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rasheed gonzales

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About rasheed gonzales

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    the infamous...

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    toronto, canada.
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    the religion of al-islam and seeking its knowledge. family & friends. freeride mountainbiking.
  1. Making Sujud After Reading Certain Surahs

    Sujood at-Tilaawah al-Wajeez fee Fiqh as-Sunnah wal-Kitaab al-‘Azeez By: ash-Shaikh ‘Abdul-‘Adheem bin Badawee Translated by: Aboo Ishaaq Rasheed Gonzales (for QSS(contact admin if its a beneficial link)) In the Name of Allah, the Most Merciful, the Compassionate. The Prostration of Recitation (Sujood at-Tilaawah): In al-Muhallaa (105/5), (106/5), Ibn Hazm said, “In the Qu’ran are fourteen [places of] prostration, the first of them is at the end of the recitation of Soorah al-A’raaf, then in ar-Ra’d, then in an-Nahl, then in ‘Glory be...’ (al-Israa’), then in ‘Kaaf-haa-yaa-‘ain-saad...’ (Maryam), then in al-Hajj at the beginning, and close to its end is not a [place of] prostration, then in al-Furqaan, then in an-Naml, then in ‘Alif-laam-meem, revelation...’ (as-Sajdah), then in Saad, then in ‘Haa-meem...’ Fussilat, then in ‘By the Star...’ (an-Najm) at its end, then in ‘When the sky burst open...’ (al-Inshiqaaq) with His statement, exalted is He, ‘they do not prostrate...’, then in ‘Read! In the Name of your Lord...’ (al-‘Alaq) at its end.� The Ruling of the Prostration: He (Ibn Hazm) said, “The prostration is not obligatory (fard), but it is surplus (fadl – i.e., supererogatory), one prostrates for it in the obligatory prayer and the voluntary, and in other than the prayer, during every time, with the rising of the sun, its setting and its standing (i.e, it’s zenith), towards the qiblah and towards other than the qiblah, with purification (tahaarah) or without purification.� I (ash-Shaikh ‘Abdul-‘Adheem) said: As for its being of surplus and not obligatory, then it is because the Prophet r read “By the star...� then prostrated at it.[1] And Zaid bin Thaabit read it to him and he did not prostrate at it.[2] For clarification of the permissibility. Just as al-Haafidh [ibn Hajar] mentioned it in al-Fath (555/2), Ibn Hazm said (111/5), “And as for its prostration without ablution (wudoo’) and towards other than the qiblah, how is it not possible, for certainly, it is not a prayer. Surely, he u said, “The prayer of night and day is two by two.�[3] So whatever is less than two rak’ahs, then it is not prayer, except that a text comes with that it is prayer; such as the rak’ah of fear, witr, and the janaazah prayer. And there is no text in that the prostration of recitation is a prayer.