Whoever Spends Something Today Will Benefit From It Tomorrow – Nice Story

Thus whoever spends something today will benefit from it tomorrow and whoever does not spend will come to find nothing, and he will have a great loss in the house of dwelling (in the Hereafter).

Some of the Salaf said,

O son of Adam, you will only live on the Day of Judgment in what you have built, and you will find on that day what possessions you have prepared in your life.”

A women entered upon ‘A’ishah (radiy Allaahu anha), and her hand was paralysed. She said, “O mother of the Believers, I went to sleep yesterday and my hand was healthy, and I woke up and it was paralysed. ‘A’ishah said, “How is that?” She said, “I had wealthy parents, and my Father used to pay zakat, host guests, and give to beggars, and he did not see any good except that he would do it. As for my mother, she was stingy, and did nothing good with my Father’s wealth. Then my Father died, and my mother died only two months after him. So I saw my Father in a dream last night, and he was wearing two yellow garments and in front of him was a flowing river. I said, “Father, what is this?’ He said, “Whoever does good in this life will see it, this is what Allah has given me.” I said, “What has happened to my mother?” He asked, “Your Mother dies?” I said, “Yes”

He said, “She has been turned away from me, so look for her on your left” So I turned to my left, and I saw my mother standing naked, covering her lower half with a rag and in her hand was a piece of fat. She was calling out, “My sadness, my thirst’ When she became tired she would rub the fat with her hand and then lick it, while in front of her was a flowing river. I said, ‘O mother, why are you crying out of thirst, and there is a flowing river in front of you?’ She said, ‘I am not allowed to drink from it.’ I said, Can I give you some of the water?’ She said, ‘I wish you would do that.’ So I filled my hand with water and let her drink, and when she swallowed it I heard a voice on my right, ‘Whoever has given this woman water, may his hand be paralysed,’ and they repeated it twice. Then I awoke and my hand was paralysed, and I am not able to do anything with it. ‘A’ishah asked: ‘Did you recognise the rag she was wearing?’ I said, ‘Yes, O Mother of the Believers, it was exactly the same one I saw her wearing, for I had never seen my mother give anything as charity, except that one day my Father slaughtered a bull. So a beggar came to ask for some, so my mother gave him a bone that had some fat on it. And I saw one day that a beggar asked her for charity, so she gave him that exact rag.’

A’ishah (radiy Allaahu anha) said, Allah is the Most Great! Allah has told the truth, and the Messenger has delivered the message.

فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ

“So whoever does an atom’s weight of good will see it,
And whoever does an atom’s weight of evil will see it”

[al-Azalzalah (99): 7-8]

This was nararted by Hafiz Abu Musa al-Madani with a good isnad.[21]

Footnotes:

[21] Hakim in his al-Mustadrak, (4/471) and by Ibn Abi al-Dunya in his ‘Kitab al-Mujabi al-Du’a,(p.74-75). Ibn Rajab also authenticated it.

Source: Transcribed by AbdurRahman.org from the  Book – “The Three that follow to the Grave” (pg 29-30) – Ibn Rajab al-Hanbali, Dar as-Sunnah Publishers, Birmingham, UK.

The Four Sacred Months – Tafseer Ibn Kathir

(36. Verily, the number of months with Allah is twelve months (in a year), so was it ordained by Allah on the Day when He created the heavens and the earth; of them four are sacred. That is the right religion, so wrong not yourselves therein, and fight against the Mushrikin idolaters collectively as they fight against you collectively. But know that Allah is with those who have Taqwa.)

 Soorat at-Tawbah 9:36

The Year consists of Twelve Months

Imam Ahmad recorded that Abu Bakrah said that the Prophet said in a speech during his Hajj,

(The division of time has turned to its original form which was current when Allah created the heavens and the earth. The year is of twelve months, out of which four months are sacred: Three are in succession Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thaniyah) and Sha`ban.”

The Prophet then asked, (What is the day today’) We said, “Allah and His Messenger know better. He kept quiet until we thought that he might give that day another name. He said (Isn’t it the day of Nahr) We replied, “Yes.” He further asked, (Which month is this) We again said, “Allah and His Messenger know better,” and he kept quiet and made us think that he might give it another name. Then he said,(Isn’t it the month of Dhul-Hijjah) We replied, “Yes.” He asked, (What town is this) We said, “Allah and His Messenger know better,” and he kept quiet until we thought that he might change its name. He asked, (Isn’t this the (Sacred) Town) We said, “Yes.” He said,

(Verily! Your blood, property and honor are sacred to one another like the sanctity of this day of yours, in this month of yours and in this city of yours. Verily, you will meet your Lord and He will question you about your actions. Behold! Do not revert to misguidance after me by striking the necks of one another. Have I conveyed It is incumbent upon those who are present to inform those who are absent, because those who are absent might comprehend (what I have said) better than some who are present.)

Al-Bukhari and Muslim collected this Hadith.

In a small book collected by Shaykh `Alam ad-Din As-Sakhawi, entitled, Al-Mashhur fi Asma’ Al-Ayam wash-Shuhur, he mentioned that Muharram is so named because it is a sacred month. To me, it was so named to emphasize its sacredness. This is because the Arabs would switch it around. One year they would say it was a sacred month, the following year they would say that it was not. The author said, “…and Safar is so named because they used to leave their homes during that month for fighting and traveling. When saying `Safir’ a place, it means to leave it… Rabi` Al-Awwal is called that because they used to do Irtiba` in it, that is to maintain one’s property… and Rabi` Al-Akhir, was so named for the same reasons. Jumada is called that because the water would dry up (Jamud) then….They say Jumada Al-Uwla and Al-Awwal, or Jumada Al-Akhar or Al-Akhirah. Rajab comes from Tarjib, meaning to honor. Sha`ban because the tribes would separate and return to their homes. Ramadan was so named because of the severity of the Ramda’ – that is – the heat, and they say that the branch Ramadat when it is thirsty…And the saying that it is a Name of Allah is a mistake, for there is no proof or support for that…”

The Sacred Months

Allah said,

(of them four are sacred). The Arabs used to consider these months sacred during the time of Jahiliyyah, except for a group of them called Al-Basl, who held eight months of the year to be sacred as way of exaggeration in religion.

The Prophet said,

(Three are in succession; Dhul-Qa`dah, Dhul-Hijjah and Muharram, and (the fourth is) Rajab of (the tribe of) Mudar which comes between Jumada (Ath-Thani) and Sha`ban).

The Prophet said “Rajab of Mudar” to attest to the custom of Mudar, in saying that Rajab is the month that is between Jumada and Sha`ban, not as the tribe of Rabi`ah thought, that it is between Sha`ban and Shawwal, which is Ramadan in the present calendar. The four Sacred Months were made four, three in succession and one alone, so that the Hajj and `Umrah are performed with ease. Dhul-Qa`dah, the month before the Hajj month, was made sacred because they refrained from fighting during that month. Dhul-Hijjah, the next month, was made sacred because it is the month of Hajj, during which they performed Hajj rituals. Muharram, which comes next, was made sacred so that they are able to go back to their areas in safety after performing Hajj. Rajab, in the middle of the lunar year, was made sacred so that those coming from the farthest areas of Arabia are able to perform `Umrah and visit the House and then go back to their areas safely.

Allah said next,

(That is the right religion), that is the Straight Law, requiring implementing Allah’s order concerning the months that He made sacred and their true count as it was originally written by Allah. Allah said,

(so wrong not yourselves therein) during these Sacred Months, for sin in them is worse than sin in other months. Likewise, sins in the Sacred City are written multiplied,

(…and whoever inclines to evil actions therein (in Makkah) or to do wrong, him We shall cause to taste from a painful torment) 22:25. Similarly, sin in general is worse during the Sacred Months

`Ali bin Abi Talhah narrated that Ibn `Abbas said, Allah’s statement,

(Verily, the number of months with Allah…), is connected to

(so wrong not yourselves therein), “In all (twelve) months. Allah then chose four out of these months and made them sacred, emphasizing their sanctity, making sinning in them greater, in addition to, multiplying rewards of righteous deeds during them.” Qatadah said about Allah’s statement,

(so wrong not yourselves therein), “Injustice during the Sacred Months is worse and graver than injustice in other months. Verily, injustice is always wrong, but Allah makes things graver than others as He will.”

He also said,

“Allah has chosen some of His creation above others. He chose Messengers from angels and from men. He also chose His Speech above all speech, the Masajid above other areas of the earth, Ramadan and the Sacred Months above all months, Friday above the other days and Laylatul-Qadr (The Night of Decree) above all nights. Therefore, sanctify what Allah has sanctified, for doing so is the practice of people of understanding and comprehension.”

