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Tag: Shaykh Uthaymeen

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

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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)

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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)

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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

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

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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

Speaking Privately with Allah – Shaykh Ibn Uthaymeen

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The Prayer: is a link between the servant and his Lord.

The Prophet (صلّى الله عليه وسلّم ) said: “Indeed, when one of you prays, he speaks privately with his Lord.” [Reported by Al-Bukhaaree]

And Allaah says in the qudsee hadeeth: “I have divided the prayer between Myself and My servant into two parts, and My servant will have what he asks for.

So when the servant says: ‘Al-Hamdulillaahi Rabb-il-‘Alameen’, Allaah says: ‘My servant has praised Me.’

And when he says: ‘Ar-Rahmaan-ir-Raheem’, Allaah says: ‘My servant has extolled Me.’

And when he says: ‘Maaliki-yawm-id-Deen’, Allaah says: ‘My servant has honored Me.’

And when he says: ‘Iyyaaka Na’bdu wa Iyyaaka Nasta’een’, Allaah says: ‘This is between Me and My servant and My servant will have what he asks for.’

And when he says: ‘Ihdinaas-Siraat-al-Mustaqeem. Siraat-aladheena an’amta ‘alaihim. Ghairil-Maghdoobi ‘alaihim wa lad-Daalleen’, Allaah says: ‘This is for My servant and for My servant will be what he asks for.’” [Reported by Muslim]

The Prayer: is a garden of ‘ibaadaat (acts of worship), in which every splendid type of worship is found.

There is the takbeer, by which the prayer is initiated,
the standing in which the person praying recites the words of Allaah,
the bowing in which he extols his Lord,
the rising from the bowing position, which is filled with the praising of Allaah,
the prostration in which he glorifies Allaah by His highness and in which he implores him through supplication,
the sitting in which there is the tashahhud and (more) supplication and the closing with tasleem.

Source: Virtues of the Prayer – by Shaykh Muhammad Saleh Al Uthaymeen – Source:Sifat Salaat-in-Nabee

An Example of Shaykh Ibnul-’Uthaymeen’s Beautiful Manners in Giving Da’wah

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Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah, wa ba’d

An Example of Shaykh Ibnul-’Uthaymeen’s Beautiful Manners in Giving Da’wah

Doctor Saud al-‘Ajaaji who was amongst those who accompanied Shaykh al-‘Uthaymeen on the last medical trip he made to Boston (a city in America) said,

“Whilst we were leaving the hotel where we were staying in, a little American boy who was with his mother stood in front of him – the Shaykh caught his attention because of his Saudi thawb and abayah – so he began to touch him on his head and to play with him. So his mother asked him to greet the Shaykh and he returned an even better greeting. Then the Shaykh said directing his speech to the mother ‘May Allaah guide you to Islaam’ all during which he kept lowering his gaze. Then the mother told her son to bid the Shaykh farewell by saying to her son, ‘Tell him have a nice day.’ So the Shaykh asked me what he said, I told him he said ‘Have a nice day.’ However some of those who were accompanying him became annoyed because of the way in which the woman was dressed. One of them even made some remarks towards her, but the Shaykh did not like this and he said, ‘O brothers this is not from the mannerisms of Islaam, the mother and he son were smiling at us and they were very cordial in speech, so it is upon us to reciprocate the favour. So rather then make du’aa against them, we should make du’aa for her which by the way is the path of this exalted religion.’”

(an-Nur Magazine: nos. 191)

The Deen of Islaam – Shaykh Muhammad ibn Saalih al-‘Uthaymeen

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Sharh Usoolul-Eemaan (pp.4-7)

The Shaykh said in Sharh Usoolul-Eemaan (pp.4-7):

[1] The deen (religion) of Islaam: It is the way of life that Allaah sent the Prophet Muhammad sallallaahu ‘alayhi wa sallam with. By it, Allaah terminated the validity of all other religions, perfected this religion for His worshippers, completed His favour upon them and has chosen only this religion for them – no other religion will be accepted by Him from anyone. Allaah – the Most High – said:

“Muhammad is not the father of any man amongst you. Rather he is the Messenger of Allaah and the khaatim (last and final) of the Prophets.” [Soorah al-Ahzaab 33:40].

“This day I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion.” [Soorah al-Maa’idah 5:3].

“Indeed the religion with Allaah is Islaam.” [Soorah Aal-‘Imraan 3:19].

“Whosoever seeks a religion other than Islaam, never will it be accepted from him, and in the Hereafter he will be one of the losers.” [Soorah Aal-‘Imraan 3:85].

And Allaah – the Most High – obligated all of mankind to take Islaam as their religion. So Allaah said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“Say: O Mankind! Indeed I have been sent to you all as the Messenger of Allaah; to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped except Him; it is He who gives life and cause death. So believe in Allaah and His Messenger – the Prophet who can neither read nor write – who believes in Allaah and His Words. So follow the Messenger of Allaah so that you may be rightly-guided.” [Soorah al-A’raaf 7:158].

And in Saheeh Muslim (1/93), from Abu Hurayrah radiallaahu ‘anhu that Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “By Him in whose Hand is the life of Muhammad! There is no one from this nation, be he a Jew or a Christian, who hears of me and dies whilst not having eemaan (faith) in what I have been sent with, except that he will be one of the companions of the Hellfire.”

