Random Quote of the Day

Our Shaykh Muqbil b. Hādī al- Wādi’ (رَحِمَهُ اللهُ) stated: “It has reached me that Shaykh Ibn Baz (رَحِمَهُ اللهُ) said: ‘If the people of innovation were able to openly accuse the caller with committing incest with his mother, they would have done so.”’

*Bashā’ir al-Faraḥ (p. 69)

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Should I offer the Salah after the Mu’adhin ends the Adhan or should I wait until the Iqamah (call to start the Prayer) is announced? - Fatwas of Nur 'Ala Al-Darb

Question: A questioner says: I –praise be to Allah – like to offer Salah (Prayer) at its due time but sometimes I can not go to the  Masjid when the Mu’adhin (caller to Prayer) announces the Adhan, due to certain  matters. Should I offer the Salah after the Mu’adhin ends the Adhan or should I wait until the Iqamah (call to start the Prayer) is announced?

Answer: You should go to the Masjid (mosque), if you are sound and able. If you are sick or unable to go, such as a person in prison or anything similar, you should offer the Salah after the Adhan (call to Prayer). You have nothing to do with Imamah (leading people in congregational Prayers) and Iqamah. You should offer the Salah when the time is due whether before or after the people  and you should not wait for Iqamah. You are permitted to offer Salah before or after it, if you are unable  to go to the Masjid due to  sickness and the like. However, if you are able, you have to go and respond positively to the Mu’adhin by  offering the Salah with the  people, because the Prophet  (peace be upon him) says: <<Whoever heard the call to  Salah and he did not come to it, then there is no (reward for) his Salah except with an excuse.>> Moreover, when a blind man came to the Prophet (peace be upon  him) and said: I have no one to guide me to the Masjid. Do I not have permission to offer Salah at home? << The Prophet  (peace be upon him) said: Do you hear the call to Prayer? He said: ’Yes’. He then said: Thus, respond! [Related by Muslim in his Sahih]

According to another narration reported by Hadith compilers other than Muslim:<< I do not find any permission for you.>> To conclude, if the blind person who had no one to guide him, did not have permission, then how about  others, i.e those  who can see and are sound  and healthy? Indeed, it is obligatory on you, brother to keep to the performance  of Salah in congregation but  if you are legally excused, you can offer the Salah before or after the congregation and there is no blame on you in that, praise be to Allah.

Source: Fatwas of Nur ‘Ala Al-Darb, Volume 11, part no. 11; page no. 150, Book on Salah (Section 6), Chapter  on Congregational Salah | www.alifta.net

How Patients can perform Salah in Hospitals - Permanent Committee

Question: A questioner in a letter explained that some patients are totally ignorant of the manner in which  the sick should purify themselves and perform Salah (Prayer) when their condition does not allow them to perform it normally. The questioner requested a detailed Fatwa  on the rulings related to Taharah (ritual purification) and Salah to observed by the sick.

After considering the stated question, the Committee gave the following answer:

1. A sick person should perform Salah in a standing  posture as much as they are able to.

2. The sick person who cannot stand may pray while sitting. It is preferable to sit cross-legged in positions where one normally stands during Salah.

3. If the sick person cannot pray in a sitting position, they can pray while lying  on their side, facing the Qiblah (Ka’bah direction faced in Prayer). It is Mustahab (desirable) that they lie on their right side.

4. If the person cannot pray on their side, they can pray while lying on their back.

5. The sick person who can stand, but cannot bow or prostrate is not excused from the obligation of standing. They must pray  in a standing position and gesture (lean forward) for Ruku’ (bowing) then take a sitting position and gesture for Sujud (prostration). 

6. If a person suffers for an eye disease, and a trustworthy doctors advises them that praying while lying on their back is conducive to better treatment outcomes, the sick person can pray lying on their back.

7. A sick person who cannot bow or prostrate should gesture for them, and should make the gesture for Sujud lower  than that for Ruku’.

