Meaning of the hadeeth “Whoever sells a house or piece of land and does not put its price into something similar, will not be blessed therein”

It was narrated from the Prophet (blessings and peace of Allah be upon him) that he said: “Whoever sells a house or piece of land then does not put its price into something similar, will not be blessed therein.” Shaykh al-Albaani (may Allah have mercy on him) classed it as saheeh. I would like to know more about the meaning of the hadeeth, including what is meant by the words “it will never be blessed for him” and what is meant by “putting its price into something similar.” Does that only refer to buying another house or could it also include building another house or developing another piece of land? Can we not interpret the hadeeth as meaning that it is haraam to use the price of land except to buy other land or to build a house on other land or to develop other land?.

Praise be to Allaah.

The hadeeth referred to was narrated by Imam Ahmad (17990) and Ibn Maajah (2481) from Sa‘eed ibn Hurayth (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever sells a house or piece of land then does not put its price into something similar deserves not to be blessed therein.”

Ibn Maajah (2482) narrated that Hudhayfah ibn al-Yamaan (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever sells a house and does not put its price into something similar will not be blessed therein.”

This hadeeth was classed as hasan by Shaykh al-Albaani (may Allah have mercy on him) in as-Silsilah as-Saheehah, 5/326, when all its isnaads and corroborating reports are taken together.  Continue reading

Meaning of maa’ilaat mumeelaat

What is the meaning of the words of the Prophet (peace and blessings of Allaah be upon him) in the hadeeth, “maa’ilaat mumeelaat”?.

Praise be to Allaah.

This is a saheeh hadeeth which was narrated by Muslim in his Saheeh from the Prophet (peace and blessings of Allaah be upon him) who said: “There are two types of the people of Hell whom I have not seen: men in whose hands are whips like the tails of cattle, with which they beat the people, and women who are clothed yet naked, maa’ilaat mumeelaat, with their heads like the humps of camels, tilted to one side. They will not enter Paradise nor even smell its fragrance.” This is a stern warning to beware of the things referred to.

The men in whose hands are whips like the tails of cattle are those who beat the people unjustly, like police and others, whether that is done by order of the state or otherwise. The state is only to be obeyed with regard to matters that are right and proper. The Prophet (peace and blessings of Allaah be upon him) said: “Obedience is only with regard to what is right and proper.” And he (peace and blessings of Allaah be upon him) said: “There is no obedience to any created being if it involves disobedience towards the Creator.”  Continue reading

What is the meaning of Allaah’s name al-Quddoos?

What is the meaning of Allaah’s name al-Quddoos (the Holy)?

Praise be to Allaah.

Al-Quddoos (the Holy) is the One Who is Blessed and Pure, who is exalted above all impurity. It was said that the angels sanctify Him and He, may He be exalted, is the One Who is praised for His virtues and goodness.

Allaah is al-Quddoos because He is far above having any opposites, rivals, partner or son. He is described as being perfect, and is far above having any faults or shortcomings at all. He is far above anything being near Him or like Him in any aspect of His perfection. Ibn Jareer said:

“Taqdees (sanctification) is purification and veneration… Quddoos… purity and veneration are for Him, hence land may be described as ard muqaddasah or holy land, meaning that it is pure. When the angels say ‘Nuqaddisu laka (we sanctify You)’ it means we attribute to You Your attributes of being pure and free of all impurities and of all that the people of kufr attribute to You. It was said that the angels’ sanctification of their Lord is their prayer (salaah). Then he mentioned some of the comments of the mufassireen, who said that taqdees (sanctification) may mean prayer, veneration, glorification, magnification or obedience. Salaah and veneration come back to purification because they declare Him to be pure and free from all that the people of kufr attribute to Him.

Ibn al-Qayyim said:

One of His attributes is the Holy, declaring Him to be above all imperfection and glorifying the Most Merciful Continue reading

Meaning of “Hajj is ‘Arafah”

What is the meaning of the words of the Messenger (blessings and peace of Allah be upon him): “Hajj is ‘Arafah”?.

Praise be to Allaah.