Fighting in the Sacred Months

Allah said,

(and fight against the idolators collectively), all of you,

(as they fight against you collectively.), all of them,

(But know that Allah is with those who have Taqwa), and know that initiating battle during the Sacred Months is forbidden. Allah said in other Ayat,

(O you who believe! Violate not the sanctity of the symbols of Allah, nor of the sacred month.) 5:2,

(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him) 2:194, and,

(Then when the Sacred Months have passed, kill the idolators…) 9:5. As for Allah’s statement,

(And fight against the idolators collectively as they fight against you collectively), it includes permission for the believers to fight the idolators in the Sacred Month, if the idolators initiate hostilities therein. Allah said in other Ayat,

(The Sacred Month is for the Sacred Month, and for the prohibited things, there is the law of equality (Qisas)) 2:194, and,

(And fight not with them at Al-Masjid Al-Haram, unless they (first) fight you there. But if they attack you, then kill them.) 2:191.

As for the Messenger of Allah laying siege to At-Ta’if until the Sacred Month started, it was a continuation of the battle against Hawazin and their allies from Thaqif. They started the fighting and gathered their men for the purpose of conducting war. The Messenger of Allah marched to meet them and when they took refuge in At-Ta’if, the Prophet laid siege to them so that they descend from their forts, but they inflicted casualties on Muslims. The siege continued for about forty days, during which a Sacred Month began, and the siege continued for several days in that month. The Messenger broke the siege and went back (to Makkah). So fighting that carries over into it the Sacred Month is not the same as initiating warfare during it, Allah knows best.

Source: Tafseer Ibn Kathir, Soorat at-Tawbah 9:36, Dar-us-salam english Publications

What the Salaf Said Regarding Theological Rhetoric (ilm al Kalaam)

Text from Usool as Sunnah (Foundations of Sunnah)

19.For indeed, (indulging in) theological rhetoric (kalaam) in [22] the matter of Qadar, the Ru’yah, the Qur’aan and other such issues are among the ways that are detested and which are forbidden.

20. The one Who does so, even if he reaches the truth with his words, is not from Ahlus-Sunnah, until he abandons (using) this mode of argumentation, [and until he] submits and believes in the aathaar (the Prophetic Narrations and those of the Companions [23]

Footnotes:

[22] Imaam ash-Shaafi’ee (d. 204H) said,

“My ruling regarding the people of theological rhetoric is that they should be beaten with palm leaves and shoes and be paraded amongst the kinsfolk and the tribes with it being announced, ‘This is the reward of the one who abandons the Book and the Sunnah and turns to theological rhetoric (kalaam).”

Sharh ‘AqeedatitTahaawiyyah of lbn Abil-’Izz, p. 75.

Ibn ‘Abdul-Barr said,

“The people of Fiqh and Aathaar in all the various towns and cities are agreed unanimously that the Ahlul-Kalaam (People of Theological Rhetoric) are (but) Ahlul-Bida’ waz-Zaigh (the People of Innovations and Deviation). And they are not considered, by all of the above, to be amongst the ranks of the Scholars (in truth).”

Reported by Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan.

Imaam ash-Shaafi’ee (d. 204H) said,

“That a person is put to trial with everything that Allaah has forbidden, besides Shirk, is better than that he looks at Kalaam (theological rhetoric).” He also said, “If people knew what (misleading and destructive) desires are contained within theological rhetoric they would certainly flee from it as they would from a lion,”

he also said,

“Whoever showed boldness in approaching theological rhetoric will never prosper.”

Reported by Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan.

One of the Scholars of ash-Shaash said:

“Every knowledge save that of the Qur’aan is a pre-occupation
Except for the Hadeeth and Fiqh (understanding) of the Deen
Knowledge is only that about which it is said,
‘Haddathanaa …‘ (So and so narrated to us)
And what is besides that
Are but whisperings of the Shayaateen (devils)”

Aboo Yoosuf, the companion of Aboo Haneefah said,

“Whoever sought knowledge by kalaam (theological rhetoric) will turn a heretical apostate,” and Ahmad ibn Hanbal (d. 241H) said, “The person of theological rhetoric will never prosper. And never do you see anyone looking into theological rhetoric except that in his heart is a desire for creating mischief.”

Both narrations are reported by Ibn Qudaamah in his Burhaan fee Bayaanil-Qur’aan.

[23] Muhammad Ibn Seereen (d. 110H) said,

“They (i.e., the Companions and the Taabi’een) used to consider themselves upon the path (of truth) so long as they held onto the narrations.”

Reported by al-Laalikaa’ee in his Sharh Usolil It’iqaad, no. 110.

Shaadh ibn Yahyaa said,

“There is no path which is more straight and direct (in leading) to Paradise than the path of the one who travels upon the aathaar (narrations).”

Reported by al-Laalikaa’ee in his Sharh UsoolilIt’qaad no. 112.

‘Abdullah ibn alMubaarak (d. 181H) said,

“I found that the affair was Ittibaa’ (following and imitation, i.e., following and submission to the narrations).”

Reported by al-Laalikaa’ee in his Sharh Usoolil-l’tiqaad, no. 113

“Had We sent down this Qur’an upon a mountain, you would surely have seen it humbling itself” – Explained by Shaykh Uthaymeen

The Second Ayah: His statement:

“Had We sent down this Qur’an upon a mountain, you would surely have seen it humbling itself and rending asunder by the fear of Allah” (Al-Hashr 59:21)

A mountain is among the hardest of what there is, the rocks by which the mountain becomes firm are exemplary in hardness. Allah, Exalted is He, says:

“When, after that, your hearts were hardened and became as stones or even worse in hardness” (Al- Baqara 2:74)

If this Qur’an were to be sent down upon the mountain, you would surely see this mountain humbling itself and cleaving out of the fear of Allah.

“Humbling” – that is, submissively.

And from its severe fright of of Allah, “Rending asunder” it cleaves and tears apart.

And this is sent down upon our hearts, and our hearts – except as Allah wills – contract and become hard, neither opening nor accepting.

As for those who believe, when the Ayat (of the Qur’an) are sent down to them, it increases their faith; but as for those who have a disease in their hearts; it adds filth to their filth; and it is Allah whose refuge is sought!

The meaning of that is that their hearts become more inflexible and hardened and it adds filth to their filth. We seek refuge in Allah from that

If this Qur’an were to be sent down to the mountain, it would cleave and humble itself due to the greatness of Allah’s Words sent down upon it

In this, there is evidence that the mountains have senses, because it humbles itself and cleaves. The matter is like that. The Prophet (صلى الله عليه و سلم) said concerning Uhud: “This is Uhud, a mountain that loves us, and which we love.” [1]

With this Hadith, we also recognize the refutation against those who affirm that there are metaphors in the Qur’an. Those who always raise their flag, using this Ayah as proof:

“Then they found therein a wall wanting to collapse” (Al-Kahf 18:77)

Saying: “How can the wall want?” We say: Subhan Allah! The Knowing, and The Aware says : “Wanting to collapse” and you are saying that it does not want! Is this sensible?

It is not your right, after this, that you sav: “How could it want?”

This makes us ask ourselves: Are we given the knowledge of everything?

The answer is that we are not given knowledge, except a little.

It is not possible for us to object to the statement of the One Who knows the hidden and the witnessed: “Wanting to collapse” by saying: “The wall does not have an Iradah (a want)! And It does not want to collapse!”

This is one of the evils of metaphors, because it implies a negation of what the Qur’an affirms.

Is it not Allah, Exalted is He, Who says:

The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification” {Al-Israa’ 17: 44)

Do they glorify Him, without wanting to?

He says: “Tusabbih Lahu (they glorify Him)“: the Lam is to specify. Thus, it means sincerely. Is it imaginable to have sincerity without an Iradah (volition, objective, will)? Therefore, they will, and everything wills, for Allah says: “And there is not a thing but glorifies His Praise.” I think it is clear to all of us that this is one of the ways of expressing generality, because In (here) means Ma (not), which negates. Also, “A thing” is an indefinite pronoun used in the context of negation. “But glorifies His Praise” by that, it includes everything.

O my Muslim brother, if you see that your heart is not moved by the Qur’an, accuse yourself, because Allah has informed that if this Qur’an were to be sent down upon a mountain, it would cleave, and the Qur’an is recited to your heart, yet and it is not moved. We ask Allah to aid us, and you.

[1] Reported by Al-Bukhari (4422) and Muslim (1392) from Abu Humaid As-Sa’idi, may Allah be pleased with him.

Transcribed from: Al-‘Aqidah Al-Wasitiyyah – Shaykh Muhammad bin Salih Al-‘Uthaimin, Dar-us-Salam Publications, Vol-1 pg. 589-592

Averting Ghamm (Grief) and Hamm (Worry) – Imam Ibn al-Jawzi

Ghamm Occurs Due To Misfortunes that happened in the past while hamm occurs due to an expected misfortune in the future.

When someone has the feeling of grief in regard to his past sins, his grief will benefit him, because he is rewarded for it. Whoever worries about a good deed he wishes to do, his worry will benefit him as well. However if someone grieves for something that he missed from this world, then [he should know] that the missed thing will not return and that grief harms, so practically he is adding harm to harm, as I have mentioned in the previous chapter.

