Should 'Eid Ever Happen To Fall On a Friday

 

Should 'Eid Ever Happen To Fall On a Friday

If Al-Jumu'ah and Al-'Eid come together on the same day, then the Scholars have three sayings with regards to it. The third of them; which is correct is that: whosoever attends the 'Eid, then the Jumu?ah falls away from him. However; it is upon the Imaam to establish the Jumu'ah prayer, to allow anyone to wishing to attend to do so ? as well as those that did not attend the 'Eid.

Since this is what has been conveyed from the Prophet (Sallallaahu 'alaihi wa sallam) and his companions, there is no differing known amongst the companions in that. So one who does not attend the Jumu'ah prayer instead prayers Dhuhr ? thus the Dhuhr is prayed in its time.

Shaykh ul-Islaam Ibn Taymiyyah

Ad-Durarus sanniyyah fil ajwibatin Najdiyyah vol. 5 page 50

Translated by Aboo Haatim Muhammad Farooq

[To read this text translated into Spanish Language click here]

This text was taken from: https://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=823

Seeking Fatwa based upon desires

Ibn Qayyim al-Jawziyyah (may Allah have mercy on him) said:

It is not permissible for the mufti to choose whatever view or opinion he likes without examining which view has the stronger evidence or without paying attention to examining the evidence and, rather, to be content, when choosing a view, with the mere fact that this was the view of some imam or was the view adopted by a certain group, and thus he chooses whatever he wants of options and views, so that whenever he sees a view that is in harmony with what he wants and which suits him, he chooses it, so that what he wants and what suits him becomes the criterion, on the basis of which he regards one view as more likely to be correct than others. This is haraam according to the consensus of the ummah.

This is like what was narrated by al-Qaadi Abu’l-Waleed al-Baaji from one of the people of his time – who set himself up to issue fatwas: he used to say: What I promise my friend is that if he asks me for a ruling or a fatwa, I will choose for him the view of some mufti that suits him.

He [Abu’l-Waleed] said: Someone I trust told me that he had an issue and wanted a fatwa concerning it [asking on behalf of someone else], so some of the muftis gave him a fatwa that could be harmful to him, and the man concerned was absent. When he came, he asked them himself, and they said: We did not know that this fatwa was for you. So they gave him another fatwa that suited him. He said: There is consensus among the Muslim scholars, those whose views are counted with regard to consensus, that (choosing what suits one) is not permissible. Maalik (may Allah have mercy on him) said, concerning the difference of opinion among the Sahaabah (may Allah be pleased with them): Some of them got it wrong and some of them got it right, so you have to examine their views and figure out the right answer.

To sum up, it is not permissible to choose views or issue a verdict concerning a religious issue on the basis of whims and desires, choosing on the basis of what you prefer and what suits you, so that a person chooses the view that suits him or suits the view of the one whom he wants to appease, then he adopts it, gives verdicts on that basis, rules in accordance with it, and rules against his enemy and gives him a verdict to the opposite effect. This is the worst of evildoing and the greatest of major sins. And Allah is the One Whose help we seek.

From I‘laam al-Muwaqqi‘een (4/162)

يقول ابن قيم الجوزية رحمه الله :

" لا يجوز للمفتي أن يعمل بما يشاء من الأقوال والوجوه من غير نظر من الترجيح ولا يعتد به ، بل يكتفي في العمل بمجرد كون ذلك قولا قاله إمام ، أو وجها ذهب إليه جماعة ، فيعمل بما يشاء من الوجوه والأقوال ، حيث رأى القول وفق إرادته وغرضه عمل به ، فإرادته وغرضه هو المعيار ، وبها 

الترجيح ، وهذا حرام باتفاق الأمة .

وهذا مثل ما حكى القاضي أبو الوليد الباجي عن بعض أهل زمانه - ممن نصب نفسه للفتوى - أنه كان يقول : إن الذي لصديقي علي إذا وقعت له حكومة ، أو فتيا ، أن أفتيه بالرواية التي توافقه .

وقال : وأخبرني من أثق به ، أنه وقعت له واقعة ، فأفتاه جماعة من المفتين بما يضره ، وأنه كان غائبا ، فلما حضر سألهم بنفسه ، فقالوا : لم نعلم أنها لك . وأفتوه بالرواية الأخرى التي توافقه .

قال : وهذا مما لا خلاف بين المسلمين ، ممن يعتد بهم في الإجماع ، أنه لا يجوز ، وقد قال مالك رحمه الله : في اختلاف الصحابة رضي الله عنهم : مخطئ ومصيب ، فعليك بالاجتهاد.

وبالجملة ، فلا يجوز العمل والإفتاء في دين الله بالتشهي ، والتخير ، وموافقة الغرض ، فيطلب القول الذي يوافق غرضه ، وغرض من يحابيه ، فيعمل به ، ويفتي به ، ويحكم به ، ويحكم على عدوه ويفتيه بضده ، وهذا من أفسق الفسوق ، وأكبر الكبائر ، والله المستعان " .

