrimage)], and whosoever of you kills it intentionally, the penalty is an offering, brought to the Ka‘bah, of an eatable animal (i.e. sheep, goat, cow) equivalent to the one he killed, as adjudged by two just men among you; or, for expiation, he should feed Masaakeen (poor persons), or its equivalent in Sawm (fasting), that he may taste the heaviness (punishment) of his deed. Allaah has forgiven what is past, but whosoever commits it again, Allaah will take retribution from him. And Allaah is All‑Mighty, All-Able of Retribution”
[al-Maa’idah 5:95]
Ibn Katheer (may Allaah have mercy on him) said:
This is Allaah’s prohibition on killing game when in the state of ihraam, and a prohibition on being involved in any activities of this nature. End quote.
Tafseer Ibn Katheer (2/99).
2 – Hunting within the limits of the Sanctuary, which means Makkah and Madeenah, because of the ahaadeeth that were narrated concerning that.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) stood up on the day of the Conquest and said:
“Allaah sanctified Makkah the day He created the heavens and the earth, so it is sacred by the sanctity decreed by Allaah until the Day of Resurrection. It was not permitted for anyone before me to fight therein and will never be permitted to anyone after me, and it was only permitted to me for part of a day. Its game is not to be disturbed and its thorns are not to be cut.”
Narrated by al-Bukhaari (1284) and Muslim (1353).
The relevant point here is the words of the Prophet (peace and blessings of Allaah be upon him), “Its game is not to be disturbed.” This hadeeth clearly states that it is haraam to disturb the game of Makkah, so it is more appropriate that hunting itself is forbidden.
As for Madeenah, it is proven in al-Saheeh that Abu Hurayrah (may Allaah be pleased with him) used to say: If I saw gazelles grazing in Madeenah I would not disturb them. The Messenger of Allaah (S) said: “The area between its two lava fields is a sanctuary.”
Narrated by al-Bukhaari (1774) and Muslim (1372).
The lava fields are the harrahs or areas of black stone, and Madeenah is between two lava fields, east and west.
As for the sacred months, there is no connection between them and the prohibition on hunting.
And Allaah knows best.
Prohibition on harming animals and setting them against one another
1 – What is the ruling on releasing hunting dogs against a gazelle when it is tied up?
2 – What is the ruling on releasing hunting dogs against a gazelle when it is tied up for the purpose of training the dogs?.
Praise be to Allaah.
Releasing hunting dogs against a gazelle that is tied up is a kind of torment and cruelty to animals, which is haraam. Al-Bukhaari (5513) and Muslim (1956) narrated that Hishaam ibn Zayd said: I entered with Anas upon al-Hakam ibn Ayyoob and there were some boys or young men who had taken a hen as a target and were shooting at it. Anas said: The Prophet (peace and blessings of Allaah be upon him) forbade taking animals as targets.
Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: The scholars said: Taking animals as targets means tying them up when they are still alive in order to kill them by shooting arrows and so on. This is what is referred to in the words of the Prophet (peace and blessings of Allaah be upon him): “Do not take any living being as a target” i.e., do not take living animals as targets to shoot at. This prohibition means that it is haraam.
Hence the Prophet (peace and blessings of Allaah be upon him) said, according to a report narrated by Ibn ‘Umar: “Allaah has cursed the one who does that.” It is also cruelty to the animal, destruction of its life and a waste of its monetary value; it is a failure to slaughter it properly if it is an animal that can be slaughtered and eaten, and it is a waste of its usefulness if it is not an animal that can be slaughtered and eaten. End quote.
It was also narrated that it is forbidden to set animals against one another, but its isnaad is da’eef (weak).
It says in al-Mawsoo’ah al-Fiqhyyah (10/195): As for setting animals against one another, in the sense of setting one against the othe for the purpose of hunting, it is permissible with regard to trained dogs and similar animals. But there is no difference of opinion among the fuqaha’ with regard to it being haraam to set animals against one another and encourage them to fight, because this is foolishness and results in harm to the animal, and it may lead to it being killed for no legitimate purpose. It says in a report that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbid setting animals against one another. End quote.
Al-Khaadimi said in Bareeqah Mahmoodiyyah (4/79): Examples of setting animals against one another include setting lions against tigers, or against cows and donkeys. End quote.
But if the hunting dog is released against the gazelle with the aim of training it and teaching it, there is nothing wrong with that, because it is a means to a permissible end.
And Allaah knows best.