� Its Virtue: From Abee Hurairah who said, “Allah’s messenger r said: when the son of Adam reads the prostration [verse] then prostrates, the devil withdraws crying saying ‘O woe is him! He was ordered with prostration so he prostrated. So for him is paradise. And I was ordered with prostration and I disobeyed. So for me is the fire.’�[4] What One Says When He Prostrates: From ‘Aa’ishah z who said: Allah’s messenger r used to say in the prostration of the Qur’an at night, he says in the prostration several times: “sajada wajhee lilladhee khalaqahu wa shaqqa sam’ahu wa basarahu bi hawlihi wa quwwatihi – my face prostrated to the One who created it and opened up its hearing and its sight with His might and His strength.�[5] From ‘Alee that the Prophet r when he prostrated, he used to say, “Allahumma laka sajadtu wa bika amantu wa laka aslamtu, anta rabbee sajada wajhee lilladhee shaqqa sam’ahu wa basarahu tabaarakallahu ahsan al-khaaliqeen – O Allah, to You I prostrated, and in You I believed and to You I submitted. You are my Lord, my face prostrated to the One who opened up its hearing and its sight, blessed is Allah, the best of the creators.�[6] From Ibn ‘Abbaas who said: I was with the Prophet r when a man came to him. He said, “Indeed, I saw yesterday what the sleeping person sees. It was as if I was prayering towards the root of a tree. I read the prostration [verse] and prostrated. Then the tree prostrated for my prostration and I heard it say: “Allahummahtut ‘annee bi maa wizraa. waktub lee bihaa ajraa. waj’alhaa lee ‘indaka dhukhraa – O Allah, diminish from me by it, a sin. Write for me by it, a reward. Make it for me with you, a treasure.� Ibn ‘Abbaas said: Then I saw the Prophet r read the prostration [verse] and prostrate. I heard him say in his prostration like that which the man informed him of the tree’s statement.[7] -------------------------------------------------------------------------------- [1] Agreed upon. al-Bukhaaree (1070/553/2), Muslim (576/405/1), Aboo Daawud (1393/282/4) and an-Nasaa’ee (160/2). [2] Agreed upon. al-Bukhaaree (1073/554/2), Muslim (577/406/1), an-Nasaa’ee (160/2), Aboo Daawud (1391/280/4) and at-Tirmidhee (573/44/2). [3] Authentic (saheeh). [saheeh Abee Daawud (1151)] Aboo Daawud (1281/173/4), at-Tirmidhee (594/54/2), Ibn Maajah (1322/419/1) and an-Nasaa’ee (227/3). [4] Authentic. [Mukhtasir Saheeh Muslim (369)] Muslim (81/87/1). [5] Authentic. [saheeh Abee Daawud (1255)] Aboo Daawud (1401/289/4), at-Tirmidhee (577/47/5) and an-Nasaa’ee (222/2). [6] Authentic. [saheeh Ibn Maajah (866)], Muslim (771/534/1), Ibn Maajah (1054/335/1) Aboo Daawud (736/463/2) and at-Tirmidhee (3481/149/5). [7] Authentic. [saheeh Ibn Maajah (875)], at-Tirmidhee (576/46/2) and Ibn Maajah (1053/334/1).
  2. Refutation Of The Ashari/Asharee/Ash'aree Aqeedah

