Islamic Knowledge – Islam, Sunnah, Salafiyyah
Prostration of Forgetfulness in Prayer – by Shaykh Muhammad Saleh Al Uthaymeen [PDF] Translated by Aboo Talhah Dawood ibn Ronald Burbank
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The Prostration of Forgetfulness – Shaykh Uthaymeen – Dawood Burbank [PDF]
Based upon benefits from the duroos of our Sh. Muhammad bin Salih Al-‘Uthaimeen (rahimahullaah) And those our Sh. Saami As-Sghair (hafidhahullah)- Summer 1427 AH.
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Points of Benefit – Times When it is Forbidden to Pray – Dr Saleh as Saleh [PDF]
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All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.
Times When it is Forbidden to Pray
There are five times when it is forbidden to pray; three of them are severe, and two are less severe. The five times are as follows:
1) From after the fajr prayer until the sun has risen
2) From sunrise until the sun has risen to the height of a spear (approximately one meter) above the horizon
3) From when the sun is at midday, until it passes the meridian
4) From after salaat al-asr until the sun reaches the height of a spear above the horizon
5) From the time the sun has reached the height of a spear from its setting till sunset.
The severe times when it is forbidden to pray are those which are short (namely the second, third, and fifth cases mentioned above). Also, it is forbidden to bury the dead during these times as in the hadith of Uqbah ibn ‘Aamir (radhi Allaahu anhu) in Saheeh Muslim where the Prophet (صلى الله عليه وسلم) mentioned it was not permissible to bury the dead during these three times. If we take our deceased to the cemetery and the sun has just risen, then it is not allowed to bury that person until the sun has risen the height of a spear. After that, we can bury the dead, and similarly with respect to the other times.
Exception to the Prohibition for a Fard Salaah
In general, the salaah is forbidden during these times; however, there are exceptions. The first exception is the missed prayers. For instance, if a man has missed a fard prayer, he can pray it during a forbidden time, even if that time is severe in terms of forbiddance. This is in accordance with the hadith of the Prophet (صلى الله عليه وسلم)
“Whoever forgets a prayer or sleeps and misses it, let him pray it when he remembers it, for there is no other expiation for it than that.”
[Reported by al-Bukhari (hadith no. 572) and Muslim (hadith no. 1564)]
The statement of the Prophet (صلى الله عليه وسلم) “let him pray it when he remembers it” is general and has no exception. Since this is an asserted fareedah(obligation), the prayer in this case should not be delayed after the person remembers it or awakes.
Exception to the Prohibition for a Salaah with a Cause
The second type of salaah that is excluded from this prohibition, according to the preponderating opinion, is those that have a cause for it; these can be prayed in the forbidden times. This is a narration from Imam Ahmad (rahimahullaah) and the choice of Shaykh al-Islam ibn Taymiyyah (rahimahullaah). An example of this is repeating the jama’ah; for instance, if a person prays fajr in congregation and goes to another mosque finding the people in prayer there, then in this case, it is permissible for him to pray with them, without sin. The evidence for this is that the Prophet (صلى الله عليه وسلم) when he was in Mina prayed fajr; after salaah, he saw two men who did not pray with him so he inquired as to why they did that. The men responded that they had already prayed in their residence. The Prophet (صلى الله عليه وسلم) said,
“If you do so and you come to a mosque where there is congregation prayer, then pray with them, and it will be naafil for you.”
Another example is when a person makes tawaaf, it is Sunnah to pray two rakat behind the station of Ibrahim (‘alayhis sallam). As such, if a person makes tawaaf after fajr, it is permissible for him to make these two rakat. The evidence is in the saying of the Prophet to Bani ‘Abd Manaf,
“O Bani ‘Abd Manaf, do not prevent anyone who makes tawaaf around this house or prays therein (i.e. in the masjid) any hour he wishes from the day or the night.”
Some of the ‘ulama considered this hadith as evidence to perform the two rakat following the tawaaf, even if it was during one of the forbidden times.
Also, from this exception is on the day of juma’ah, if the imam is giving the khutbah (sermon), then the person may offer the tahiyyat al-masjid even at the time when the sun is at its meridian. This is because once when the Prophet was delivering the khutbah, a man came into the masjid and sat down. The Prophet asked him if he had prayed, and the man replied in the negative. To this, the Prophet (صلى الله عليه وسلم) said, “Stand up and offer two rakat and make them light.”
The fourth instance from the second type of exception is the entrance to the masjid. For example, if a person enters the masjid after the fajr prayer or salaat al-asr, then he should not sit until he offers two rakat. This is because this salaat has a cause, namely the entrance to the masjid.
Fifth, upon the eclipse of the sun, it is permissible to pray the associated prayer.
The sixth type of salaah that is permitted during a forbidden time is the two rakat after the wudhu. This is because this salaat has a legal cause, namely the wudhu.
Seventh, it is permissible to make salaat al-istikharaah during the forbidden times. Salaat al-istikharaah is when a person makes two rakat and then asks Allah to guide him when he is uncertain about a certain matter. Suppose there arises a situation where someone needs to make this salaat, but this occurred during a time when it is forbidden to pray. In this case, it is permissible for him to pray these two rakat because of the associated cause.
Conclusion
Therefore, the hadith that there is no salaat after fajr or asr is general, particularized in cases where the person offers a salaat that has a cause; in such a situation, it is not forbidden. This is one narration from Imam Ahmad and the choice of Shaykh al-Islam ibn Taymiyyah. It is also the madhab of Imam ash-Shafa’i (rahimahullaah), and it is the correct opinion.
And Allaah, the Most High, Knows Best.
All Praise is due to Allah, and may the salaah and salaam be on Prophet Muhammad, his household, and the noble companions and those who follow them until the Day of Resurrection.
Saleh As-Saleh
22nd Rajab, 1427 AH
August 16, 2006
This is a concise explanation of the Du’aa, or supplication that is said during the Witr prayer. This explanation was given by Shaykh Muhammad Ibn Saalih al-‘Uthaymeen, may Allaah have mercy on him, during his lectures which he used to present in the central mosque in Mecca (al-Masjid al-Haraam) during the blessed month of Ramadhaan. This Article includes Memorization Chart & Glossary
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The Du’aa of Qunoot during Witr Prayer – Shaykh Uthaymeen [PDF]
1. The Sick person is required to purify himself with water, performing ablution from minor impurity and Ghusl from major impurity.
2. If he is unable to purify himself using water, due to weakness or fear of increasing his illness, or delaying his recovery, then he may perform Tayammum.
