The Historical Influences and Effects of the Methodologies of al-Ikhwaan al-Muslimoon Upon Salafiyyah (6 Articles)
Source:www.salafipublications.com
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Question:
What is the easiest of the tafaseer (explanations of the Quraan); which the Muslim reads and which you advise is
Question:
Is the statement of Imam Maalik rahimahullah: “Everyone’s statement can be taken or rejected except for the companion of this
بسم الله الرحمن الرحيم
The hadith explaining this issue is found in Saheeh Muslim where the prophet صلى الله عليه و سلم stated, “The best of the rows of the women are the last ones and the worst are the first ones”. However, this does not indicate an absolute ruling and there is greater detail as to when this is applicable; as many scholars have explained and hold as the correct opinion. Therefore we present the explanation of Shaikh ibn Baz and Shaikh ibn ul-Uthaymeen on the issue.
[Shaikh ibn Baz]
Q: We are a group of women and we pray in the masjid during Ramadan in a designated seperate area from the men, they do not see us and we do not see them [similar to many masaajid where there are now seperate rooms for women]. I have noticed the sisters do not complete the first rows and do not perfect them [instead they prefer the rows toward the back], and some of them use the evidence from the hadith regarding the best rows being the last ones for this action of theirs. I have explained to them that this relates to a situation where the women are praying behind the men in a given space without a barrier between them, however they do not accept my speech, we request you clarify the affair since this is something that occurs in many masaajid.
A: The hadith mentioned in this regard is authentic, however it is understood by the people of knowledge as you mentioned, and that is a situation where there is no barrier between the men and women. If, however, the women are covered and concealed from the men then the best of the rows are the first ones and the worst are the last ones just like the men. It is therefore upon them to complete the rows from the beginning, from the front, and to close the gaps just like the men due to the generality of the narrations with that regard.
[Based on the Shaikh’s response to the issue, Official Website]
[Shaikh ibn ul-Uthaymeen]
The Shaikh’s response regarding the same issue [summarised]: “The intent [of the hadith] is if the men and women are together in one place, in that instance the last rows are better than the first ones for women, that is since the last ones are further from the men and the first ones are closer to them. If, however, the women have a specific designated place of prayer – as is the case in many masaajid now – then the best rows for the women are the first ones just like the men”.
[Fataawa Arkaan ul-Islam p310/311]
Question:
Many among the workers delay the Dhur and Asr prayer until night time and then pray them together due to either being busy with their work, or that their clothing was impure, or unclean. What is your advice to them?
Answer:
It is neither permissible for a Muslim man nor a Muslim woman to delay the obligatory prayer beyond its prescribed time; rather it is incumbent upon all Muslims who have reached the age of puberty to perform the prayer at its prescribed time according to their ability.
The worker is not excused for delaying it (i.e. the prayer), and likewise impure and dirty clothing is not an excuse. It is obligatory to give precedence to the prescribed times of the prayer over work, and it is incumbent upon a worker to wash off the impurity from his clothing or replaced (such clothing) with clothing that is pure.
As for dirt, it is not (something) that can prevent a person from the prayer if it is not from impurities or does not have a repugnant smell that will harm the performers of the prayer. But if the dirt itself or its smell harms the performers of the prayer, then it is incumbent upon a Muslim to wash it off before the prayer or replaces (his clothing) with another clothing, so that he can perform the prayer in congregation.
And it is permissible for the one whom the Islamic legislation has given an excuse, such as the ill person and the traveller to combine the Dhur and Asr prayer at the prescribed times of one of them, and the Maghrib and Ishaa prayers at the prescribed times of one of them, because this has been confirmed in the Sunnah of the Prophet (sallal-laahu-alayhi-wasallam). And likewise it is permissible to combine [the prayers (i.e. Dhur and Asr, and Maghrib and Ishaa)] due to rain and muddy conditions that brings about difficulty upon the people.
[Fataawaa Muhimma Tata-allaqu Bis-Salaah of Imaam Abdul Azeez Bin Baaz (rahimahullaah) page: 19-20]
Many people who wish to blur the lines between the people of sunnah and people of bid’ah (innovation and misguidance) make the statement “We should correct the people of innovation and desires only. We shouldn’t be too harsh, revile, boycott or criticism them.”
They intend by this, that the person of Sunnah lowers his guard against innovation, making them susceptible to absorbing doubts and innovation and corrupting his religion. Below are a few statements from the scholars addressing this doubt.
Salafi Centre
“Indeed, criticism from the scholars and disparagement of him whose disparagement is obligatory is from the angle of sincere advice to the Ummah, and warning from his innovation or his deviation is a designated matter, just as the scholars of Islaam have done previously and continue to do so…”
“This is an error, rather we disparage the one who is stubborn against the truth.” And he said, “When the opposition is in the issues of belief, then it is obligatory for it to be corrected, and whatever is in opposition to the way of the Salaf, then it is obligatory to show rejection against it and to warn against the one who traverses upon that which opposes the way of the Salaf in this field.”
“This principle has no basis, I say this principle has no foundation, it is binding to disparage the people of falsehood.”
And he was asked about the principle, “It is permissible to declare as erroneous but is unlawful to revile.”
So he responded,
“This is just like (the principle) “we correct but do not disparage, it is the very same!”
“This principle is not from the principles of the Rabbaani Scholars, those whose knowledge is relied upon. Rather, the principles of the Scholars knowledgeable of the purified legislation of Allah, both previously and in what continues is correction of that which is deserving of correction and appraisal of the one who is deserving of appraisal and disparagement of the one is deserving of disparagement in lit of the principles connected to this serious topic. This is what Ahl as-Sunnah wal-Jamaa’ah, the Righteous Salaf and their followers traverse upon until the Day of Judgement, and the books of al-Jarh wat-Ta’deel are not remote for (our) minds. Further, this principle contains deception of those whose knowledge of the legislation and its avenues is scant… And this is an error and the person in question is either ignorant, so it is obligatory to seek knowledge truthfully or he is a deceiver and one who is misguided the people, so Allaah is sufficient (over him) and we ask Allaah to guide him and return him to the truth with a beautiful return, aameen.”
Source: Siyaanat-us Salafi: Pages 203-205
Translated by Abu Iyaad Amjad Rafeeq
Can we pray a second Jamaa’? Why do you put your hands back by your side after the Rukoo’? Answers to that and some other common fiqh questions by Ustaadh Abdulillah Lahmami discussing the different sides, and reminding of tolerance between the Salafiyoon. Part of the talk at al-Markaz as-Salafi, the 26/07/2012 after Dhuhr.
Abdulillah Lahmaamee discussing matters of fiqh, in which there exists difference of opinion amongst the people of knowledge.
Lecture took place
For the full lectures visit:
http://www.learnaboutislam.co.uk/2012/07/25/treading-the-correct-path-to-the-hereafter/
Translated by Abdulilah Lahmami
