Shaikh bin Baz رحمه الله was asked the following question: “Is it permissible to hold the mus’haf with the left hand?”
He replied, “I am not aware of anything regards to this, even though of course holding it with the right hand is better, the right is better generally, the prophet صلى الله عليه و سلم would use his right hand for arranging his hair, giving and taking, shaking hands etc; as for the left then it is for other than that [i.e. cleaning oneself after answering the call of nature etc].
If though there was a need to hold the mus’haf with the left hand [whilst reciting or otherwise] due to the right hand becoming tired, or due to a need whereby the right hand was required to pick something up or do something, or something similar to such needs, then there is no harm in holding the mus’haf in the left inshaa’ Allah. So whether he placed it in the left or right and read would be ok, however no doubt the right is better and superior as the prophet صلى الله عليه و سلم would use the right for the good affairs”.
[Based on a Fatwa from Shaikh bin Baz’s Official Website]
Question:
O virtuous Shaikh, may Allaah grant you success. If there is severe dust, is it permissible for me to pray at home out of fear for my health?
Answer:
Yes; if you are affected by the dust—clearly affected; then pray at home. This is an excuse. Yes.
A question that is presented, and an issue that is occasionally discussed, is whether the watch should be worn on the right hand or the left? What follows is a brief analysis of the issue based upon the statements of various scholars of ahlus-sunnah.
Shaikh al-Fawzaan:
Q: “Is it better to be worn on the right hand or the left? [i.e. the watch]”
A: “In accordance to the habit, this is [an affair] from the habits and norms, a person wears it in accordance to how the society wears it [i.e. if the right hand is the normal way then so be it, and if the left is normal then so be it]”.
Shaikh al-Albany:
“The watch is to be worn on the right in following the Sunnah of the prophet صلى الله عليه و سلم who used to like to do things with the right [hand or side first] in all his affairs, and this is an affair from the affairs…and it is not to be worn on the left as an opposition to the disbelievers, and Allah knows best”.
Shaikh ibn ul-Uthaymeen:
“Wearing a watch on the right hand is not better then wearing it on the left hand, because [wearing] the watch resembles [wearing] the ring closely, so there is no difference if you put the watch on the right or the left hand. However, there is no doubt that wearing it on the left hand is easier for the person in terms of looking at it and similarly it is safer on the left hand since the right hand engages in much more activity and so it is more dangerous [to perhaps damaging the watch]. The affair is one with leeway in it, so it cannot be said the Sunnah is to wear it on the right hand since wearing a ring can be done on the right or the left according to the Sunnah, and the watch is extremely similar to the ring”.
It must be noted though, some scholars have elaborated upon this affair and explained that it is not permissible for men to abuse the wearing of a watch, i.e they should not wear fanciful, beautified watches resembling bracelets and other jewellery in their appearance since that would be imitation of women.
Question:
Is it from the sunnah to pray two units of prayer between the Adhaan and Iqaamah of Maghrib?
Answer:
Yes, it is from the sunnah to pray two units before Maghrib; ie between the adhaan and between the iqaamah, for indeed the Messenger -صلى الله عليه و سلم- ordered with it 3 times in an authentic hadith:
“Pray before maghrib, pray before maghrib, pray before maghrib for whoever wills”(1)
His statement “for whoever wills” indicates his -صلى الله عليه و سلم- disliking that the people take it as a Sunnah; ie as a regularly established Sunnah, so praying two units before Maghrib; ie between the adhaan and iqaamah is a sunnah, however it is not a regularly established sunnah.
So it is not befitting to be performed all the time; in contrast to the regular sunnah prayers such as those before Fajr, Dhuhr and Isha, which are prayed consistently except when one is travelling, when it is from the sunnah to not pray any of the regularly performed sunnah prayers of Dhuhr, Maghrib or Isha.
To conclude:
The Messenger of Allah -صلى الله عليه و سلم- said
“Between every two adhaans is a prayer” (2)
Ie between the adhaan and iqaamah is a superogatory prayer, however for Fajr and Dhuhr it is regularly performed and for Asr, Maghrib and Isha it is not regularly performed.
Source:
Paraphrased from
Shaykh Muhammad Al-Uthaymeen’s
Majmoo’ rasaail wa fataawa
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Those who have manifested their hatred for Tawheed, the Sunnah of the final Messenger and the understanding of the Sahaabah always seek to distort the true image of Islaam when the khawaarij commit their crimes. So do not lend an ear to the ill-informed views of the so called experts on Islaam, the biased secularist slanderers, the munaafiqoon, the modernists and the apologists. Listen to the Major scholars and seek their advise in times of fitnah. Visit the following link and may Allaah bless you.
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
If the Imaam goes to Ruku before those praying behind him finish recitation of Soorah Faatihah, do they go into ruku or complete its recitation?
