What to say immediately following Witr prayer – Hadith

Subhaanal-Malikil-Qudoosi [Recite three times in Arabic, and raise and extend the voice on the third time and say…]

Rabbil-malaa`ikati warroohi

Subhaanal-Malikil-Qudoosi means free from any imperfections is the King, the Holy.
Rabbil-malaa`ikati warroohi means Lord of the angels and the Spirit.

An-Nasaai 3/244, Ad-Daraqutni and others. The final addition is from Ad-Daraqutni’s version 2/31 and its chain of narration is authentic.

Source: Fortress of the Muslim, p. 109

The fasting Person swallowing Saliva – Shaykh Abdul-Azeez Bin Baz

Question:

What is the ruling on the fasting person swallowing saliva?

Answer:

Saliva does not harm the fast because it is only spit. If the person swallows it, there is no harm in that and if he spits it out, there is no harm.

In reference to phlegm, which is that which comes up from the chest or the nose and it is also called mucus, and it is thick phlegm which the person sometimes gets from the chest and sometimes from the head, the man and woman must spit it out. It is obligatory to expel it and refrain from swallowing it (for the fasting person). Concerning normal saliva, which is spit there is no problem with it and it does not harm the fasting person, whether a man or a woman.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Page no.260 Vol: 2
Darussalam English publication

How to Pay Zakah on Ones’s Salary – Ibn Baz (rahimahullaah)

Zakaah on an Employee’s Salary – Shaykh ‘Abd al-‘Azeez ibn Baaz

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:

There is a man who depends on his monthly salary; he spends some and saves the rest. How should he pay zakaah on this money?

He replied:

He should write down what he saves of his salary, and pay zakaah on it when one year has passed. Zakaah should be paid on the savings of each month when one year has passed. If he pays zakaah on the total in the first month, there is nothing wrong with that and he will be rewarded for that, and it will be regarded as zakaah paid in advance for the savings for which one year has not yet passed. There is no reason why a person should not pay zakaah in advance if he sees some benefit in doing so. But delaying it after the year has passed is not permissible, unless there is a valid shar’i excuse, such as the wealth not being available or there being no poor people. End quote.

Tuhfat al-Ikhwaan bi Ajwabah Muhimmah tata’allaq bi Arkaan al-Islam (question no. 12)

Here is an Answer from Fataawa al-Lajnah al-Daa’imah :

If he insists on having all his rights and on not giving any charity to those who deserve it apart from what he is obliged to give, then he should make a schedule of his earnings and write down every amount and the date on which he took possession of it. Then he should pay zakaah for each amount separately when one year has passed from the date on which he took possession of it.

But if he wants an easier method, and wants to be more generous and give precedence to the poor and others who are entitled to zakaah over himself, then he can pay zakaah on all the money he possesses when one year has passed from the date when his wealth first reached the nisaab. This will bring a greater reward and raise him higher in status; it is easier for him and is more generous towards the poor and needy and others who are entitled to zakaah. Whatever extra amount he may pay will be regarded as a “down payment” on the zakaah for any wealth for which one year has not yet passed.

(From Fataawa al-Lajnah al-Daa’imah, 9/280)

Did he not reach Ramadan, fast and pray with such and such number of prostrations in the year?’

Talha ibn ‘Ubaydallah (radhiallahu `anhu) reported that two men came to the Prophet (sallallahu `alayhi wa sallam) who had accepted Islam at the same time. One of them used to partake in Jihad more-so than the other, and so (one day) he fought in a battle and was martyred therein. The other remained behind him for another year, and then he passed away.

Talha said, ‘I saw in my dream that I was at the door of Paradise when behold, I was with both of them (the two men). Someone came out of Paradise and allowed the man who passed away later to enter first. Then he came out again and allowed the martyred one to enter. Then he returned and said to me, ‘Go back, for your time has not come yet.’

Talha woke up and began to inform others about this and they were all surprised. This reached the Messenger of Allah (sallallahu `alayhi wa sallam) and when they informed him of it, he said:

من أي ذلك تعجبون؟ قالوا: يا رسول اللهّ هذا كان أشد الرجلين اجتهاداً ثم استشهد ودخل هذا الآخر الجنة قبله فقال رسول الله (صلى الله عليه وسلم) : أليس قد مكث هذا بعده سنة؟ قالوا: بلى. قال: أدرك رمضان فصام وصلى كذا وكذا من سجدة في السنة؟ قالوا: بلى. قال رسول الله (صلى الله عليه وسلم): فما بينهما أبعد مما بين السماء والأرض

He (sallallahu `alayhi wa sallam) said, ‘What are you surprised about?’ They said, ‘O Messenger of Allah! Out of them both, this one strove harder (in Jihad) then he was martyred but this other one was entered into Paradise before him.’ The Messenger of Allah (sallallahu `alayhi wa sallam) said, ‘Did he not remain behind him for one year?’ They said, ‘Yes (he did).’ He said, Did he not reach Ramadan, fast and pray with such and such number of prostrations in the year? They said, ‘Yes.’ The Messenger of Allah (sallallahu `alayhi wa sallam) said, So the difference between them is greater than what is between the heavens and the earth.’

– Sahih narration from Ibn Majah (2/345, 346) and al-Albani’s ‘al-Silsilah al-Sahihah’

Make the most of Ramadan, we seriously don’t realise its greatness, worth and reward.

