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Raising Hands for Dua after the Adhan – Permanent Committee

Written by Amjad Khan on . Posted in Aqeedah (Creed & Belief), Articles, Fatawa-Rulings, Innovations In Islam (Bidah), Islamic Jurisprudence - 'Fiqh', Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

It is legistlated after the adhaan and after responding to the muadhin and (then after) sending peace and blessings upon the Prophet -May Allah’s Peace be Upon Him- that he says what is reported from the Prophet

“اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّداً الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَاماً مَحْمُوداً الَّذِي وَعَدْتَهُ،1

Because that is affirmed from the prophet -May Allah’s Peace be Upon Him- from the hadith of Jaabir bin Abdillah al-Ansaari-May Allah be pleased with him- in Sahih Al-Bukhaari, and that is without raising of the hands, because that is not reported in this place, so it is considered an innovation to do it.

Al-Lajnah Ad-Daa’imah: 16874

1. O Allah , Lord of this perfect call and established prayer. Grant Muhammad the intercession and favor, and raise him to the honored station You have promised him

“Tahiyyat al-Masjid” (2 Rakaa’at) Whilst the Muadhin is Calling the Adhaan- Shaykh Al-Uthaymeen

Written by Amjad Khan on . Posted in Articles, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

It is better to respond to the muadhin and then supplicate after that, with what has been reported1, then he enters into (performing) tahiyyatul masjid (2 rakah before sitting down), however some of the scholars have made an exception when entering the mosque on the Friday and the muadhin is calling the second adhaan, (if that occurs) he (first) prays tahiyyatul masjid , so that he is able to listen to the khutbah. The reason for that is because listening to the khutbah is an obligation and responding to the muadhin is not an obligation. And safeguarding the performance of an obligation takes precedence over safeguarding (the performance of) that which isn’t an obligation.

[Source: Shaykh Al-Uthaymeens Majmoo’ al-fataawa war rasaa’il]

1.

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّداً الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَاماً مَحْمُوداً الَّذِي وَعَدْتَهُ، [إَنَّكَ لَا تُخْلِفُ الْمِيعَادَ

Allaahumma Rabba haathihid-da ‘watit-taammati wassalaatil-qaa’imati, ‘aati Muhammadanil-waseelata walfadheelata, wab ‘ath-hu maqaamam-mahmoodanil-lathee wa’adtahu, [‘innaka laa tukhliful-mee’aad]

O Allah , Lord of this perfect call and established prayer. Grant Muhammad the intercession and favor, and raise him to the honored station You have promised him, [verily You do not neglect promises].

Reference: Al-Bukhari 1/152, and the addition between brackets is from Al-Bayhaqi 1/410 with a good (Hasan) chain of narration. See ‘Abdul-Azlz bin Baz’s Tuhfatul-‘Akhyar, pg. 38.

Marrying a pregnant woman – Permanent committee

Written by Amjad Khan on . Posted in Articles, Family & Women, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh'.

بسم الله الرحمن الرحيم

 

The pregnant divorcee or widow has an iddah (specific time period before she can get married which is) until she has given birth, due to His statement:

And for those who are pregnant (whether they are divorced or their husbands are dead), their ‘Iddah (prescribed period) is until they deliver (their burdens)
Soorah Al-Talaaq Verse 4

(So) the marriage contract with her is obsolete and the marriage is not complete.

Fataawa Al-Lajnah Ad-Daa’imah 4945

Advice regarding the opening supplication of the Prayer – Shaykh Uthaymeen

Written by Amjad Khan on . Posted in Articles, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

The opening supplication is a sunnah and is not obligatory whether that is in the five compulsory prayers or the supererogatory. And that which is befitting is that the people use all the (forms) of the opening supplication reported from the Prophet -(May Allah’s Peace be Upon Him)- so that by way of that he attains the reward of performing the sunnah with all its different forms. And if he only knew one form from the sunnah and he restricts himself to that, then there is no sin upon him. Because that which is apparent is that the Messenger -sallaallaahu alaihi wa sallam- used to vary the forms of the opening supplications and the tashahud for the purpose of ease for the slaves (of Allah). Likewise the Messenger used to vary the dhikr after the prayer for two benefits:

The first benefit: So that an individual does not continue upon one type; for if a person continued upon one type, it would become a habit to him and because of that he would become negligent and find himself saying this dhikr without intent, due to it becoming an action which he does out of habit. So when the adhkaar are of various types and a person uses them intermittently, his heart will be present whilst reciting and this is conducive for understanding and contemplating on what he says.