3. The way to perform Tayammum is to strike the clean earth with his hands once, then wipe his whole face with them, then wipe his hands, one with the other.
4. If he is unable to purify himself, the another person should assist him in making the ablution, or performing the Tayammum.
5. If a certain part of the body which is to be purified is afflicted by a wound, he should wash it with water; but if washing it with water will cause harm to him, then he may wet his hand with water and then wipe over it. If wiping over it may also cause harm he may perform Tayammum for it.
6. If he has a severe fracture in any of his limbs, which is covered with a dressing or cast, he may wipe over it with water, instead of washing it, and it does not require Tayammum, because the wiping takes the place of washing.
7. It is permisable to make Tayammum using a wall, or anything else which is clean and contains dust. If the wall is covered with anything which is not from th earth such as paint, then one should not make Tayammum with it, unless there is dust over it.
8. If the Tayammum is not made on the earth or a wall or anything else containing dust, there is no objection to the collecting of dust in container or a hankerchief, in order to make Tayammum with it.
9. If a person performs Tayammum for prayer, and remains in a purified state until the time of the next prayer, then he may pray with the Tayammum he made before and he does not need to repeat it for the second prayer, since he remains purified and nothing has invalidated it.
10. The sick person is obliged to cleanse his body from all manner of impurity, but if he is unable to do so, he may pray as he is, and his prayer will be correct and he does not need to repeat it.
11 The sick person is required to pray in clean clothes, and if they became soiled, they must be cleaned or replaced with clean ones. If this is not possible, he may pray as he is, and his prayer will be correct and he does not need to repeat it.
12. The sick person is obliged to pray upon something clean and if it becomes soiled, he must wash it, change for something clean or cover it with something clean. If he is unable to do so, he may pray there, and his prayer will be correct and he does not need to repeat it.
13. It is not permissible for the invalid to delay the prayer due to his inability to achieve purification; rather, he should purify himself as much as he is able, then perform the prayer on time, even if there is some impurity on his body, his clothes or his place of prayer, which he is unable to remove.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah, Vol. 2, p23-25, Dar-us-Salam
Umdatul Ahkaam – Purification – 39 – Chapter on Hayd – Menstruations – part 1
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-39-chapter-on-hayd-menstruations-part-1-saleh-as-saleh.mp3]
Umdatul Ahkaam – Purification – 40 to 43 – Hayd – Menstruations – part 2
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-40-to-43-hayd-menstruations-part-2-saleh-as-saleh.mp3]
Source : Umdatul Ahkaam – Book of Purification – Dr. Saleh as Saleh [Audio|En]
Umdatul Ahkaam – Purification – 06 – Purifying From Filth of Dogs [mp3]
[audio https://salafiaudio.files.wordpress.com/2014/09/umdatul-ahkaam-purification-06-purifying-from-filth-of-dogs-saleh-as-saleh.mp3]
Narrated Abu Hurayrah: Allaah’s Apostle (sallallaahu ‘alayhi wa sallam) said, “If a dog drinks from the utensil of anyone of you it is essential to wash it seven times.” [Saheeh al Bukhaari, Volume 1, Book 4, Number 173; SaheehMuslim, Book 002, Number 0548]
And in another version from Muslim: using sand for the first time. [Saheeh Muslim, Book 2, Number 0549] And in another hadeeth reported in Muslim: On the authority of ‘Abdullaah Ibn Mughaffal who reported that the Prophet (sallallaahu ‘alayhi wa sallam) said: “When the dog licks the utensil, wash it seven times, and rub it with earth the eighth time” [Saheeh Muslim, Book 002, Number 0551]
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Umdatul Ahkaam – H6 – Shaykh Uthaymeen – Dr Saleh as Saleh [PDF]
Based Upon the Explanation of Our Shaykh Muhammad bin Saalih Al-‘Uthaimeen (rahimahullaah)
Umdatul Ahkaam – Purification – 04 – Explanation of Types of Purification
On the authority of Abu Hurayrah (May Allaah be pleased with him), that Allaah’s Apostle (sallallaahu ‘alayhi wa sallam) said,
“If anyone of you performs ablution he should put water in his nose and then blow it out and whoever cleans his private parts with stones should do so with odd numbers. And whoever wakes up from his sleep should wash his hands three times before putting them in the water for ablution, because nobody knows where his hands were during sleep.”
And in a narration by Muslim:
“Let him take water into his nose, washing the nose by putting water in it”.
And in another narration: And he who makes ablution, then let him take water into his nose.”
[Sahih al-Bukhari, Volume 1, Book 4, Number 163]
The narrator is Abu Hurayrah and some aspects of his biography have already been mentioned in hadeeth number two.
The subject of this hadeeth is explaining and making known some types of purification. The meanings of some of the words:
• Ithaa tawadhdha’a means“ If he starts his wudhuu’”
• Wudhuu’ means “ablution”
• Anf means “nose”
• Istijmar means “cleaning the private parts with stones.”
• Istinshaq means “drawing water into the nose.”
The overall meaning is that it is from the completion of Shari’ah and its care and concerns regarding purification, that it comprehensively dealt with the types of purification needed to complete such act of worship (the ablution). In this hadeeth, The Prophet (sallallaahu `alayhi was-sallam) spoke about three types of perfection of taharah and taking the precautionary measures regarding it.
1. Completing the taharah of the face in wudhuu’ by making istinshaq (drawing the water into the nose).
The person does this by himself; draws the water into the nose then blows it out to clean what’s therein.
2. In the istijmar (the cleansing of the private parts), this is to remove what comes out from these parts and from the perfection of this is that the person does this with odd numbers. So if it cleans the place by three times of cleansing then he holds. And if the place is cleansed by four times usage of the stones then he increases a fifth one in order to attain the witr – the odd number- and this is like many matters in Shari’ah that end up with witr – the odd number.
3. Concerns the washing of the hands after waking from sleep before immersing it in the water for ablution. The Prophet (sallallaahu `alayhi was-sallam) commanded that this be done three times..
1. Seeking to wash the inside of the nose and to clean it by blowing the water out is done before the washing of the face. It is from the completion of the face washing and therefore it is an obligation like the obligation of washing the face.
2. Seeking to disconnect the istijmar upon witr (the odd number) is done even if the cleansing takes place with even steps. What is obligatory is the cleansing, and the odd number is added as the perfection.
3. Seeking to wash the hands, of the person upon waking up, three times before immersing them in the utensil of water for ablution, or any utensil containing water or the like of liquids. The wisdom is that the person does not know where his hands were during sleep.