The least form of fasting is leaving off food and drink – Shaikh Saalih Al-Fawzaan

Source: What is Prohibited and Disliked for the one Fasting – by Shaikh Saalih Al-Fawzaan
[Ittihaaf Ahlil-Eemaan bi-Duroos Shahri Ramadaan , Al-Ibaanah.com]

Know that there are certain manners to fasting that must be abided by and adhered to so that the fast could proceed in the way it was prescribed so that one could achieve its benefits, fulfill its objective and not find it discomforting and without benefit. This is as the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Perhaps all a person fasting derives from his fast is hunger and thirst.”

So fasting is not just the abandonment of food and drink only. Rather, it also entails abandoning improper statements and actions that are forbidden or disliked.

One of the Salaf once said: “The least form of fasting is leaving off food and drink.” This is since drawing near to Allaah by abandoning allowable things cannot be complete unless after drawing nearer to Him by abandoning what Allaah has prohibited under every circumstance. Even though a Muslim is obligated to abandon the unlawful at all times, it is even more binding upon him while he is fasting.

If one commits the unlawful in times other than when he is fasting, he is sinning and worthy of being punished. But if he commits it while fasting, then on top of being sinful and deserving of punishment, this affects his fast by it being either deficient or nullified.

So the person who truly observes the fast is he who withholds his stomach from food and drink, refrains his limbs from sins, restricts his tongue from vile and evil speech, restrains his ears from listening to songs, musical instruments, backbiting and gossip, and holds back his eyes from looking at the forbidden.

The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever does not abandon false speech and acting upon it, then Allaah is not in need of him abandoning his food and drink.” [Reported by Al-Bukhaaree]

The person who is fasting must avoid backbiting, gossip and insulting others, based on what the two Shaikhs (Al-Bulkhaaree and Muslim) reported from Abu Hurairah (radyAllaahu ‘anhu) that he said, and it was raised as being a saying of the Prophet: “Fasting is armor. So if it is a day in which one of you is fasting, then he should not be vile in speech nor should he be sinful nor should he be ignorant. And if someone reviles him, then he should say: ‘I am a person that is fasting.’”

The word junnah (armor) is that which protects the one who wears it from the weapon of his opponent causing harm to him.

So fasting protects a person from falling into sins whose consequences are punishment in this world and the next. The word rafath in the hadeeth refers to lewd and immoral speech. Imaam Ahmad reported in marfoo’ form that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, fasting is armor so long as it is not pierced.” It was said: “What causes it to be pierced?” He (sallAllaahu ‘alayhi wa sallam) said: “Lying and Backbiting.”

This is proof that backbiting pierces the fast or makes a dent in it. When armor is pierced it is of no more use to the one wearing it. So in the same manner, when one’s fast is pierced, it is no longer any benefit to the one performing it.

Backbiting is as the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) explained it, and that is mentioning about your brother what he hates. It has been reported in the Musnad of Imaam Ahmad that this breaks the fast:

“Two women were once fasting during the lifetime of Allaah’s Messenger and they almost died of thirst. This was mentioned to the Prophet (sallAllaahu ‘alayhi wa sallam) but he turned away from (allowing) them (to break the fast). Then they were mentioned to him again, so he called for them and ordered them to vomit, i.e. throw up, what was in their stomachs. So they both vomited and filled up a bowl with puss, blood and pieces of flesh. Then the Prophet (sallAllaahu ‘alayhi wa sallam) said: ‘These two fasted by refraining from what Allaah made lawful for them. but they broke their fast by doing what Allaah made unlawful for them. One of them sat with the other and they began to eat from the flesh of people.’” [*]

What transpired with these two women in the presence of the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) from their vomiting vile and disgusting things – this was from the miracles that Allaah allowed to occur at the hand of His Messenger so that he could show the evil effects of backbiting to the people. Allaah says: “And do not backbite one another. Would one of you love to eat the flesh of his dead brother?” [Surah Al-Hujuraat: 12]

This hadeeth shows that backbiting breaks the fast. This is in the figurative sense, meaning it nullifies the reward of fasting.

May Allaah send His peace and blessings on our prophet, Muhammad, his family and Companions.

[*] This narration has been declared Dha’eef by Al Imaam Al-Albaani (rahimahullaah) in Silsilah adh-Dha’eefah (Volume 2, Page 10, Hadeeth no 519) & ‘Allaamah Ahmad Shaakir (rahimahullaah) in his Checking of Muhalla of Imaam Ibn Hazm (rahimahullaah) as mentioned by ash-Shaykh Jamaal al Haarithee (hafidhahullaah). The link to the complete article is here :: http://vb.noor-alyaqeen.com/t21268/

Al-Sunan al-Rawatib (Sunnah Mu’akkadah) – Imam Ibn Baaz

Every Muslim, whether be male or female, is recommended to pray 12 Rakaat of supererogatory prayers every day: four of these Rakaat (units of prayers) are before noon prayer, two after it, two after Maghrib prayer, two after Isha (night) prayer and two before the morning prayer ‑ These supererogatory prayers are called (Rawatib) which means: “Certain supererogatory exercises of optional prayers.” The Prophet peace and blessings of Allah be on him, preserved the performance of these optional prayers wherever he settled. During his travels, he used to practice the two optional Rakaat before the morning prayer and also the Witr prayer (after the Isha prayer).

There is no objection to perform these optional prayers in the mosque, but it is better to perform it at home, because the Prophet, peace and blessings of Allah be on him, said “The best of the prayers are those which are furfilled at one’s own home, with exception to obligatory prayers which should be performed in congregation at the mosque.”