A resolute person should protect himself from what brings about grief, and that is losing an object he loves. Therefore, whoever has many objects that he loves, his grief increases, and whoever decreases his objects of love his grief decreases accordingly. Someone may say, when I have no objects of love I also still have grief, we affirm this but we say to him; your grief over not having a loved one is not even a tenth of the grief experienced by the one who has lost a loved one. Have you not noticed that the one who does not have a child lives in grief but not as much as the one who lost his child?! Moreover when a person becomes accustomed to what he loves and enjoys it for a long period of time, it takes over his heart, therefore when he loses it he will feel the bitterness of his loss which will be greater than all the satisfaction he had during his lifetime. This is because the loved one is corresponding to the self just as health corresponds to it, which causes the self not to find satisfaction except in it, for its absence disturbs it. This is why the self grieves for its loss much more than it rejoices in its presence, because the inner self believes that what it had was its given right to possess. Therefore a wise person should monitor the closeness between himself, his beloved to ensure it remains moderately balanced, however if he requires that which brings about grief [i.e. loving some object or person], this causes grief then the cure is first to believe in predestination and that whatever Allah predestines is going to happen. He should then know that life is founded on distress, all constructed buildings shall eventually be ruined, all gatherings shall eventually depart, and whoever wants the lasting of what does not last is like he who wants what does not exist to exist. Therefore he should not ask of life what it was not created for.

A poet said:

It [worldly life] is founded on distress yet you want it, Free of harm and distress

One should imagine that what befell him is multiplied, for this is when what he suffers will be easier on him. It is a habit of smart porters to put something heavy on top of what they are carrying, and then after taking a few steps, to remove the heavy object as that makes what they are carrying feel lighter.

One should also wait, in times of prosperity for an attack of tribulation, so that if any tribulation befalls him, he should think of what remains instead of what he has lost so that when part of that befalls him it becomes very easy on him. Such as when some- one loses some money so he counts what remains, and then considers the remaining as a profit. Or if someone imagines that he loses his eyesight, so that when he has ophthalmia, it becomes easy on him to bear this illness, likewise with the rest of harmful matters.

A poet said:

The prudent imagines in himself,

his tribulations before they befall him.

If they suddenly befall him,

they do not surprise him because he had already imagined them.

And the ignorant trusts the days,

and he forgets the demise of those who came before him.

So when trials of times surprise him,

with some trials he becomes lost

Though if he was strict in his affairs,

patience would have taught him boldness

A member of the righteous predecessors said, “I saw a woman, whose youthfulness surprised me, I said, ‘[There is no doubt] This face has never suffered from sorrow or sadness.’ She said, Do not say that! For I do not know anyone who has suffered from what I have suffered. I had a husband who bought a sacrificial animal and slaughtered it, and we had two sons. The eldest told the one younger than him, ‘Come and I will show you how our father slaughtered the ewe/ So he slaughtered his brother. When we started to look for him, he ran away and my husband died while looking for him/ I said, ‘So how are you handling your sorrow?’ She said, ‘If I could find aid in sorrow I would have employed it.’

Section One: Treating Sorrow, Sadness and Grief

Sorrow, sadness and grief may befalls one due the prevalence of blackness, which should be treated with what will remove this blackness; which are the things that bring about joy. Grief freezes the blood while happiness heats it until its intrinsic heat is raised, both of them (happiness and grief) can harm, and may lead to death, if they are not immediately kept within moderate levels.

Excerpted from the Book “Disciplining The Soul” – Ibn al-Jawzi (d.597AH)
Dar us Sunnah Publishers

Commands are not cancelled due to ignorance or forgetfulness, whereas prohibitions are cancelled due to ignorance and forgetfulness – Shaykh Uthaymeen

Q. 504. After completing his ‘Umrah, a man found some filth in his Ihram garments; what is the ruling on this?

A. If a person performed Tawaf and Say for ‘Umrah, and after that, he found some filth in his Ihram garments, then his Tawaf is valid, his Say is valid and his ‘Umrah is valid. This is because if a person has some filth on his garment, and he does not know about it, or he knew about it but he forgot to wash it, and then he prayed in that garment, then his prayer is valid. Similarly, if he made Tawaf in this garment, then his Tawaf is valid. The evidence for that is the Saying of Allah, the Most High:

“Our Lord! Punish us not if we forget or fall into error” [Al-Baqarah 2:286]

This evidence is general, and it is considered a great rule from among the rules of Islamic Law. There is a specific evidence in the matter, and that is that one day, the Messenger of Allah (صلى الله عليه و سلم) led his Companions, may Allah be pleased with them, in prayer and it was his practice to pray in his shoes, but he removed his shoes and the people removed their shoes too. After he had finished praying, he said to them: What was wrong with you?

They said: “We saw you removing your shoes.”

He said: “Jibril came to me and informed me that there was something harmful or some dirt on them”  [1]

That is, some impurity. The Prophet (صلى الله عليه و سلم) did not repeat the prayer, even though at the beginning of his prayer, he had worn shoes on which there was some impurity. This proves that if a person prayed in a garment in which there was impurity due to forgetfulness or ignorance, his prayer is valid.

There is a question here: If a person eats camel meat and he stands up and prays without performing ablution, believing that he had eaten mutton, should he repeat his prayer if he found out? We say: He should repeat the prayer after performing ablution. If someone asked: Why do you say that a person who prayed in a polluted garment due to ignorance should not repeat the prayer, while one who eats camel meat due to ignorance, should repeat it? We say: Because we have a useful and important rule, which is, commands are not cancelled due to ignorance or forgetfulness, whereas prohibitions are cancelled due to ignorance and forgetfulness. The evidence for this rule is the saying of the Prophet (صلى الله عليه و سلم):

“Whoever slept through a prayer or forgot it, he must offer it as soon as he remembers it.” [2]

And when he made the Taslim after performing two Rak’at in one of his afternoon prayers and he forgot the remainder of the prayer, he completed it when he remembered it. This is an evidence that those things which are commanded are not cancelled due to forgetfulness, because the Prophet ordered the one who forgot his prayer to offer it as soon as he remembers it, and the obligation to pray it was not removed due to forgetfulness. Also, he completed the prayer and he did not cancel the remainder of it due to forgetfulness. The proof that commands are not cancelled due to ignorance, is that a man came and offered a prayer in which he was not at rest, then he came to the Prophet (صلى الله عليه و سلم) and greeted him and he said to him:

“Go back and offer prayer for you have not prayed.”

He repeated it three times and the man kept praying and coming to him, but he would say:

“Go back and offer prayer, for you have not prayed.”

until the Prophet (صلى الله عليه و سلم) taught him to pray correctly. So,this man abandoned an obligatory act due to ignorance, because he said:

“By Him Who sent you with the truth, I cannot pray better than this, so teach me.” If an obligation was cancelled due to ignorance, the Prophet (صلى الله عليه و سلم) would have excused him; and this rule is important and beneficial for the seeker of knowledge.

Footnotes :

[1] Reported by Abu Dawud in the Book of Prayer (650)
[2] Reported by Al-Bukhari in the Book of the Times of the Prayers, in the Chapter: Whoever Forgot a Prayer, The He Must Pray it When he Remembers Hadith (597); and by Muslim in the Book of Masjids, in the Chapter: Making up for the Prayers Hadith 316.

Fatawa Arkanul-Islam -Islamic Verdicts on the Pillars of Islam (Volume Two)
Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman

How Should a Person Pray in an Airplane? – Shaykh Uthaymeen

In the Name of Allah, the Most Gracious, the Most Merciful.

All praise and thanks are to Allah, the Lord of the worlds, and I send prayers and blessings on our Prophet, Muhammad and upon all his family and Companions.

How Should a Person Pray in an Airplane?

1 . He should offer the voluntary prayers in an airplane while he is sitting in his seat in whatever direction the airplane was facing, indicating the bowing and prostrating (by inclining his head), making the prostration lower than the bowing.

2. He should not offer the obligatory prayers in an airplane, unless he is able to face towards the Qiblah throughout the whole of the prayer and he is also able to bow, prostrate, stand and sit.

3. If he is unable to do that, he should delay the prayer until he lands at the airport and then pray on the ground. If he fears that the time for the prayer will expire before the airplane lands, he should delay it until the time of the next prayer. This is the case if it is one of those prayers that may be combined with another, such as Zuhr with ‘Asr or Maghrib with ‘Isha’. If he fears that the time for the next prayer will expire, he should pray them both in the airplane before the time ends and perform whatever conditions, pillars and obligations of the prayer he is able to. For example: If the airplane took off just before sunset and the sun set while he was in the air, then he should not offer the Maghrib prayer until the airplane lands at the airport, he disembarks, and then prays on the ground. But if he fears that the time for offering the Maghrib prayer will expire, he should delay it until the time of ‘Isha’ and offer them both together, combining them and delaying the Maghrib prayer until the time of the ‘Isha’ prayer after he descends. But if he fears that the time for the isha prayer will expire – and it expires at midnight – he should offer them before the time expires in the airplane.