4. The good way of teaching by the Prophet (`alayhi salaatu was-salaam), where he linked the ruling to its wisdom so that the legally responsible person increases his eemaan by knowing the wisdom. Through this, the perfection of the Sharia’ah is manifested and its signs.
5. The comprehensibility and perfect state of the Shari’ah where it dealt with and gave high attention to the matters of purification and also taking precaution in these matters.
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Umdatul Ahkaam – H4 – Shaykh Uthaymeen – Dr Saleh as Saleh [PDF]
Narrated ‘Abdullaah bin ‘Amr ibnu-l’Aas and Abu Hurayrah and ‘Aa’ishah (May Allaah be pleased with them), who said that Allaah’s Apostle (sallallaahu ‘alayhi wa sallam) said, “Woe to dry heels because of Hellfire.” [Sahih Muslim, Book 002, Number 0473]
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Umdatul Ahkaam – H3 – Shaykh Uthaymeen – Dr Saleh as Saleh [PDF]
Listen/ Download Umdatul Ahkaam – Purification – 03 – Wudu Done Improperly
‘Abdullaah ibn ‘Amr ibnu-l’Aas ibn Waa’il al-Qurayshi. He was a devout worshipper, memorizing narrations from the Prophet (`alayhi salaatu wassalaam), but limited are the narrations from him. His narrations were not as many as those reported by Abu Hurayrah (may Allaah be pleased with all of them), because he was a worshipper utilising much of his time in worship. As to his date of death; there is differences among the historians as to when and where did he die. It is reported from Imaam Ahmad, that he died at the end of Dhul-Hijjah the year 63 AH (may Allaah be please with him).
Abu Hurayrah was spoken about earlier.
‘Aa’ishah, Ummul-Mu’mineen (the mother of the believers), the daughter of Abi Bakr ‘Abdullaah ibn ‘Uthman ibn ‘Aamir al-Qurayshi at-Taymee (may Allaah be pleased with her and her father), was born in Islaam and the Prophet (`alayhi salaatu was-salaam) married her in Makkah following the death of Khadeejah and before his marriage to Sawdah. The marriage contract was done when she was six and the commencement of the marriage took place in Madeenah when she was nine. The Prophet (sallallaahu `alayhi was-sallam) died when she was eighteen years of age. The marriage of ‘Aa’ishah in knowledge and wisdom and understanding is well known. The Prophet (sallallaahu `alayhi was-sallam) spoke about her saying: “The merits of ‘Aa’ishah and her excellence over the rest of women is like the excellence of ath-Thareed (a meat dish) over the rest of food. [Bukhaaree and Muslim].
Many used to consult with her concerning aspects of knowledge. She died in the city of Madeenah in the month of Ramadaan 58 years AH, after a life spent propagating much knowledge that benefited the Ummah. May Allaah be pleased with her.
The subject of this hadeeth is improperly performing wudhuu’. As to the meanings of some of the words:
• waylun : This is a threat (wa’eed). And it is said that this could be a valley in Hellfire, and the other opinion is that it means punishment.
• Al-a’qaab – The plural of‘ aqib (heel). This refers to the heels which were left not completely wet in wudhuu’.
The overall meaning is that since taharah (purification) is one of the greatest and most important conditions for salaah, improperly doing it will take away from the salaah. That is why the Prophet (`alayhi salaatu was-salaam) warned against incompletion or improperly making the purification to the degree that he gave such a threat regarding improper handling of one of the parts upon which wudhuu’ is to be made; a threat of Punishment in Hell on that particular part. Why did the Prophet (sallallaahu `alayhi was-sallam) particularize the heels as the part? This is because it was the place where the wudhuu’ on it was not completed as in the hadeeth referring to this incident.
In the version reported by ‘Abdullaah ibn ‘Amr he said: “We returned from Makkah to Madeenah with the Messenger of Allaah (sallallaahu ‘alayhi wa sallam), and when we came to some water on the way, some of the people were in a hurry at the time of the afternoon prayer and performed ablution hurriedly; and when we reached them, their heels were dry, no water had touched them. The Prophet (sallallaahu ‘alayhi wa sallam) said: ‘Woe to (dry) heels, because of Hell-fire. Make your ablution thorough’.” [Muslim]. In another narration also by ‘Abdullaah ibn ‘Amr who said: “The Messenger of Allaah (sallallaahu ‘alayhi wa sallam) lagged behind us on a journey. We travelled (back) and we took him; and then came the time of the afternoon prayer, and as we were going to wipe our feet he (sallallaahu ‘alayhi wa sallam) called out: ‘Woe to the heels because of Hell-fire’.” [Muslim]. So this is the reason behind the hadeeth, and in the version by Abi Hurayrah, he reported that: “Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) saw a man who did not wash his heel and he remarked: ‘Woe to the heels because of Hell-Fire’.” [Muslim].
1. It is obligatory to complete the wudhuu’ on each part of the parts of wudhuu’ thoroughly, leaving no dry spots.
2. There is a warning and a threat as to the one who neglects this and improperly handles it.
3. Since there is a threat, then negligence regarding this matter is a major sin.
4. Washing the feet in wudhuu’ is obligatory if they are uncovered.
5. Affirming the recompense on the actions. The recompense is related to the kind of action.
The Questions for this Hadeeth
1. Why is it that ‘Abdullaah ibn ‘Amr ibnu-l’Aas did not report many narrations?
2. When did ‘Aa’ishah (may Allaah be pleased with her) die?
3. What is intended in this hadeeth?
4. True or False
a. The Prophet (sallallaahu `alayhi was-sallam) died when ‘Aa’ishah was a teen.
b. The Prophet (sallallaahu `alayhi was-sallam) particularized the heels because they are the places of accumulation of filth.
c. Washing the feet in wudhuu’ is mandatory if they are uncovered.
d. Negligence concerning any of the parts of wudhuu’ is from the minor sins.
Explanation of Umdatul Ahkaam – by Saleh as Saleh Transcripts of the lectures on ‘umdatul ahkaam – Book of Purification
Umdatul Ahkaam – H1 – Shaykh Uthaymeen – Dr Saleh as Saleh
There is no action without intention
Umdatul Ahkaam – H2 – Shaykh Uthaymeen – Dr Saleh as Saleh
The prayer of a person who does hadath (passes, urine, stool or wind) is not accepted till he performs (repeats) the ablution
Umdatul Ahkaam – H3 – Shaykh Uthaymeen – Dr Saleh as Saleh
Woe to dry heels because of Hellfire
Umdatul Ahkaam – H4 – Shaykh Uthaymeen – Dr Saleh as Saleh
If anyone of you performs ablution he should put water in his nose and then blow it out and whoever cleans his private parts with stones should do so with odd numbers. And whoever wakes up from his sleep should wash his hands three times before putting them in the water for ablution, because nobody knows where his hands were during sleep.