    The Exact Meaning of The Muhkam and The Muttashaabih The scholars of 'uloom al-Qur`aan have differed over the exact meaning of muhkam and muttashaabih. As-Suyooti lists almost twenty opinions concerning this issue alone. [9] However, in reality, almost all of the definitions that as-Suyooti quotes have a similar meaning. Az-Zarqaani states, "If we look as these various opinions, we do not really find contradictions or discrepancies between them, but rather we see that they are all similar and close in meaning." [10] Some of the meanings that as-Suyooti quotes are: 1) The muhkam is that which is clear in and of itself, in contrast to the muttashaabih. 2) The muhkam are the verses whose meaning is understood, whereas the muttashaabih are those verses whose meaning is not understood. 3) The muhkam is that which can only hold one valid meaning, whereas the muttashaabih has many. 4) The muhkam can be understood by itself, whereas the muttashaabih must be understood in light of other verses. 5) The muhkam does not need any interpretation in order for it to be understood, whereas the muttashaabih needs interpretation. As can be seen, the various definitions have the same theme: the muhkam verses are those verses that are clear in meaning, and cannot be distorted or misunderstood, whereas the muttashaabih verses are those verses that are not clear in meaning by themselves, and in order to properly understand the muttashaabih verses, it is necessary to look at them in light of the muhkam verses. The Prophet (sulAllahu ‘alayhi wassalaam) once recited this verse and then said, "So when you see those who follow the muttashaabih of the Qur`aan, then these are the ones whom Allaah has mentioned, so beware of them." [11] In this hadeeth, the Prophet (sulAllahu ‘alayhi wassalaam) warns Muslims against those people who follow the muttashaabih without properly understanding them in light of the muhkam. The phrase, '...follow the muttashaabih..' implies that these people who are being warned against take only the muttashabih verses, and interpret them according to their desires. Therefore, those people who interpret the muttashaabih verses in light of the muhkam verses are not blameworthy. The proof for this is the statement of Ibn 'Abbaas quoted above, who, after reciting this verse, said, "I am of those well-grounded in knowledge, who know the meaning (of the muttashaabih)." [12] This shows that the correct interpretation the muttashaabih is possible, and there is no harm if one is qualified to do so. What is blameworthy is the improper interpretation of the muttashaabih. In conclusion, Allaah has called the whole Qur`aan muhkam, meaning that it is a clear source of guidance and a criterion between good and evil; He has also called the whole Qur`aan muttashaabih, meaning that its verses are similar to one another in beauty and aid one another in meaning; and, finally, He has called part of it muhkam and part muttashaabih, meaning that part of the Qur`aan is clear and not open to distortion, and part of it is unclear and open to distortion by those 'who have a deviation in their hearts.' The portion that is muhkam forms the foundation of the Book, meaning that it comprises all the moral and social laws that mankind needs for its guidance. The muttashaabih portion of the Qur`aan is clear in its meaning to 'those well grounded in knowledge,' and it is necessary to understand these muttashaabih portions in light of the muhkam ones. The actuality of the muttashaabih verses, however, are known only to Allaah. ------------------------------- Footnotes: [9] Ibid. v. 2, p. 3-7. [10] Az-Zarqaanee, v. 2, p. 295. [11] Narrated by al-Bukhaaree. [12] As-Suyootee, v. 2, p. 4.
  3. Refutation Of The Ashari/Asharee/Ash'aree Aqeedah