 إعلام الموقعين " (4/162

Reply to the Doubt that Shaykh Muhammad Ibn ‘Abdul-Wahhaab Declared the Books of the Four Madhaahib Worthless

Reply to the Doubt that Shaykh Muhammad Ibn ‘Abdul-Wahhaab Declared the Books of the Four Madhaahib Worthless

Refutation against the Doubt that the Shaykh has Declared the Books of the Four Madhaahib Worthless

Note: the following paragraph are the words of Shaykh Muhammad Ibn ‘Abdul-Wahhaab (rahimahullah) which were stated in his letter to the people of Qaseem when they asked him about his ‘aqeedah. The explanation is from Shaykh Saalih Fawzaan al-Fawzaan.

And Allaah knows that the man has fabricated against me affairs that I have not stated. And most of these affairs have not even been brought to my attention. So from them is his statement that I have declared the books of the four madhaahib worthless and that I say the people have been upon nothing for the last six hundred years.

Explanation:

Is it correct that the Shaykh declares the books of the four madhaahib worthless? This is from the greatest of lies. The Shaykh himself studied the madhhab of the Hanaabilah. Rather, he took whatever was based upon the proof, regardless of whether it came from the madhhab of ash-Shafi’ee (d.204H), or the madhhab of Maalik (d.179H), or the madhhab of Abee Haneefah (d.150H). This was the manhaj of the Shaykh. His origin (asl) was upon the madhhab of Imaam Ahmad (d.241H). However, with regards to the religious verdicts, he took whatever had the strongest proof, regardless of whether it came from the madhhab of Imaam Ahmad or other than him. He was not fanatical, he only wanted the truth. This was his manhaj in fatwaa (religious verdicts) and teaching. He would take whatever had the strongest evidence, from any madhhab from amongst the four madhhaahib. However, he did not go outside of the four madhhaahib.

So the statement of Ibn Suhaym, “…declared the books of the four madhhaahib worthless,” is a lie, because he (rahimahullah) did not go outside of the four madhaahib. Rather, he benefited from them and gave fatwaa based upon whoever had the strongest evidence from amongst them, regardless of whether that was in agreement with His Hanbalee madhhab or not, because he wanted to reach the truth.

And he said, “The people have been upon nothing for the last six hundred years.” Meaning he declared the people disbelievers. This is from the fabrications of Ibn Suhaym, that the Shaykh declared the people to be disbelievers. Why did he declare the people disbelieves? Was it because he called to Tawheed and prohibited Shirk? So due to this, they alleged that he declared the people disbelievers, whilst he was only calling to Tawheed and prohibiting Shirk. And he did not declared the people to be disbelievers, he did not declared anyone a disbeliever, except the one whose disbelief had been confirmed by a proof from the Book and the Sunnah, as occurs in the ten invalidators of Islaam, which he wrote about.

Source: Explanation of the ‘Aqeedah of the Imaam, the Reformer, Muhammad Ibn ‘Abdul-Wahhaab d.1206H Explained by the Noble Shaykh, Dr. Saalih Ibn Fawzaan al-Fawzaan, Sunnah Publishing, Translation by Maaz Qureshi, pp.234-235.


[Press here to read this text in Spanish].

Taken from: https://islamtees.wordpress.com/2012/12/06/reply-to-the-doubt-that-shaykh-muhammad-ibn-abdul-wahhaab-declared-the-books-of-the-four-madhaahib-worthless/

Wipe your khuffain: how to?

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This means that what should be wiped is the top of the sock, passing one's fingers from the toes to the shin only, and one should wipe with both hands over both feet together, i.e., the right hand should wipe the right foot and the left hand should wipe the left foot at the same time, just as one wipes the ears, because this is the apparent meaning of the Sunnah, as al-Mugheerah ibn Shu’bah said, ‘Then he wiped them both.’ He did not say that he started with the right, rather that he ‘wiped them both’. So this is the apparent meaning of the Sunnah. If we assume that he cannot use one of his hands then he should start with the right before the left. Many people wipe the right foot with both hands then the left foot with both hands, but there is no basis for this as far as I know. No matter how it is done, wiping the top of the slipper (or sock) is sufficient but what we have said here is best.” 

Fataawa al-Mar’ah al-Muslimah, vol. 1, p. 250

قال الشيخ ابن عثيمين رحمه الله : " يعني أن الذي يمسح هو أعلى الخف ، فيُمرّ يده من عند أصابع الرجل إلى الساق فقط ، ويكون المسح باليدين جميعاً على الرجلين جميعاً ، يعني اليد اليمنى تمسح الرجل اليمنى ، واليد اليسرى تمسح الرجل اليسرى في نفس اللحظة ، كما تمسح الأذنان ، لأن هذا هو ظاهر السنة ، لقول المغيرة بن شعبة رضي الله عنه : " فمسح عليهما " ، ولم يقل بدأ باليمنى بل قال : مسح عليهما ، فظاهر السنة هو هذا . نعم لو فرض أن إحدى يديه لا يعمل بها فيبدأ باليمنى قبل اليسرى ، وكثير من الناس يمسح بكلتا يديه على اليمنى وكلتا يديه على اليسرى ، وهذا لا أصل له فيما أعلم . ...وعلى أي صفة مسح أعلى الخف فإنه يجزئ لكن كلامنا هذا في الأفضل ." أ.هـ.  انظر فتاوى المرأة المسلمة ج/1 ص/250