8. A sick person who is only unable to prostrate should bow and gesture for Sujud. 

9. A sick person who who is unable to bend their back should bend their neck. If a person suffers from a curved spine and so appears to be bowing, they should bend their back a little  bit more in Ruku’; while in Sujud, they should bring their face as close to the ground as possible.

10. If the sick person cannot gesture with their head, they  should make Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) and start reciting and intend with their heart the actions of standing, bowing, resuming a sitting position, sitting for a while  between the two  prostrations, and sitting for Tashahhud (testification  recited in the sitting position in the second/last unit of prayer). They should recite the prescribed Adhkar (invocations and remembrance  said at certain times  on a regular basis). As for the signal made by some patients with their finger, their practice has no basis in Shari’ah (Islamic Law).

11. Whenever the sick person finds, while praying, that they are able to do what they could not do before, such as standing, sitting, bowing, prostrating or gesturing, they should perform it in the rest of Salah and do not have  to repeat the performed parts.

12. If a sick person or any other person forgets a Salah or sleeps or misses it, they must offer it when they wake up or when they remember it. They are not permitted to delay offering it until the same Salah becomes due again (on the next day).

13. The Muslim is,by all means, forbidden to abandon Salah. Rather, the Mukallaf (person meeting the conditions to be held legally accountable by their actions) must observe Salah in any condition, when healthy or sick, as it is the pillar of Islam and the greatest Faridah (obligatory act) after declaring the Two Shahadahs  (Testimonies of Faith). So the Muslim is by no means allowed to neglect Salah until its due time is over, even if they are sick as long as their mind is intact. Rather, they have to offer it in its due time according to their ability, as mentioned in detail above. It is not permissible  for a sick person  to delay the Salah until they recover their health, for such behavior has no basis in Shari’ah.

14. If the sick person finds hardship in offering each Salah at its due time, they can combine the Zhuhr (Noon) Prayer with  the ‘Asr (Afternoon) Prayer, Maghrib (Sunset) Prayer  ‘Isha  (Night) Prayer  at the time of the earlier or later one, according to their circumstances and ability. As for Fajr (Dawn) Prayer,  it may not be combined with either the Salah preceding or following it, for its time  is separate from the times  of Salahs before and after it.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Source: The Permanent Committee, Fatwa no. 17798, pp.67-68, under Rulings related to Salah of the sick|www.alifta.net

Women Wearing Tight-Fitting Clothes Around Relatives or Other Women: Shaykh Saalih Al-Fawzaan

Originally posted on February 25, 2014 at 7:47 AM by Masjid Tawheed was-Sunnah

WOMEN WEARING TIGHT-FITTING CLOTHES AROUND RELATIVES OR OTHER WOMEN 

Shaykh Saalih Al-Fawzaan

Question: (The questioner) says: Noble Shaykh, may Allaah grant you success,what is the ruling on the women wearing tight clothing in front of the  woman’s relatives, similarly (wearing them) in front of other women at get-togethers? 

Answer: It is not permissible for the woman to wear tight clothing in front of women, nor in front of relatives, nor in front of strangers. She is to wear loose fitting garments that do not display  any of her body parts. That is, if she fears the Fire. As for if she does not fear the Fire then she can do whatever she wants. The Fire is in front of her (i.e., it awaits her). 

Translated by Raha ibn Donald Batts

https://mtws.posthaven.com/women-wearing-tight-fitting-clothes-in-front-of-relatives-or-other-women-shaykh-saalih-al-fawzaan

The Salafi Methodology - Compilation and English translation by Abu al-Hasan Malik Ibn Adam (حفظه الله)

The Salafi Methodology

1. It is to worship Allah with Tawhid and to not call upon anyone besides Him, and that we do not depend upon anyone besides Him to bringing benefit or repelling harm. And worshipping Him by disliking the polytheists; except that it is obligatory upon us to call that whoever calls on a deity besides Allah has disbelieved, and whoever persists after that,it is a must to distance ourselves from them for the sake of Allah.

2. The creed of the Salaf is based upon describing Allah with what He has described Himself with in His Book or upon the tongue of His Messenger without any distortion, similitude, negation, or false interpretation.