    The Qur'aan as Muhkam and Muttashaabih On occasion, Allaah calls the entire Qur`aan muhkam. For example, He said, "Alif-Laam-Raa. These are the verses from the hakeem Book,� (10:1) and, "Alif-Laam-Raa. (This is a) Book the verses whereof are Perfected (Ar. uhkimath)...� (11:1) In these verses, Allaah is saying that the whole Qur`aan is a clear, perfect Book which acts as a Criterion between good and evil. Imaam at-Tabaree (d. 310 A.H.) said, "Allaah has protected (ahkama) His verses from any evil entering it, or any flaw, or any falsehood. Then, He set it forth with commands and prohibitions. This is because to ihkaam something means to better it and protect it." [4] As Allaah says of the Qur`aan, "Falsehood cannot come to it from before it or from behind it, (it is) sent down by the All-Wise, Worthy of Praise" (41:42). On other occasions, Allaah calls the entire Qur`aan muttashaabih: "Allaah has sent down the best statements, a Book that is muttashaabih, oft-recited..." (39:23). The meaning of muttashaabih in this verse is that the verses of the Qur`aan resemble and complement one another in their eloquence and beauty, and in their beliefs and laws, so that there are not contradictions or differences in them. In one verse in the Qur`aan, however, Allaah describes the Qur`aan as being part muhkam and part muttashaabih. The verse in question is, "He (Allaah) is the one who has sent down to you (O Muhammad) the Book. In it are verses that are muhkam - they are the foundation of the Book - and others are muttashaabih. So as for those who have a deviation in their hearts, they follow that which is muttashaabih, seeking to cause confusion and chaos, and seeking for its ta`weel. But none knows its ta`weel except Allaah, and those well grounded in knowledge; they say, 'We believe in it, all of it (both the muhkam and muttashaabih) is from our Lord. And none receive admonition except those of understanding'" (3:7). The word ta`weel has purposely not been translated above, because its meaning depends upon how one reads the verse. Therefore it is necessary to first explain the meaning of the word ta`weel. The word 'ta`weel' has three meanings: 1) To understand a word in light of one its connotations, despite the fact that this connotation is not the primary intent of the word. This is done due to some external evidence from the word itself, such as the context in which it occurs. For example, the phrase, "He was a lion in the battlefield," is not understood in its literary sense. The word 'lion' is primarily used to denote an animal, but in this context it does not make sense. Therefore, it is necessary to make ta`weel and understand the word 'lion' in this phrase as meaning one of its connotations, namely, 'a brave person.' This meaning of ta`weel is the most common one. 2) To explain a word or phrase. This is the same as tafseer, in which case something is explained so that it is understood. For example, when Moosa did not understand the actions of Khidr, Khidr explained to him why he had done these acts, [5] and said, "This is the ta`weel (interpretation) of (those) things which you were not capable of being patient over" (18:82). 3) The actuality of an event. In other words, when and how something occurs. It is with this meaning of ta`weel that Allaah says, "Do they (the disbelievers) await for its (the Day of Judgement's) ta`weel (i.e., do they await for its fulfilment)...?"(7:53). Also, Yoosuf tells his family when the dream that he had finally comes true, "This is the ta`weel (i.e., fulfilment) of my dream of old..." (12:100). With these meanings of ta`weel explained, the original verse under discussion is examined. In it, Allaah differentiates the muhkam verses from the muttashaabih. He calls the muhkam verses, or those verses that are clear in meaning, the foundation of the Book. As the authentic tafseers of the Qur`aan show, these verses are the verses pertaining to halaal and haraam and the laws of Islaam. [6] These verses are clear and explicit in their meanings, and none can distort the intent of such verses. As for the second portion of the verse, there are two ways of reading it. [7] Both of these originate from the Companions (and thus from the Prophet (sulAllahu ‘alayhi wassalaam)). The first way is to stop after the phrase, '...except for Allaah.' This was the reading of Ibn Mas'ood. The verse therefore reads, '...and none know its ta`weel except for Allaah.' When read in this context, 'ta`weel' signifies the actuality, such as the time and methodology of a phrase. The second way of reading this verse is to stop after '...those well grounded in knowledge,' so that the verse reads, '... and none know its ta`weel except for Allaah and those well grounded in knowledge.' This is the reading of Ibn Abbaas. If one stops at this point, the context implies that the meaning of ta`weel is the interpretation. Therefore, 'those well grounded in knowledge' are aware of the interpretation of the muttashaabih. Ibn 'Abbaas stated, "I am of those well-grounded in knowledge, who know the meaning (of the muttashaabih).� [8] Therefore both of these readings are correct, and each changes the meaning of the word 'ta`weel' accordingly. The muttashaabih verses can be understood from one perspective (from the perspective of simply understanding these verses from their linguistic meanings), and cannot be understood from another perspective (from the perspective of the actuality of these verses). ------------------------------- Footnotes: [4] Zarzur, p. 163 [5] See the story of Moosaa and Khidr in Soorah al-Kahf, verses 60-82, for various acts that Khidr did. [6] Cf. Ibn Katheer, v.1, p. 370. [7] Ibid. v. 1, p. 370-372. [8] As-Suyootee, v. 2, p. 4.
  4. Making Sujud After Reading Certain Surahs