The Ruling on Having a Dog

The Ruling on Having a Dog

Author: Imaam Bin Baaz
Translator: Abu 'Abdis Salaam Al Juyaanee
Source: http://www.binbaz.org.sa/node/9270


It is not permissible to raise/keep a dog except for three (reasons): a hunting dog, a guard dog for herding livestock (and or protecting something) or a dog for farming, the Messenger of Allaah (ﷺ) said,

Whoever keeps a dog that is not a dog for hunting, herding livestock or farming, two qiraats will be deducted from his reward each day.
This is because keeping a dog is a means to filth, dirtying and harming the house due to it (i.e. the dog). The Prophet (ﷺ) ordered that a dish that is licked by a dog be washed seven times, one of which with dirt. So it is a must to stay away from this. Thus, staying away (from this affair is a must) except for the need of hunting, farming and guarding or herding livestock (or something valuable). As far as having them for other than these reason(s), is blind following and imitation of the Christians. So this is not permissible.

Source: http://www.salafyink.com/dog

Shaikh Hammaad al-Ansaaree's encounter with Maududi

Shaikh Hammaad al-Ansaaree's 

encounter with Maududi

I visited Maududi (Abul-A’laa Al-Maududi) along with some brothers during the course of his stay in Riyadh and he was in the hotel ‘bat-haa’ so we entered upon him and he was praying the ‘Asr prayer, so I began observing his prayer. So when he finished I said to him:
‘This prayer of yours needs reviewing, for you do not raise your hands, nor do you relax (be at ease) and other than that’

So he said: ‘I am Hanafee in Madhhab’.

So I said to him: ‘this is more overwhelming than the first; since it is impermissible for you to say that, and you are above such a statement. We had come to think from your writings that you are a free-thinker[1], but it has become apparent to us that you are a constricted thinker.’ Then I said to him: ‘indeed Imaam Aboo Haneefah is the one that you blindly follow; yet who are the ones that Imaam Aboo Haneefah blindly followed?’

He remained silent, and Allaah's Aid is sought.

__________________________

[1] See the book; The Methodology of the Prophets in calling to Allaah by Shaikh Rabee’ bin Haadee page: 157 onwards for detail of this. [Translators note]

Shaykh Hammaad al-Ansaaree
Majmoo' fee tarjumah Hamaad Al-Ansaaree volume 2 page 604
Translated by Aboo Haatim Muhammad Farooq

Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=408

Praying behind the one who smokes

Praying behind the one who smokes

Question:

What is the ruling of the prayer behind the one who smokes?


Answer:

If you can find other than him as an Imaam then do not pray behind him, and if you cannot but find an Imaam who smokes then it is an obligation that you pray behind him – and do not pray by yourself – and Allaah knows best.


Shaykh `Abdur-Rahmaan as-Sa`dee  رحمه الله

Al-Majmoo'ah al-kaamilah li-muallafaat Ash-Shaikh 'Abdir-Rahmaan As-Sa'dee vol 7 page 120

[To read this article in spanish click here]

Translated by Aboo Haatim Muhammad Farooq

Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=664

A child leading the elder in prayer

A child leading the elder in prayer

Question:

What is the ruling of the child leading the one who is mature/of age in prayer?


Answer:

It is correct, that the leading of the child for the one who is mature/of age is correct in the obligatory prayer as well as the optional, and it is a narration which has come from (Imaam) Ahmad – many of the companions (of the madhab) chose this (opinion).


Shaykh `Abdur-Rahmaan as-Sa`dee

Al-Majmoo'ah al-kaamilah li-muallafaat Ash-Shaikh 'Abdir-Rahmaan As-Sa'dee vol 7 page 120

Translated by Aboo Haatim Muhammad Farooq

Source: http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=665

Dissecting animals for study in Islam

Dissecting animals for study in Islam

Shaykh Ibn ‘Uthaymeen  رحمه الله

We are studying in one of the universities in the faculty of science, biology division. During our studies we need to dissect some animals, such as frogs, rats and the like, for the purposes of learning and studying. What is the ruling on these dissections? 

He replied:  If there is a need for it, there is nothing wrong with dissection, but he should do something for this animal so that it will not feel any pain at the time of dissection, and he must note that in the case of those animals that are naajis (impure) after death, he has to purify himself of them. 

Fataawa al-Haram al-Makki (1166)

   الشيخ ابن عثيمين

نحن ندرس في إحدى الجامعات بكلية العلوم قسم الأحياء ، وفي أثناء دراستنا نحتاج إلى تشريح بعض الحيوانات ، مثل الضفادع والفئران وغيرها ، لغرض التعليم والدراسة ، فما حكم هذا التشريح ؟

فأجاب :

" التشريح إذا دعت الضرورة إليه فلا بأس به ، ولكن يجب أن يعمل لهذه الحيوانات ما يجعلها لا تحسّ بالألم وقت التشريح ، وكذلك يجب أن يلاحظ أنّ الحيوانات التي تكون نجسةً بعد الموت فإنّه يجب التطهر منها " انتهى .

والله أعلم .

