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Fiqh of Prayer: Closing the Eyes During the Prayer?

Written by Salafi Dawah Manchester on . Posted in Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

Q: What is the ruling on closing the eyes during the prayer?

A: Closing the eyes during the prayer is disliked, that is due to it being in opposition to what the prophet صلى الله عليه و سلم would do. An exception may be made in the presence of a legitimate reason, e.g. if there was excessive decoration and embellishment in front of the one praying on the wall or floor [perhaps creating difficulty in concentration], or there was a very bright light directly in front of him harming his eyes. The point therefore is, that if there is a legitimate reason to close the eyes then there is no harm, however without any such reason it is disliked, and further details on the topic can be sought from the great work of ibn ul-Qayyim “Zaad al-Ma’ad” [Provisions of the Hereafter]”

[Based on Shaikh ibn ul-Uthaymeen’s response to the issue, Fatawa Arkaan ul-Islam p341]

Fiqh of Prayer: Using a Table or Chair as a Sutra Despite the Empty Gap under them?

Written by Salafi Dawah Manchester on . Posted in Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

Shaikh al-Albany رحمه الله was asked regarding using an item that is not completely touching the ground as a sutra in the prayer, i.e. a table, chair or perhaps bed whereby the legs of that item are touching the ground however there is a gap of emptiness in between under it with nothing making contact to the ground, the Shaikh responded [paraphrased]:

“Do not pray toward the gap, pray toward the leg of the item”

The questioner then states that there is a hadith where the prophet صلى الله عليه و سلم prayed towards a bed as a sutra, so the Shaikh states:

“Ok, but we do not have an illustration or explanation as to what this bed looked like, whether it was covered or empty [i.e. was there a gap under it or not], why therefore do we need to go into such depth? We already know the sutra is any item that goes in front of the one praying, therefore we have to assume the person prays towards a solid object and not a gap, i.e. one of the legs of the bed. Similarly, if a bed has a gap under it however there is a sheet on the bed that falls over the sides and covers the gap then that is fine, since the person is praying towards the sheet that is covering the gap in front of him, and not the gap anymore.

Therefore we understand the hadith in line with the other ahaadith, and do not give it an understanding whereby there becomes conflict”.

The questioner then says, “Ok but Shaikh, the prophet صلى الله عليم و سلم prayed towards a riding animal and that clearly has a gap under its body between its legs?”

Shaikh, “…and was the riding animal floating in the air?! [i.e. it similarly has 4 legs, so we assume the prayer was towards one of the legs touching the ground and not the empty gap under its body], the affair is finished, your speech here is the same as the issue of a table, it has legs and a gap”[therefore pray to the legs, not the gap].

[Cassette 812 silsilatul huda; via Sahab]

Fiqh of Prayer: 1 Takbeer or 2 when joining Late and Imaam is already in Rukoo’?

Written by Salafi Dawah Manchester on . Posted in Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

Q: If a person enters late into the Masjid and finds the Imaam has already began the rukoo’, does the person say the takbeer [Allahu Akbar] and go straight into rukoo’ or does he say the takbeer to start the prayer and then say another takbeer for going into rukoo’?

A: What is better and more encompassing is that he makes 2 takbeers [says “Allahu Akbar” twice]. The first is the takbeeratul Ihraam [i.e. the “Allahu Akbar” to enter into the prayer] and that is a pillar and he must do that whilst he stands at the beginning. The second is the takbeer for going into rukoo’ and he says that as he descends down into rukoo’.

If, however, he fears he may miss the raka’at by saying both takbeers [since the Imaam may be on the verge of rising from the rukoo’], then the first one [takbeeratul Ihraam for actually entering into the prayer and starting it] is sufficient in accordance to the correct opinion of the scholars on that issue. That is due to the fact that they are two worships that have come together in one time [i.e. the two takbeers one after the other, the first to start the prayer an the second to go into rukoo’] in that instance the greater worship suffices for the smaller one, hence the takbeer for entering into the prayer suffices for the takbeer of going into rukoo’ if missing the raka’at is feared.

[Based on Shaikh bin Baz’s رحمه الله response on the issue, Official Website]

Fiqh of Prayer: Standing and Waiting for the Imaam rather than Praying Tahiyyatul Masjid

Written by Salafi Dawah Manchester on . Posted in Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

Q: Some people if they enter the masjid close to the time of the congregation prayer [i.e. the iqaama is close and prayer will begin soon] they stay standing waiting for the Imaam to arrive and abandon the 2 units of prayer for the greeting of the masjid [tahiyyatul Masjid], so what is the ruling upon that?