    assalaamu 'alaikum wa rahmatullah. what you witnessed is referred to as sajdat at-tilaawah (the sajdah for recitation). it occurs after certain verses (not soorahs) throughout the Quran. the most correct ruling is that it is mustahabb (recommended) to be done, but not waajib (obligatory). there aren't any real conditions for it - like clothing, direction to face or whatever. you just make the sajdah when you get to the verse that it's for. if you have a copy of the noble Qur'an printed by the king fahd Quran complex, at the back you'll find a list of verses for which to perform this sajdah. all together they list about 14 o 15 places, the end of soorah al-'alaq is one of them. there's another in soorah al-inshiqaaq and there are others throughout the Qur'an. as for your second question, no, you don't have to make the tasleem after making the sajdah as you're not in salaah. you just make the sajdah, recite the dhikr that goes with it, then get up.
  5. Refutation Of The Ashari/Asharee/Ash'aree Aqeedah

    B. On the Muhkam and Muttashaabih Definition Of Muhkam and Muttashaabih The word muhkam comes from h-k-m, which has the following meanings: 1) 'To judge, to pass a verdict.' One of Allaah's Names is Al-Haakim, meaning 'The One who Judges.' This also has the connotation of a standard, such that one has a criterion by which to judge good or evil 2) 'To prevent, to obstruct.' A muhkam verse is one that it is clear in its meaning, not open to interpretation. Imaam al-Qurtubee (d. 671 A.H.) said, "The muhkam is the (phrase or word) whose interpretation is known, its meaning understood and its exposition clear." [1] An example of a muhkam verse is, "All praise is due to Allaah, the Lord of the Worlds" (1:1). This verse is muhkam since there is no ambiguity in it. The word muttashaabih comes from sh-b-h, which means 'to resemble, to be similar to.' 'Muttashaabih' has two meanings, the first one is 'resembling,' and the second 'unclear.' The second meaning is related to the first, since those objects which resemble one another are difficult to distinguish, hence 'unclear.' It is used in both of these meanings in the Qur`aan and sunnah. For example, the Jews say in the Qur`aan, "...to us, all cows look alike (Ar. tashabaha)..."(2:70). In this verse, the word is used in the first meaning ('resembling'). It is used in the second meaning ('unclear') in the famous hadeeth of the Prophet (sulAllahu ‘alayhi wassalaam) in which he said, "The halaal is clear, and the haraam is clear, but between the two are matters which are unclear (Ar. muttashaabihaat)...." [2] Muttashaabih does not mean 'allegorical,' as some translators claim. [3] ------------------------------- Footnotes: [1] Ubaydaat, p.197. [2] Narrated by Al-Bukhaaree. [3] For example, Yusuf ‘Alee translation of the Qur'aan.
  6. Halaal Meat

    assalaamu 'alaikum wa rahmatullah. since Allah said so. soorah al-maa'idah, verse 5 (that's 5:5 from the Qur'an).
  7. Halaal Meat

    assalaamu 'alaikum wa rahmatullah. this issue of halaal meat has been brought up numerous times here on IF. i'm sure if you run a search, you'll find plenty. what i will say though, is that in the Qur'an, Allah has made the slaughtered meat of the people of the Book halaal for us (see soorah al-maa'idah, verse 5). that means, the meat (as long as it's not pork) from the christians and the jews is halaal for us. and if you doubt this, then you can always eat sea food or vegetarian stuff...
  8. Are There Differences In Men & Womens Prayer?

    assalaamu 'alaikum wa rahmatullah. i forgot to mention this in my reply in the other thread, but who's abu muhammad al-bukhari? i know for sure it's not the author of saheeh al-bukhaaree, because his name was abu 'abdillah muhammad bin ismaa'eel al-bukhaaree. i hope the original author of that article isn't trying to fool people who don't know al-imaam al-bukhaaree's full name into believing that this bukhaaree he's mentioning is the same one as the one who wrote saheeh al-bukhaaree.
  9. Islam in CANADA!!!

    assalaamu 'alaikum wa rahmatullah. i know of one gay "muslim's" student association. it's called al-faatihah or something like that. i don't know about any masaajid, but it's very possible that they've tried to establish one or two. may Allah guide them to repentance or punish severely them for their perversion. as for brother sa'eed, he came by our centre not too long ago while visiting toronto. he said the da'wah there isn't so great. he mentioned that it's very tough calling people to the sunnah over there. calgary's a cowboy city... the situation in edmonton - from what i hear, wallahu a'lam - is a lot better. very large muslim population there. yeah, there are a lot of muslims in montreal. a lot of the arab population there are from places that speak french in their countries, like morocco and algeria. the people in montreal generally speak both english and french, unlike quebec city where it's pretty much french only. and i don't know about ontario residents being a little too boastful, the quebeqouis are quite boastful and prideful themselves. as for napani, that's a small town somewhere in eastern ontario. it's kind of close to ottawa, i think just south west of it or something like that. there are quran and arabic classes for sisters at the qss centre taught by a sister, located at pharmacy and lawrence. there's also another sister who frequents the centre who is a haafidhah of quran (she only knows it in riwaayah qaaloon though), she doesn't have a lot of time to teach, but my wife has asked her to teach her, and i'm sure that there are others that want her to teach as well. there are also the classes that take place from friday to sunday that hashi mentioned in his post. if you want more info, PM either me or hashi. that number is kind of off. i'm not sure of the exact number, but 350,000 would be more like the total for the muslim population in the GTA (toronto and surrounding areas, including mississauga, brampton, markham, thornhill, richmondhill and others). mississauga is definitely not 53.8% muslim. again, it really depends on the part of canada you're talking about. you'd be surprised at how many "small" towns and cities have large muslim populations. london, ontario for example, i'm told has a lot of muslims. calgary and edmonton aren't that large population-wise and they've got a ton there too.
  10. Wudu And Wiping Over The Hijab?

