Gems From Hanabilah 📚

In the Hanbali Madhab, it is encouraged to spend on one's family on the day of 'Ashura. Ibn Mansur asked (Al-Imam) Ahmad about it, he said: "Yes, it was narrated by Sufyan ibn 'Uyaynah, from Ja'far, from Ibrahim ibn Muhammad ibn al-Muntashir, who was among the best of people in his time, that it reached him: "Whoever generously spends on his family on the day of Ashura, Allah will be generous to him for the rest of his year.” Sufyan Ibn 'Uyaynah said: "We have tested this for 50 or 60 years, and we have seen nothing but good come of it." [Kash-shaf al-Qina']

🌕🌕🌕🌕🌕🌕🌕🌕🌕🌕 From the unique positions (mufradāt) of the Hanaabilah: the prohibition of taking hair or nails once the first ten days of Dhū al-Ḥijjah begin for one intending to offer a sacrifice (uḍḥiyah). 🔰If the first ten days of Dhū al-Ḥijjah commence and a person intends to offer an uḍḥiyah, is it permissible for him to take from his hair or nails? 📍The scholars differed concerning this issue into several opinions: 🔸 The first: permissibility (ibāḥah), and this is the madhhab of Abū Ḥanīfah. 🔸 The second: Disliked (karāhah), and this is the madhhab of the Mālikīs, the Shāfiʿīs, and a group from among our companions. 🔸 The third: prohibition (taḥrīm), and this is from the unique positions of the madhhab. 💬 The author of Naẓm al-Mufradāt said: “During the ten of Dhū al-Ḥijjah, taking the nails They deemed unlawful for the sacrificer — and likewise the hair.” 🔹Their evidence is the apparent meaning of the statement of the Prophet ﷺ: “When the ten days begin and one of you intends to offer a sacrifice, then let him not take anything from his hair or nails until he sacrifices.” Narrated by Muslim. 🔹 As for the ḥadīth of ʿĀʾishah رضي الله عنها, wherein it states: “Nothing becomes forbidden for him from what Allah has made lawful for him until he slaughters the sacrificial animal,” Response to Hadith of Aisha (ra) 👇 Ibn al-Qayyim said in his commentary on al-Sunan (7/347–348): “The ḥadīth of Aisha bint Abi Bakr only shows that whoever sends a hady (sacrificial animal for Ḥajj) while remaining with his family is still considered ḥalāl (not in the state of iḥrām). Simply sending the hady does not make him a muḥrim. This was a refutation of some early scholars (salaf) who held that sending the hady itself makes a person enter iḥrām. Because of this, ʿĀ’ishah (raḍiyallāhu ʿanhā) narrated this ḥadīth when that opinion was mentioned to her.” 🔰Does the prohibition also include the household — such as the wife and children — or is it restricted solely to the one offering the sacrifice? Regarding this, our companions have two opinions. 1️⃣The more apparent and precautionary of them is that the prohibition encompasses everyone included under the ruling of the uḍḥiyah: the sacrificer, his wife, his children, and those on whose behalf the sacrifice is offered. 2️⃣ In the madhhab there is another opinion: that the ruling applies only to the sacrificer himself, and this is also a strong position. Thus, whoever acts upon it, there is latitude in the matter, by the permission of Allah تعالى. And Allah knows best. Source : https://t.me/AlBuhutiFiqh/1987

How to keep your hands in Du'a -> Spreading one's hands -> Hands joined together -> Hands are raised to level of the chest [Al-Iqna' and its Sharh]