The second benefit: Is ease upon the ummah, because a person can use one form or the other in accordance to what is befitting in his personal circumstances.

So due to these two benefits some acts of worship have come with various forms like the opening supplications, the tashahud and the adhkaar after the prayer.

Paraphrased from Shaykh Al-Uthaymeen’s Majmoo’ al-fataawa war rasaa’il volume 13 Page 74

What affirms the entrance [beginning] and exit [end] of the month of Ramadan?

Written by Amjad Khan on . Posted in Articles, Fasting, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Ramadhan, Worship - 'Ibaadah'.

 

Shaykh Bin Baz was asked:

 

What affirms the entrance [beginning] and exit [end] of the month of Ramadan? And what is the ruling upon the one who sees the new moon by himself for the beginning or ending of the month?

 

The entrance [beginning] and exit [end] of the month is confirmed by 2 trustworthy witnesses or more, and the entrance of the month is confirmed by 1 witness alone because it is confirmed from the prophet that he said;

 
“…and if 2 witnesses testify then fast and break the fast”

 

and it is established from the prophet that he commanded the people to fast upon the testification of ibn Umar and by the testification of the bedouin, and he did not request another witness.

And the wisdom in that and Allah knows best, is caution in the religion in the entering and exiting of the month as the people of knowledge have stated. And whoever sees the new moon alone [himself] in the entering or exiting of the month but his testification is not acted upon then in that case he is to fast with the people and break his fast with the people and he is not to act upon his own witnessing of the new moon based upon the more correct opinion of the scholars due to the statement of the prophet;

“fasting is the day you all fast, and the opening of the fast is the day you all open it and the day of slaughtering is the day you all slaughter”
 

Majmoo Fatawa Shaykh Bin Baz volume 15 page 62

Abu Muadh Taqweem Aslam Nelson

“I broke the fast for six days due to examinations” – Shaykh Uthaymeen (rahimahullaah)

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Fasting, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Ramadhan, Scholars of Islam.

The Questioner Asks

I am a woman who was forced by circumstances to break my fast for six days in the month of Ramadhaan, and the reason for that was due to examinations because they began in the month of Ramadhaan and the subjects were difficult. And had I not broken my fast during those days I would not have been able to study those subjects bearing in mind that they were very difficult. I kindly request that you benefit me with what I must do so that Allaah may forgive me.

Shaykh Uthaymeen answers:

Firstly to give consideration for doing something based on circumstances is a mistake; but what is paramount is to say ”I was forced by severe necessity or what is similar to this (statement).”

Secondly her breaking the fast during Ramadhaan due to examinations is also a mistake and it is not permissible, because she is able to revise at night and there is no necessity to break the fast. So upon her is that she repents to Allaah (The Mighty and Majestic) and repeats those fasts, because she held an erroneous interpretation and did not abandon those days out of negligence.

[Source: Fataawaa Al-Mar’atil Muslima by Daar As-Sahaabah and Daar Sabeelul Mumineen compiled with the recommendation of shaikh Muhammad Al – Imaam. Page: 358. Also see Majmoo Al-Fataawaa of Shaikh Uthaymeen 19/84]

Pregnancy in Ramadhaan – Fasting or Paying Fidyah or Making Up the Fasts – Shaykh Al Albani

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Family & Women, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Ramadhan, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

‘SILSILAH FATAAWAA JEDDAH’ CASSETTE SERIES (no.25) OF SHAIKH AL-ALBAANEE -rahimahullaah:

Questioner : “I read in a book that if the pregnant women or the breast-feeding women fear for themselves, or for their child, that they should abstain from fasting, and should feed a needy person in place of each day, and that it is not obligatory upon them to make up the days. So how correct is this saying? We hope that you can clarify.”