3. We affirm for Allah His Beautiful Names that He established for Himself, and extolled Himself with whether in the Qur’an or Sunnah.

4. We believe that there is no path to Allah’s Pleasure or to paradise except by way of the Messenger of Allah, and whoever seeks a path to Allah’s Pleasure other than the way of the Messenger of Allah, then this person is misguided from the truth and is a loser in this life and the next.

5. We believe that Allah’s legislation came by way of the two revelations, the Qur’an and the Sunnah, and this is what is indicated in the statement of Allah:

“Then, We have put you (O Muhammad) upon a plain way of commandment. So follow it, and do not follow the desires of those who do not know.”{Surah al-Jathiyah 45:18}

6. We believe that the Qur’an is the Speech of Allah and that it is not created and that the Sunnah clarifies the Qur’an and that the Qur’an is explained by the Sunnah and commentary of the Companions and those who followed  them in righteousness. So the explanation of the Qur’an is by way of narration, meaning from the [narrations] of the Companions and the tabi’in collected in the books [of tafsir], books which must be read like the tafsir of Ibn Jarir [al-Tabari] (d.310H), Ibn Kathir (d.774H), al-Baghawi (d.516H), Tafsir al-Durr al-Manthur by al-Suyuti (d.911H) and what is like this.

7. It is incumbent upon us to take the Sunnah according to the way of the people hadith in authentication and weakening [of the narrations], so we accept that which has been mentioned and reject that which has been graded weak.

8. We worship Allah by obedience to those placed authority over us, as long as they are Muslims, judging by Allah’s Legislation, establishing the prescribed punishments of Allah and establishing the Prayer, and that obedience to them is obligatory even if they are sinful, and whoever says different and permits revolting against the leader of the Muslims, even if he is sinful, then this person is a misguided innovator; it is obligatory upon the Muslim scholars to refute him and clarify his misguidance.

9. That is not permissible to spread the faults of those in authority, because this will lead to the spread of sedition.

10. It is incumbent upon us to worship Allah according to the Sunnah and to follow it and abhor innovation and the innovators by the statement of the Prophet ﷺ,”Whoever does an action that is not in accordance with this affair of ours, it is rejected.” And in another wording, ”Whoever innovates in this affair of ours that which is not from it, it is rejected.”¹ This is a brief description of the creed of the Salaf; it is upon us to adhere to it if we want the truth and hope for success, and it is upon us to reject the statements of men which are not supported by evidences. Since, men are known by the truth and the truth is not known by men. And lastly, it is upon us to beseech Allah to show us what is the truth and bless us to avoid it, indeed He is Able, and may the Prayers and peace be upon our Prophet Muhammad, the best of creation and the most pious among them, and upon all of his Family and Companions.²

^{--------------------}

¹Related by al-Bukhari (no.2697) and Muslim (no.4467).

²See Ahmad Ibn Yahya al-Najmi, al-Fatawa al-Jaliyyah (Ajman:al-Furqan 1418 A.H./1997 C.E) pp.51-57.

~

Source: The Crime of Hizbiyyah Against the Salafi Da’wah|Compilation and English translation by Abu al-Hasan Malik Ibn Adam | Sunnah Publishing, pp. 46-47 and 52-53.

See original article here >>: https://www.mkhair.org/?p=134

A Traveler's Salah - Fatwas of the Permanent Committee

Q: I have a problem regarding offering Salah (prayer) on foreign aircrafts while travelling to a remote areas, as the journey may last for ten hours, which makes a person unable to delay the Salah till one disembarks from the plane, for it may take off at the time of Zhuhr (Noon) Prayer and land after Maghrib (Sunset) Prayer. How should we offer  Salah in this case? Should we offer it on the plane according to ability or inability of standing, and also with respect to facing the Qiblah (direction faced for Prayer towards the Ka’bah) if we are unable to locate its direction or find one who can guide us to it.

We hope that your Eminence would elaborately clarify what we should do regarding offering the Salah on the plane in case the distance is short and long, and whether the due time extends until the plane lands or not, May Allah reward you and guide your steps.