A: If the time period is short from the point of his arrival to the congregational prayer starting and would not suffice for the 2 raka’at of tahiyyatul masjid then there is no harm standing and waiting momentarily for the Imam to arrive since it is imminent. However, if they do not know when the Imaam will arrive then it is superior to pray the 2 units of tahiyyatul masjid, and even if the Imaam arrives and the Iqaama is done for the prayer to start and you are still in your first raka’at of the tahiyyatul masjid then you may cut the prayer off to join the congregation, however if you are in your second raka’at then complete it lightly [i.e. do not elongate it, rather pray it short] and join them.

[Based on Fataawa Arkaan ul-Islam Shaikh ibn ul-Uthaymeen p309]

Fiqh of Prayer: The One who has not Prayed Maghrib and Enters the Congregation of ‘Isha

Written by Salafi Dawah Manchester on . Posted in Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

This short series of articles will research some of the issues relating to the prayer. It will be organised in a question and answer style with all information referenced to the fatawaa of the scholars.

Q: A person enters the masjid for ‘Isha prayer, then he remembers he has not yet prayed Maghrib so what does he do?

A: If you enter the masjid and the ‘Isha prayer is about to be established [i.e. iqaama has been called and it is beginning] but then you remembered you have not prayed Maghrib, in that case you enter with the ‘Isha congregation with the intention of Maghrib. The first three raka’aat are prayed as normal, but when the Imaam stands up after the third rak’at to start the fourth rak’at, you stay sitting and wait for the Imaam and rest of congregation to complete their fourth and then give the salam [tasleem] with the Imaam together at the end.

Similarly though, you can stay sitting after the third and finish the prayer and give the salam by yourself, then rise up and join the Imaam and congregation in what is left of the ‘Isha prayer [i.e. join them in their final rak’at of ‘Isha and then continue after they finish].

It is of no harm that the intentions are different between yourself and the Imaam in accordance to the correct opinion of the scholars on that.

[Based on Fatawa Arkaan ul-Islaam of Shaikh ibn ul-Uthaymeen, p290]

Is it Permissible to Take Gifts or Money from an Individual who Deals in Interest? Shaikh Rabee’

Written by Salafi Dawah Manchester on . Posted in Family & Women, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh'.

بسم الله الرحمن الرحيم

Many questions often arise regarding those who take interest, whether it be a father or brother or friend, and whether it is permissible to accept gifts or money from them, the following is the answer of Shaikh Rabee’ حفظه الله to this issue taken from his explanation of “Sharh as-Sunnah of al-Imam al-Barbahaary”:

Q: “What is the ruling on taking gifts from a man who has wealth from interest?”

A: “Do not take it, [and actually] the scholars have mentioned details regarding haraam [unlawful and impermissible] wealth generally, interest based or otherwise. If the majority of his wealth is halaal [lawful and permissible] then take from him…they [the scholars] said the ruling is upon the majority. If the majority is halaal, then take it [gifts etc] from him, and you can seek to take a loan from him, and you can deal with him in his wealth on affairs of this nature. However, if the majority of his wealth is haraam then it is not permissible for you to take anything from him, neither gifts nor food nor anything”.

(عون الباري ببيان ما تضمنه شرح السنة للإمام البربهاري ص784)

Using Interest Money to Pay Off Taxes – Shaikh al-Fawzan

Written by Salafi Dawah Manchester on . Posted in Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh'.

بسم الله الرحمن الرحيم

Questions often arise regarding taxation and payment of it; the following is a question posed to Shaikh al-Fawzan on the issue:

Q: “I live in a country that takes taxes from us, and unfairly, so is it allowed for me to pay them using interest money?”

A: “Why are you involved in interest in the first place?! Are you engaged in taking interest so you can pay the taxes! This is not permissable, this is haraam. If they compel you to pay taxes then pay them – and return your affair and complaint to Allah – and the sin is upon them, you need to free yourself from punishment [i.e additional fines etc in the case of non-payment], you are compelled to pay the taxes. As for involving yourself in interest and then saying you wish to pay the taxes with it!?… [then this is] cleaning an impurity with another impurity! This is not permissible”.

