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Ameen ❤

Ameern ameen😢

Forbidden prayer times are: 1- From dawn until the sun has risen to the height of a spear; 2- When it is directly overhead at noon until it has passed its zenith; and 3- From ‘Asr prayer until the sun has set completely.

There are times when it is forbidden to pray. They are as follows: From dawn until sunrise From sunrise until the sun has risen to the height of a spear above the horizon; nowadays this is regarded as equivalent to twelve minutes after sunrise, but to be on the safe side one should make it a quarter of an hour. When the sun is overhead at noon, until it has passed its zenith From ‘Asr prayer until sunset When the sun starts to set until it is completely set These times may be summed up more briefly as follows: From dawn until the sun has risen to the height of a spear When it is directly overhead at noon until it has passed its zenith From ‘Asr prayer until the sun has set completely. When we say from dawn, we mean that one should not offer voluntary prayers after the adhan of Fajr except the Sunnah of Fajr . This is the view of the Hanbalis. The Shafi’is are of the view that the prohibition has to do with Fajr prayer itself, so it is not forbidden to offer voluntary prayers between the adhan and iqamah , rather it is forbidden to offer voluntary prayers after offering the obligatory prayer of Fajr. This is the more correct view, but one should not offer any voluntary prayer after dawn apart from the two Sunnah rak’ahs of Fajr. The Prophet (peace and blessings of Allah be upon him) only prayed two brief rak’ahs after dawn had broken. (See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymin, 4/160) This is indicated by the report narrated by al-Bukhari (547) and Muslim (1367) from Ibn ‘Abbas, who said: Some trustworthy men bore witness in my presence, the most trustworthy of whom in my view was ‘Umar, that the Prophet (peace and blessings of Allah be upon him) forbade praying after Fajr until the sun had risen and after ‘Asr until the sun had set.” Al-Bukhari (548) and Muslim (1371) narrated that Ibn ‘Umar said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “When the top edge of the sun has risen, then delay praying until it has risen above the horizon, and when the lower part of the sun has set, delay praying until it is fully set.” Al-Bukhari (551) narrated that Abu Sa’id al-Khudri said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “There is no prayer after Fajr until the sun has risen fully, and no prayer after ‘Asr until the sun has set.” Muslim (1373) narrated that ‘Uqbah ibn ‘Amir al-Juhani said: “There are three times at which the Messenger of Allah (peace and blessings of Allah be upon him) forbade us to pray or to bury our dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at midday until it has passed its zenith, and when the sun starts to set until it has fully set.”

Shirk karna pe konsa ijma hai 🤡???

@@shiningalpha_ bah khuda agar shirk tumhay pata ho ga Kay hai Agar sabit karnay pay aavo toh sulfi molviyoo ko mushrik sabit karo ga...