Observance of fulfilling these optional prayers is a means for gaining admission to paradise. The Prophet, may peace and blessings of Allah be on him, said (which means): “Whoever prays optionally twelve Rakoat every one day and night, Allah will reward him by an established dwelling in the paradise. “

It is also advisable to the Muslim to pray four optional Rakaat before Asr prayer (afternoon prayer), two before Maghrib prayer (evening prayer), and two before Isha prayer (night prayer), because this manner was reported to be one of the traditions of the Prophet. Allah, the Almighty says: “Ye have indeed in the Messenger of Allah an excellent exemplar” (33:21).

Source for the above: Prophet Muhammad’s Manners of Performing Prayers – Shaik ibn Baaz

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 195
The Excellence of Optional Prayers (Sunnah Mu’akkadah) along with the Obligatory Prayers

1097. Umm Habibah (May Allah be pleased with her) the Mother of the Believers reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “A house will be built in Jannah for every Muslim who offers twelve Rak`ah of optional Salat other than the obligatory Salat in a day and a night (to seek the Pleasure of Allah).”
[Muslim].

Commentary: Tatawwu` means to offer more Nawafil (optional prayers) on one’s own after performing the Faraid (obligatory prayers). Thus, this Hadith tells us the merits of optional prayers and holds promise of (Jannah) for those who make it a practice.

1098. Ibn `Umar (May Allah be pleased with them) reported: I performed along with the Messenger of Allah (sallallaahu ’alayhi wa sallam) two Rak`ah of optional prayers before Zuhr and two after the Zuhr (noon prayer), and two after the Friday prayer, and two after the Maghrib (evening) prayer, and two after the `Isha’ (night) prayer.”
[Al-Bukhari and Muslim].

Commentary: There are two kinds of Nawafil which are performed before or after the obligatory prayer. Firstly, the one which were performed by the Prophet (sallallaahu ’alayhi wa sallam) more frequently. According to the present Hadith, their total comes to ten Rak`ah while in other Ahadith their total is twelve or fourteen Rak`ah. They are called Sunnah Mu’akkadah or As-Sunnan Ar-Rawatib That is, the Rak`ah which are proved from the saying and practice of the Prophet (sallallaahu ’alayhi wa sallam) and which were performed by him usually. These are said to be Compulsory prayers. Secondly, such Nawafil which were not performed by the Prophet (sallallaahu ’alayhi wa sallam) regularly. These are called Sunnah Ghair Mu’akkadah and are said to be Optional prayers. In any case, Nawafil have great importance in creating a special link between the worshipper and Allah, and for this reason the believers do not neglect them. But their status in Shari`ah is of Nawafil the performing of which is rewarding and omission of which is not sinful. One thing that should be borne in mind in respect of As-Sunnan Ar-Rawatib or Mu’akkadah is that it is better to perform them at home. This was the usual practice of the Prophet (sallallaahu ’alayhi wa sallam), and this is what he ordained the Muslims.

1099.`Abdullah bin Mughaffal (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “There is a Salat (prayer) between every Adhan and Iqamah; there is a Salat between every Adhan and Iqamah.” (While saying the same for the) third time (he (sallallaahu ’alayhi wa sallam) added), “It is for him who desires (to perform it).”

[Al-Bukhari and Muslim].

Commentary: The two Adhan here means Adhan and Iqamah, as has been elucidated by Imam An-Nawawi. That is, offering of two Rak`ah between Adhan and Iqamah is Mustahabb (desirable). It comes in the category of Ghair Ratiba or Ghair Mu’akkadah Nawafil. These Nawafil can be performed after the Adhan of every Salat before the congregation stands for the obligatory Salat.

Local or international sighting of moon? – Shaykh Ibn ‘Uthaymeen

al-Aqalliyaat al-Muslimah – Page 84, Fatwa No.23

Question:

Should we fast and end our fast according to the sighting of the new moon in Saudi Arabia or should we do it according to the sighting of the new moon in the country where we are?

Response:

There are as many as six different opinions amongst the scholars concerning this issue. However, there are two main points of view.

The first is that everyone should sight the moon in their own country and those countries where the moon rises at the same time should follow them. The reason for this is that the time at which the moon rises, varies from place to place.

The second opinion is that the beginning of the new month need only be confirmed in any one of the Muslim countries. If the sighting of the new moon is confirmed in any Muslim country, it is then obligatory for all Muslims to use that sighting to begin the fast of Ramadhaan or end it. According to this last opinion, if the new month is confirmed in Saudi Arabia it is obligatory upon all Muslims, in all parts of the world, to fast if it is the beginning of Ramadhaan and to end their fast if it is the beginning of Shawwaal. This is the most common opinion held by the followers of the madhhab of Imaam Ahmad Ibn Hanbal.

However, the first opinion is more correct because of the evidence in the Qur’aan, Sunnah and because of analogy. With regards to the Qur’aan, Allaah (Subhaanahu wa Ta’aala) says:

{The month of Ramadaan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for guidance and the criterion (between right and wrong). So whoever witnesses the month should fast it…}, [Soorah al-Baqarah, Aayah 185].

This last sentence is a conditional sentence, and the ruling contained in a conditional sentence is established for whomever the condition applies to and it is annulled for anyone for whom the condition does not apply. So the sentence: «Whoever witnesses the month should fast it» implies that whoever does not witness it does not fast it.

It is well known amongst astronomers that the time the moon rises differs from place to place. The moon might be seen in one place and not in another. Therefore, according to the verse, whoever does not see it is not obliged to fast.

With regards to the Sunnah, the Prophet (sal-Allaahu `alayhe wa sallam) said:

«If you sight it (the new moon of Ramadaan), then fast and if you sight it (the new moon of Shawaal),then end the fast. And if it is obscured from you, then complete thirty days (of Sha’baan»).