Umdatul Ahkaam – H5 – Shaykh Uthaymeen – Dr Saleh as Saleh
None amongst you should urinate in standing water, and then wash in it.
Umdatul Ahkaam – H6 – Shaykh Uthaymeen – Dr Saleh as Saleh
If a dog drinks from the utensil of anyone of you it is essential to wash it seven times.
’Abd [Lit. ‘slave’]. Mankind and Jinn are ‘Ibaad (singl.‘abd) of Allaah meaning they surrender to Allaah’s Universal Pre-decree, none is able to escape His Pre-ordainment, because they are a Creation of His. So, whether believers or non-believers in Allaah, they are, in the general sense, slaves [‘Ibaad] of Allaah.
He, the Exalted, said:
“There is none in the heavens and the earth but comes unto Ar- Rahmaan (the One Whose Mercy encompasses everything) as a slave.” [Qur’aan, soorat Maryam (19): 93].
The believer, however, who devotes his worship to Allaah alone, is distinguished as being a “slave-worshipper” to Allaah. In this sense, the term ‘Abd is specific as being the “slaveworshipper” of Allaah.
The slave (‘Abd) of Allaah, who obeys Allaah, is a “worshipping slave.” In the general sense, he is part of the creation and thus he is also a “submissive slave.” The Kaafir, however, is a “submissive ‘Abd” in the general sense only. The believing slaves fulfill the exclusive meaning of the ‘Uboodiyyah. And the‘Uboodiyyah of the Messengers (‘alayhimus- Salaam: May Allaah protect them from all kinds of evil) is the very special slavery to Allaah, Most High. None can compete with the Messengers’ degree of ‘Uboodiyyah to Allaah.
Posted from: Fiqhul ‘Ibaadaat Understanding Worship
By Sh. Muhammad bin Saalih Al-‘Uthaimeen (rahimahullah)
Rendered into English By Dr. Saleh As-Saleh (rahimahullah)
By Our Sh. Muhammad bin Salih Al-‘Uthaimeen (rahimahullaah)
Prepared by Saleh As-Saleh (rahimahullaah)
Transcribed by Br. Abu Abdullaah al-Amreeki, Jazaahullaahu Khairan, from live duroos in Paltalk’s “Understanding Islam 1” room. Text edited by sis Umm Ahmad al-Kanadiyyah, Jazaahaallaahu Khairan.
All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.
Our Shaykh, Muhammad ibn Saalih al-‘Uthaimeen (rahimahullaah), was asked:
“There is a phenomenon with some women, wearing short and tight dresses which expose their features and dresses without sleeves exposing the chest and back, appearing almost naked. When we advise them, they say that they do not wear such clothes except in the presence of other women and that the ‘awrah [1] of the woman in front of other women is from the navel to the knee. What is the ruling regarding this, and what is the ruling regarding wearing these types of clothes in front of mahrams [2]? May Allaah (subhannahu wa ta’ala) reward you abundantly on behalf of the Muslims and Muslimat and magnify your reward.”
He (rahimahullaah) answered:
The answer for this is to say that it is authentically narrated [by Abu Huraira, radiallaahu ‘anhu] that the Prophet (صلى الله عليه و سلم) said: “Two are the types amongst the denizens of Hell whom I have never seen, the one possessing whips like the tail of an ox, and they flog people with them. (The second one) women kasiyatun ‘aariyaat: who would be naked in spite of their being dressed, who are seduced (to wrong paths) and seduce others with their hair high like humps. These women would not get into Paradise, and they would not perceive its odor, although its fragrance can be perceived from such and such distance (from a great distance).” [Reported by Muslim, hadith no. 6840; see also hadith no. 5310]
The people of knowledge interpreted the phrase kasiyatun ‘aariyaat (dressed but naked)” as those women who put on tight, short, or light clothes that do not shield what is underneath.
In addition, Shaykh al-Islam ibn Taymiyyah mentioned that the clothes of women in their homes at the time of the Prophet (صلى الله عليه و سلم) covered what is between the ankle and the palm; when they would leave for the market, it is known that the women of the companions used to wear overflowing dresses that were so long that the lower end of the dress would drag on the earth. The Prophet (صلى الله عليه و سلم) made it permissible for them to lower the end of their garment to extend to an arm’s span, without exceeding that. However, what became unclear to some women of the saying of the Prophet (صلى الله عليه و سلم), “No man should look at the ‘awrah of another man, and no woman should look at the ‘awrah of another woman.” [Reported by Muslim, hadith no. 338] and of ‘awrah of the woman with respect to other women being from her navel to her knee led them to the [false] conclusion that this indicates that it is permissible to wear short clothes. However, the Prophet (صلى الله عليه و سلم) did not say, “The dress of a woman is between the navel and the knee, ” such that it would be taken as an an evidence. On the contrary, he said, “no woman should look at the ‘awrah of another woman.” Therefore, he forbade the one who looks because the one who wears overflowing clothes may accidentally uncover her private parts because of a need or for some other reason.
Similarly, when the Prophet (صلى الله عليه و سلم) said, “No man should look at the ‘awrah of another man,” did the companions then wear izar (waist garments) from the navel to the knee or pants from the navel to the knee? Is it now sound for a woman to go out and meet other women having on nothing except that which shields the area from the navel to the knee? No one says this; this is not the case, except with the women of the kufar. So those women who understood otherwise from this hadith are incorrect. The hadith’s meaning is obvious and apparent. The Prophet (صلى الله عليه و سلم) did not say, ““The dress of a woman is between the navel and the knee.” So women should fear Allaah (subhannahu wa ta’ala) and assume shyness and bashfulness, which is from the characteristics of the woman; this is from iman (faith) as the Prophet (صلى الله عليه و سلم) said, “Modesty is a branch of faith” [Reported by Muslim, hadith no. 56] Likewise, we know the parable: “More bashful than a woman kept in her private quarter.”
Not even the women of the pre-Islamic era [Jahilliyah] used to shield only that which was between the navel and the knee; this was not even the case with men in that time. Do these women want the Muslim woman to be in a worse situation than the women of Jahilliyah?