What is meant by the words of the Prophet (blessings and peace of Allah be upon him), “Hajj is ‘Arafah” is that in Hajj it is essential to stand in ‘Arafah. Whoever does not stand in ‘Arafah has missed out on Hajj. It does not mean that the one who stands in ‘Arafah no longer has to do any of the actions of Hajj, according to scholarly consensus, because if a person stands in ‘Arafah, he still has to do some actions of Hajj, such as staying overnight in Muzdalifah, tawaaf al-ifaadah, sa‘i between as-Safa and al-Marwah, stoning the Jamaraat and staying overnight in Mina. Rather what is meant is that standing in ‘Arafah is an essential part of Hajj and if he does not stand in ‘Arafah then there is no Hajj for him. Hence the scholars said: Whoever misses the standing (in ‘Arafah) has missed Hajj. End quote.  Continue reading

Meaning of the verse “Whoever hastens to leave in two days”

My question is about hastening to leave during Hajj. Why does the one who hastens leave depart on the twelfth (of Dhu’l-Hijjah) and the one who stays departs on the thirteenth, when Allaah says “Whoever hastens to leave in two days” [al-Baqarah 2:203]? Wouldn’t that mean that the one who hastens would leave on the eleventh?.

Praise be to Allaah.

The meaning of the verse is one who hastens to leave within two days of the days of al-Tashreeq, which are the eleventh, twelfth and thirteenth. So hastening to leave means leaving on the twelfth. Perhaps the questioner assumed that that first day was the day of Eid, but this is incorrect.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

I would like to alert our brother pilgrims to this mistake, because many pilgrims assume that what is meant by the verse “Whoever hastens to leave in two days” [al-Baqarah 2:203 – interpretation of the meaning] is leaving on the eleventh, so they count the two days as the day of Eid and the eleventh of Dhu’l-Hijjah. But this is not the case, rather this is a misunderstanding, because Allaah says (interpretation of the meaning):

“And remember Allaah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him”

[al-Baqarah 2:203]

The appointed days are the days of al-Tashreeq, and the first of the days of al-Tashreeq is the eleventh. Based on this, the phrase “whoever hastens to leave in two days” means in two days of the days of al-Tashreeq, which is the twelfth. So people should make sure that they understand this matter correctly, so that they will not make mistakes.

Fataawa Arkaan al-Islam, p. 566. Continue reading

The meaning of the aayah “then complete your Sawm (fast) till the nightfall”

I was wondering when I read in the quran in sura albaqara in verse 187 that allah say ” and continue your fasting until the night ” and most of us break our fast and the mughrib time . could u explian this situation forme please.

Praise be to Allaah.

There is no contradiction between this aayah and the fact that the fast is broken after the sun sets, because night begins when the sun sets. The beginning of the night is sunset, and the end of the night is when dawn comes. Hence the Prophet (peace and blessings of Allaah be upon him) said: “When night comes, and day ends, and the sun has set, then let the fasting person break his fast.” What the hadeeth means is that when the sun has set, night has begun and day has ended, and at that time it becomes permissible for the fasting person to break his fast. See Sharh Muslim by al-Nawawi (7/209).

And Allaah knows best. May Allaah bless our Prophet Muhammad. Continue reading

The meaning of the hadeeth “It is not an act of righteousness to fast when travelling”

I know that the Prophet (peace and blessings of Allaah be upon him) said, “It is not an act of righteousness to fast when travelling.” Does this mean that it is not right for a traveller to fast?.

Praise be to Allaah.

Firstly, we have already stated in the answer to question no. 20165 that fasting whilst travelling may fall into three categories:

1 – If fasting does not cause hardship, then it is preferable to fast.

2 – If fasting causes hardship, then it is better to break one’s fast.

3 – If a person will be harmed by fasting or there is the fear that he may die, then fasting becomes haraam and he has to break his fast.

We have also quoted evidence from the Sunnah concerning that.   Continue reading

Will an adulterer be deprived of al-hoor al-‘ayn? What is the meaning of the hadeeth “Whoever commits adultery, the same will be done to him (i.e., his womenfolk)”?