He (sal-Allaahu `alayhe wa sallam) said:

«If you sight it».

He therefore linked the ruling to the sighting and if a ruling is linked to an effective cause, then that ruling is annulled in the absence of that cause.

With regards to analogy, we say that in as much as the times for beginning the fast and breaking the fast every day vary from place to place so, in the same way, the times for the beginning and ending of the monthly fast also vary. We here in Riyadh, for example, begin our fast every day before the people in Al-Hijaaz and we also break our fast before they do. It is, therefore, obligatory upon us to start fasting while they are still eating. On the other hand, at the end of the day we are eating while they are still fasting. If, therefore, each place has its own ruling due to the variation in the time that the sun rises and sets, the same also applies due to the variation in the time that the moon rises and sets.

Therefore, the answer to the question is clear. It is obligatory for you to follow the sighting of the new moon in the place where you are.

Shaykh Ibn ‘Uthaymeen
al-Aqalliyaat al-Muslimah – Page 84, Fatwa No.23
http://wp.me/p1VJ3-49

From the Etiquette of a Son with his Father – Al-Bukhari, Al-Adab Al-Mufrad

Abû Hurayrah – Allâh be pleased with him – once saw two men. He asked one of them, “How is this man related to you?” He replied, “He is my father.” Abû Hurayrah said,

“Do not call him by his name, do not walk in front of him and do not sit before he does.”

Al-Bukhârî, Al-Adab Al-Mufrad. Shaykh Al-Albânî graded its chain of transmission sahîh in Sahîh Al-Adab Al-Mufrad Vol. 1 p19.

Source: http://www.sayingsofthesalaf.net/index.php/tag/abu-hurayrah/

Supplications Upon Breaking the Fast & Responding to the Mu’aththin – Shaykh Muhammad bin Saalih al-Uthaymeen

Question:

Is there any supplication reported from the Prophet sallAllaahu ‘alayhi wa sallam and the Companions, may Allaah be pleased with them, at the time of breaking the fast? Should the fasting person repeat what the Mu’aththin says, or continue breaking his fast?

Answer:

The supplication at the time of fasting is most likely to be answered, because it is at the end of an act of worship, and in most cases, a human self is at its weakest point just before he breaks his fast. The weaker a person is physically, and the more tender-hearted, the greater is his feeling of repentance and humility towards Allaah, the Almighty, the All-Powerful.

The supplication which is reported from the Prophet sallAllaahu ‘alayhi wa sallam is:

اللهم لك صمت و على رزقك أفطرت

(Allaahumma Laka Sumtu Wa ‘Ala Rizqika Aftartu.)

“Oh, Allaah! For Your sake I have fasted and with Your sustenance I have broken my fast.”[1]

When he broke his fast, the Prophet sallAllaahu ‘alayhi wa sallam also said:

ذهب الظمأُ، وابتلت الروق و ثبت الأجر إن شاء الله

(Thahabath-Thama’u Wabtallatil-‘Urooqu Wa Thabatal-Ajru In Sha’ Allaah.)

“Thirst has gone, the arteries are moist, and the reward is sure, if Allaah wills.”[2]

Although there may be some weakness in these two Ahadith, some of the Scholars have declared them to be Hasan; and in anycase, if you supplicated using these words or any others words that came to your heart when breaking your fast, then it is most likely to be answered.

As for answering the Mu’aththin when a person is breaking his fast, it is lawful, because of the saying of the Prophet sallAllaahu ‘alayhi wa sallam:

إذا سمعتم المؤذن فقولوا مثل ما يقول

“If you hear the Mu’aththin, then say what he says.” [3]

applys to all situations, except those which there is some evidence to show otherwise.

______________________

[1] Reported by Abu Dawud in the Book of Fasting.

[2] Reported by Abu Dawud in the Book of Fasting, in the Chapter: What to Say When Breaking the Fast (2357).

[3] Reported by al-Bukhari in the Book of Athaan, in the Chapter: What is Said When the Caller is Heard (611); and by Muslim in the Book of Prayer, in the Chapter: the Recommendation of Saying What the Mu’aththinSays (384).

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Arkaanul-Islaam, DARUSSALAM, Vol.2, p.670

Umar and the Black Stone – From Ibn Hajr, Fath Al-Bârî, and other hadîth commentaries

Al-Bukhârî reports that ‘Umar – Allâh be pleased with him – came to the Black Stone (performing tawâf, circumambulation), kissed it, and said, “I know that you are a stone, you do not cause benefit or harm; and if it were not that I had seen Allâh’s Messenger – peace and blessings of Allâh be upon him – kiss you, I would never have kissed you.”

Al-Bukhârî, Al-Sahîh, Chapter on what has been said about the Black Stone.

Points to note

· The illustrious Companion and Caliph ‘Umar reminded us in this narration of the pure belief that benefit and harm are not caused by created objects and thus should not be sought from them. Only Allâh has control over these things.

· We are reminded that acts of worship are taken from Allâh’s Messenger, and a person is not supposed to make up his own way of worship, he must follow the manner of worship that the Prophet taught and practiced.

· We also learn that once an action is confirmed in the Sunnah, the believer submits and complies and practices it because it is confirmed that Allâh’s Messenger did it, even if we don’t know the wisdom behind it.

· This narration is also an example of how a responsible person tries to clarify and do away with any misunderstandings that people may have about matters of faith. The people had recently left their unbelief and polytheism, so ‘Umar wanted to make it clear that kissing the Black Stone is by no means done as an act of devotion to it, as people used to do with their stone idols.

Adapted from Ibn Hajr, Fath Al-Bârî, and other hadîth commentaries.