A: If the reality is as mentioned, when the time of Salah becomes due while the plane is still flying and this Salah is one that cannot be combined with the next-in-time Salah such as Fajr (Dawn), ’Asr (Afternoon), or ‘Isha’ (Night) Prayer, and you are afraid that the time expires if you delay it until the plane lands and you become able to leave it, it is not  permissible  for you to delay the Salah until its prescribed time expires; rather, you should offer it on time on the plane before the due time expires as much as you can, either by standing, offering Ruku’(bowing) and Sujud (prostration) at your seat or by offering it in any other place on the plane. This is obligatory on you. However, if you cannot stand and it is difficult for you to do so, you may offer the Salah while sitting and make a gesture for Ruku’ and Sujud,while making the Sujud lower than Ruku’, for Allah (Exalted be He) says: <<So keep your duty to Allah and fear Him as much as you can>> Also, it is authentically reported that the  Prophet (peace be upon him) said: << Offer Salah standing if you cannot, then sitting; if you cannot, then lying on your side.”>> [Related by Al-Bukhari and Al-Nasa’i]

As for facing the Qiblah during the Faridah (obligatory Salah), you should face it in all Salahs as much as you can, such that if the plane for instance deviates away from the Qiblah during the Salah, you should turn towards it whenever it deviates, because facing the Qiblah is a condition for the validity  of Salah; but,if you are unable  to face the Qiblah, in this case,there is no blame on you, and your Salah will be valid In sha’a-Allah (If Allah wills), for Allah (Exalted be He) says: <<And to Allah belong the east and the west, so wherever you turn  (yourselves or your faces) there is the Face of Allah (and He is High above,over His Throne.>> Moreover, you can identify the Qiblah by asking the pilot or his crew, for they have instruments which clarify this, but if you fail to identify it, you should try hard to detect it and offer your Salah in accordance with your surmise.

The same applies if the Salah can be combined with the next-in-time Salah, but you will not be able to offer it when you leave the plane at the last of the prescribed time of the next Salah, because the journey extends until  the time of the next Salah expires, in this case you should offer both the Salahs on the plane by shortening them as previously clarified. It is also  permissible for you to combine them at the due time  of any of them.

However,it is impermissible to delay both Salahs until the time of the next one expires, but if the Salah is combinative with the next one such as Maghrib and ‘Isha’, or Zhuhr and ‘Asr, and can be offered at the last time of the second one after leaving the plane, it is better to delay it until you offer it on the ground,  because in this case of the second Salah is also valid for the first; this discharges the obligation of offering the Salah according to its perfect description. Furthermore, if the journey is a  short one such that you can offer the Salah on time after arriving at your destination, it is better to delay it until the last of its prescribed time in order to offer it on ground. Yet, if you offer the Salah whose time becomes due while you are on board of the plane at the first of its  prescribed time, performing it according to ability, this will be permissible and will count as sufficient for you.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

~

Source: Fatwas of the Permanent Committee, vol. 6 | Part no.6; Page no. 458-460 | www.alifta.net

Would You Like Allah and the People to Love You? - Shaykh Salih al-Fawzan | Trans. Salah al-Irani حفظه الله

Originally published on 01 Sep 2016 by DuSunnah.com

TRANSLATOR: Ṣalaḥ al-Irānī 

SOURCE: al-Minḥa ar-Rabbīya fī Sharḥ al-'Arbaīn an-Nawawīa, al-Fawzān, Ṣāliḥ al-Fawzān, p.201: Maktaba ar-Rushd - KSA 2010

عَنْ أَبِي الْعَبَّاسِ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيّ رَضِيَ اللهُ عَنْهُ قَالَ: جَاءَ رَجُلٌ إلَى النَّبِيِّ صلى الله عليه و سلم فَقَالَ: يَا رَسُولَ اللهِ! دُلَّنِي عَلَى عَمَلٍ إذَا

عَمِلْتُهُ أَحَبَّنِي اللهُ وَأَحَبَّنِي النَّاسُ؛ فَقَالَ: ازْهَدْ فِي الدُّنْيَا يُحِبَّك اللهُ، وَازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبَّك النَّاسُ.