  فتاوى الحرم المكي  1166

The time for offering the sacrifice begins after the Eid prayer

The time for offering the sacrifice begins after the Eid prayer

Shaykh Ibn ‘Uthaymeen said in Ahkaam al-Udhiyah, concerning the time for offering the sacrifice: 

It is from after the Eid prayer on the Day of Sacrifice until the sun sets on the last of the days of al-tashreeq, which is the thirteenth of Dhu’l-Hijjah. So there are four days of sacrifice: the day of Eid after the prayer, and three days after that. Whoever slaughters his sacrifice before the Eid prayer is over, or after the sun sets on the thirteenth, his sacrifice is not valid … but if he has an excuse for delaying it until after the days of al-tashreeq, such as if the animal ran away with no negligence on his part, and he did not find it until after the time was over, or if he delegated someone to do it on his behalf and his deputy forgot until the time was over, then there is nothing wrong with offering the sacrifice after the time has ended, because there is an excuse, by analogy with the fact that one who sleeps and misses a prayer or forgets it should offer the prayer as soon as he wakes up or remembers it. 

It is permissible to offer the sacrifice during that time by night or by day, but it is better during the day, and the day of Eid after the two khutbahs is the best time. Each day is better than the following day, because that is hastening to do good. 

It says in Fataawa al-Lajnah al-Daa’imah (11/406): 

The days of sacrifice for pilgrims performing qiraan or tamattu’, and for offering the sacrifice (udhiyah) are four: the day of Eid and the three days after that. The time for sacrifice ends when the sun sets on the fourth day, according to the soundest scholarly opinion. 

It is better to hasten to offer the sacrifice after the Eid prayer, as the Messenger (peace and blessings of Allaah be upon him) used to do, then the first thing he would eat on the day of Eid would be meat from his sacrifice. 

Ahmad (22475) narrated that Buraydah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) did not go out on the day of (Eid) al-Fitr until he had eaten, and he did not eat on the day of (Eid) al-Adha until he came back, then he would eat from his sacrifice. 

Al-Zayla’i narrated in Nasb al-Raayah (2/221) that Ibn al-Qattaan classed it as saheeh. 

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (2/319): 

‘Ali ibn Abi Taalib (may Allaah have mercy on him) said: “The days of sacrifice are the Day of Sacrifice (yawm al-nahr) and the three days after it.” This is the view of the imam of the people of Basra, al-Hasan; the imam of the people of Makkah, ‘Ata’ ibn Abi Rabaah; the imam of the people of Syria, al-Awzaa’i; and the imam of the fuqaha’ of hadeeth, al-Shaafa’i (may Allaah have mercy on him). It was also the view favoured by Ibn al-Mundhir. The three days are specified because they are the days of Mina, the days of stoning (the Jamaraat) and the day of al-Tashreeq. It is forbidden to fast on these days. It was narrated via two isnaads, one of which supports the other, that the Prophet (peace and blessings of Allaah be upon him) said: “All of Mina is the place of sacrifice, and all the days of al-tashreeq are days of sacrifice.” The hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2476.

Make up the regular Sunnah prayers

Make up the regular Sunnah prayers

 

Ibn Maajah (1154) narrated that Qays ibn ‘Amr said:

 

The Prophet (blessings and peace of Allah be upon him) saw a man praying two rak‘ahs after Fajr. The Prophet (blessings and peace of Allah be upon him) said: “Fajr prayer twice?” The man said to him: I did not pray the two rak‘ahs that come before it, so I prayed them (now). And the Prophet (blessings and peace of Allah be upon him) did not say anything.

 

Classed as saheeh by al-Albaani in Saheeh Ibn Maajah, 948.

 

al-Tirmidhi (426) narrated from ‘Aa’ishah (may Allah be pleased with her) that if the Prophet (blessings and peace of Allah be upon him) did not pray four rak‘ahs before Zuhr, he would pray them afterwards.

 

Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

 

Al-Nawawi (may Allah have mercy on him) said:

 

The correct view is our opinion is that it is mustahabb to make up the regular Sunnah prayers (al-sunan al-rawaatib). This is the view of Muhammad, al-Muzani, and Ahmad according to one report. Abu Haneefah, Maalik and Abu Yoosuf, according to the more well-known report from them, said: They should not be made up; our evidence is these saheeh hadeeths.

 

al-Majmoo‘, 4/43

 

Al-Mardaawi al-Hanbali (may Allah have mercy on him) said:

 

The words “and whoever misses any of these Sunnah prayers, it is prescribed for him to make them up”– this is our madhhab (the madhhab of Imam Ahmad) and is the well known view according to our companions.

 

al-Insaaf, 2/187

 

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

 

If one of the regular Sunnah prayers, such as the Sunnah prayer of Zuhr, is missed, can it be made up after ‘Asr? There are two views both of which were narrated from Ahmad. One of them is that it may not be made up; this is the view of Abu Haneefah and Maalik. The other view is that it may be made up. This is the view of al-Shaafa‘i and it is stronger. And Allah knows best.

 

Majmoo‘ al-Fataawa, 23/127

 

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Is it permissible to delay the Sunnah prayer that is offered before Zuhr, as we start Zuhr prayer, then after approximately one hour we offer the Sunnah prayers that come before and after, because the time allowed for us to pray where we are studying outside the Kingdom is only enough to do wudoo’ and offer the (obligatory) prayer only?