In summary, the dress is something and looking at the ‘awrah is something else. The legal dress of the woman in front of other women should cover that which is between the ankle and the palm. However, if the woman needs to tuck up her dress for work or something else, then she may tuck it all the way to the knee. Similarly, if she needs to roll up her sleeves all the way to the shoulder, then she may do so as needed only. However, to make this her normal dress then it is not allowed, and the hadith does not indicate this under any circumstances. That is why the address was to the one looking, not the one being looked at, and the Prophet (صلى الله عليه و سلم) mentioned absolutely nothing about the dress. He did not say, ““The dress of a woman is between the navel and the knee,” such that this would constitute a pretext for the misunderstanding by those women.
With respect to looking by mahrams, then the ruling is the same as looking of a woman at a woman, meaning it is permissible for the woman to uncover in front of her mahrams that which she uncovers in front of other women, namely the head, neck, feet, hands, arms, shins, and so forth. But she must not make her dress short.
[1] ‘Awrah: The private parts that must be covered.
[2] Mahaarim pl. of mahram a husband and a woman’s male siblings who are not lawful for her to marry.
~~
This is the answer of our Shaykh (rahimahullaah) concerning this question, which is often raised by many sisters. I ask Allaah (subhannahu wa ta’ala) to make it a benefit for all of us. All Praise is due to Allaah, and may the salaah and salaam be on Prophet Muhammad, his household, the noble companions and those who follow them until the Day of Resurrection.
Saleh As-Saleh
27-7-1427 AH.
21st August 2006.
Posted from : http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=127
One may notice that sometimes Allâh refers to Himself by We or Us. This is not an indication of different “personalities” or “forms” of Allâh as it is the case in the Trinity concept of the Catholic Church. Allâh (God) is One.
The use of We and Us is always associated with verses referring to Allâh’s Greatness in His Lordship e.g. Creation, Power, Might, etc… This is very common in the Arabic Language. a king issues orders or statements by saying “We” or “Us.” The power and might of any king is imperfect. Allâh Glorification of Himself is Perfect because He is Perfect.
In His address to mankind by calling them to direct their worship to Him, Allâh always refers to Himself by I, Me and Myself.
All of this is well understood in Arabic and also in other Semitic languages. Even in English, there is the “Royal We and Us” as we hear it from statements by members of the Royal Family in England and elsewhere. To Allâh, however, belongs the Best Examples, Names, Attributes, and Actions.
Tafseer – Surah An–Nabaa – Dr Saleh as Saleh rahimahullaah based on the explanation of Shaykh ibn Uthaymeen rahimahullaah
From the kind of permissible Tawassul: that a person asks someone to supplicate to Allaah, The Most High, for him, if it is hoped for that this person’s supplication will be answered.
However, it should be that the person requesting someone to supplicate Allaah for him intends to benefit himself and his brother, the one from whom he asked the supplication, so that the request is not solely for his own interest. Since if you want to benefit your friend as well as yourself, then this will end up as something good for him.
This is because when a man supplicates to Allaah for his brother in his absence, the angel says: “Aameen, and for you the same.” Similarly when someone supplicates Allaah for his brother, then he is from those who do good by virtue of this supplication, and Allaah loves those who do good.”
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 159
Related Link: https://abdurrahman.org/dua
Bismillah ir-Rahman ir-Rahim (بسم الله الرحمن الرحيم)
Question 59: What is the affirmed and nullified intercession?
The Answer:
Ash-Shafaa’ah is derived from ash-Shaf’a and it is the opposite of witr (one), and it is to make a single thing one of a pair or couple, for example to make the one two, the three four and so forth. This is as far as its linguistic derivation is concerned.
Traditionally, however, it means the laying of a petition (interceding, mediating) with someone in favor of another, in procuring a benefit or warding off a harm, i.e. the intercessor lays down a mediation between the one on whose behalf an intercession is sought (al-mashfoo’ilahu) and the one pleaded with (al-mashfoo’ ilayh), in order to procure a benefit for al-mashoo’ilahu or repel from him something harmful.
Intercession is two types, confirmed and correct intercession, and a false one that is of no benefit to its people.
As to the confirmed and correct intercession, then it is the one which Allaah, The Most High, has confirmed in His Book, and which His Messenger (صلى الله عليه و سلم) has confirmed. And it is approved only for the people of Tawheed and those of pure intentions. Since Aboo Hurayrah (رضي الله عنه) said: “O Messenger of Allaah! Who will be the luckiest person, who will gain your intercession on the Day of Resurrection?” He (صلى الله عليه و سلم) said: “The one who says la ilaaha illallaah (none has the right to be worshipped except Allaah) purely from his heart.” [83]
And this type of intercession has three conditions to it:
These conditions are collectively stated in the Saying of Allaah, The Most High:
“And there are many angels in the heavens, whose intercession will avail nothing except after Allaah has given leave for whom He Wills and is Pleased with.” [Qur’aan, soorat an-Najm (53): 26].
And they are mentioned in details in the following Sayings of Allaah, The Most High:
“Who is he that will intercede with Him except by His Permission?” [Qur’aan, soorat al-Baqarah (2): 255)].
“On that day no intercession shall avail, except the one for whom Ar-Rahmaan has given permission and whose word is acceptable to Him.” [Qur’aan, soorat Taha (20): 109].
“And they cannot intercede except for him with whom He is Pleased.” [Qur’aan, soorat al-Anbiyaa’ (21): 28].
It is inevitable that these three conditions be met in order for intercession to take place. And based upon this, then we come to know the second type of intercession. And this is the annulled intercession, which avails not its people, and which the Mushriks (polytheists) claim to be the intercession of their gods for them, with Allaah (عز و جل). Indeed, this intercession avails them not, as Allaah, The Most High, Says:
“And so no intercession of intercessors will be of any use to them.” [Qur’aan, soorat al-Muddath-thir (74): 48].
This is since Allaah, The Most High, accepts not the Shirk of those Mushriks, and that He would not give Permission for them to intercede. Since there is no intercession except for those whom Allaah is Pleased with, and Allaah accepts not Kufr for His servants and He Loves not mischief. So, the Mushrik’s attachment of importance on the gods that they worship whilst they say, “these are our intercessors with Allaah”, is false and has no benefit. Rather this will only keep them farther away from Allaah.
Furthermore, the confirmed shafaa’ah, as the scholars, may Allaah’s Mercy be upon them, mentioned, is divided into two kinds: General and Special.
The meaning of General is that Allaah (عز و جل) Permits whom He Wishes from His righteous servants to intercede on behalf of those whom Allaah has given the Permission for intercession.