Source: http://www.sayingsofthesalaf.net/index.php/umar-and-the-black-stone/

The Rulings on Tahara (Cleanliness) – Shaykh Abdullah al-Adeni [Audio|En]

The explanation of Imam Muhammad ibn Abdul Wahhab‘s treatise on tahaarah by Shaykh ‘Abdullah ibn Mari’ al-Adani hafidhahullah can be downloaded as mp3 or listened online. Only english Translation.

Click the below link to read or Download the mp3 lectures (11 lessons)

http://www.miraathpublications.net/the-rulings-on-tahara-cleanliness

Do not anticipate Ramadan by fasting one or two days before it – Permanent Committee

Q: If it is cloudy or overcast, is it obligatory or prescribed to observe Sawm (Fasting) on the Day of Doubt (the 30th of Sha‘ban) as a precaution, in case the month has begun?

A: It is not permissible to perform Sawm on the Day of Doubt (so called because there is doubt concerning it – is it the last day of Sha’ban or the first day of Ramadan), even if the sky is cloudy, because the Messenger (peace be upon him) said,

Fast when you see it (the new moon of Ramadan) and stop fasting when you see it (the new moon of Shawwal); but if the clouds obstruct your sighting of the new moon, complete the month of Sha‘ban thirty days.”

He (peace be upon him) also said,

Do not precede Ramadan by fasting one or two days before it begins, unless for a person who observes a habitual pattern of Sawm, then let them fast it.”

As for what is narrated about Ibn ‘Umar (may Allah be pleased with him), that he used to observe Sawm on the 30th of Sha‘ban if it was cloudy, this was his Ijtihad (juristic effort to infer expert legal rulings), but the correct opinion is contrary to this; it is obligatory not to observe Sawm (on that day). Ibn ‘Umar practiced Ijtihad in this case, but his Ijtihad opposed the Sunnah (whatever is reported from the Prophet), may Allah forgive him!

The correct opinion is that the Muslims must not observe Sawm on the 30th of Sha‘ban, if the new moon of Ramadan is not sighted. If it is cloudy, it is obligatory not to observe Sawm. It is not permissible to start observing Sawm until the sighting of the new moon is confirmed or Sha‘ban is completed with thirty days. This is what is obligatory on Muslims, and it is not permissible to oppose the Nas (Islamic text from the Qur’an or the Sunnah) according to the words of one person, whether he is Ibn ‘Umar or anyone else, because the Nas (Islamic text from the Qur’an or the Sunnah) takes precedence over all opinions, as Allah (may He be Glorified and Exalted) says:

And whatsoever the Messenger (Muhammad peace be upon him) gives you, take it; and whatsoever he forbids you, abstain (from it) [Surah Al-Hashr 59:7].

He (may He be Glorified and Exalted) also says:

And let those who oppose the Messenger’s (Muhammad peace be upon him) commandment (i.e. his Sunnah — legal ways— orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them. [Surah Al-Nur, 24: 63]

Source: http://www.alifta.net


‘Ammaar ibn Yaasir said: “Whoever fasts on the day concerning which there is doubt has disobeyed Abu’l-Qaasim (peace and blessings of Allaah be upon him).” This was narrated by al-Tirmidhi and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 553.

Shaykh Ibn ‘Uthaymeen said in his commentary on the hadeeth “Do not anticipate Ramadaan by fasting one or two days before it begins…”:

The scholars (may Allaah have mercy on them) differed concerning this prohibition and whether it meant that this is haraam or makrooh. The correct view is that it means it is haraam, especially on the day of doubt.

Sharh Riyaadh al-Saaliheen, 3/394.

The scholars of the Standing Committee said concerning the day of doubt,

“The Sunnah indicates that it is haraam to fast this day.” (Fataawa al-Lajnah, 10/117)

It is not permissible to exchange old gold for new gold and pay the difference in value

Question :

What is the ruling regarding some of the owners of the gold shops stipulates a condition on the person selling them used gold that he must buy new gold from them?

Answer :

This is not permissible, because it is conniving to sell gold for gold with some difference between the qualities, and conniving is prohibited in the Islamic Law, because it is deception and playing with the Laws of Allah.

Ash-Shaykh Ibn ‘Uthaimin

Source: Fatwa Islamiyyah – Dar-us-salam publications

The ruling on exchanging used Gold for new Gold, like for like, while taking a Fee for Craftsmanship

Question :

What is the ruling concerning many of the people who have gold shops who deal with buying used gold (called Al-Kasr), and they take it to a gold merchant and exchange it for new gold that is specially crafted and that matches the weight of the old gold exactly? Then they take a fee for the craftsmanship of the new gold.

Answer :

It is confirmed from the Prophet Sallallaahu alaihi wa sallam that he said:

“Gold for gold, silver for silver, wheat for wheat, dates for dates, barley for barley, salt for salt like for like, equal for equal, hand to hand (i.e., paid on the spot) .”

Muslim no. 1587.

It is also confirmed from him that he said:

“Whoever increase or seek an increase, then indeed he has committed a Riba transaction.”

Muslim no. 82/1584,1588.

It is also confirmed from him that he was given some good dates, so he asked about them. The people said, “We would take a Sa’ of this for two Sa’s (of bad dates) and two Sa’s for three Sa’s. So, the Prophet  Sallallaahu alaihi wa sallam commanded that the sale be canceled and he said:

“This is Riba, exactly.”

Then he directed them to sell the power quality dates for cash, and then to use that cash to buy good dates.