@@OWAISLONE786 haan sabit karoonga 😅

You know more than Ibn Abbas R.A ? Allah says in Surah Luqman (interpretation of the meaning): “And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allah…” [Luqman 31:6] The scholar of the ummah, Ibn 'Abbas (may Allah be pleased with him) said: this means singing . Mujahid (may Allah have mercy on him) said: this means playing the drum (tabl). (Tafsir al-Tabari, 21/40) Al-Hasan al-Basri (may Allah have mercy on him) said: this ayah was revealed concerning singing and musical instruments (lit. woodwind instruments). (Tafsir Ibn Kathir, 3/451) Al-Sa’di (may Allah have mercy on him) said: this includes all manner of haram speech, all idle talk and falsehood, and all nonsense that encourages kufr and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytan; and musical instruments which are of no spiritual or worldly benefit. (Tafsir al-Sa’di, 6/150) Ibn al-Qayyim (may Allah have mercy on him) said: “The interpretation of the Sahabah and Tabi'in, that ‘idle talk’ refers to singing, is sufficient. This was reported with sahih isnad from Ibn 'Abbas and Ibn Mas’ud. Abu’l-Sahba said: I asked Ibn Mas’ud about the ayah (interpretation of the meaning), ‘“And of mankind is he who purchases idle talks’ [Luqman 31:6]. He said: By Allah, besides Whom there is no other god, this means singing - and he repeated it three times. It was also reported with a sahih isnad from Ibn ‘Umar (may Allah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Harith used to tell to the people of Makkah to distract them from the Quran. Both of them are idle talk. Hence Ibn 'Abbas said: “Idle talk” is falsehood and singing. Some of the Sahabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zina and makes hypocrisy grow (in the heart); it is the trap of the Shaytan, and it clouds the mind. The way in which it blocks people from the Quran is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The ayat condemn replacing the Quran with idle talk in order to mislead (men) from the path of Allah without knowledge and taking it as a joke, because when an ayah of the Quran is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kafirs and if some of it happens to singers and those who listen to them, they both have a share of this blame.” (Ighathat al-Lahfan, 1/258-259) Allah says (interpretation of the meaning): “[Allah said to Iblis:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allah's disobedience)…” [al-Isra 17:64] It was narrated that Mujahid (may Allah have mercy on him) said: “And befool them gradually those whom you can among them with your voice” - his voice [the voice of Iblis/Shaytan] is singing and falsehood. Ibn al-Qayyim (may Allah have mercy on him) said: “This idafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same ayah]. Everyone who speaks in any way that is not obedient to Allah, everyone who blows into a flute or other woodwind instrument, or who plays any haram kind of drum, this is the voice of the Shaytan. Everyone who walks to commit some act of disobedience towards Allah is part of his [the Shaytan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Hatim narrated from Ibn ‘Abbas: his infantry is everyone who walks to disobey Allah.” (Ighathat al-Lahfan). Allah says (interpretation of the meaning): “Do you then wonder at this recitation (the Quran)? And you laugh at it and weep not, Wasting your (precious) lifetime in pastime and amusements (singing)” [al-Najm 53:59-61] ‘Ikrimah (may Allah have mercy on him) said: it was narrated from Ibn ‘Abbas that al-sumud [verbal noun from samidun, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lana” [‘sing for us’ - from the same root as samidun/sumud] meaning “ghaniy” [sing]. And he said (may Allah have mercy on him): When they [the kuffar] heard the Quran, they would sing, then this ayah was revealed. Ibn Kathir (may Allah have mercy on him) said: “Allah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” - Sufyan al-Thawri said, narrating from his father from Ibn 'Abbas: (this means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]. This was also the view of ‘Ikrimah.” (Tafsir Ibn Kathir) Abu Umamah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haram. Concerning such things as this the ayah was revealed (interpretation of the meaning): {And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allah…} [Luqman 31:6].” (Hasan hadith) The Messenger of Allah (peace and blessings of Allah be upon him) said: “Among my ummah there will certainly be people who permit zina, silk, alcohol and musical instruments…” (Narrated by al-Bukhari ta’liqan, no. 5590; narrated as mawsul by al-Tabarani and al-Bayhaqi. See al-Silsilah al-Sahihah by al-Albani, 91)

Ibn al-Qayyim (may Allah have mercy on him) said: This is a sahih hadith narrated by al-Bukhari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzum. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name. This hadith indicates in two ways that musical instruments and enjoyment of listening to music are haram. The first is the fact that the Prophet (peace and blessings of Allah be upon him) said: “[they] permit” which clearly indicates that the things mentioned, including musical instruments, are haram according to shari’ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haram, i.e., zina and alcohol: if they (musical instruments) were not haram, why would they be mentioned alongside these things? (adapted from al-Silsilah al-Sahihah by al-Albani, 1/140-141) Shaykh al-Islam (Ibn Taymiyah) (may Allah have mercy on him) said: This hadith indicates that ma’azif are haram, and ma’azif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments. (al-Majmu’, 11/535). Ibn al-Qayyim (may Allah have mercy on him) said: And concerning the same topic similar comments were narrated from Sahl ibn Sa’d al-Sa’idi, ‘Imran ibn Husayn, ‘Abd-Allah ibn ‘Amr, ‘Abd-Allah ibn 'Abbas, Abu Hurayrah, Abu Umamah al-Bahili, ‘Aishah Umm al-Mu’minin, ‘Ali ibn Abi Talib, Anas ibn Malik, ‘Abd al-Rahman ibn Sabit and al-Ghazi ibn Rabi'ah. Then he mentioned it in Ighathat al-Lahfan, and it indicates that they (musical instruments) are haram. It was narrated that Nafi’ (may Allah have mercy on him) said: Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, O Nafi’, can you hear anything? I said, No. So he took his fingers away from his ears and said: I was with the Prophet (peace and blessings of Allah be upon him) and he heard something like this, and he did the same thing. (Sahih Abi Dawud). Some insignificant person said that this hadith does not prove that musical instruments are haram, because if that were so, the Messenger of Allah (peace and blessings of Allah be upon him) would have instructed Ibn ‘Umar (may Allah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Nafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allah have mercy on him) said: Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Quran will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter. (al-Majmu’, 10/78). Ibn Qudamah al-Maqdisi (may Allah have mercy on him) said: the listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity. (al-Mughni, 10/173) (Even though the hearing referred to in the comments of the two imams is makruh, it was permitted because of necessity, as we will see below in the comments of Imam Malik (may Allah have mercy on him). And Allah knows best).

It was narrated from Abu Malik Ash’ari that the Messenger of Allah (ﷺ) said: “People among my nation will drink wine, calling it by another name, and musical instruments will be played for them and singing girls (will sing for them). Allah will cause the earth to swallow them up, and will turn them into monkeys and pigs.” Sunan Ibn Majah 4020