And the Special [means] the intercession particular to the Prophet (صلى الله عليه و سلم), and the greatest of which is ash-Shafaa’atul-‘Uthmaa (the greatest intercession) and which takes place on the Day of Resurrection when the people will suffer such distress and trouble as they will not be able to tolerate. So they will look for someone who will intercede for them with Allaah (عز و جل) to relieve them from this greatly distressing and long-standing situation. So they go to Aadam, then to Noah, Ibraaheem, Moosaa, and then to ‘Eessa. None of them intercede, until the matter reaches Muhammad (صلى الله عليه و سلم). So he (صلى الله عليه و سلم) stands up and intercedes with Allaah (عز و جل) to save His slaves from this immense situation. So Allaah responds to his supplication and accepts his intercession. And this is part of al-Maqaam al- Mahmood (the highest station of praise and glory) which Allaah, The Most High, has Promissed to the Prophet (صلى الله عليه و سلم) in His Saying:
“And in some parts of the night offer the salaat with it (i.e. recite the Qur’aan in the prayer), as an additional prayer (tahajjud) for you (O Muhammad). It may be that your Rabb will raise you to al-Maqaam al-Mahmood.” [Qur’aan, soorat al- Israa’ (17): 79].
And from the intercession that is particular to the Prophet (صلى الله عليه و سلم) is his intercession for ahlul-Jannah (the people of Paradise) to enter al-Jannah. Because after they cross the siraat (the bridge over Hell) the people of al-Jannah will be stopped at a bridge between Paradise and Hell, and here their hearts will be rendered free from the wrongs they have committed against each other until they are cleaned and purified. Then after that they will be granted permission to enter into al-Jannah. However, they will not be admitted therein until after the Prophet’s (صلى الله عليه و سلم) intercession with Allaah for them to enter Paradise. Therefore the gates of al-Jannah will open by virtue of the Prophet’s (صلى الله عليه و سلم) intercession.
As regard the general intercession by the Prophet (صلى الله عليه و سلم) and by others besides him from the righteous slaves of Allaah, then it is to intercede for the People of the Fire from the sinful believers who do not deserve the endless dwelling therein. He (صلى الله عليه و سلم) intercedes on their behalf for them to get out of the Fire. And this type of intercession is confirmed for him (صلى الله عليه و سلم) as well as for others from the Prophets, the martyrs, and the righteous, and Allaah knows best.
[83] Reported by al-Bukhaaree. See Saheeh al-Bukhaaree, vol.1, no.98.
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen
Listen / Download Mp3 Here (Time 14:32)
[audio https://salafiaudio.files.wordpress.com/2014/09/understanding-worship-06-affirmed-and-annulled-intercessions-types-of-intercessions-saleh-as-saleh.mp3]
Taken from Understanding Worship – Fiqhul Ibaadaat – QA Format – of Shaik Uthaymeen
Bismillah ir-Rahman ir-Rahim (بسم الله الرحمن الرحيم)
The Incorrect and Futile Tawassul and its Types
Question 58: Having known the Correct Tawassul and its Types, then it is inevitable for us to know the Incorrect Tawassul and its Types.
The Answer: The incorrect and futile Tawassul is to use an unprescribed way, something which is not affirmed as a legal way by Sharee’ah, as a means of nearness to Allaah, The Most High. Since Tawassul in this manner is from nonsense and falsehood that contradicts the intellectual and textual proofs.
And from this is that a person uses the supplication of a deceased man as Tawassul to Allaah (عز و جل). He asks this deceased person to supplicate to Allaah for him. Then this is not a correct and prescribed means. Rather it is foolishness on the part of the one who asks this deceased man to supplicate to Allaah for him. Since once he dies, the actions of the deceased cease to exist, and it is impossible for him to supplicate to Allaah for anyone. Even the Prophet (صلى الله عليه و سلم), it is not possible that he supplicates to Allaah for anyone after his (صلى الله عليه و سلم) death. For this reason, the companions (Radi Allahu Anhum) did not use as Tawassul to Allaah by asking the Prophet (صلى الله عليه و سلم) to invoke Allaah for them after his death.
In fact, when the people suffered a drought at the time of ‘Umar Ibn al-Khattaab (رضي الله عنه), he said: “O Allaah we used to ask Your Prophet to supplicate on our behalf to You and You would bless us with rain, and now we ask the uncle of our Prophet [i.e. al-‘Abbaas (رضي الله عنه)] to supplicate to You on our behalf, so bless us with rain.” So al-‘Abbaas (رضي الله عنه) stood up and supplicated to Allaah (عز و جل). Had the matter of asking the deceased’s supplication to Allah been a permissible and correct way, then ‘Umar and those with him from the companions would have asked that from Allaah’s Messenger (صلى الله عليه و سلم). Since the response to his supplication is more likely to take place than that of ‘al-‘Abbaas ibn ‘Abdul-Muttalib (رضي الله عنه). What is important, therefore, is that Tawassul to Allaah by means of asking supplication from the deceased is false and impermissible.
And from the incorrect type of Tawassul is to seek nearness to Allaah by means of the status of the Prophet (صلى الله عليه و سلم), saying: “O Allaah, I ask you by the rank of Your Prophet [to grant me] such and such.” This is since the status of the Prophet (صلى الله عليه و سلم) is not something of benefit to you. It is only beneficial to the Prophet (صلى الله عليه و سلم), but as regard to you then it is of no benefit to you that you use as Tawassul to Allaah, The Most High. And as we have mentioned, Tawassul is seeking the correct means that is fruitful. So, what is of benefit to you in that the Prophet (صلى الله عليه و سلم) has an honourable status with Allaah? And if you want to make correct Tawassul to Allaah, then say: “O Allaah, I ask You by my Eemaan in Your Prophet, or by my love of Your Prophet” or the like, then this is from the correct and beneficial means.
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen
The Characteristics of the Saved Group
Question 53: What is the most distinguished qualities of the saved group?
The Answer: The most distinguishing quality of the saved group is the adherence to that upon which the Prophet (صلى الله عليه و سلم) was upon in matters of ‘Aqeedah (creed), ‘Ibaadah (worship), manners, and transactions. You find the saved group distinguished in these four matters.
With respect to ‘Aqeedah, you find it holding on to that which is proven by the Qur’aan and Sunnah from pure Tawheed pertaining to the Ruboobiyyah, Uloohiyyah, and al-Asmaa’ was-Sifaat (Names and Attributes).
Regarding worship, you find it distinguished in its perfect adherence to that which the Prophet (صلى الله عليه و سلم) was upon in matters of worship and in its execution of them– as regard their types, manners, timing, places, and causes. So you don’t find them innovating in the Religion of Allaah. Rather, they are in an utmost degree of good manners with Allaah and His Messenger. They do not introduce any kind of worship, which Allaah did not approve, in advance, before Allaah and His Messenger.