From these Hadiths you can tell that what the questioner mentioned of exchanging gold for gold while adding a fee for the craftsmanship done to one of them is a forbidden matter. It is not permissible and it is included in the Riba transactions that the Prophet  Sallallaahu alaihi wa sallam prohibited. The safe method in this is that the used gold be sold for a price without any secret understanding or agreement. Then, after its owner takes money, he buys the new thing. It is better that he search for the new thing in another place and if he does not find it he may return to the person to whom he sold the gold and buy with the cash. If the person increase the price, there is no harm in that. The important thing is that there is no trading of gold for gold while paying some difference, even if the is due to some special craftsmanship work. This is if the merchant is a merchant, then the buyer can say, “Take this gold and make if for me how I want it to be fashioned, and I will give you the cost for the work when the work is finished,” there is no harm in that.

Ash-Shaykh Ibn ‘Uthaimin

Source: Fatwa Islamiyyah – Dar-us-salam publications

What is meant by the middle course in religious matters? – Shaykh Uthaymeen

Source : Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the pillars of Islam | Volume 1: Creed and Prayer |

Shaykh Muhammad bin Saalih Al-‘Uthaymeen

A. The middle course in religious matters means that a person should not be excessive, exceeding the limits set by Allah, the Almighty, the All-Powerful, nor be deficient, by not fulfilling what Allah, the Most Glorified, the Most High has ordained.

The middle course in religious matters is to hold fast to the way of the Prophet salAllahu alayhi wa sallam, while excess in religious matters is to exceed it, and deficiency is not to attain it.

An example of this is that a man says: I want to stand for the night prayer and I will not sleep any of the time, because prayer is one of the best forms of worship, so I love to spend all the night in prayer. We say: This is excess in the religion of Allah, and it is not right, for something like this happened during the life of the Prophet salAllahu alayhi wa sallam: A number of people met and one of them said: I stand in prayer and I do not sleep, while another said: I fast and I do not break my fast, while a third said: I do not marry women. The Prophet salAllahu alayhi wa sallam was informed of this and he salAllahu alayhi wa sallam said:

“What is wrong with people who say such and such? I fast and I break my fast, I stand in prayer and I sleep and I marry women, so whoever dislikes my Sunnah is not from me.” [Bukhari, 6101; Muslim, 1401]

So, these people intended to act excessively in the religion, and the Messenger salAllahu alayhi wa sallam declared that he was innocent of them, because they expressed excessiveness in his Sunnah which includes fasting, breaking the fast, standing in prayer, sleeping, and marrying women.

As for the one who is deficient, he is the one who says: There is no need for me to perform supererogatory acts of worship, so I shall not do so, but will perform the obligatory acts only. He might also be deficient in the obligatory acts. This is the one who is deficient.

The moderate person is the one who acts in accordance with what the Messenger salAllahu alayhi wa sallam and the rightly guided caliphs followed.

Another example would be that of three men before whom is a sinful man, and one of them says: I will not give salutations of peace to this sinner and I will cut him off and stay away from him and not speak to him. The second one says: I will keep company with this sinner and give salutations of peace to him and smile at him and invite him to my house and accept his invitation, and in my opinion he is not but a righteous man. The third one says: I hate this sinner for his sins and love him for his faith and I will not cut him off except when cutting him off is a means of improving him, but if cutting him off does not result in improving him, instead causing him to increase his sinfulness, then I will not cut him off.

We say that the first person is excessive and extreme, while the second is excessively lacking and the third is moderate. This is what we say in all of the acts of worship and in conduct, the people are either deficient or extreme or moderate.

A third example is of a man who is a slave to his wife, she speaks to her husband in any way she wishes and he does not prevent her from doing evil, nor does he encourage her to strive for virtue. She possesses his mind and she becomes master over him. Another man is oppressive and arrogant, and deems himself superior to his wife and he pays no heed to her, and she is even less than a servant in his estimation. A third man is moderate and he treats her as Allah and His Messenger salAllahu alayhi wa sallam have commanded him:

And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable (Al Baqarah 2:228)”

“A believing man should not hate a believing woman. If there is some characteristic in her that he dislikes, there remains some other characteristic in her which pleases him.” [Muslim, 1469]

This last one is moderate while the first is extreme in his treatment of his wife and the other is deficient. And you should base all deeds and acts of worship upon this example.

Transcribed from: Fatawa Arkan-ul-Islam | Islamic Verdicts on the pillars of Islam | Volume 1: Creed and Prayer | Shaykh Muhammad bin Saalih Al-‘Uthaymeen

Is wearing a watch on the right hand in accordance with the Sunnah?

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

There is nothing wrong with wearing a watch on either the right or left hand, like a ring, because it is proven that the Prophet (peace and blessings of Allaah be upon him) wore a ring on his right hand and left hand. End quote.

Fataawa Islamiyyah (4/255)

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) said:

Putting a watch on the right hand is not better than putting it on the left hand, because a watch is like a ring, and there is no difference between putting a watch on the right hand or left hand. But undoubtedly putting it on the left hand is easier with regard to correcting it and looking at it, and it is safer in most cases, because the right hand moves more so it is more likely to cause damage to it.

The matter is broad in scope, so we should not say that the Sunnah is to wear it on the right hand, because it is narrated in the Sunnah that it is permissible to wear a ring on both the right and the left hand, and a watch is like a ring. End quote.

Al-Sharh al-Mumti’ (6/110)

The Permanent Committee for Scholarly Research and Ifta’ – alifta.net

Q 4: What is the ruling on men wearing watches on the right or left hand?