Ruling on hunting birds during the sacred months or in the sanctuary (al-Haram)
What is the ruling on hunting birds during the sacred months or in the sanctuary (al-haram)?.
Praise be to Allaah.
Hunting birds during the sacred months is permissible, because what is forbidden during the sacred months is only fighting. But many scholars, or most of the scholars, say that the prohibition on fighting during the sacred months has been abrogated.
But if the birds are inside the boundary of the sanctuary, then it is not permissible to hunt them, because the Prophet (blessings and peace of Allah be upon him) said, when he conquered Makkah: “Its game is not to be disturbed.” If it is forbidden to disturb the game, then killing is even more forbidden. And Allah says (interpretation of the meaning):
“O you who believe! Kill not the game while you are in a state of Ihraam [for Hajj or ‘Umrah (pilgrimage)]”
[al-Maa’idah 5:95]
“Lawful to you is (the pursuit of) water game and its use for food — for the benefit of yourselves and those who travel, but forbidden is (the pursuit of) land game as long as you are in a state of Ihraam (for Hajj or ‘Umrah)”
[al-Maa’idah 5:96].
If a person is in ihraam or is within the boundaries of the sanctuary, then it is not permissible for him to hunt. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 22/230, 231
For more information please see the answer to question number 97216
Keeping dogs, and the najaasah of their saliva
I have read numerous Ahadith and various references as to how keeping dogs reduces ones blessings and how strictly it is forbidden in Islam unless the dogs are used for hunting purposes.But I want to know WHY we are not allowed to have them as pets and why is their saliva najis?.
Praise be to Allaah.
Islam gives permission to keep dogs for certain purposes, such as hunting, guarding livestock and protecting crops. An analogy has been made for similar purposes or those which are more essential, such as protecting houses from burglars, using them to find drugs and thieves. In any other cases, the one who keeps a dog is subject to the warning of having one or two qiraats deducted from his reward every day.
Shaykh Yoosuf ibn ‘Abd al-Haadi said, quoting from some of the scholars:
Undoubtedly the Prophet (peace and blessings of Allaah be upon him) gave permission to keep hunting dogs in several ahaadeeth, and said that keeping a dog for hunting does not detract from one’s reward. In another hadeeth he gave permission to keep a dog for herding livestock, and in another hadeeth for keeping sheep, and in another hadeeth for guarding farms. So it is known that the reason which makes it permissible to keep a dog is when it is for a purpose, and the ruling depends on whether that reason is there or not. If the reason is there, then it is permissible to keep a dog, even though some reasons are more important than agricultural reasons, and some reasons are equally important to those that are mentioned in the texts. Undoubtedly crops come under the same ruling as farms, and cattle come under the same ruling as sheep; guarding chickens and geese – to keep foxes away from them – comes under the same heading as guarding sheep. Undoubtedly the fear of burglars and keeping a dog to warn of them and wake one up is a more important reason; the Lawgiver pays attention to interests and wards off harms; if there is no reason for it then it is wrong. End quote.
Al-Ighraab fi Ahkaam al-Kilaab (p. 106-107).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Based on that, a house that is in the middle of the city has no need for a dog to guard it, so keeping a dog for this purpose in such a case is haraam and it is not permissible, and it detracts one or two qiraats from the reward of its owners every day. They should get rid of this dog and not keep it. But if a house is in the countryside and there is no one else around, then it is permissible to keep a dog to guard the house and its occupants; guarding the members of the household is more important than guarding livestock and crops. End quote.
Majmoo’ Fataawa Ibn ‘Uthaymeen (4/246).
Secondly:
Islam does not enjoin anything but that which is good for people, and it does not forbid them anything but that which is harmful to them. But this wisdom is known to those who know it and it is unknown to those who do not know it. The Prophet (peace and blessings of Allaah be upon him) enjoined washing vessels that have been licked by a dog, and that is only because its saliva is impure. Modern science has proven that there are several harmful things in water from which a dog has drunk. The Muslim who follows the command of sharee’ah has no choice but to obey the command, and refrain from that which is forbidden, even if he does not know the reason behind it and there is nothing wrong with trying to find out the reason behind it, but he should not make his compliance dependent upon knowing the reason.
Some of these diseases are transmitted because of going against the command of Islam, and eating and drinking from vessels used by dogs, and some of them are transmitted because the dog carries germs that cause these diseases.
Whatever the case, the Muslim hears and obeys, and goodness is found in responding to sharee’ah by doing what is commanded and avoiding what is forbidden.
And Allaah knows best.
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