4. The manner of performing the obligatory prayer in the airplane is to stand facing the Qiblah and make the Takbir. Then he recites Sural Al-Fatihah and the words which it is prescribed to recite before it, such as the opening supplication (Du’a Al- Istiftah) and some Qur’anic Verses after it. Then he should bow, then straighten up from bowing, and relax in a standing position, then prostrate, then straighten up from prostration, and relax in a sitting position, then prostrate again, then do likewise in the remainder of the prayer. If he is unable to prostrate, he should sit and indicate the prostration while sitting, and if he does not know the Qiblah, and no one reliable can inform him of it, he should use his judgement and try to ascertain it, then pray according to his judgement.

5. The prayer of the traveller in an airplane is shortened, so he performs the four Rak’ah prayer as two Rak’ahs like other travellers.

Fatawa Arkanul-Islam -Islamic Verdicts on the Pillars of Islam (Volume Two)
Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman

How Should a Person Who is Traveling by Airplane Assume Ihram for Hajj and ‘Umrah? – Shaykh Uthaymeen

How Should a Person Who is Travelling by Airplane Assume Ihram for Hajj and ‘Umrah?

1 . He should perform Ghusl in his house and remain in his normal clothing, or if he wishes, he may don the garments of Ihram.

2. Once the airplane is close to passing over the starting point, he should don the garments of Ihram, if he has not done so already.

3. When the airplane passes over the starting point, he should make the intention for commencing the rites and say the Talbiyyah according to his intention either Hajj or ‘Umrah.

4. If he assumes Ihram before passing over the starting point as a precaution, being fearful of remissness or forgetfulness, then there is no objection.

Fatawa Arkanul-Islam
Islamic Verdicts on the Pillars of Islam (Volume Two)
Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman

Carelessness of some Women concerning Travelling by Airplane without a Mahram – Shaykh Uthaymeen

There is a very regrettable thing with regard to this matter which is the carelessness of some women concerning travelling by airplane without a Mahram.

They are very negligent in this matter: One finds women travelling by airplane alone, and their justification for doing this is that they say that her Mahram escorted her in the airport from which the airplane took off and the other Mahram will meet her in the airport at which the airplane lands, and that in the airplane she is safe.

This justification is weak in reality, because the Mahram who accompanies her does not admit her onto the airplane, he only admits her to the departure lounge.

It may also be that the airplane is delayed in taking off and so this woman remains lost, or the airplane might take off and then be unable to land at the intended airport due to some reason or another, and so it lands at some other place, else and so this woman will be lost. Or, the airplane might land at the intended airport, but the Mahram who is supposed to meet her does not arrive due to one reason or another, such as illness, sleep or a car accident which prevents him from getting there, or something else.

Even if all of these things did not happen, and the airplane landed at the correct time of arrival and the Mahram who was supposed to meet her was present, there might be some man sitting next to her on the airplane who does not fear Allah, the Most High and does not respect the worshippers of Allah, and he might be attracted to her and she to him, which might lead to Fitnah (temptation, trial) and unlawful deeds, as is well known.

So, it is incumbent upon a woman to fear Allah, the Almighty, the All-Powerful and not to travel except with a Mahram. It is also incumbent upon women’s male guardians whom Allah has made protectors and maintainers of women to fear Allah, the Almighty, the Ail-Powerful, and to avoid being negligent to those they are Mahrim for, and losing their zeal and their religion, for a person is responsible for his family. Because Allah, the Most High has made them a trust for him; He, the Most High says:

“O you believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.”

Source :
Fatawa Arkanul-Islam – Fatawa on Hajj (Pilgrimage) Q.No 458
Islamic Verdicts on t he Pillars of Islam (Volume Two) – Prayer, Zakah, Fasting, Hajj
By the Honorable haikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by : Fahd bin Nasir bin Ibrahim As-Sulaiman , Dar-us-salam Publications

Is the Sutrah (waajib) compulsory in Masjid al Haram or not? – Shaykh Al-Albaani

Advice for those about to perform Hajj

Fourthly. And be very careful not to walk directly in front of anyone praying in the Haraam mosque, not to speak of other mosques and prying places as the Prophet said:

“If the one walking between the hands of one praying knew what were upon him then it would be better for him to stand still for forty (…) than that he should walk between his hands.

[Maalik, al-Bukhaaree, Muslim, the 4 Sunan of Abu Juhaim].

And this is a general text covering everyone walking in front, and everyone praying – and there is no authentic Hadith to make any exception for the one doing so in the Haraam Masjid – and you should pray therein like any other place towards a sutrah – according to the general nature of the Hadith regarding that – and there are also some narrations from the Companions particularly about the Masjid-ul-Haraam – which I have mentioned in ‘The Original’.

SourceRites of Hajj and Umrah : Shaykh Al-Albaani

There cannot be Two Witr Prayers in One Night – Shaykh Ibn Baz

Question:

Is it permissible to offer two Witr prayers in one night?

Answer:

No one should offer two Witr prayers in one night because the Prophet (sallallaahu alaihi wa sallam) said:

There cannot be two Witr prayers in one night.[1]

And he (sallallaahu alaihi wa sallam) also said:

Make the end of your prayer at night Witr. [2]

And he (sallallaahu alaihi wa sallam) said:

Whoever feared that he will not get up at the end of the night should perform Witr at the beginning of it. And whoever desired to stand at the end of it should pray Witr at the end of the night. [3]

If it is easy for the Muslim to perform the night prayer at the end of the night, he should seal his prayer with one Rakah of Witr. Whoever found difficulty in this should perform his Witr at the start of the night.

And if Allaah makes it easy for him (after that) to stand in prayer, he should offer what he can in units of two Rakahs, and he need not repeat the Witr, for the first Witr is sufficient for him, according to the aforementioned Hadith which is:

There cannot be two Witr prayers in one night. [4]

[1] Abu Dawud no. 1439 and At-Tirmithi no. 470
[2] Al-Bukhari no. 990 and Muslim nos. 151, 751
[3] Muslim no. 755
[4] Abu Dawud no. 1439 and At-Tirmithi no. 470

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 298
dar-us-salam publications

Whoever Breaks his Fast with an Excuse, then he is Not Obliged to Fast for the rest of the Day – Shaykh Ibn Uthaymeen

Bismillaah

Q. 400. If a person breaks his fast due to some excuse, and then the excuse is removed during the day, should he fast for the remainder of the day?

A. He is not obliged to fast. This is because it has been made lawful for this man to break his fast on this day based upon an evidence from the Islamic Law. The Islamic Law allows one who is compelled to take medication for example, to take it, but if he takes, he breaks his fast. Therefore the prohibition of the day does not apply to him, because it has been permitted for him to break his fast, but he is required to compensate for it, and for us to require him to fast without any benefit is legally incorrect. So as long as this man does not benefit from fasting, it is not incumbent upon him.

An example of this would be a man who sees someone drowning in the water and he says: If I drank, it would be possible for me to save him, and if I did not drink, it would not be possible for me to save him, so he drinks and then saves him and he eats and drinks for the remainder of the day. This man is not prohibited from eating and drinking on this day, since it has been made lawful for him not to fast in accordance with the Islamic Law. Therefore, he is not required to fast.

For this reason, if there was a sick person, would we say to him: Do not eat unless you are hungry and do not drink unless you are thirsty? Meaning: Do not eat or drink except due to necessity. We would not say this to him, because it is permissible for the sick person to break his fast.

So, every person who breaks his fast in Ramadan in accordance with some legal evidence is not obliged to fast, and vice versa.

Whoever breaks his fast without an excuse, then he must fast, because it is not lawful for him to break his fast and he has transgressed the prohibition of that day without permission from the Islamic Law. So, we must compel him to fast the remainder of the day and to make up for it.

And Allah knows better.

Q. 398. What are the permissible excuses for breaking the fast?

A. The permissible excuses for breaking the fast are: Illness and travel, as mentioned in the Qur’an.

Among other excuses is that a woman is pregnant and she fears for herself or her child. Another excuse is that a woman is breast-feeding and she fears for herself or her breast-fed child if she fasts.

Another excuse is that a person needs to break his fast in order to save the life of someone. For example, he finds a drowning person in the sea, or someone who is surrounded on all sides by fire, and he needs to break his fast in order to save him – in that case, he may break his fast and save him.

Another such case would be if a person needed to break his fast in order to strengthen himself for Jihad in Allah’s Cause, that would also be a permissible cause for him to break his fast, because the Prophet sallallaahu`alaihi wa sallam said to his Companions, may Allah be pleased with them:

You will meet the enemy tomorrow morning, so breaking the fast stronger for you, so break your fast.” [1]

So, if there is a permissible excuse for breaking the fast, and a person breaks his fast due to it, it is not necessary for him to fast for the remainder of that day. Therefore, if it transpired that a person had broken his fast in order to save a person’s life, he should continue to eat and drink, even after saving him. This is because he broke his fast for a reason which permits him to break his fast, so it is not necessary for him to fast in that case, because the prohibition of breaking fast on that day has been removed due to the permissible cause for breaking the fast.