Shaikh al-Albaanee: “Making up the days is not obligatory upon them, but rather kaffaarah (compensation) of feeding a needy person for each day is obligatory. This is the correct answer.

As for the aforementioned condition, i.e. that if the pregnant woman or a breast-feeding woman fear for themselves or for their child, then this condition is just an ijtihaad (personal deduction) from some of the scholars, and it should not be put as a duty upon the pregnant woman or the breast-feeding woman, because the Prophet (ﺻﻠﻰ اﷲ ﻋﻠﻴﻪ و ﺳﻠﻢ) said:

Allaah -the Exalted and Most High- has remitted fasting from the pregnant woman and the breast-feeding woman.1

Then Ibn `Abbaas said in explanation of His Saying -He the Most High:

[Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskîn (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, is better for you if only you know.[] [Sooratul-Baqarah (2):184]

[[Meaning: So whoever amongst you is ill, or upon a journey, then let him fast the same number of other days; and as for those of you who can fast with difficulty, then they have the option of feeding a needy person in place of each day.]]

Ibn `Abbaas -radiyallaahu `anhu- said: “Upon the pregnant woman and the breast-feeding woman is to feed (the needy).”

Meaning the aforementioned condition is not to be found, i.e. that the pregnant woman and the breast-feeding woman have to fear for themselves or for their child.”

Translated by Ustaadh Abu Talhah Dawood Burbank (may Allaah grant him and his wife abundant mercy)

  1. Hasan Saheeh: Saheeh Sunan Abee Daawood (no.2408).

Read PDF HERE: Pregnant_Woman_In_Ramadhaan

Article Link Here: http://www.salafitalk.net/st/viewmessages.cfm?Forum=29&Topic=9424

Ruling on Reading the Qur’an in the Mind, not Physically with Lips – Sh.ibn Baz

Written by Salafi Dawah Manchester on . Posted in Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Qur'aan, Ramadhan, Seeking Knowledge, Worship - 'Ibaadah'.

The following question was posed to Shaikh Bin Baz: “Some people get a mus’haf and look into it [reading in the mind] without moving their lips; is it still applicable to term this scenario as “reading the Qur’an”? Or is it a must to pronounce/utter the words and for that to be heard in order to deserve the reward for reading the Qur’an? And is a person rewarded for just looking into a mus’haf [reading in mind]?

 

There is nothing preventing looking into the Qur’an without reading [physically] to ponder and contemplate and understand the meanings, but the one who does this is not considered “a reader” [to have actually ‘read’ the Qur’an] and he does not receive the virtue of actually reading unless he pronounces the words and physically reads the Qur’an, even if those around him cannot hear [i.e. it is not required to be loud, but physical pronunciation required though], due to the statement of the prophet “Read the Qur’an for indeed it will come as an Intercessor for its companions on the Day of Judgement” [Muslim]. The prophet  صلى الله عليه و سلم intended by the ‘companions of it’ i.e. those who act upon it, just as it is mentioned in other ahaadith.

Similarly the prophet صلى الله عليه و سلم said, “Whoever reads a letter of the Qur’an so for him is a reward, and every reward is 10-fold of its example” [at-Tirmidhy & ad-Daarimy with an authentic chain]. And a person is not considered a “reader” unless he utters [and pronounces that reading], just as the people of knowledge have stated that.

 

[Paraphrased from official website of Shaikh Bin Baz http://www.binbaz.org.sa/mat/2013]

Giving Salaam in an empty masjid? – Ash Shaykh Saalih Al Fawzaan

Written by Amjad Khan on . Posted in Articles, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Morals and Manners - 'Akhlaaq'.

Question:

Is it from the sunnah for the one who enters the masjid to give the salaams whether there is anyone in it or not, because we heard that whoever enters the masjid it is a must that he gives salaams upon the angels?

Answer:

Give the salaams if someone is in it, (if) he sees someone in it then give the salaams. As for if the masjid is empty then there is no reason to give the salaams.

 

Source: http://www.alfawzan.af.org.sa/node/14495

[youtube http://www.youtube.com/watch?v=y7skW6NOAh0?rel=0&w=560&h=315]