And eemaan (faith) in the Prophet implies: affirming that which he was sent with, along with acceptance of it and submission to it. Without these two matters, mere affirmation is not sufficient. This is why even though Abu Taalib (the Prophet’s uncle) affirmed what was sent to the Prophet sallallaahu ‘alayhi wa sallam and that Islaam was the best of religions, yet he did not accept his message nor submit to it; and thus he did not have eemaan in the Prophet sallallaahu ‘alayhi wa sallam.

[2] The religion of Islaam contains all that was beneficial from the previous religions. It is suitable for implementation in any age, any where and by any nation. Allaah – the Most High – said, whilst addressing His Messenger sallallaahu ‘alayhi wa sallam:

“And We have sent down to you the Book in truth, confirming the Scripture that came before it, testifying to the truth contained therein whilst exposing the falsehood that has been added therein.” [Soorah al-Maa’idah 5:48].

That Islaam is suitable for implementation in any age, any where and by any nation does not mean that it becomes submissive to nations – being altered and changed by them – as some people falsely think. But rather it means that whenever it is truly adhered to then it brings benefit and goodness to that nation, as well as reforming and correcting it – in whatever age or place.

[3] The religion of Islaam is the religion of truth. It is the way of life that Allaah – the Most High – guaranteed His help and victory to those who truly adhere to it, and that He would make it dominant over all other religions. Allaah – the Most High – said:

“It is He who has sent His Messenger with the guidance and the religion of truth, that it may prevail over all other religions, even if the pagans detest it.” [Soorah at-Tawbah 9:33].

And Allaah – the Most High – said:

“Allaah has promised to those amongst you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that He will grant them ruler ship upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their Religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord – then they are the rebellious transgressors.” [Soorah an-Noor 24:55].

[4] The religion of Islaam is a complete religion comprising both ‘aqeedah (beliefs) and sharee’ah (laws).

  • It commands them with tawheed (to single out Allaah alone for worship) and prohibits them from shirk (associating partners with Allaah, in that which is particular to Him).
  • It commands them with being truthful and prohibits them from lying.
  • It commands them with ‘adl (justice) and prohibits them from injustice and oppression.
  • It commands them with fulfilling trusts and prohibits them from acting treacherously.
  • It commands them keeping promises and prohibits them from breaking them.
  • It commands them with kindness and good treatment of parents and prohibits them from disobedience to them in that which is not sinful.
  • It commands them with joining the ties of relations and prohibits them from severing them.
  • It commands them with good treatment of neighbours and prohibits the causing of harm to them.

In short, Islaam orders alls that is good, from manners and morals, and prohibits all that is evil from it. Likewise, it orders all actions which are righteous and good and prohibits all actions that are evil and harmful. Allaah – the Most High – said:

“Indeed Allaah enjoins upon you justice, kindness and the giving of good to relatives and near ones. And He prohibits you from all shameful and evil deeds, oppression and transgression. Thus He admonishes you, that you may take heed and be reminded.” [Soorah an-Nahl 16:90].

Source : Understanding Islaam : Shaykh ibn al-‘Uthaymeen

Buying Shares in Companies which Deals with Riba (interest) – Shaykh Muhammad ibn Saalih al-‘Uthaymeen

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Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about the ruling on buying shares in companies.

He replied:

Buying shares in companies is subject to further discussion, because we have heard that they put their money in foreign banks, or quasi-foreign banks, and take interest on it, which is a kind of riba. If this is true then buying shares in them is haraam and is a major sin, because riba is one of the worst of major sins. But if it is free of this then buying shares is halaal, so long as there is nothing else involved that is haraam according to sharee’ah. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (18/question no. 119).

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Don’t miss to read the below interesting analysis : (excerpted from the net)

Take the top 500 corporate giants of India which are basically engaged in Halal business and their end products and services too are Halal. One shall be astonished to look at the capital structure of these companies as more than half of the capital of these companies comes from debt instruments such as interest carrying debentures, secured loans and other borrowing from commercial banks and financial institutions. In fact a company is said to be based upon strong fundamentals whose debt-equity ratio is in the range of 60:40 to 70:30. And nearly all these 500 companies conform to this criterion mostly. The moot point here is can a company be bracketed under Halal business concerns just because its finished goods and services are Halal even though the majority of its capital and finance comes from debt and interest-carrying loans. Take these top 500 Halal companies again. It is a bare fact that these companies park their reserves and surplus capital in high-yield and fixed income debt instruments and government securities. And sometimes the returns from these investments far exceed the income from their declared business. Corporate giant, Tata Iron and Steel Company which is ranked second in terms of market capitalization and weightage on the Sensex of the Bombay Stock Exchange is a classic case whose main income in the early 90’s came from such investments under the sub-head “Other Income”.

Viewed from yet another angle, a good company’s capital, as stated earlier, mainly consists of nearly 40 per cent equity and 60 per cent debt. At times of boom in the economy, companies usually earn more than 100 per cent on their investments. But they pay back their debtors only the pre-determined interest of say 20 per cent and pass the benefit of the remaining 80 per cent to their equity share holders besides their own 100 per cent entitlement. Under this scenario the profit-sharing of the debtors and the equity share holders would be 20 per cent and 220 per cent respectively. Conversely, at times of economic recession, companies could hardly earn anything, and even the debt servicing has to be met with from the share of the equity share-holders such as company reserves and further borrowing. In the former case if the equity share holders get abundantly benefited from the Haram investment of the debtors, in the latter case, it is the turn of their Halal investment to get the raw deal at the hands of the Haram one. The fundamental question here is does Islam permit the intermingling of Halal and Haram investments with such dire consequences, and that too of the present magnitude? The plain and unambiguous answer is a simple “no”. How can the stock-market trading be termed Halal then?

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