For this reason, we support the most authoritative opinion in this matter, which is that if a sick person became well during the day and he was not fasting, it is not necessary for him to fast, and if a traveller arrived during the day at his hometown and he was not fasting, it is not necessary for him to fast, and if a menstruating woman became clean during the day, it is not necessary for her to fast. This is because all of these people broke their fasts for legitimate reasons, and so on that day, there was no obligation upon them to fast, due to the lawful permission for breaking it at that time, so it is not necessary for them to fast.

This is as opposed to the case where it is confirmed that the month of Ramadan has begun during the day in that case, it is necessary to fast. The difference between the two cases is clear, because if the evidence appears (that Ramadan has begun) during the day, it has been confirmed that fasting on that day is obligatory for them, but they are excused for the time before the evidence became clear to them due to their ignorance of it. This is why, if they knew that this day was a day of Ramadan, it is obligatory for them to fast. But as for those other people whom we have described, it is permissible for them to break their fast, even though they are aware (that it is Ramadan) and the difference between them is clear.

[1] Reported by Muslim in the Book of Fasting, in the Chapter: The Reward of One Who Breaks His Fast on a Journey if He Undertakes a Task (1120).

Source: Fataawa Arkaan al-Islam by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy o­n him), vol 2, dar-us-salam publications

Umrah in Ramadhan – If a traveller arrives in Makkah and he is fasting, should he break his fast? – Shaykh ibn Uthaymeen

Q. 405. If a traveller arrives in Makkah and he is fasting, should he break his fast in order to gain strength to perform ‘Umrah?

A. We say that the Prophet (صلى الله عليه و سلم) entered Makkah on the twentieth of Ramadan in the year of the conquest of Makkah and he was not fasting, and he led the people of Makkah in a two Rak’ah prayer and he said to them:

Oh, people of Makkah! Complete the prayer (i.e. pray four Rak’ahs), for we are travellers.” [1]

It has been confirmed in Sahih Al-Bukhari that the Prophet (Sallallaahu alaihi wa sallam) did not fast for the remainder of the month, because he was a traveller, so the journey of a person performing ‘Umrah does not end with his arrival in Makkah, and he is not obliged to fast if he arrives while not fasting.

Some people might continue to fast even while they are travelling, thinking that to fast while travelling in the present day is not difficult for people. So, they will continue fasting even while travelling, then they arrive in Makkah and feel tired, and so they say to themselves: Should I continue my fast and delay the ‘Umrah until after I have broken my fast, or should I break my fast in order to perform the ‘Umrah immediately upon arrival in Makkah. We would say to them in these circumstances: It is better for you to break your fast in order to perform ‘Umrah immediately upon arrival in Makkah, in order to perform this rite. 

Because when the Prophet (صلى الله عليه و سلم) entered Makkah and he was performing his religious rites, he would go straight to the Masjid, even making his camel kneel outside the Masjid, entering it in order to perform the rites, for he was so preoccupied with it. Therefore, for those who perform ‘Umrah, breaking your fast in order to perform ‘Umrah briskly is better than remaining in a state of fasting, then performing your ‘Umrah after you have broken your fast at night.

It is confirmed from the Prophet (صلى الله عليه و سلم) that he was fasting on his journey to the battle for the conquest of Makkah, and the people came to him and said: “Oh, Messenger of Allah! Fasting has become difficult for the people and they are waiting to see what you will do.” And this was after ‘Asr, but the Prophet (صلى الله عليه و سلم) called for water and drank it while the people were watching. [2] So, the Prophet broke his fast during his journey, indeed, he broke his fast at the end of the day, and all of this was in order to make it clear to his people that this was permissible. Fasting while travelling, as some do, in spite of difficulty, contradicts the Sunnah; of this there is no doubt. To this applies the statement of the Prophet (صلى الله عليه و سلم):

It is not righteousness to fast while on a journey. ” [3]

Footnotes:

[1] Reported by Al-Bukhari in the Book of Battles, in the Chapter: The Battle of the Conquest in Ramadan (4275).
[2] Reported by Muslim in the Book of Fasting, in the Chapter: The Permissibility of Fasting or Breaking the Fast During the Month of Ramadan for the Traveller Without Disobedience (1114)
[3] Reported by Al-Bukhari in the Book of Fasting, in the Chapter: The Statement of the Prophet to the One Who Was Shaded and Upon Whom the Heat Was Oppressive: It is not righteousness to fast whilst on a journey. (1946); and by Muslim in the Book of Fasting, in the Chapter: The Permissibility of Fasting and Breaking the Fast During the Month of Ramadan for the Traveller Without Disobedience (1115).

From the Book “Fatawa Arkanul-Islam “
Islamic Verdicts on the Pillars of Islam (Volume Two)
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen

Ramdhan & Fasting Index Page – http://salaf-us-saalih.com/ramadhan/

Zakah of a Person who is in Debt – Shaykh ibn Uthaymeen

Q. 359. Is it correct for a person who is in debt to give charity? And what legal obligations are lifted from the debtor? 

A. Charity is a form of spending which is commanded by the Islamic Law, and it is a form of Ihsan towards Allah’s worshippers, if it is given where it is needed. A person will be rewarded for his charity, and every man will be in the shade of his charity on the Day of Resurrection and it is accepted whether a person is in debt or not, as long as the conditions for its acceptance are met.

These conditions are that it is given purely and sincerely for Allah, the Almighty, the All-Powerful’s sake, that it is from honest earnings, and it is given where it is needed.

If these conditions are fulfilled, then the charity is accepted, according to the legal evidences; and it is not a condition that a person be free of debt. But if the debt covers all that he has, then it is not wise, nor is it logical that he should give charity while charity is recommended, not obligatory and that he should leave the debt which is an obligation on him. He should begin first with the obligation, then give charity.

Scholars have disagreed regarding the situation if a person gives charity when he has a debt covering all of his wealth: Some of them say that it is not permissible because it harms his creditor, and it causes this obligatory debt to remain unpaid. Some of them say that it is permissible, but that it contradicts what is more worthy.

In any case, it is not fitting for a person whose debt covers all that he has, to give charity until he has settled his debt, because an obligation takes precedence over a voluntary act of worship.

As for the legal obligations that are lifted from one who is indebted until such time as he pays it, they include Hajj, because Hajj is not incumbent upon a person who is in debt until he has paid it.

As for Zakah, scholars have differed regarding whether its obligation is lifted from the debtor until such lime as he pays the debt or not.

Among the scholars are those who say that the obligation of Zakah is lifted on the amount which is equivalent to the debt, whether the wealth is evident or not.

Among them are those who say that the obligation to pay Zakah is not lifted on the amount which is equivalent to the debt; rather he must pay Zakah on the whole amount which he possesses. If there is a debt incumbent on him, the Nisab is decreased.

There are those among them who discriminate, saying that if the wealth is concealed, wealth which is not seen and is not perceptible, such as money and trading merchandise, then the obligation to pay Zakah is lifted on the amount which is equivalent to the debt, while if the wealth is in the form of perceptible things, such livestock and the produce of the earth, then the obligation to pay Zakah is not lifted.

The correct view in my opinion is that the obligation to pay it is not lifted, regardless of whether the wealth is perceptible or not, and that every person who has wealth in his hand upon which Zakah is payable must pay his Zakah, even if he is in debt.

This is because Zakah is incumbent upon wealth, according to the Words of Allah, the Most High:

“Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily your invocations are a source of security for them; and Allah is All- Hearer, All-Knower” [At-Tawbah 9:103]

And the words of the Prophet to Mu’ath bin Jabal, may Allah be pleased with him, when he sent him to Yemen:

“Inform them that Allah has made incumbent upon them the payment of Zakah on their wealth; it is taken from the wealthy among them and distributed among their poor.” [2]

The Hadith is in Sahih Al-Bukhari with this wording. By this evidence from the Book (of Allah) and the Sunnah, the two things are separate, and there is no conflict between Zakah and a debt, because a debt remains an obligation and Zakah is incumbent upon wealth. So, each of them is incumbent in a place wherein the other is not incumbent, so there is no conflict between them, and no contradiction, and thus a debt remains the responsibility of its owner and Zakah remains incumbent on wealth, and he must pay it from the wealth in all circumstances.

[2] Reported by Al-Bukhari in the Book of Zakah, in the Chapter: The Obligation of Zakah ( 1 395 ); and by Muslim in the Book of Faith, in the Chapter: Calling to the Shahadatan and the Laws of Islam (19).