 

He replied:

 

If a person delays the Sunnah prayer that should be offered before until after the prayer, if that is because of an excuse then there is nothing wrong with him making it up later on, and it is acceptable. But if he had no excuse, then it is not acceptable. What the questioner has mentioned about the time only being enough to do wudoo’ and offer the obligatory prayer is an excuse; based on that, it is permissible to make up the Sunnah prayer that should come before after the prayer, but in this case one should start with the Sunnah that comes after the obligatory prayer, then make up the Sunnah that comes before.

 

Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 14/194

 

ابن ماجه (1154) عَنْ قَيْسِ بْنِ عَمْرٍو قَالَ : رَأَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا يُصَلِّي بَعْدَ صَلاةِ الصُّبْحِ رَكْعَتَيْنِ . فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَصَلاةَ الصُّبْحِ مَرَّتَيْنِ ؟ فَقَالَ لَهُ الرَّجُلُ : إِنِّي لَمْ أَكُنْ صَلَّيْتُ الرَّكْعَتَيْنِ اللَّتَيْنِ قَبْلَهُمَا ، فَصَلَّيْتُهُمَا . قَالَ : فَسَكَتَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . صححه الألباني في صحيح ابن ماجه (948) .

 

ولما رواه الترمذي (426) عن عائشة رضي الله عنها (أن النبي صلى الله عليه وسلم كان إذا لم يصل أربعا قبل الظهر صلاهن بعده) وحسنه الألباني في "صحيح الترمذي" .

 

قال النووي رحمه الله :

 

"الصحيح عندنا : استحباب قضاء النوافل الراتبة ، وبه قال محمد ، والمزني ، وأحمد في رواية عنه ، وقال أبو حنيفة ومالك وأبو يوسف في أشهر الرواية عنهما : لا يقضي ، دليلنا هذه الأحاديث الصحيحة"  .

 

"المجموع" (4/43).

 

وقال المرداوي الحنبلي رحمه الله :

 

" قوله : (ومن فاته شيء من هذه السنن سن له قضاؤها) : هذا المذهب [يعني مذهب الإمام أحمد] والمشهور عند  الأصحاب"  .

 

"الإنصاف" (2/187) .

 

وقال شيخ الإسلام ابن تيمية رحمه الله :

 

"إذَا فَاتَتْ السُّنَّةُ الرَّاتِبَةُ مِثْلُ سُنَّةِ الظُّهْرِ . فَهَلْ تُقْضَى بَعْدَ الْعَصْرِ ؟ عَلَى قَوْلَيْنِ هُمَا رِوَايَتَانِ عَنْ أَحْمَد : أَحَدُهُمَا : لَا تُقْضَى وَهُوَ مَذْهَبُ أَبِي حَنِيفَةَ وَمَالِكٍ . وَالثَّانِي : تُقْضَى وَهُوَ قَوْلُ الشَّافِعِيِّ وَهُوَ أَقْوَى . وَاَللَّهُ أَعْلَمُ"  .

 

"مجموع الفتاوى" (23/127) .

 

الشيخ ابن عثيمين رحمه الله : هل يجوز تأخير السنن القبلية التي قبل صلاة الظهر بحيث نبدأ صلاة الظهر وبعد ساعة تقريباً نصلي السنن القبلية والبعدية ؛ لأن الوقت الذي يسمح لنا بالصلاة فيه في مكان الدراسة خارج المملكة لا يكفي إلا للوضوء والصلاة فقط ؟ 

 

فأجاب : "إذا أخر إنسان السنة القبلية إلى بعد الصلاة ، فإن كان لعذر فلا حرج عليه أن يقضيها بعدها وتجزئه ، وإذا كان لغير عذر فإنها لا تجزئه ، وما ذكرت السائلة من أن الوقت لا يتسع إلا للوضوء ولصلاة الفرض فإنه عذر ، وعلى هذا فيجوز قضاء الرواتب القبلية بعد الصلاة ، ولكنه في هذه الحال يبدأ أولاً بالسنة البعدية ثم يقضي السنن القبلية"  .

 

"فتاوى ورسائل ابن عثيمين" (14/194) .

Sit mutawarrikan in prayer but..when?

Sit mutawarrikan in prayer but..when?

Shaykh Ibn ‘Uthaymeen رحمه الله  was asked in Liqa’ al-Baab il-Maftooh: When should a worshipper sit mutawarrikan in prayer, and in which prayers?

He replied: Tawarruk is done in the final tashahhud of every prayer that has two tashahhuds, i.e., the last tashahhud in Maghrib, and in ‘Isha’, and in ‘Asr, and in Zuhr. As for the two-rak’ah prayers, such as Fajr, and the regular Sunnah prayers, there is no tawarruk in them. So tawarruk is only in the last tashahhud of every prayer that has two tashahhuds.