A: The ruling is flexible in this regard and it is permissible to wear it in the right or left hand, equally for men and women, just like rings.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions

The Permanent Committee for Scholarly Research and Ifta’

Member – Deputy Chairman – Chairman
`Abdullah ibn Ghudayyan – `Abdul-Razzaq `Afify – `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&BookID=7&View=Page&PageNo=1&PageID=9382

Sincere Advice from the Sheikhah Umm Abdillah Al-Waad’eeyah

This is the response to what the Sheikhah Umm Abdillah Al-Waad’eeyah, may Allah preserve her, had when a flyer was shown and translated to her, for a sisters beauty and spa gathering in the west. The request was made to the sister Umm Abdillah Al-Britaaniyah, may Allah preserve her, to ask the Sheikhah about this issue.

The response from the Sheikhah:

All praises are due to Allah. And may the prayer and peace be upon the Messenger of Allah (may the peace and blessings of Allah be upon him). I bear witness that there is no deity worthy of worship except Allah alone without any partners, and I bear witness that Muhammad (may the peace and blessings of Allah be upon him) is his slave and messenger. To proceed:

Firstly, it is upon every Muslim woman to know that Allah has made it obligatory upon her to remain at home. As He has said:

وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ ٣٣:٣٣

“And stay in your homes (Oh you women) and do not display your adornments or beauty like the days of Ignorance”

So this is the foundation, however if it becomes necessary for her to leave her home then there is no objection. Provided that she leaves for a reason permitted by the legislation of Al-Islaam. This is because of the speech of the Prophet:

قد أنِنَ الله لكُنَّ أنْ تُخْرُجْنَ لِحَوائِجِكُنَّ

“Indeed it has been permitted for you (women) to leave your homes”

Collected in the Saheeh of Imaam Muhammad bin Ismaa’eel Al-Bukhaari #5237

Furthermore, if she leaves her home then it is likewise obligatory upon her to wear Al-Hijaab in a well-mannered fashion with modesty. As for a woman leaving her home to such events mentioned in the question, then it includes wasting time. Also, it is from resembling the disbelieving women, which is forbidden. The Prophet (may the peace and blessings of Allah be upon him) said:

من تشبَّهَ بِقومٍ فهو منهم

“Whoever resembles a people then he is from them”

Narrated from Abdullah bin ‘Umar Collected in the Musnad of Imaam Ahmad Vol. 2 page 50 and Graded Hasan by Imaam Al-Albaani

It also includes polishing the nails with nail polish. This act as a barrier against water when performing ablution. And whatever does this is prohibited. Except in the case of the menstruating woman. It also includes the women taking a bath or relaxing in water for hours. This legislatively is called “الحمامات” (Spas) and is prohibited (for women) because of the Hadeeth narrated by ‘Aaisha. She reported that the Prophet (may the peace and blessings of Allah be upon him) said:

أيُّما امرَأةٍ وَضَعَتْ ثِيابَها في غَيرِ بيتِ زَوْجِها, هَتَكَتْ ما بينَها و بينَ اللهِ

“Which ever woman takes off her clothing in other than her husband’s house then she has indeed ripped the protection between her and Allah.”

This Hadeeth is Saheeh collected in the Musnad of Imaam Ahmad

So to summarize, it is not permissible to attend such events because of the contradictions to the legislation of Al-Islaam it presents. Such as wasting time and spending a lot of money without a justified reason. Also, I add to this subject that perhaps the women maybe caused to expose her Awrah this is because the beautician may seek to treat her whole body or most of it.

The Prophet (may the peace and blessings of Allah be upon him) said:

لا يَنظُرُ الرَّجل أِلى عَوْرَةِ الرَّجل, و لا المَرْأَةُ أِلى عَوْرَةِ المَرْأةِ

“No man should look at another man’s ‘awrah, nor should a woman look at another woman’s ‘awrah”

Collected in the Saheeh of Imaam Muslim bin Al-Hajjaaj # 766. Narrated on the authority of Abi Sa’eed Al-Khudri

And perhaps it maybe a male beautician in which the prohibition and sin is far greater.

So stay far away from this oh Muslimaat. May Allah grant you all success with that. Accustom yourselves to staying in your homes and beware of resembling the disbelieving women because verily this leads to having amity (friendship, love, etc.) for the disbelieving women and love of resembling them inwardly. That is in relation to their belief.

Likewise, I advise you all to leave those lands that oppress its people and to have adherence upon this Haneef religion. And Allah is the one who grants success.

Al praises are due to the Lord of all existence.

Sheikhah Umm Abdillah Al-Waadi’eeyah
Translated by: Umm Abdillah Al-Britaaniyah
Darul Hadeeth Dammaaj

Striving Hard, Competing for Good Deeds in Ramadaan – Shaykh Ibn Baaz

All Praise is due to Allaah, and may the peace and blessings be upon His Messenger Muhammad.

It is legislated for all the Muslims to strive hard in the various types of worship during this noble month.

  1. They should strive to pray voluntary prayers and
  2. recite the Qur`an with reflection and thinking.
  3. They should increase the glorification of Allaah [saying “SubhanAllaah”], declaring Allaah’s right to be worshiped alone [saying “La illaaha il Allaah”], praising Him [saying “Al-Hamdulillaah”], declaring His greatness [saying “Allaahu Akbar”] and seeking His forgiveness.

They should

  1. say legislated supplications,
  2. command the good, forbid the evil,
  3. invite to Allaah,
  4. be generous to the poor and needy,
  5. strive to be kind to parents,
  6. keep good family ties,
  7. honor the neighbor,
  8. visit the sick, and
  9. other types of good deeds.