Posted from :
Fatawa Arkanul-Islam – Islamic Verdicts on the Pillars of Islam (Volume Two) – Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman – Published by Dar-us-Salam

Not every person who extends his hand for Zakah is Deserving of it – Shaykh ibn Uthaymeen

Q. 381. Is every person who extends his hand for Zakah deserving of it?

A. Not every person who extends his hand for Zakah is deserving of it, because there are those among mankind who extend their hands for money while they are wealthy. This type of person will come on the Day of Resurrection while his face will not have a bit of flesh on it, [1] may Allah protect us from that. He will come on the Day of Resurrection, on the Day when the witnesses will stand and the bones of his face will be visible, may Allah protect us from that, and the Prophet (صلى الله عليه و سلم) said:

“He who begs the riches of others to increase his own wealth is asking only for burning coals (in the Hereafter), so let him ask a little or much.” [2]

I would like to take this opportunity to warn those people who ask people in an importune manner when they are in possession of wealth. Indeed, I warn everyone who accepts Zakah when he is not entitled to receive it. I say to him: If you took Zakah to which you are not entitled, you are only consuming ill-gotten gains, may Allah protect us from that, and a person should fear Allah, for the Prophet (صلى الله عليه و سلم) said:

“Whoever tries to make himself self-sufficient, Allah will make him self-sufficient; and whoever abstains from asking others, Allah will make him content” [3]

But if a man extends his hand to you, and you believe it is most likely that he is entitled to it, and you gave him, then the Zakah will be counted, and you will have discharged your obligation, even if it became apparent after that that he was not entitled to it. There is no need to think that you have to pay the Zakah again (to someone else).

The evidence for this is the story of the man who gave money in charity, and he gave charity first to a prostitute and the people began to talk, saying: “Have you given money tonight to a prostitute?” He said: “All praise and thanks are to Allah.”

Then he gave charity on the second night and it fell into the hands of a thief and the people began to talk, saying: “Have you given money tonight to a thief?”

Then he gave charity on the third night to a rich man and the people began to talk, saying: “Have you given money tonight to a rich man?” He said: “All praise and thanks are to Allah for the prostitute, the thief and the rich man.”

Then it was said to him (by an angel): “Your charity has been accepted; as for the prostitute, haply (i.e perhaps) she may content herself with what you have given her and it may prevent her from committing illegal sexual intercourse, while as for the thief, haply he may content himself with what you have given him and he may refrain from stealing, while as for the rich man, haply, he may reflect and give charity” [4]

So, my brother, look at the honest intention, what is its effect: Therefore, if you gave the person who asked you, and then it became apparent that he was wealthy and you had given him something, believing that he was poor, it is not necessary for you to repay the Zakah.

Footnotes:

[l] Reported by Muslim in the Book of Zakah, in the Chapter: The Disapproval of Begging From the People (1040)
[2] Reported by Muslim in the Book of Zakah, in the Chapter: The Disapproval of Begging From the People ( 1041 ).
[3] Reported by Al-Bukhari in the Book of Zakah, in the Chapter: There is no Obligation to Give Charity Except Upon One Who is Wealthy (1427); and by Muslim in the Book of Zakah, in the Chapter: The Virtue of Contentment and Patience (1053).
[4] Reported by Al-Bukhari in the Book of Zakah, in the Chapter: If One Unwittingly Gave Charity to a Rich Person ( 1421 ); and by Muslim in the Book of Zakah, in the Chapter: Confirmation of the Reward of One Who Gives Charity, Even if the Charity Fell into the Hands of One Who is not Entitled to it (1022).

Posted from :
Fatawa Arkanul-Islam – Islamic Verdicts on the Pillars of Islam (Volume Two) – Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman
Published by Dar-us-Salam

The Use of Haid-Inhibitors (Period delaying Pills) and Stimulants (Period advancing Pills) – Shaykh ibn Uthaymeen

The Use of Haid (Menses) Inhibitors is permissible under two conditions:

FIRST: There is no associated harm on the woman. Because Allah (subhana wa ta’aala) said:

( { ولا تُلقُوا بأيديكُم إلى التَّهلُكَة } (البقرة، 195
“And do not throw yourselves in destruction” (Qur’an 2: 195).

( { ولا تَقتُلوا أنفُسَكُم إنَّ الله آانَ بكم رحيماً } (النِّساء، 29
“And do not kill yourselves surely Allah is Most Merciful to you” (Qur’an 4: 29)

SECOND: If its use affects the husband in one way or another, then his permission should be first sought. For example, if a woman is going through her Idda and the husband is obligated to spend upon her, then she is not allowed to prolong her Idda (by using Haid inhibitors) in order that she can receive more of his spending. She should request his permission. Similarly it is not permissible to use such inhibitors without the husband’s approval if it is known that the inhibitors will prevent her becoming pregnant. It is better not to use these inhibitors except under the above conditions and when there is a real need for that, because leaving the matter as natural as possible is better for the balance of health and safety of the woman.

The Use of Haid (Menses) Stimulants is permissible under two conditions:

FIRST: There must be no abuse of its use. For example, to excuse herself from certain mandatory acts of worship like using stimulants right before the month of Ramadan so as to be excused from fasting or from prayers.

SECOND: The use of stimulants must be permitted by the husband because the presence of Haid prevents him from having full enjoyment with his wife. Also, if she was divorced, then this will quickly drop off the husband’s right of returning her because it will hasten the end of her Idda. This applies to the case when the declared divorce is of the type known as Revocable Divorce in which the husband has the right to return his wife before the end of her Idda.

Questions & Answers
Haid Inhibitors

Q1: What is the ruling regarding on the use of Haid-inhibitory pills during the month of Ramadan?

As long as there is no harm in their use and as long as the husband permits this, then it is permissible to use these pills.

However, it came to my knowledge that these measures can harm the woman, especially when it is known that the release of blood by menses is a natural process. To prevent this natural way may cause certain harm to the woman.

Also the use of these pills can effect the regulation of the periodical cycle itself and that leaves her in doubt and confusion regarding the offering of her prayer and whether she is able to have sexual intercourse with her husband or not.

Because of this and other associated reasons, I cannot say that the use of these pills is unlawful but I do not like it and do not encourage it. I say that the woman should accept what Allah had ordained for her and should consider the answer of the Prophet (صلى الله عليه و سلم) to his wife ‘Aisha when she had her menses after she made Ihram for Umra. The Prophet (صلى الله عليه و سلم) asked ‘Aisha: “May be that you got your menses?”. ‘Aisha replied, “Yes”. He (صلى الله عليه و سلم) then said,”This is the thing which Allah has ordained for all the daughters of Adam” [62]. The woman should then be patient and seek the reward from Allah. If she is unable to perform Salat and fasting because of her menses, the door is still opened for her to celebrate the praises of Allah, give charity and do good to people and such acts are great acts of worship.

[62] Saheeh Al-Bukhari (Arabic-English) V.1, P. 182, Hadeeth # 302.

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

Rulings on Istihadah (Bleeding other than Menstruation) – Shaykh Ibn Uthaymeen

Chapter Five – ISTIHADAH

ISTIHADAH is the vaginal bleeding of a woman such that it may not stop or it may stop but for a short period of time (a day or two in each month).

1) Bleeding that does not stop: ‘Aisha (radyAllaahu ‘anha) related that: “Fatimah bint Abi Hubaish said to the Prophet (صلى الله عليه و سلم): “I do not become clean (i.e., bleeding is not ending) and in one narration “I got persistent bleeding (in between the periods) and I do not become clean” [49].

2) Bleeding that stops for a short period of time: Humnah bint Jahsh came to the Prophet (صلى الله عليه و سلم) and said: “My menstruation was great in quantity and severe“[50].

Several States of Istihadah

ONE: The woman has a known period of normal cycles of menses prior to Istihadah. The woman in this case refers to her previously known period of menses and during this period she applies all the rules regarding Salat, Fasting etc. Bleeding in days other than this reference period is considered as Istihadah with all associated rules being applicable.

Example: A woman used to get normal bleeding for six days at the beginning of each month. She then started to have prolonged bleeding. For this woman her Haid (Menses) period should be the “first six days of every month”.

The following extra vaginal bleeding is her Istihadah. This is in accordance with the Hadeeth of ‘Aisha (radyAllaahu ‘anha) who narrated that: “Fatimah bint Abi Hubaish asked the Prophet (صلى الله عليه و سلم): “I got persistent bleeding (in between the periods) and do not become clean. Shall I give up prayers? He (صلى الله عليه و سلم) replied: No, this is from a blood vessel. Give up the prayers only for the days on which you usually get the menses and then take a bath and offer your prayers“[51].

And in Saheeh Muslim, the Prophet (صلى الله عليه و سلم) told Umm Habeebah bint Jahsh who had a prolonged flow of blood to “refrain (from prayer) during your menstrual period, then wash and pray” [52]. Having done this she should pray and pay attention to any flowing blood.

TWO: The woman does not have a known period of normal cycles of menses prior to Istihadah. To be able to distinguish between her blood from normal menses and her Istihadah blood, she should watch for some characteristics of these two types of blood. Haid blood may be characterized by thickness, darkness or certain distinct odor.