الشيخ ابن عثيمين رحمه الله في "لقاء الباب المفتوح" : متى يجلس المصلي جلسة التورك في الصلاة وفي أي صلاة ؟

فأجاب : " التورك يكون في التشهد الأخير في كل صلاة ذات تشهدين ، أي : الأخيرة من المغرب ، والأخيرة من العشاء ، والأخيرة من العصر ، والأخيرة من الظهر ، أما الصلاة الثنائية ، كالفجر ، وكذلك الرواتب ، فإنه ليس فيها تورك ، التورك إذاً في التشهد الأخير في كل صلاة فيها تشهدان "

Halal and Haram Food From the Qur’an and authentic Sunnah

Halal and Haram Food From the Qur’an and authentic Sunnah

 

Sheikh Muhammad bin Salih Al-‘Uthaymeen رحمه الله  said

 

 “…it is necessary of you to know the basic principle regarding foods’ permissibility – except those things for which there is evidence of prohibition. If we are in doubt about whether something is permissible or forbidden, then it is permissible until it because clear that it is prohibited.

 

The evidence for this is in the Words of Allah, Most High:

 

“He it is Who created for you all that is on earth…” (Al-Baqarah 2:29)

 

and the Prophet صلى الله عليه وسلم  said,

 

“Verily Allah has obligated the obligations – so do not neglect them. And He has limited the limits – so do not transgress them. And His silence about things is from His mercy, not forgetfulness, so do not investigate them.” (Ad-Darqutni No. 4/199 and Al-Baihaqi No. 10/122).

 

According to this principle, all animals are permissible until the evidence of prohibition is established.”

 

[Fatawa Islamiyah, Volume 6, p. 220]

Removing impurity from Pig

Removing impurity from Pig

Shaykh Ibn ‘Uthaymeen thought most likely to be correct, as he said in al-Sharh al-Mumti’, 1/495): “The fuqaha’ (may Allaah have mercy on them) likened (pig-related) impurity to dog-related impurity, because pigs are dirtier than dogs, so the ruling should apply even more so. 

 

This is a weak analogy, because pigs are mentioned in the Qur’aan and they existed at the time of the Prophet (peace and blessings of Allaah be upon him), and there is no report which likens them to dogs. So the correct view is that pig-related impurity is like any other kind of impurity, and there is no need to wash seven times, one of which should be with dust or dirt.”

 

 

الشيخ ابن عثيمين رحمه الله ، حيث قال في الشرح الممتع (1/495) : ( والفقهاء رحمهم الله ألحقوا نجاسته بنجاسة الكلب لأنه أخبث من الكلب ، فيكون أولى بالحكم منه .

 

وهذا قياس ضعيف ؛ لأن الخنزير مذكور في القرآن ، وموجود في عهد النبي صلى الله عليه وسلم ، ولم يرد إلحاقه بالكلب . فالصحيح أن نجاسته كنجاسة غيره ، فتغسل كما تغسل بقية النجاسات ) انتهى .

 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “This is a weak analogy, because pigs are mentioned in the Qur’aan and they existed at the time of the Prophet (peace and blessings of Allaah be upon him), and there is no report which likens them to dogs. So the correct view is that pig-related impurity is like any other kind of impurity, and there is no need to wash seven times, one of which should be with dust or dirt.”  Al-Sharh al-Mumti’, 1/356. 

 

الشيخ ابن عثيمين رحمه الله : ( وهذا قياس ضعيف ؛ لأن الخنزير مذكور في القرآن ، وموجود في عهد النبي صلى الله عليه وسلم ، ولم يرد إلحاقه بالكلب ، فالصحيح أن نجاسته كنجاسة غيره ، لا يغسل سبع مرات إحداها بالتراب ) الشرح الممتع 1/356

 

Meat of Aqeeqah...raw or cooked?

Meat of Aqeeqah...raw or cooked?

 

Ibn Qudaamah said:

 

The way it is to be eaten (by the owner), given as gifts and given in charity is the same, i.e., the way in which the ‘aqeeqah is to be (shared out) is the same as the way in which the udhiyah is (shared out). This is the view of al-Shaafa'i.

 

Ibn Seereen said:

 

Do whatever you want with the meat. Ibn Jurayj said: It should be cooked in salt and water, and given to neighbours and friends, but nothing of it should be given in charity. Ahmad was asked about this, and he quoted the view of Ibn Seereen, which indicates that this was also his view. He was asked whether one could eat it, and he said, I did not say that he should eat all of it and not give any of it in charity.

 

The more correct view is to liken it by analogy (qiyaas) to udhiyah because it is a sacrifice which is prescribed in sharee’ah, but it is not obligatory, so it is like udhiyah, and because it is like it in terms of the attributes, age, value and conditions [of the animal] , so it is like it in terms of the manner in which it is disposed of.

 

(al-Mughni, 9/366) 

 

قال ابن قدامة :

وسبيلها في الأكل والهدية والصدقة سبيلها ـ يعني سبيل العقيقة كسبيل الأضحية .. وبهذا قال الشافعي .

وقال ابن سيرين : اصنع بلحمها كيف شئت ، وقال ابن جريج : تطبخ بماء وملح وتهدى الجيران والصديق ولا يتصّدق منها بشيء ، وسئل أحمد عنها فحكى قول ابن سيرين ، وهذا يدل على أنه ذهب إليه ، وسئل هل يأكلها قال : لم أقل يأكلها كلها ولا يتصدق منها بشيء .

والأشبه قياسها على الأضحية لأنها نسيكة مشروعة غير واجبة فأشبهت الأضحية ولأنها أشبهتها في صفاتها وسنها وقدرها وشروطها فأشبهتها في مصرفها .. . " المغني " ( 9 / 366 ) .