[via Sahab]

 

 

Climbing Mount Rahma on the Day of ‘Arafah – Shaikh Mohammad Amaan al-Jaamy

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Deviated Groups, Sects and Parties, Fatawa-Rulings, Hajj, Dhul Hijjah, Eid al Adha, Innovations In Islam (Bidah), Islamic Jurisprudence - 'Fiqh', Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

The following is paraphrased from the speech of Shaikh Mohammad Amaan al-Jaamy رحمه الله تعالى regarding the issue of Mount Rahma and the common belief that the mountain must be climbed on the day of ‘Arafah.

“So it is upon the Pilgrims to avoid climbing the mountain and crowding around it so their precious time is not wasted in that which does not benefit them, rather in it is harm [i.e. wasted time in attempting to get to it and climb it as well as the crowding etc when that time should be used in supplication], instead it is correct for the Pilgrims to spread out across ‘Arafah as they please without specifying a particular location”.

The Shaikh then goes on to mention the names of Mount Rahma:

“They have mentioned several names for this mountain:

1- “Mount Rahma” [Mount Mercy] and this is the most famous of the names and possibly the most recent one.

2- “Mount Supplication” [Mount Du’a]

3- “Al-Qurain” as some of the commoners refer to it as.

4- “Ilaal” and that is from one of the oldest names of it.

I have attempted to discover the reasoning behind it being called “Mount Rahma” and I checked various resources and asked various People of Knowledge, however I did not find a sufficiently satisfying answer, and so I leave the issue as a matter of research. However, I do feel some discomfort with this name, since mercy is not restricted to the mountain and the one who claims that must bring forth his evidence. Similarly, supplication on that day is not specific to the mountain, rather Mount Rahma is like any other part of ‘Arafah in that regard. The mercy of Allah and His freeing of slaves from the Fire is general to all individuals wherever they stand within  ‘Arafah on that day.

The reason why I researched this issue is because of what we have witnessed ourselves from some Pilgrims in terms of actions that are resembling the acts of Jaahiliyyah [ignorance]…in fact for many Pilgrims the idea amongst them has become that the point of ‘Arafah is actually to have to climb the mountain. That is since many have mistakenly understood that the name “Mount Rahma” must indicate that the mercy of Allah only descends upon the Mount on that day.”

Translator’s note: A fine example of why success lies within the Sunnah and not in opposing it, consider how many hours of the blessed day of ‘Arafah are put to waste pushing through crowds and making an attempt to climb the mountain, as well as the fatigue that arises from such activity possibly impacting upon the remainder of the Hajj rites, all of which diverts the servant from supplication and indeed vastly reduces the available time on that Day before sunset, Allahul Musta’an.

[via Sahab]

Buying a “Sacrifice” via Various Charitable Organisations to be Slaughtered Abroad for the Poor?

Written by Salafi Dawah Manchester on . Posted in Fatawa-Rulings, Hajj, Dhul Hijjah, Eid al Adha, Islamic Jurisprudence - 'Fiqh', Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

It is a common practice for Charity Organisations to advertise and offer “sacrifices” to be done abroad and distributed to the poor in exchange for a fee to cover the costs of the slaughtering. Many individuals who desire to sacrifice engage in this activity and perhaps find a greater degree of ease in simply buying a “sacrifice” from a Charity who will slaughter on their behalf abroad for the poor.

The following is the fatwa of Shaikh al-Fawzan on this issue:

Q: “A fatwa has spread from you in recent times that paying money to Charity Organisations for the slaughtering [to be done on your behalf] is against the Sunnah? What’s your opinion on this oh Shaikh?”

A: “Yes I say this now, The legislated sacrifice is done in the household [i.e. by the by person himself in his country], the household of the one slaughtering, amongst his children, and amongst his neighbours, the one slaughtering eats from it, him and his children, and they give it in charity [distribute it] and give it as a gift…so they are to be slaughtered in the houses, in the houses of the muslims [i.e. done yourselves and not abroad] so that the household obtains its benefits, apparent and concealed.

However if it slaughtered in some other place [abroad] then these distinctions that the slaughtering was prescribed for are lost; as for an individual who wishes to give it in charity [i.e. those who may claim that the poor will benefit from the sacrifice abroad more than us, which may be true] then give in charity generally [i.e. send money abroad to them in any case any time] – as for the specific acts of worship then they are to remain as they have been prescribed. Indeed the prophet صلى الله عليه و سلم would sacrifice in his household, and the companions would sacrifice in their households and they never sent money outside or abroad for animals to be bought and slaughtered there, since that causes the benefits of slaughtering to be forfitted, so indeed it is a rite of Islam [prescribed in a particular way to be done].