قال في نظم المفردات: " والعيدُ والجُمعةُ إِن قد جُمِعا فتسقُطُ الجُمعةُ نَصًّا سُمِعا عمَّنْ أتَى بالعيدِ لا يُستثنى سِوى الإمامِ في أصحِّ المَعنى " قال الإمام البهوتي في شرحه: " يعني إذا وافق العيد يوم الجمعة سقطت عمن حضره مع الإمام، وممن قال بالسقوط الشعبي والنخعي والأوزاعي، وقد قيل أنه مذهب عمر وعثمان وعلي وابن عمر وابن عباس وابن الزبير، ولنا عن أبي هريرة قال ﷺ (اجتمع في يومكم هذا عيدان فمن شاء أجزاه عن الجمعة ) وأما الإمام فلا تسقط عنه الجمعة لقول النبي ﷺ (وإنا مجمعون ) " المِنح الشافيات ١/٢٦٤ - قال شيخ الإسلام ابن تيميّة عن سقوط الجمعة عمّن شهد صلاة العيد: " لا يُعرف عن الصحابة في ذلك خلاف " مجموع الفتاوى ٢٤/٢١١ He said in Nadhm Mufradaat: “And Eid and Jum’uah, if they coincide, then the (obligation of) Jum’uah is dropped based on an explicit report. (This applies) for the one who carries out the Eid Salah, (and) no exception is made except for the Imam according to the most authentic opinion.” Imam Buhuti said in his explanation: “It means (that) if Eid coincides with the day of Jum’uah, then the (obligation of) Jumu’ah is dropped for those who attended it (i.e. the Eid Salah) with the Imam. Among those who held this view was As-Sha’bi, An-Nakh’i and Al-Awzaa’i. It has been said that it is the Madhab of Umar, Uthman, Ali, Ibn Umar, Ibn Abbaas and Ibn Zubayr (رضي الله عنهم). And for us (i.e. the evidence) is from Abu Huraira, he narrates that The Prophet ﷺ said: “Two Eids in this day of yours have come together, so whoever wills, it suffices him from Jum’uah.” And as for the Imam, Jum’uah is not dropped from him according to the statement of the Prophet ﷺ: “And Indeed we (will still) gather (for Jum’uah).” [Al-Minh Ash-Shaafiyaat | Volume 1, Page 264] Shaykh Al Islam Ibn Taymiyyah رحمه الله said regarding the dropping of Jum’uah for those who attended the Eid salah: “No disagreement is known amongst the Sahabah.” [Majmu Al-Fatawa | Volume 24, page 211]

‘Ata’ (رحمه الله), from the Tābi’īn, used to give Zakāt al-Fitr on behalf of his deceased parents. Imām Ahmad endorsed this. ‎ ‎[مسائل أبي داود، الإقناع]

✨ سجل الآن في مدارسة التعليق المقنع على زاد المستقنع ✍🏻 الدراسة مجانية عبر الواتساب والتفاصيل في الإعلان المرفق وللتسجيل أرسل 1 للرجال || أرسلي 2 للنساء: https://wa.me/message/252D2CQ65EN7B1?src=qr 🌹 ساهم بالنشر كتب الله أجرك

Imām Al-Buhūti رحمه الله said: (و) يسن (صوم المحرم وهو أفضل الصيام بعد صيام شهر رمضان)؛ لقوله صلى الله عليه وسلم: أفضل الصلاة بعد المكتوبة جوف الليل, وأفضل الصيام بعد رمضان شهر الله المحرم رواه مسلم وغيره من حديث أبي هريرة “It is recommended (Mustahabb) to fast the entirety of Al-Muharram, and it is the best fasting after the fasting of the month of Ramadan,” Because the Prophet ﷺ said: “The best prayer after the obligatory ones is prayer during the depths of the night, and the best fasting after Ramadan is the month of Allah, Al-Muharram.” Narrated by Muslim and others from the Hadith of Abu Hurayrah. [Kash-Shaf Al-Qina’] Note: Imam Al-Hajjawi mentions that it is recommended to combine between the 9th and the 10th and fast both of them if a person doesn’t fast the entire month.