Example: a woman sees a continuous blood flow but she sees it dark for the first ten days and red for the rest of the month. Or it looks thick for the first ten days and soft for the rest of the month, or for the first ten days it has the characteristic odor of Haid blood and it becomes odorless for the rest of the month. So her Haid period is the dark blood flow for the first example, the thick blood for the second and the one with the distinct odor for the third. The bleeding that follows is considered Istihadah. It is related that the Prophet (صلى الله عليه و سلم) told Fatimah bint Abi Jahsh: “When the blood of menses comes, it is black and can be recognized; so when that comes, refrain from prayer, but when a different type of blood comes, perform ablution and pray, for it is (due only to) a vein.” [53]

THREE: The woman does not have a known period of Haid and lacks the distinctive characteristics mentioned above!. Blood flow is continuous carrying the same quality or flowing with abnormal qualities that make it hard to distinguish the Haid bleeding from that of the Istihadah bleeding. In this case, women encountering this prolonged and undetermined type of flow should consider their Haid period to be the period encountered by most women: 6-7 days of Haid flow per month, starting from the time she sees the flowing blood. Other than this period, the blood flowing should be considered as Istihadah.

Example: A woman sees her blood for the first time on the fifth day of the month and it continues to flow while she is unable to distinguish any difference in color, odor or thickness of blood. Her Haid period should be six or seven days starting on the fifth day of each month. This is in lieu of the Hadeeth of Hamnah bint Jahsh (radyAllaahu ‘anha). She said: “O Messenger of Allah I am a woman who menstruates in great quantity and it is severe, so what do you think about it? It has prevented me from praying and fasting”. He (صلى الله عليه و سلم) said: “I recommend that you should use cotton, put it on your private part, for it absorbs the blood. She replied: “It is too copious for that…” In this Hadeeth, the Prophet (صلى الله عليه و سلم) said: “This is a stroke of the devil, so observe your menses for six or seven days, Allah alone knows which it should be; then wash and when you see that you are purified, and quite clean, pray during twenty three or twenty four days and nights and fast, for that will be enough for you.” [54]

The saying of the Prophet (صلى الله عليه و سلم) “for six or seven days” is not meant to give Hamnah bint Jahsh the choice but just for her to examine and find out who (amongst other women) is closer to her in age, body structure, number of children, etc. the woman that mostly resembles her condition has a Haid period of six days, then she should consider this period as her reference. The same is true if the Haid period was seven days.

The One Who Resembles The Mustahadah

It is possible that something (e.g. surgery) may cause the flow of blood through the vagina. There are two types of this case:

(1) It is not possible for her to have menses following surgery e.g. removal of the uterus or its blockage. Under this case, the ruling of Istihadah cannot be applicable. If the woman sees blood, then the laws governing the yellowish discharge (see above) apply. Hence she should not refrain from performing prayers or fasting. It is not prohibited for her husband to have sexual intercourse with her and it is not obligatory upon her to have a bath. She must, however, wash, clean, and make ablution at the commencing time of the obligatory prayers and when she intends to offer the optional prayers.

(2) It is not certain that her menses will stop following surgery. It is possible that she may have menses. In this case the rulings applicable on a Mustahadah (woman going through Istihadah) are also applicable on this condition in lieu of the Hadeeth of the Prophet (صلى الله عليه و سلم) to Fatimah bint Abi Hubaish: “It is from a blood vessel, so when the real menses begins give up your prayers and when it (the period) has finished wash the blood off your body (have a full shower) and offer your prayers.”[55] The saying of the Prophet (صلى الله عليه و سلم): “when the real menses begins” indicates that the rules for the Mustahadah woman are applicable upon the woman who, potentially, may have menses (with a beginning and an end). The woman, however, without a potentially occurring menses, her blood is a vessel blood.

Rulings About The Mustahadah

Earlier it was explained when the blood is considered a menses (Haid) blood or Istihadah blood. The rulings applicable for menses and Istihadah depend upon the type of the flowing blood. Rulings about menses were discussed earlier. The rulings about Istihadah are the same as those applicable to a clean woman except for the following:

1) It is obligatory upon the Mustahadah to perform Ablution for each prayer, because of the order of the Prophet (صلى الله عليه و سلم) to Fatimah bint Abi Hubaish: “Then make Ablution for every Salat” [56], meaning that she should make ablution only when the prescribed time of Salat begins and not before it.

2) Prior to ablution she should wash the traces of blood and covers her private part with a pad of cotton to absorb the blood. The Prophet (صلى الله عليه و سلم) told Humnah bint Jahsh:

“I recommend that you should use cotton, for it absorbs blood.” She said: “it is too copious for that”. He (صلى الله عليه و سلم) said; “then take a cloth.” She replied, “it is too copious for that.” He said: “then Talaj’jami” i.e., to prepare a holding around the waist that will maintain the cotton pad tightly attached to her private part. Nothing that comes out should then harm her because the Prophet (صلى الله عليه و سلم) told Fatimah bint Hubaish: “Refrain from Salat during the days of your normal menses then wash and make ablution for every Salat and then pray “even if blood drops onto the mat!” (Related by Imam Ahmad and Ibn Majah).

(3) Sexual Intercourse: Scholars disagreed about its permissibility. The correct opinion is that it is permissible because many women (ten or more) had their Istihadah at the time of the Prophet (صلى الله عليه و سلم). Allah and His Messenger did not prevent spouses from engaging in sexual intercourse. In fact, the saying of Allah (subhana wa ta’ala) :

( { فاعتَزِلُوا النِّساء في المَحيض } الأية (البقرة، 222
“Keep away from women during menses”
(Qur’an 2: 222),

is an evidence that it is only obligatory to keep away from sexual intercourse with women only during menses. And since offering prayers is allowed while in Istihadah, then there should be no difficulty in having sexual intercourse. To prevent sexual intercourse based upon Qiyass (analogy) with the state of Haid is incorrect, because the two situations are not the same. Deduction of rulings by Qiyass is invalid whenever there are existing variations.

Footnotes:

[50] Related by Ahmad, Abu-Dawoud, and At-Tirmidhi who said it is Saheeh (correct Hadeeth). It is also related that Imam Ahmad considered the Hadeeth to be Saheeh and that Imam Al-Bukhari is reported to have said it is good Hadeeth.
[51] Saheeh Al-Bukhari (Arabic-English) V.1, P.194, Hadeeth # 322.
[52] Saheeh Muslim (English), V. 1, P.189, Hadeeth # 654.
[53] Related by Abu Dawoud and An-Nassaa’ee, Ibin Habban and Al-Hakim said it is Saheeh. This author said: “although there are critical views regarding the chain of narrators and the interpretation of this Hadeeth, it had been a practical reference for some Muslim scholars and it is a better reference than referring to the average period encountered by most women (six or seven days).”
[54] ibid # 51
[55] Saheeh Al-Bukhari (Arabic-English), V.1, P.183, Hadeeth # 303
[56] Saheeh Al-Bukhari (Arabic-English) V.1, P. 149, Hadeeth # 228

Posted from : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Dr Saleh As-Saleh

Deceptively selling a product without informing the known defects of that product to the Buyer – Shaykh Salih Fawzan

And also from the business transactions that are forbidden is:

The Deceptive Sale, which is when you deceive your Muslim brother by selling him a product that has defects and you know about these defects yet you do not inform him about them.

So this kind of sale is not permissible and it is from deception, swindling and fraud. It is obligatory on the seller to make these defects clear to the seller and to let him know about them. But if he fails to inform him about them, then this is from deception and swindling, which Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade in his saying:

The two persons conducting a business transaction are in a state of goodness for as long as they do not separate from one another. So if they are both honest and open with one another, they are blessed in their transaction. But if they lie and conceal (the truth) from one another, the blessing of their transaction is wiped out.

So it is obligatory upon us, O servants of Allaah, to be sincere.

Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “The Religion is sincerity, the religion is sincerity, the religion is sincerity.” They (the Companions) said: “To who O Messenger of Allaah?” He said: “To Allaah, to His Book, to His Messenger, to the Muslim leaders and the Muslim general masses.”

So the Muslim must be sincere. What is meant when one is sincere towards something is that he is free or absolved from certain things. So being sincere means being free from cheating (for example).

One time the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) passed by a person selling some food in the marketplace who had his food in a pile. So the Prophet (sallAllaahu ‘alayhi wa sallam) put his noble hand inside the pile of food and found some wet portions in the bottom of the pile. So he said: “What is this O owner of the food?” He said: “The sky has affected it” – meaning the rain has damaged some of it. So Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) said: “Then won’t you make it visible so that the people can see it? Whoever cheats us (i.e. swindles Muslims) is not from us.”

This hadeeth is considered one of the fundamental principles in conducting business transactions between the Muslims. So it is not permissible for a Muslim to conceal the defects. If his merchandise has a defect then he must make it visible so that the buyer sees it and is aware of it, and so that he could acquire the item for a price that is appropriate for this defect. He must not acquire the item for the price it would be if it were flawless, for then the seller would be deceiving, cheating, fooling and swindling, based on the saying of Allaah’s Messenger: “Then won’t you make it visible so that the people can see it? Whoever cheats us is not from us.”