You also find them distinguished from others in their good manners, love of good to the Muslims, openness of their hearts, cheerful faces, eloquence, and so forth, from the noble and beautiful aspects of manners.
And with regards to transactions, you find them treating others with truthfulness and clarity, and which the Prophet (صلى الله عليه و سلم) alluded to in his saying:
“The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both spoke the truth and described the defects and qualities (of the goods), then they will be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost.” [73]
So, this is the distinction and the distinguishing mark for ahlus-Sunnah wal-Jamaa’ah, the saved group, which follows that which the Prophet (صلى الله عليه و سلم) was upon.
Question 54: Is it necessary that the characteristics in the four matters: ‘Aqeedah, worship, manners and transaction be totally or completely present without diminution? And in case anything of it is gets diminished, does this take the person out of the folds of the saved group or it doesn’t ?
The Answer: Diminution in these matters does not disqualify the person as being from the saved group unless he fails to fulfill the aspect of Tawheed or that of Bida’. The matter is just as Allaah, The Most High, Said:
“And for all there will be degrees (or ranks) according to what they did”
[Qur’aan, soorat al-An’aam (6): 132].
Failing to fulfill the part of Tawheed and that of Bida’, may take the person out of the saved sect. Similarly, with respect to Ikhlaas (pure intention). However, as far as the matters of manners and transactions, then failing to fulfill them does not take the person out of this saved sect, though he is sinful for this.
[73] Reported by al-Bukhaaree in his Saheeh, vol.3, no.293, and Muslim, vol.3, no.3661.
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 145
Question 50: What is the meaning of at-Taaghut and its derivations?
The Answer by Shaykh ibn Uthaymeen رحمه الله:
at-Taaghut is derived from at-Tughyaan and at- Tughyaan means to go beyond the bounds, as occurs in the Saying of Allaah, The Most High:
“When the water of the flood (taghaa) We carried you in the Ark.”
[Qur’aan, sooarat al-Haaqah (69): 11],
meaning that when the water of the flood rose beyond the normal bounds (taghaa), “We carried you in the Ark.”
The best explanation of the term is what Ibnul Qayyim, rahimahullah, mentioned, that at-Taaghut is
“Anyone, regarding whom the servant goes beyond the due bounds, whether it is someone worshipped, obeyed, or followed.”
So, the idols that are worshipped besides Allaah are Taaghoots; and the evil scholars who call to misguidance and to innovations and to making lawful that which Allaah has forbidden, or forbidding that which Allaah has made lawful, or those who present to the people in authority that it is acceptable to abandon the Sharee’ah of Islaam in favour of legislative systems introduced from outside that are contrary to the legislative system of Islaam, then they are Taaghoots also, since they have gone beyond their bounds. This is because the limit of the scholar is that he should be one who adheres to that which the Prophet (صلى الله عليه و سلم) came with, since the scholars are truly the inheritors of the Prophets. They inherit from them in knowledge, action, manners, the call to Allaah, and teaching, presenting this inheritance in their nations. If they go beyond this limit and begin to present it as acceptable to the rulers that they can abandon the Sharee’ah of Islaam in favour of such systems [introduced from the outside], then they are Taaghuts, since they have gone beyond that which was binding upon them, that they should adhere to the Sharee’ah.
As for his (ibnul Qayyim رحمه الله) saying [regarding the definition of Taaghut]: “or one obeyed,” then what he meant by that is those rulers who are obeyed due to that being required by Sharee’ah or because it is necessitated by way of this case they are to be obeyed due to that being required by Sharee’ah and necessitated Pre-decree (al-Qadar). So the rulers are to be obeyed as required by the Sharee’ah if they command that which is not contrary to the Command of Allaah and His Messenger. This is because the duty upon the people is to hear and obey when the ruler commands that which is not contrary to the Command of Allaah and His Messenger. In this situation and with this condition, their obedience to those in authority is obedience to Allaah (عز و جل). For this reason, we should bear in mind that when we carry out what the state authority has ordered from matters in which it must be obeyed, we are, in this respect, worshipping Allaah, The Most High, and drawing closer to Him through this obedience. So, bearing this in mind, our execution of the ruled matter will be something that draws us closer to Allaah, The Mighty and Majestic. It is something that we should be conscious of; because Allaah, The Most High, Says:
“O you who believe, obey Allaah, and obey his Messenger, and those of you in authority.”[Qur’aan, soorat an-Nisaa’ (4): 59].
As for the obedience to those in authority because it is necessitated by way of Pre-decree (Qadaran), then if the rulers are strong in their authority then people will obey them because of the authoritative strength they possess, even if they are not motivated to do so by Eemaan. Since the matter of obedience to the ruler could be motivated by Eemaan, and in this case it is beneficial obedience to the rulers as well as the people. And it may come about because of the ruler’s authority and strength such that the people fear him and are intimidated by him due to the severe punishment he inflicts upon those who oppose him. For this reason we say that with regard to this matter the peoples situation regarding their rulers varies as follows:
(i) Sometimes the motivation of Eemaan is strong, and the ruler’s authority is strong. This constitutes the most complete and highest situation.
(ii) Other times the motivation of Eemaan is weak, and the ruler’s authority is weak; and this is lowest state and the one most dangerous for the society–rulers and the ruled. Since in this state anarchy in thoughts, manners, and actions will take place.
(iii) Sometimes the motivation of Eemaan is strong, and the ruler’s authority is weak. This represents a middle state whereupon if the ruler’s authority is strong then its manifestation will be better for the nation. But if the ruler’s authority in this case is absent, then do not ask about its state of corruption and evil actions! Because the motivation of Eemaan is weak.
(iv) If the situation is such that the motivation of Eemaan is weak (strong), and the ruler’s authority is strong (weak), then the apparent situation will be weaker than the former state (iii). However, in terms of people’s relation with their Rabb (Allaah) it will be more beneficial to them than in the former case where the ruler’s authority is lacking.
So these are four states: Strong Eemaan and strong ruler, weak Eemaan and weak ruler, strong Eemaan and weak ruler, and strong ruler and weak Eemaan.