Answer: Indeed, this (affair) is based on the research concerning whether recitation of Soorah Faatihah is obligatory upon those praying behind the Imaam or whether the (obligation of reciting faatihah is carried out) by the Imaam (on behalf of those praying behind him). That which the majority of the people of knowledge say–the majority of the Sahaabah (radiyallaahu-anhum), as Shaikh Islaam Ibn Taymiyyah and a group of the people of knowledge attributed to them is that the (obligation) of reciting Faatihah in the loud prayer is carried out by the Imaam on behalf of those praying behind him. So if this is the case, then those praying behind the Imaam do not have to recite Faatihah according to this (statement/opinion); and if they recite some of it (i.e. in the instance where they are unable to finish it before the Imaam goes into ruku etc), then that would be sufficient.
The second saying or viewis that which a number of the scholars of research hold to be preponderant and it is that recitation of Faatihah is waajib upon the Imaam and those praying behind the Imaam or that it is a pillar (of the prayer). And the evidence for this is the statement of the [Messenger (sallal-laahu-alayhi-wasallam) that Allaah said]: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: All praise belongs to Allaah the Rabb of all the . Worlds…..to the end of the hadeeth
.The name ‘Prayer’ given to Surah Al-Faatihah shows that it is a pillar within the prayer
Likewise is the statement of Messenger (sallal-laahu-alayhi-wasallam): ”Perhaps you were reciting behind your imam?” We said: ”Yes, that is so, O Messenger of Allaah.” He said: “Do not do that, except for the Opening of the Book -al’ faatiha- for there is no prayer for the one who does not recite it. This shows the obligation of reciting Faatihah and based upon this statement or view, the performer of the prayer goes along with what is possible and what he is able with regards to following the Imaam. So if he is able to recite some of the (aayaat) of Faatihah, he is excused from the rest of it when the Imaam pronounces the Takbeer (i.e. when the Imaam pronounces the takbeer before going into ruku). Therefore, it has occurred to you according to one of these statements or views that the one praying behind the Imaam
is obligated to follow the Imaam when he goes into ruku, and he should leave recitation of Faatihah
because the Imaam has moved onto another pillar and that is the Ruku.
Q: “How can we obtain concentration, reverence and humility in the prayer, and when reading the Qur’an in the prayer and outside of it?”
A: “Concentration, reverence and humility is the core of the prayer, and the meaning of it [i.e. khushoo’] is to have a heart that is present and concentrating, and that the heart of the one praying does not wander left and right, here and there. If the person feels something is distracting him away from that khushoo’, then let him seek refuge in Allah from the Shaytaan as the prophet صلى الله عليه و سلم ordered.
No doubt the Shaytaan is keen on corrupting all worship and especially the prayer which is the best of worship after the two testimonies of tawheed and faith. So the Shaytaan will come to the one praying and say, “remember such and such, think about such and such”, and so he makes the person digress into such thoughts which there is no benefit to, and in reality they actually disappear from thought as soon as the person finishes the prayer!
So upon the individual is to strive the utmost in submitting to Allah, and if he perceives something overcoming him from these thoughts and whispers then he should seek refuge in Allah whether he is bowing in rukoo’, or sitting in the tashahhud, or otherwise in his prayer.
And from the best of methods that aid a person in khushoo’ in his prayer is that he remembers he is standing in front of his Lord and that he is calling and supplicating to Him the Mighty the Majestic”
[Based on Shaikh ibn ul-Uthaymeen’s response from Fatawa Arkaan ul-Islam p322/323]
Is it better to devote oneself with seeking of knowledge or occupy oneself with trade (seeking after sustenance) ?
Answer:
There is no doubt there is nothing equal to the seeking of knowledge; however seeking knowledge does not prevent occupying oneself with trade (seeking after sustenance), evidently he seeks knowledge in its time and he occupies himself with trade (seeking after sustenance) in its time.
A traveller came upon a people, whilst he was a traveller and found them praying Asr, they had prayed two units of prayer, he joined with them the (remaining) two units of prayer; does he give the salaams (finish the prayer) or does he complete (4 units)?
Shaykh Saalih Al-Luhaydaan answers:
Rather he completes, the traveller if he joins with the residents his prayer is a residents prayer, that which he reaches of the prayer he prays, and that which he missed of it, he completes.
“whoever washes a dead person then upon him is to make ghusl and whoever carries the dead then he has to perform wudoo”?
And is this the command of obligation or recommendation? And why?
Answer:
The aforementioned Hadith is weak; and verily it has been affirmed from the Prophet صلى الله عليه وسلم in other narrations, that which indicates the recommendation of performing ghusl after washing a dead person.
As for carrying (the dead person) then it is not correct to make wudoo and neither is it recommended, owing to the lack of evidence in this regard.