    assalaamu 'alaikum wa rahmatullah. i can't really add much to what's been mentioned already... i did want to make one correction though. the word khuff in arabic means shoe or boot, not leather sock. a khuff is any type of footwear that goes above the ankles. it isn't just limited to leather socks.
  11. a sketchy version of my story's posted up here already.
  12. i'm canadian :D , does that count? heh. i know quite a few american converts. they aren't members of this messageboard though. if you'd like to contact them still, let me know and i'll see if i can get their contact info for you. also, if you're ok with a canadian convert, i wouldn't mind talking with you if you want... my contact info should be in my profile. :D
  13. Gelatin

    assalaamu 'alaikum wa rahmatullah. trusted by some, not by others. i myself would rather research the topic than just take any fatwaa. and f.y.i. not everything on that site is correct. so the best thing for you to do - if you're able - is to verify what you read by researching to the best of your ability. the article posted by brother abu tayyib shows that what is most correct is that it does become pure after it changes - and it provides enough evidence to show that too. just as al-imam an-nawawee also says in his explanation of that hadeeth in saheeh muslim (i.e., the one about fermenting khamar to make vinegar). what is haraam is the process, not the final product. thus, if you were to make vinegar out of wine, it would be haraam for you since you made it using a forbidden process. however, if you were to go and buy the vinegar from a store, then the vinegar itself is halaal, thus you can buy it and use it. we are the people of sunnah and we follow the evidence, not the statements of men (that go against the evidence). in any case, what i've posted along with what brother abu tayyib has posted is sufficient. whoever wants to take it can take it, whoever wants to leave it can leave it. my only advice to those in doubt would be to read what's been said and then try to determine yourselves as to which is the most correct.
  14. Gelatin

    assalaamu 'alaikum wa rahmatullah. first: which statement? there were a few made in the part you quoted from me. second: which scholars?
  15. Gelatin

    assalaamu 'alaikum wa rahmatullah. first of all, this is not true in the sense that you're intending. please read my earlier posts to this thread. the basis for everything in this dunyaa (that has nothing to do with worship) is that it is halaal. Allah says in soorah al-baqarah, "He is the One who created for you, all of what is in the earth, then He rose to the sky and made it seven skies. and He is with everything, knowledgeable." (2:29). this verse is evidence that everything found on this earth is halaal for us, since Allah created it for us. there are many hadeeths that also say that "the haraam is what Allah has forbidden in His book." so in essense, anything that is mentioned in the Quran and sunnah as being haraam is haraam. anything that isn't mentioned as being haraam by default is halaal - unless there is something that proves 100% that it is haraam. if you cannot prove 100% that it's haraam, it stays halaal. so if you doubt whether its haraam or not, and you cannot determine 100% that it's haraam, that means it's halaal. if you want to avoid it, it's up to you... but like i said you cannot say it's haraam. gelatin - whether it comes from pork or beef sources doesn't matter. that's because whatever it did come from, it's no longer that thing anymore. thus, the ruling regarding it changes as well. please read the article posted by brother abu tayyib. a perfect example of this is with juice, which halaal. if you let it sit and ferment, it becomes wine which is haraam. if you let it sit and ferment further, it becomes vinegar, which is halaal. as for the hadeeth in saheeh muslim, what's prohibited is the process of making vinegar out of khamar. however, the vinegar itself is halaal. if you refer to sharh saheeh muslim by al-imaam an-nawawee, rahimahullah, you'll see that what's correct is that if the khamar turns into vinegar by itself without anything being added to it (such as yeast, bread, or onions or whatever) then it becomes pure and thus, is halaal.
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