This is due to the Prophet’s (salallaahu ‘alaihi wa sallam) statement:

“Allaah looks at your competing for good works during it and He proudly tells the angels about you all. Therefore, show Allaah goodness from yourselves. For verily, the wretched person is the one who is deprived of Allaah’s Mercy during it (Ramadaan).”

– Majma ‘uz-Zawa’id 3:142; Kanzul-‘Ummal no. 23692.

This is also due to what is reported from him (salallaahu ‘alaihi wa sallam) that he said:

“Whoever draws near to Allaah during it (Ramadaan) with a single characteristic from the characteristics of (voluntary) goodness, he is like whoever performs an obligatory act in other times. And whoever performs an obligatory act during it, he is like whoever performed seventy obligatory acts in other times.” – Sahih Ibn Khuzaymah, no. 1887.

This is also due to his (salallaahu ‘alaihi wa sallam) statement in the authentic hadith:

“An ‘Umrah performed during Ramadaan is equal to a performance of Hajj – or he said – a Hajj with me.” – Al-Bukhari (no. 1863) and Muslim (no. 1256).

The ahadith and narrations that prove the sanctioning of competing, and being aggressive in performing the various acts of goodness in this noble month are numerous.

Allaah is the one Who is asked to help us and the rest of the Muslims to do all that contains His Pleasure and to accept our fast and standing for night prayer. We ask Him to correct our situations and protect us all from the deviations of trials and temptations. Likewise, we ask Him to make the leaders of the Muslims righteous, and unite their word upon the truth. Verily, Allaah is the Guardian of that, and He is capable of doing it.

Source: Fataawa Islamiya, pp. 220-221

Last part and 15th of Shaban (Shab-e-Barat) – Dr. Saleh As-Saleh [Audio|En]

Dr Saleh as Saleh ( Rahimahullah ) clarifies beautifully.

Download Mp3 – Shaban – Last part and 15th of Shaban

Shab-e-barat : Specifying the day of the 15th of Sha’baan by fasting or reciting the Qur’aan or performing naafilah prayers

Question:

We see some people specifying the 15th of Sha’baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?

Response:

That which is correct is that fasting the 15th of Sha’baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha’baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha’baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha’baan than any other month . So he used to either fast all of Sha’baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha’baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).

Shaykh Ibn ‘Uthaymeen
al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 612
Fataawa Shaykh Muhammad Ibn Saalih al-‘Uthaymeen – Volume 1, Page 190


Standing the night of the 15th of Sha’baan in prayer and fasting during it’s day

Question: Is standing the night of the 15th of Sha’baan in prayer and fasting during it’s day legislated?

Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha’baan. So the night of the 15th of Sha’baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha’baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha’baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.

As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha’baan as he fasts during the other months, without assuming anything special about the 15th of Sha’baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha’baan), however, he did not particularise the 15th day, rather proceeded as per norm.

Shaykh Ibn Fowzaan
al-Bid’u wal-Muhdathaat wa maa laa asla lahu – Page 614
Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan – Volume 1, Page 87


Giving sadaqah specifically on the night of 15th of Sha’baan

Question:

When my father was alive, he entrusted me to give sadaqah (charity) according to my means on the 15th of Sha’baan every year, and likewise I have been doing this ever since. However, some people have admonished me for doing so saying it is not permissible. So is giving sadaqah on the night of the 15th of Sha’baan permissible according to the willment of my father or not? Kindly advise us and may Allaah reward you with good.

Response:

To specify the giving of sadaqah on the night of the 15th of Sha’baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha’baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa

al-Bid’u wal-Muhdathaat wa maa laa Asla lahu – Page 611
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa. – Fatwa No. 9760

Some Points of Benefit regarding Shirk and Bidah

Source: : Al-Istiqaamah Magazine, Issue No.7 – The Beginnings of Deviation

Firstly: That Shirk began during the time of Noah ‘alayhis-salaam, due to the excessive love and veneration that the people had for certain dead pious Muslim.

Imaam al-Qurtubee (d.654H) – rahimahullaah – said: “The initial images that were made of these righteous men were done in order that the people could be reminded about their righteousness and so strive in being righteous; as they strove. So they worshipped Allaah by the graves of these righteous men. Then a people came after them who forgot the intent of their fore-fathers’ actions. So Shaytaan whispered to them saying: Your fore-fathers used to worship these images and held them in great veneration.”13

Secondly: “That Shaytaan is eager to misguide mankind and to plot against them. He comes from the angle of exploiting man’s emotions, and lures them into doing acts that are (apparently) good. Thus, when Shaytaan saw amongst the people of Noah their great love and esteem for the righteous, he tricked them into going beyond the bounds in their love, and he got them to make and place statues of these dead pious Muslims in their places of gatherings. The objective of this was to make them swerve away from the right path.

Thirdly: That Shaytaan does not only observe the present generation, and seek to deceive only them; but he also wishes to misguide and deceive future generations. Thus, when he could not plunge the present generation, from the people of Noah, into Shirk, he eagerly awaited the next generation’s arrival, in order that he could misguide them.”14

Fourthly: That the worshipping of dead pious Muslims continues to be practiced amongst the Ummah even today. The difference being is that the names have changed. Thus, instead of worshipping Wadd, or Yaghooth, or Ya’ooq; people have instead directed the same practices of Shirk – like supplicating directly to the pious dead, and taking them as intercessors between them and Allaah – to others; such as to Shaykh ‘Abdul-Qaadir al-Jeelaanee in Iraaq, or al-Baydaawee in Eygypt, or Chishtee in India, etc. However, changing the name of a thing, does not change its reality.