حديث حسن، رَوَاهُ ابْنُ مَاجَهْ [رقم:٤١٠٢]، وَغَيْرُهُ بِأَسَانِيدَ حَسَنَةٍ.

On the authority of Abu al-ʿAbbās Sahl bin Sʿad al-Sāʿidī who said: A man came to the Prophet ﷺ and said, “O’ Messenger of Allāh, direct me to an act which if I do, Allāh and the people will love me.” So he ﷺ said, “Renounce the world and Allāh will love you, and renounce what the people possess and the people will love you.”

Explanation:

 This is a great ḥadīth and the scholars have mentioned that this is from the Islamic principles that a Muslim traverses upon. This man had come to the Prophet ﷺ asking about a deed which if he performed; it will cause Allāh ﷻ and the people to love him. This is a great act, since if Allāh ﷻ and the people were to love you then this is happiness and great good, as nobody would wish for anyone to hate them, so what is that deed which will incur the pleasure of Allāh ﷻ and the people?

Similarly this ḥadīth is evidence that the pleasure of the people is sought-after and there is no blame or sin with regards to doing so. The Prophet then ﷺ replied “Renounce the world and Allāh will love you, and renounce what the people possess and the people will love you.”

Asceticism [الزهد] is to abandon – meaning to abandon the worldly [commodities]. However the intent doesn’t mean that you abandon that which you are in need of, or that you abandon that which will enrich you such as seeking a substance or lawful trading, this is exempted from [the meaning of] asceticism. However renounce what you are not in need of. Asceticism isn’t that you abandon that which you or your children are in need of, rather asceticism is that you abandon the worldly [commodities] that you don’t need.

The Muslim is balanced in seeking his sustenance, he does not strive greatly for worldly [commodities] while he is stable. Therefore this is a principle: “Renounce the world and Allāh will love you..” [Meaning] if you renounce the world, then Allāh ﷻ will love you and this is praise for the abandonment of things a person is not in need of.

This ḥadīth also contains proof that Allāh ﷻ loves his believing servant and it also describes Allāh [with the attribute of] Love just as he Hates and Dislikes. The Love of Allāh ﷻ isn’t similar to the love of the creation, and His Hate and Dislike isn’t the similar to the hate of the creation. Rather, this is specific to Him just like any other of his attributes.

It also contains [the evidence] that the affairs of the religion are asked from the people of knowledge. This man had asked the Prophet ﷺ [about the matter unknown to him] and he did not introduce anything from himself, since whoever introduces anything into the religion from himself becomes an innovator. This is because you are trying to seek closeness to Allāh with something that the Prophet ﷺ did not do, whilst thinking it is good, and this is considered an innovation and it is rejected.

The affairs of the religion were asked about from the Messenger ﷺ and then from those who came after him from the Scholars who are the inheritors of the Prophets. So do not embark upon anything, intending to seek nearness to Allāh, whilst you do not know if it from the religion or not.

And his statement, “…And renounce what the people possess and the people will love you.” So do not yearn for that which is in the hands of the people, since if you were to yearn for what the people possess and asked them for it, they would dislike you. This is since the people would not like nor would they want let go of what they possess, so do not embarrass them. If you want their love then do not ask them, rather ask Allāh ﷻ as much as you can. However, if you are in need of asking then this is permissible due to a necessity, nevertheless for you to do it so much so to be enriched by the people, and until you become a burden upon them – then they will hate you.

When you ask the people, they will hate you, yet if you were to ask Allāh ﷻ He will love you since he is the All-Rich and the Most-Generous. This is a principle: so if you desire an act which will incur the Love of Allāh and the love of the people, then “Renounce the world and Allāh will love you, and renounce what the people possess and the people will love you.”

~ 

For better viewing kindly see original article here>> http://dusunnah.com/article/would-you-like-allah-and-the-people-to-love-you-shaykh-salih-al-fawzan/ 

NOTE: Posted with kind permission