So O servants of Allaah! How much of swindling do you see in these days? How many times do you see people placing the defective items in the bottom of the containers and cases while placing the good items on the top – whether vegetables or food items? They purposely put the defective item in the bottom while putting the flawless item on the top. This is trickery, which is done intentionally. We ask Allaah to pardon and forgive us and you, and that He make our rizq (sustenance) Halaal and that He make our earnings Halaal. And we ask Him to provide us from His vast Bounty.

O Allaah suffice us with what You have made Halaal over that which You made Haraam, and (suffice us) with Your Bounty over that of others besides You. And forgive us, have mercy on us and accept our repentance. Verily, You are the One who accepts Repentance, the Bestower of Mercy. And may the peace and blessings of Allaah be on Allaah’s Messenger.

This is Posted from eBook
Forbidden Business Transactions :  Shaikh Saalih Al-Fawzaan
http://salaf-us-saalih.com/2014/01/27/forbiddenbusiness

Menses and Dhikr of Allaah & Recitation of the Qur’an – Shaykh Ibn Uthaymeen

Case: During Menses, it is not unlawful to celebrate Allah’s Praises (Saying Takbeer, Tasbeeh, and Tahmeed),[29] saying Bismillah before acting upon something (eating, drinking, etc..), reading Hadeeth, Islamic discussions, invocation upon Allah (Dua’), and listening to the recitation of Qur’an.

It has been confirmed by ‘Aisha (radhi Allaahu anha) that the Prophet (صلى الله عليه و سلم) used to: “lean on my lap and recite Qur’an while I was in menses” (Al-Bukhari and Muslim).[30]

Also Umm ‘Atiyya reported that she heard the Prophet (صلى الله عليه و سلم) saying: “The Unmarried young virgins and the mature girl who stay often screened or the young unmarried virgins who often stayscreened and the menstruating women should come out and participate in the good deeds as well as the religious gathering of the faithful believers but the menstruating women should keep away from the Musalla (praying place).” [31]

Case: The reciting of the Qur’an by a menstruating woman either via direct looking or silently (in her heart) without the actual uttering by the tongue is permissible.

The majority of the scholars are with the opinion that it is not prohibited for her to utter the Qur’anic recitation. Imam Bukhari, Ibn Jareer At- Tabaree and Ibn Al-Munthir, Imam Malik, and Imam Ash-Shaafi’ee (in one of his earlier sayings) are with the opinion that it is permissible for her to recite the Ayah (verse in the Qur’an).

Shayekul Islam Ibn Taymeeyah said: “Basically, there is no Sunnah to prevent her from reciting Qur’an. The “hadeeth” that: “A menstruating woman and the one who is in state of Jannabah [32] should not recite anything of the Qur’an”, is a weak hadeeth as agreed upon by the knowledgeable scholars of Hadeeth.

In fact women at the time of the Prophet (صلى الله عليه و سلم) used to have their monthly cycles of menses.Had the recitation of Qur’an been prohibited for them (as it is the case with Salat) then the Prophet (صلى الله عليه و سلم) would have made it clear to his Ummah (Islamic community) and his wives would have known about it and they would have dissipated this knowledge to the people. Because no one had related a prohibition by the Prophet (صلى الله عليه و سلم) about this issue, then it cannot be made unlawful especially when it is known that he (صلى الله عليه و سلم) did not prohibit it at the time when menses was very much present.

Accordingly, recitation by the tongue is not Haram (legally unlawful).[33] This author said: “having known the dispute between the scholars about this matter, then it is more proper for the menstruating woman not to recite Qur’an by the tongue except when it is necessary e.g. if she is a teacher or if she is preparing for an exam.”

Footnotes:

[29] Takbeer: saying Allahu Akbar (Allah is The Greatest); Tasbeeh: saying Subhana Allah (Most Glorified is Allah); Tahmeed: saying Al Hamdulil’lah: All Praise is due to Allah.
[30] Saheeh Al-Bukhari (Arabic-English) V.1, P.179, Hadeeth # 296.
[31] Agreed upon Hadeeth. In Saheeh Al-Bukhari (Arabic- English), V. 1, P. 192, Hadeeth # 321.
[32] Jannabah: Is the state in which a man (or a woman) has sexual discharge during sexual intercourse or in a dream, etc. In this state a Muslim is not allowed to pray or do other kinds of worships unless and until he (she) performs Ghusl (have a full shower) or do Tayammum if he/she cannot use water for any reason.
[33] Ibin Taymeeyah in Al-Fatawa (religious decrees) V. 26, P. 191.

Source : [eBook] Natural Blood of Women – Shaykh Uthaymeen – Translated by Dr Saleh As-Saleh

Expiating Oneself and Repenting from Backbiting – Imam Nawawi

Know that it is required upon everyone that commits a sin to rush towards repenting from it.

Repentance with regard to the rights of Allaah must meet three conditions:

1. One must stop committing that sin immediately,
2. He must feel remorse and sorrow for having done it, and
3. He must resolve to not return to committing that sin again.

Repentance with regard to the rights of humans must meet these same three conditions (listed above), as well as a fourth one, which is:

4. Taking back any oppression that was inflicted on someone or asking for his forgiveness or absolvment from that.

So it is obligatory on a person who has committed backbiting to seek repentance according to these four conditions, because backbiting involves the rights of people, so he must seek the forgiveness of the person he has backbitten.

Is it sufficient for one to just say: “I have backbit you, so please absolve me from (this) sin” or must he inform him also of what he said about him?

There are two views on this according to the Shaafi’ee scholars:

The First: His clarifying what he said (when backbiting) is a condition. So if he is absolved without informing him of what he said, the pardon is not valid, just as if he were to absolve him from (stealing) unidentifiable money.

The Second: His informing him (of what he said) is not a condition, because this is something that one will not be able to tolerate and thus forgive. So his knowing (exactly what was said) is not a condition, contrary to the example of the (stolen) money.

The first opinion is the strongest, since people have the ability to grant forgiveness for certain types of backbiting but not other types.

And if the one who has been backbitten is either dead or absent, then one is excused from seeking to be absolved from it. However, the scholars say: He should supplicate much for that person and ask forgiveness for him, as well as do many good deeds.

Know that it is preferable for the one who has been backbitten to absolve the backbiter from his sin, but it is not an obligation on him to do so. This is because it is giving away and forfeiting one’s right, so the choice is his. However, it is strongly recommended (muta’akkidah) for him to absolve him so that his Muslim brother can be free from the harm of this sin and so that he can be successful in receiving Allaah’s great reward of Forgiveness and Love. Allaah, the Most High, says:

“Those who repress their anger and pardon people. Verily, Allaah loves the good doers.” [Surah Aali ‘Imraan: 134]

The proper way he should take in making himself allow the pardoning is by reminding himself that: “This matter has already happened and there is no way to remove it now. So it is not right for me to make him miss his chance of getting reward and absolving my Muslim brother.”

Allaah says:

“And verily, whosoever shows patience and forgives (others), that is truly from the things recommended by Allaah.” [Surah Ash-Shooraa: 43]

And He says:

“Show forgiveness!” [Surah Al-A’raaf: 199]

The ayaat similar to what we mentioned above are many. And in the authentic hadeeth, the Messenger of Allaah صلى الله عليه و سلم said:

“And Allaah remains in the assistance of (His) servant so long as the servant remains in the assistance of his (fellow) brother.” [Saheeh – Reported by Muslim (2699)]

Ash-Shaafi’ee (rahimahullaah) said: “Whosoever is sought to be pleased, yet is not pleased is a devil.”

The people of the past would recite:

“It was said to me: Such and such person has spoken badly of you And when a youth sets out to humiliate, it is a shame So I said: He has come to us and issued an excuse The blood-money (i.e. recompense) for a sin – to us – is the apology.”

So what we have mentioned here concerning the encouragement for one to absolve and forgive a person from backbiting is what is correct. As for what has been reported on Sa’eed bin Al-Musayyib that he said: “I will not forgive the one who has oppressed me” and on Ibn Sireen that he said: “I will not forbid it on him and then make it allowable for him, because Allaah has made backbiting forbidden on him and I will never make permissible what Allaah has made forbidden” then it is either unauthentic or erroneous.

This is since a person that pardons someone is not making something forbidden permissible. Rather, he is only forfeiting a right that is established for him. The texts of the Qur’aan and the Sunnah indicate clearly that it is recommended to forgive and forfeit one’s rights, which are specific to this case. Or perhaps Ibn Sireen’s words can be taken to mean: “I will never permit myself to be backbitten.” This would be correct, for indeed if a person says: “I seek my honor back from the one who backbitten me”, he is not allowing for it to be done. Rather, he is forbidding everyone from backbiting him, just as he forbids others from being backbitten.

As for the hadeeth: “Are you not able to be like Abu Damdam – when he would go out from his home, he would say: ‘I am giving my honor away in charity for the people.’” Meaning: I will not seek justice from those who oppress me whether in this world or the Hereafter. This is useful in removing a transgression that existed before the absolvement, but as for what occurs after it, there must be a new absolvement made after that. And with Allaah lies the success.

Posted from al-ibaanah e-Book: Guarding the Tongue : Imaam an-Nawawee

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