 

 

It is mustahabb to cook all of the ‘aqeeqah, even the share that is to be given in charity, because it was narrated that some of the Salaf, such as Jaabir (may Allaah be pleased with him), regarded that as mustahabb. ‘Ataa’ ibn Abi Rabaah used to say concerning the ‘aqeeqah: “It should be cut into pieces, cooked with water and salt, and given as gifts to one's neighbours.” (Narrated by al-Bayhaqi in al-Sunan, no. 19827).

 

 يستحب طبخ العقيقة كلها ، حتى ما يُتَصَدَّقُ به منها . لما روي عن بعض السلف استحباب ذلك ، مثل جابر بن عبد الله رضي الله عنه ، وكان عطاء بن أبي رباح يقول في العقيقة : " يقطع آرابا آرابا ، و يطبخ بماء وملح ، و يهدى في الجيران ". رواه البيهقي في السنن برقم 19827 

Should a gold tooth be removed from the deceased?

Should a gold tooth be removed from the deceased?

If a person dies and he has a gold tooth, Should it be removed or left? If removing this tooth will result in damage to the remaining teeth, what is the ruling?.

Praise be to Allaah. 

Firstly: It Should be the the the noted That it is not Permissible to have a gold tooth Unless there is a need for that. It is not permissible for anyone to have a gold tooth made ​​for adornment except for women; if it is their custom to adorn themselves by covering their teeth with gold then there is nothing wrong with that. But in the case of men that is not permissible, unless there is a need for that.

Secondly: If a person who has gold teeth dies, then if it is possible to remove the tooth without mutilating him, then it Should be removed, Because his possessions are to be transferred to his Heirs. If it is not possible to remove it without mutilating him, such as causing the rest of his teeth to fall out, then it should be left and buried with him.

If the heir is an adult of sound mind and he allows that, it should be left alone. Otherwise the scholars have stated that if he thinks that the deceased has disintegrated, the grave may be dug up and the tooth recovered, because leaving it there is a waste of money and the Prophet (peace and blessings of Allaah be upon him) forbade that .

Shaykh Ibn 'Uthaymeen, al-Baab al-Maftooh, 155.

Did you take off the gold age of the deceased?

If a person died and was one of his teeth gone Should he leave this age or take off? If this Khula consequent harmful to the rest of the teeth what is the ruling?.

Thank god

First, you should know that the age of gold may not be installed only when you need it, it is not permissible to ride on one of the decoration except if women were Aadthen finery desalination there is nothing wrong with gold teeth. The men not only may never need to.

Second, if he died from it, the teeth of gold could take off without Age examples (ie, a representation by cutting some parts of the Dead) take off; since moved to his heirs if he did not wear it can only produce another so that the rest of the teeth fall out and it remains to be buried with him.

Then if the heir rational adult of sound mind and allowed it to leave has not been subjected to him, but he said the scientists: that if he thought that the dead ble digging the grave and taking age, because staying wasting money. The Prophet peace be upon him about it.

Shaykh Ibn 'Uthaymeen. The door open (/ 155).

____________________________________

Ghusl for Jumu’ah...

Doing ghusl for Jumu’ah is prescribed as Sunnah when getting ready to go to the prayer

Does the obligatory ghusl done before Fajr exempt one from also having to do ghusl for Jumu’ah, or not?

The Sunnah is to do ghusl on Friday when getting ready to go to Jumu’ah, and it is preferable to do that when one is about to head for the mosque, because the Prophet (peace and blessings of Allaah be upon him) said: “When any one of you goes to Jumu’ah, let him do ghusl.” (Narrated by al-Bukhaari, al-Jumu’ah, 882 – this version was narrated by him; Muslim, al-Jumu’ah, 845). 

If one does ghusl at the beginning of the day, that is sufficient, because ghusl on Fridays is a confirmed Sunnah (Sunnah mu’akkadah), and some scholars said that it is obligatory. So this ghusl should be done regularly on Fridays, preferably when one is about to set out for the mosque, as stated above, because this is more clean, and more likely to put a stop to offensive odours. One should also take care to apply perfume and wear nice clothes. When setting out for the mosque one should take care to be solemn in one’s demeanour, and to make his stride short, because each step wipes out a bad deed and Allaah raises a person one degree thereby. So he should proceed in a solemn and careful manner. When he reaches the mosque, he should enter with his right foot first, send blessings and peace upon the Prophet (peace and blessings of Allaah be upon him), and mention the name of Allaah, and say, “A’oodhu Billaah il-‘Azeem wa bi wajhih il-kareem wa sultaanih il-qadeem min al-shaytaan il-rajeem; Allaahumma iftah li abwaab rahmatika (Is seek refuge with Allaah the Almighty and in His noble Face and His eternal Dominion, from the accursed Shaytaan; O Allaah, open to me the gates of Your mercy).” Then he should pray as much as Allaah wills he should pray. He should not push between two people. After that he should sit and wait, either reading Qur’aan, or reciting dhikr and prayers for forgiveness, or in silence, until the imaam comes. He should listen attentively when the imaam gives the khutbah, then he should pray with him. If he does that then he will have attained a great deal of good. It says in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does ghusl, then comes to Jumu’ah and prays whatever Allaah wills that he should pray, then listens attentively to the khateeb until he finishes the khutbah, then prays with him, will be forgiven his sins between that and the other Friday plus three days.” (Narrated by Muslim, al-Jumu’ah, 1418). That is because a good deed earns a tenfold reward. 