[vis Sahab]

This should clarify the affair; for indeed many are always confused as to why it is better to do it yourselves in your locations rather than send to the poor abroad, the Shaikh clarifies it is an Islamic Rite prescribed to be done yourselves and not abroad, as for the poor abroad then no-one has prevented you from aiding them and being charitable since you are free to send whatever amount of money and food as you wish abroad at whatever time – ‘Eid or otherwise -, however the rite of islam in terms of the slaughtering is not to be specified, that is to be done yourselves and distributed within family and neighbours etc.

Rulings Regarding the Slaughtering – Sh.Ibn Baz and Sh.Ibn ul-Uthaymeen

Written by Salafi Dawah Manchester on . Posted in Aqeedah (Creed & Belief), Family & Women, Fatawa-Rulings, Hajj, Dhul Hijjah, Eid al Adha, Islamic Jurisprudence - 'Fiqh', Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

There is often much discussion and questioning that arises upon the issue of slaughtering, particularly on behalf of those family members who have passed away. This article will mention in a brief and summarised form some of the affairs linked to that from the speech of Shaikh bin Baz and Shaikh ibn ul-Uthaymeen رحمهما الله insha’Allah.

Firstly, as Shaikh bin Baz mentioned, the actual act of slaughtering is a highly recommended Sunnah, and not an obligation in the opinion of many of the people of knowledge. It is an act an individual should do on behalf of himself and his household.

The individual intending it cannot take from his hair, nails or skin from the beginning of Dhul-Hijja until he slaughters [hadith of Umm Salama with almost identical wording in Saheeh Muslim].

If however the individual does not slaughter the animal himself and instead appoints someone on his behalf, perhaps some type of butcher or slaughter house, or abroad [although not recommended by some scholars to have it done abroad, since the purpose of the slaughtering is not merely feeding the poor, in that instance everyone is able to send money as charity abroad any time, rather the slaughtering is a symbolic act in Islam which has benefits to the one slaughtering himself too, since it is Sunnah for the one slaughtering to eat from it himself and give to his relatives and neighbours], then in that case it is still the one who pays for the slaughtering that cannot take from his nails, hair and skin – as for the butcher or slaughter house people then they are free to do as they please regarding their hair, nails and skin since they are not the one intending the slaughter and paying for it, they are simply carrying out the act on behalf of someone else [Shaikh bin Baz].

Clearly as the Sunnah states, the individual slaughters for himself and his household, one slaughtering encompasses them all. However the issue at hand is regarding those who have passed away from the household; are they able to receive the reward for the slaughtering and therefore be included in the intention?

Shaikh ibn ul-Uthaymeen mentions this  issue can be sectioned into 3 categories:

1 – Slaughtering on behalf of a deceased individual who had actually given councel [stated in their “will”] to have a slaughtering done for them from their wealth; in this instance it is done and implemented as the deceased wished and is actually obligatory to carry out.

2 – An individual slaughters for himself and his family who are alive and present within his household, and within that also intends members that have passed away for the reward; once again this is correct and permissible.

3 – An individual slaughters specifically and exclusively on behalf of a deceased individual without including his living family in the intention or having any will upon that from the deceased; this issue is the point of discussion between the people of knowledge.

Shaikh ibn ul-Uthaymeen states that it has not been evidenced from the Salaf-us-Salih that they ever slaughtered independantly and exclusively for a deceased individual in this manner, rather the correct way is to slaughter normally for yourself and your living and present household and within that have the intention for the deceased members to receive the reward too, the father or mother etc. Although the Shaikh does not say that doing it exclusively is haraam or innovation, but instead states it is better to stick to the Sunnah as it has been evidenced.

Some scholars have stated however that perhaps slaughtering on behalf of the deceased exclusively could be viewed as a form of charity, or at the very least be comparable to charity and therefore permissible, although Shaikh ibn ul-Uthaymeen states in that case it is a stronger act to simply give in charity rather than opting for an alternative action that is only “comparable” and not the same. In conclusion therefore, Shaikh Uthaymeen views that it should not be done exclusively for the deceased.

[Sources, Fatawa of ibn Baz and Ibn Uthaymeen, also available on the official websites]