Ibn Hāni’ رحمه الله said: "تعشيت مرة أنا وأبو عبد الله (يعني الإمام أحمد بن حنبل) وقرابة له، فجعلنا نتكلم، وهو يأكل، وجعل يمسح عند كل لقمة يده بالمناديل، وربما مسحها بالمنديل عند كل لقمة، وجعل يقول عند كل لقمة: الحمد لله، وبسم الله. ثم قال لي: أكل وحمد، خير من أكل وصمت" . Once, I was having dinner with Abu Abdillah (Imam Ahmed) and one of his relatives, so we started talking while he was eating and he would wipe his hand after every mouthful with a handkerchief. He would say with every mouthful: "Alhamdulillah" and "Bismillah" Then he said to me: Eating and praising [Allah] is better than eating silent. [مسائل الإمام أحمد بن حنبل (2/133)]

Ruling if the day of Eid coincides with the day of Jumu’ah - If the day of Eid coincides with the day of Jumu’ah, it's permissible to suffice with just the Eid Salah. - It is recommended to attend both the Eid prayer and the Jumu’ah Salah. - Whoever misses the Eid Salah and only catches the Eid Khutbah must attend the Jumuah Salah. - The Dhuhr Salah in Jama’ah (congregation) is still obligatory. If there is no Jama’ah at his location he can pray individually. - This ruling does not include the Imam. The Imam must establish the Jum’uah prayer in the Masjid regardless. So if 40 people are present he should give the Khutbah and if the number of attendees is less than 40 he should pray Dhuhr in Jama’ah. - The concession of the one not attending the Jum’uah Salah is like the concession of the sick person. It's not obligatory for them to attend the Jum’uah Salah but if they are present in the Masjid at the time of the Khutbah, it becomes obligatory for them to pray the Jum’uah Salah. - Evidence: Narrated Abu Hurayrah: The Prophet (ﷺ) said: Two festivals ('Eid and Friday) have synchronised on this day. If anyone does not want to offer the Friday prayer, the Eid prayer is sufficient for him. But we shall offer the Friday prayer. [Abu Dawud 1073] This opinion is from the Mufradat of the Hanbali Madhab (specific to the Madhab) and it is the opinion of many of the Sahabah such as Umar, Uthman and Ali (رضي الله عنهم).

The 10 days of Dhul Hijjah - Shaykh Abdus Salam Ash-Shuwa’yr حفظه الله ورعاه

The Permissibility of Gifting the Reward of Righteous Deeds to Living and Deceased Muslims Shaykh Al-Buhuti (رحمه الله) said: "Every pious deed performed by a Muslim, if he dedicates its reward (all of it or some of it, such as half, a third, or a quarter) to another Muslim, whether living or deceased, it is permissible and the benefits reach the one it is intended for. This is because the reward reaches him, even if it is the Prophet ﷺ. Al-Majd (the Grandfather of Shaykh Al-Islam Ibn Taymiyyah) رحمهما الله mentioned that every act of pleasing to Allah, whether voluntary or obligatory, regardless of whether it allows someone else to do it on your behalf, like Hajj or fasting a vowed fast, or doesn’t allow for that, like Salah, or things like Du‘a, seeking forgiveness, giving Sadaqah, freeing a slave, offering a sacrifice, paying off a debt, fasting, reciting Qur’an, and similar acts, *all of them* can have their reward gifted. Imam Ahmad رحمه الله said: “The deceased receives all forms of good, based on the transmitted texts that mention it and because the Muslims, in every land, gather and recite (Qur’an) and gift its reward to their deceased and there is no objection, thus it is considered an Ijma’.” [Kash-Shaf al-Qina‘ (4/431)]

Grey Hair in the Hanbali Madhab It is Makruh (disliked) to pluck white or grey hair in the Hanbali Madhab, this applies to both the face and the head. Some of the Hanabilah even state that it could be Haram, as it is Haram to pluck facial hair. This is because it is narrated in a Hadith that: “The white hair is the light of a Muslim.” However, Ibn Aqeel رحمه الله, in his book Fusūl Fil-Adab Wa Makārim Al-Akhlāq, also mentions that white hair is a sign of death. Allah says: وَجَاۤءَكُمُ ٱلنَّذِیرُۖ ﴿٣٧﴾ “…And the warner had come to you…” [Sūrah Fāṭir: 35:37] ‘Ikrimah (رضي الله عنه) said that this part of the verse refers to white hair. Also, in a report: “No hair turns white except that it says to its sister: Prepare yourself, for death has drawn near.” White/grey hair warning a person of his death reduces his attachment to worldly hopes, encourages him to do righteous deeds, abandon sins, and makes a person more dignified. [Sharh Fusul Fil-Adāb]

The number of Washes required to remove najaasah in the Hanbali Madhab according to the type of Najaasah.