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), part 12, p. 404 

غسل الجمعة سنة عند التهيؤ للصلاة

هل يكتفى بالغسل الواجب قبل صلاة الفجر للجمعة أم لا ؟.

السنة غسل يوم الجمعة عند التهيؤ لصلاة الجمعة ، والأفضل أن يكون ذلك عند التوجه إلى المسجد ، لقول النبي صلى الله عليه وسلم : ( إذا راح أحدكم إلى الجمعة فليغتسل ) رواه البخاري (الجمعة/882) واللفظ له ، ومسلم (الجمعة/845) .

وإذا كان اغتسل في أول النهار أجزأه ، لأن غسل يوم الجمعة سنة مؤكدة ، وقال بعض أهل العلم بالوجوب ، فينبغي المحافظة على هذا الغسل يوم الجمعة والأفضل أن يكون عند توجهه إلى الجمعة كما تقدم ، لأن هذا أبلغ في النظافة ، وأبلغ في قطع الروائح الكريهة ، مع العناية بالطيب واللباس الحسن ، وكذلك ينبغي له إذا خرج إليها أن يعتني بالخشوع وأن يقارب بين خطاه ، لأن الخطا تحط بها السيئات ويرفع الله بها الدرجات فينبغي أن يكون له خشوع وعناية ، وإذا وصل إلى المسجد قدم رجله اليمنى ، وصلى على رسول الله عليه الصلاة والسلام وسمى الله وقال : أعوذ بالله العظيم وبوجهه الكريم وسلطانه القديم من الشيطان الرجيم ، اللهم افتح لي أبواب رحمتك ، ثم يصلي ما قدر الله له ، ولا يفرق بين اثنين ، وبعد ذلك يجلس ينتظر إما في قراءة وإما في ذكر واستغفار أو سكوت حتى يأتي الإمام ، ويكون منصتاً إذا خطب الإمام ، ثم يصلي معه ، فإذا فعل ذلك فقد أتى خيراً عظيماً .

وجاء في الحديث الصحيح عن النبي صلى الله عليه وسلم أنه قال : ( من اغتسل ثم أتى الجمعة فصلى ما قدر له ثم أنصت للخطيب حتى يفرغ من خطبته ثم يصلي معه غُفِر له ما بينه وبين الجمعة الأخرى وفضل ثلاثة أيام ) رواه مسلم (الجمعة/1418) واللفظ له .

وذلك لأن الحسنة بعشر أمثالها .

كتاب مجموع فتاوى ومقالات متنوعة لسماحة الشيخ العلامة عبد العزيز بن عبد الله بن باز - رحمه الله - ج/12 ص/404.

Ghusl for Jumu’ah begins...

Ghusl for Jumu’ah begins...

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Ghusl for Jumu’ah begins at the break of dawn, but it is better not to do ghusl until after the sun has risen, because the day has certainly begun after sunrise, and because the time before sunrise is the time for Fajr prayer, and the time for Fajr prayer has not ended yet, so it is better not to do ghusl until after the sun has risen. Then it is better not to do ghusl until the time for going to Jumu’ah, so that he will be going to Jumu’ah immediately after purifying himself. End quote.

 

Majmoo’ Fataawa Ibn ‘Uthaymeen, 16/142

 

قال الشيخ ابن عثيمين رحمه الله :

"غسل الجمعة يبدأ من طلوع الفجر، لكن الأفضل أن لا يغتسل إلا بعد طلوع الشمس؛ لأن النهار المتيقن من طلوع الشمس، لأن ما قبل طلوع الشمس من وقت صلاة الفجر، فوقت صلاة الفجر لم ينقطع بعد، فالأفضل أن لا يغتسل إلا إذا طلعت الشمس، ثم الأفضل أن لا يغتسل إلا عند الذهاب إلى الجمعة فيكون ذهابه إلى الجمعة بعد الطهارة مباشرة" انتهى .

"مجموع فتاوى ابن عثيمين" (16/142) .

Friday ghusl is not obligatory upon a woman

Friday ghusl is not obligatory upon a woman

 

Q: “Is the Friday bath (ghusl) obligatory upon a woman?”

 

Shaikh al-Albaani:

 

“If the Friday prayer fundamentally is not obligatory upon her, then how can the subsidiary issue (the bath) be obligatory when the fundamental (the prayer) isn’t?”[1]

 

[1] Shaikh Bin Baaz, Shaikh Ibn al-`Uthaimeen and Shaikh Fawzaan likewise said that the Friday bath is specifically for men – those who must attend the Friday prayer – not women.

 

[al-haawee min fataawaa ash-shaikh al-albaani 447 / asaheeha translations]

Join feet in Salaah?

Shaykh Muhammad ibn Saalih al-Uthaymeen:

 

-“If it´s evident that the person who stands besides you in Salaah keeps moving their feet away from you (i.e. refuses to join feet) it is not from the Sunnah for you to move your foot closer (because then you’ll end up standing with widespread feet).”-

 

(Liqaa ash-Shahri 16)