If a man commits zina then repents, will he be deprived of al-hoor al-‘ayn in the Hereafter? And what is the meaning of the phrase “the same will be done to him (i.e., his womenfolk), even within the walls of his house?” If that refers to his mahrams.

Praise be to Allaah.

If an adulterer or anyone else who has committed a sin repents sincerely, Allaah will accept his repentance and expiate for his bad deeds, as is indicated by a great deal of evidence in the Qur’aan and Sunnah. For example, Allaah says (interpretation of the meaning):

“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful”
[al-Zumar 39:53]

Indeed, if his repentance is good, his bad deeds may be replaced with good, by the immense grace and mercy of Allaah, as Allaah says (interpretation of the meaning):

“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.

The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;

Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds, and Allaah is Oft-Forgiving, Most Merciful”

[al-Furqaan 25:68-70]

What is implied by the forgiveness of Allaah and His acceptance of repentance is that He will not punish him.  Continue reading

The obligation to make the rows straight in prayer and the meaning thereof

Is straightening the rows in congregational prayers obligatory in the sense that the worshippers are sinning if they do not make their rows straight?.

Praise be to Allaah.

Firstly:

Islam pays a great deal of attention to the rows of worshippers, as it has enjoined straightening the rows and speaks clearly of the virtue and importance of straightening them.

It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Straighten your rows, for straightening the rows is part of perfecting prayer.” Narrated by al-Bukhaari, 690; Muslim, 433. According to another report narrated by al-Bukhaari (723): “Straighten your rows, for straightening the rows is part of establishing prayer.”

It was narrated that Abu Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to touch our shoulders when we were praying and he would say: “Make the rows straight and do not differ, lest your hearts differ.” Narrated by Muslim, 432.

It was narrated that al-Nu’maan ibn Basheer (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to straighten our rows, as if he was straightening the shaft of an arrow, until he saw that we had learned it. Then he came out one day and was about to say the takbeer, when he noticed a man whose chest was sticking out from the row. He said: “Slaves of Allaah! Make your rows straight or Allaah will cause discord among you.” Narrated by al-Bukhaari, 717; Muslim, 436. Continue reading

Ruling on a person touching the Qur’aan without wudoo’, and the meaning of the hadeeth, “The believer is never impure”

i would like to know if it is haram to hold and recite the quran (which does not include any translation or comments) without having ablution. Because, i have heard a hadith where the prophet (saw) said: a believer is always pure even in the state of janaba.

Praise be to Allaah.

Shaykh ‘Abd al-‘Azeez ibn Baaz was asked a similar question, and he said:

It is not permissible for a Muslim to touch the Qur’aan when he does not have wudoo, according to the majority of scholars. This is the view of the four imaams (may Allaah be pleased with them), and this was the view expressed in the fatwas of the Companions of the Prophet (peace and blessings of Allaah be upon him). A saheeh hadeeth concerning that has been narrated from ‘Amr ibn Hazm (may Allaah be pleased with him), stating that the Prophet (peace and blessings of Allaah be upon him) wrote to the people of Yemen: “No one should touch the Qur’aan except one who is taahir (pure).” This is a jayyid hadeeth which has a number of other isnaads which strengthen it. Hence it is known that it not permissible to touch the Qur’aan except in a state of purity from both major and minor impurity. The same applies to moving it from place to place, if the person who is moving it is not taahir. But if he touches it or moves it with something in between, such as picking it up in a wrapper, then it is OK. But if he touches it directly when he is not taahir, this is not permitted according to the saheeh view of the majority of scholars, for the reasons stated above. With regard to reciting it, it is OK for him to recite it from memory when he is without wudoo’, or for him to read it if the Qur’aan is held by someone who asks him to correct or prompt him.

But the person who is junub, i.e., in a state of major impurity, should not recite Qur’aan, because it was narrated from the Prophet (peace and blessings of Allaah be upon him) that nothing ever kept him from reciting Qur’aan except for janaabah (major impurity). Ahmad narrated with a saheeh isnaad from ‘Ali (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) came out from the toilet and recited something from the Qur’aan. He said, “This is for the one who is not junub; but the one who is junub should not do this, not even one aayah.” Continue reading