In the Madhab it is permissible for an Imam, Munfarid and Ma’mum to ask Allah and seek refuge with Him during Fardh and Nawāfil Salah when passing a verse of mercy or punishment. This is based on the Hadith of Hudhayfah in Sahih Muslim (see pictures attached) [Al-Muntaha & Kash-Shaf Al-Qina’] Note: He should lower his voice when he does this

Abdullah Ibn Ahmad رحمه الله said: رأيت أبي إذا كان ريح أو ظلمة أو أمر يفزع الناس منه يفزع إلى الصلاة كثيرا والدعاء حتى ينجلي ذلك I used to see my father hasten towards praying and making Du’a in abundance, whenever strong winds, darkness, or any matter that frightened the people came, until that matter was lifted. [مسائل أحمد بن حنبل -٣٣]

Imām Ahmad رحمه الله said: العلم لا يعدله شيئ لمن صحت نيته There is nothing equivalent to knowledge for the one who rectifies his intention. So his students asked, O Abu Abdillah, how can one rectify his intention? He responded, ينوي رفع الجهل عن نفسه و عن غيره By intending to lift ignorance from himself and those around him. [Al-Adāb Ash-Shar’iyyah 2/45]

Shaykh Al-Islam Ibn Taymiyyah رحمه الله said: وأما أقوال الصحابة فإن انتشرت ولم تنكر في زمانهم فهي حجة عند جماهير العلماء. As for the statements of the Sahabah, if they became widespread and were not rejected during their time, then they are a Hujjah (proof) according to the Majority of Scholars. [Majmu’ Al-Fatawa] Note: This is also the Mu’tamad of the Madhab

There are 14 Sujud At-Tilawah in the Qur’an; ·       Surah Al-A'raf ·       Surah Al-Ra'd ·       Surah Al-Nahl ·       Surah Al-Isra ·       Surah Maryam ·       Surah Hajj (there are 2) ·       Surah Al-Furqan ·       Surah Al-Naml ·       Surah As-Sajdah ·       Surah Al-Fussilat ·       Surah Al-Najm ·       Surah Al-Inshiqaq ·       Surah Al-'Alaq As Ibn Qudamah رحمه الله states in Al-Mughnī: ولا يسجد للشكر وهو في الصلاة، لأن سبب السجدة ليس منها، فإن فعل بطلت صلاته، إلا أن يكون ناسيا أو جاهلا بتحريم ذلك One should not perform the prostration of gratitude (Sajda al-Shukr) whilst in Salah, because the reason for the prostration is not part of the prayer. If he does so, his Salah is invalid, unless he does it out of forgetfulness or he is ignorant of its prohibition. He also says: فأما سجدة (ص) إذا سجدها في الصلاة وقلنا: ليست من العزائم، فيحتمل أن تبطل، لأنها سجدة شكر As for the Sajdah (of Surah As-Saad) if it is performed in Salah, we say it is not from the Aza’im (Surah’s that contain Ayah’s of Sajdah At-Tilawah), so it is possible the Salah is invalid, because it is Sajda Ash-Shukr. This is the Mu’tamad of the Madhab and the opinion of Ibn ‘Abbas, Ibn Mas’ūd and others. Note: Sheikh Al-Quaymi mentions that if a Hanbali Ma’mum follows a Shafi’i Imam for the 15th Sajdah then it is fine (providing the Shafi’is consider it Sajdah At-Tilawah)

Ibn Muflih رحمه الله states in Al-Adāb Ash-Shar’iyyah: أمّا القرآن ‏فهو أعظم شفاء وأكثرُ دواء، ‏نسأل الله سُبْحانهُ أن يجعلنا ‏من أهله بفضله ورحمته “As for the Qur’an, it is the greatest healing and (from) the most abundant of cures. We ask Allah, Glorified be He, to make us among its people by His grace and mercy.”