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Washing the dead – Shaykh bin Baz

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

بسم الله الرحمن الرحيم

Question:

What is the authenticity of the Hadith:

“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.

Majmoo’ Fataawa Shaykh bin Baz

A lady missed the fasting of Ashooraa due to her menses–Shaikh Uthaymeen

Written by Salafi Dawah Manchester on . Posted in Family & Women, Fasting, Fatawa-Rulings, Muharram and Ashoorah.

Question:
A lady fasted the 9th of Muharram and began her menses the day of Ashooraa, is it obligatory upon her to make up (the fast of Ashooraa) or is an expiation binding upon her?

Answer:
From that which is well know is that fasting is not obligatory upon the Muslim except the fasting of Ramadhaan, and the fasting of Ramadhaan is one of the five pillars of Islaam, because of the statement of the Prophet (صلى الله عليه وسلم):

Islaam is built upon five: The testimony that none has the right to be worshipped except Allah and that Muhammad is the Messenger of Allah, the establishment of the prayer, the giving of the Zakaat, the fasting of Ramadhaan and Al Hajj to the House of Allah. (Bukhaari)

As for fast of Ashooraa it was obligatory in the first affair (i.e. beginning of Islam), then it was abrogated by the (obligatory) fasting of Ramadhaan and fasting it became voluntary—meaning: fasting Muharram whilst fasting the 10th (Ashooraa) is more emphasized than fasting the remaining days of Muharram.

And based on this we say in answer to the question of this lady:

Indeed she fasted the 9th and her intention was to fast the 10th day, however it became impossible for her because of menses, then indeed it is hoped that the reward for fasting the day of Ashoora will be written for her because she made the intention of fasting it, even if it was prevented.

And when a person intends a righteous action and hastens towards the means of obtaining it, however it became impossible for him, then his reward is written for him due to the statement of [Allaah- The Blessed the Most High]:

{ومن يخرج من بيته مهاجراً إلى الله ورسوله

ثم يدركه الموت فقد وقع أجره على الله}

And whosoever leaves his home as an emigrant unto Allah and His Messenger, and death overtakes him, his reward is then surely incumbent upon Allah. Surah An-Nisaa Verse 100

And this lady upon whom came about that which prevented her from fasting the day of Ashooraa and it was (her) menses, then it is not legislated for her to make up the day of Ashooraa because the fasting of Ashooraa is a Sunnah and restricted to its day.

Therefore, if a preventative legislated (Islamic ruling) occurred, there is no making up for it because it is a Sunnah and it’s time has elapsed.

Source: http://www.ibnothaimeen.com/all/noor/article_2180.shtml)

Translated by: Abu-Abdir-Razzaaq (Amjad Khan)

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]

Inspiring Story of a Sister who began Practising and Shaikh Fawzan’s Advice to Her

Written by Salafi Dawah Manchester on . Posted in Da'wah - Calling To Islam, Family & Women, Methodology - 'Manhaj', Seeking Knowledge, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

The following is regarding a sister who began practising by the virtue and blessing of Allah as a consequence of a lecture she listened to by one of the scholars. We highlight, just as Shaikh al-Fawzan حفظه الله himself has stated, that the purpose of becoming aware of such stories is in order to take benefit from them, in order that a person takes admonishment regarding his or her own affairs.

[Paraphrased from Sahab]

The questioner states to the Shaikh, “This is an emotional letter from sister who requests some guidance and advice, she says that Allah the Mighty and Majestic guided me after I listened to a lecture of one of the scholars may Allah reward him, and that she felt the sweetness of eemaan since that day and she lives a different life now, a life full of happiness and comfort with her children who she teaches the Book of Allah and Islam, and she says she remembers and supplicates to Allah in all her affairs. She also says she began wearing the appropriate Islamic clothing suitable to the muslim woman, however upon this new change of lifestyle she says her family and relatives considered her ill [!] and that the rest of her family always conflict with her and consider her to be influenced by whispers [!] so she has sent this letter requesting you direct her and advise her on the affair in terms of staying firm and upright”.

Shaikh al-Fawzaan: “Yes, this is good news, glad tidings from this woman who was influenced by a good lecture and may Allah reward the one who delivered it with goodness. This is what is befitting of lectures, that they are done in clarification of this religion and explanation of the virtues of it and encouragement upon that. Lectures should not be in other affairs, entering into politics and what resembles those affairs that wastes peoples time and incites them and in fact harms them! So this is how lectures should be [about the religion and virtues and encouragement] especially in mosques and sermons and admonitions upon this style, as reminders upon Allah and teaching the people that which they are ignorant of from the affairs of their religion.

And when you mentioned [addressing the sister] that you repented to Allah and began practicing and covered with the correct hijab then this is goodness for you, and this is a new life for you different to your previous life, a life of guidance and eemaan, so it is upon you to remain firm upon this and continue, increase in eemaan, increase in listening to beneficial lectures and remembrance, and do not be intimidated by the ones attempting to frighten you and those opposing you to make you regress or leave that which Allah bestowed upon you, these are the shayaateen of humans who desire to misguide the people and do not care for goodness.

So upon you is firmness and clinging to that which you are upon and patience, and upon you is to learn beneficial knowledge so that your worship is upon insight and beneficial knowledge”.

[via Sahab]

We have stated to you more than once–Imaam Muqbil Bin Haadee

Written by Abdullah Jallow on . Posted in Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Scholars of Islam, Worship - 'Ibaadah'.

Imaam Muqbil Bin Haadee (rahimahullaah) said:

”We have said to you and we have said to you! We do not want anyone to select us.  InShaaAllaah, we choose from the narrations of the Messenger of Allaah (Sallal-laahu wa-alaa aalihi-wasallam) just as the scholars used to choose.  We neither want authority nor leadership, and we have stated more than once; even if the leader of the state called us and said: ”Go ahead favoured with leadership”, we would say: ”Allaah’s protection is sought!  We do not see you as one who gives us sincere advice.”  We do not want leadership; we do not want to be appointed a minister; we do not want to call the people to follow us; we do not want to establish a party; but we want to call to the Book of Allaah and to the Sunnah of the Messenger of Allaah (sallal-laahu alayhi wa-alaa aalihi wasallam).

[Source:   قمع المعاند page: 83. slightly paraphrased]