Therefore, the important thing is that we say that when we carry out the commands of the ruler, we should believe that through this act we draw closer to Allaah, The Most Magnificent, Most High. And the reason why Ibnul Qayyim said that “at-Taaghut is anyone, regarding whom the servant goes beyond the due bounds, whether it is someone worshipped, obeyed, or followed,” is because the ruler who is obeyed may command that which is contrary to the Command of Allaah and His Messenger. In this case there is neither hearing nor obeying, and it is not permissible for us to obey him in that which is disobedience to Allah (عز و جل). Since Allaah, The Most High, has deemed that their obedience be dependent upon the obedience of Allaah and His Messenger, as it is understood from the context of the aayah:
“O you who believe, obey Allaah, and obey his Messenger, and those of you in authority. “[Qur’aan, soorat an-Nisaa’ (4): 59].
He did not say (what signifies): “and obey those in authority.” So this indicates that obeying them is not something independent. Rather it is related to the obedience of Allaah and His Messenger. And it has been affirmed in the transmission from the Prophet (صلى الله عليه و سلم) that “Verily, obedience (to somebody) is required when he enjoins what is Ma’roof,” [71]
meaning all that which is established by Sharee’ah. But as regard to that which is denied by the Sharee’ah, then it is forbidden to obey any created being even the father or the mother. If they command that which is disobedience to Allaah, then it is unlawful for you to obey them, since the obedience of Allaah takes precedence over any kind of obedience. So, if a man obeys his ruler in that which is disobedience to Allaah, then he has gone beyond his bounds.
[71] See Saheeh al-Bukhaaree, vol.5, no.629.
Translated by Dr Saleh as Saleh rahimahullaah
Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen – Page 133
The Prophet ( صلى الله عليه وسلم) said:
“Whoever Allah wants good for, He gives him understanding of the religion.”[1]
And understanding of the religion demands acceptance of it, because every person who understands and knows the religion, he accepts it, and loves it.
He, the Exalted, said:
But no, by your Lord, they have not believed, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission. (An-Nisa 4:65).
So this form of swearing stresses – by use of the statement (No!), and swearing particularly by the Rububiyyah of Allah, the Mighty and Sublime, over His slaves, and it is the mention of Allah’s Rububiyyah over His Messenger – it stresses the negation of faith from Whoever does not abide by these three matters:
The First: Judgement of the Messenger ( صلى الله عليه وسلم) based on His saying: “until they make you judge in all disputes between them” meaning (by you), the Messenger ( صلى الله عليه وسلم).
Whoever seeks judgement from other than Allah and His Messenger, he is not a believer. He is either a disbeliever whose disbelief has brought him out of the religion, or a disbeliever whose disbelief is less than that.
The Second: The chest being open to the judgement; such way that they do not find any resistance in themselves for his decision. They rather find acceptance and openness to what the Prophet ( صلى الله عليه وسلم) decided.
The Third: That they submit, which is stressed; meaning with complete submission.
So beware O Muslim! Of negating faith from yourself. Let us draw an example for this: Two men were arguing about the Shari’ah ruling on an issue. One of them brought evidence from the Sunnah, while the other found difficulty and felt constricted by that. How could he abandon who he follows, so as to follow this Sunnah? This man, without a doubt, has deficient faith, because the believer, in truth, is he who, when he has a text from the Book of Allah and the Sunnah of His Messenger ( صلى الله عليه وسلم) he feels as if he has won the greatest of spoils, and he will be joyful for that, and say: “All praise is due to Allah who guided me to this.” But so-and-so, who is partisan to his opinion, and tries to turn the textual proofs upside down, so that he can make them agree with what he likes, not what Allah and His Messenger intended, then this one is in a tremendous state of danger.
[1] Reported by Al-Bukhari (71) and Muslim (1037) from Mu’awiyah bin Abi Sufyan, may Allaah be pleased with him.
Source : Al-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Shaykh Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors. You are encouraged to buy this wonderful book.
THE RULING CONCERNING WISHING FOR DEATH DUE TO ENCOUNTERING MANY HARDSHIPS
[Q]: I have faced so many hardships in my life that it has made me hate this life. Every time I turned to Allaah and pleaded to Him to take my life at the earliest possible moment. This continues to be my wish up until now, as I do not see any solutions to my problems except death; it is the only thing that can save me from this torment. Is this behaviour haraam (forbidden) for me?
[A]: Shaykh Ibn al-‘Uthaymeen – rahimahullaah – said:
“When a person wishes for death due to the hardships and afflictions that have befallen him, then he is doing something that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited, when he said:
“None of you should wish for death due to some harm that has come to him, rather, if he has such a wish then let him say: O Allaah! Give me life if You know that life is better for me. And give me death if You know that death is better for me.” [3]
Therefore, it is not allowed for anyone to wish for death on account of some harm, hardship or difficulty that has come to him. In fact, he should have sabr (patience) and expect a reward from Allaah – the Most High – due to his being patient, and he should wait for relief to come to him; just as the Prophet sallallaahu ‘alayhi wa sallam said:
“And know that victory comes with patience, relief with distress, and ease with hardship.”[4]
So the one who is afflicted with any affliction should know that those afflictions are an expiation for some of the sins he has committed. Indeed, no Believer is afflicted with any kind of grief, pain or suffering except that Allaah expiates – due to that – some of his sins; even if it be the harm caused by a mere pricking of a thorn. So when a person has patience and hopes in a reward from Allaah, he reaches the level of being amongst the saabiroon (those who truly have patience), and this is a very lofty level. Allaah – the Most High said about its people:
“And give glad tidings to the apatient ones; those who, when afflicted by a calamity, say: Indeed we belong to Allaah, and to Him shall we truly return.” [Soorah al-Baqarah 2:155-156].
The woman in the question feels that there is no solution for her problems except death. I believe that this is a mistaken view.
Death does not solve any problems. In fact, sometimes it only increases the difficulties. How many people die whilst being afflicted with calamities, difficulties and suffering, but they had been wronging themselves by sinning, and did not give up their sins or repent to Allaah. So death, in this case, is just a quicker coming of punishment.
Perhaps if such a person had remained alive, then Allaah would have guided him him to the doors of repentance, seeking forgiveness, patience, facing up to the problems and expecting relief. All of this would have been good for him. Therefore, it is upon you – the questioner – to be patient and expect relief from Allaah – the Mighty and Majestic – just as Allaah – the Most High – said in His Book:
“So indeed with hardship here is relief. Indeed with hardship there is relief.” [Soorah Inshiraah 94:5-6].
And the Prophet sallallaahu ‘alayhi wa sallam said in the authentic narration:
“Victory comes with patience; relief with affliction, and ease with hardship.” [5] [6]
References
[3] Related by al-Bukhaaree (10/127) and Muslim (no.2680). from Anas radiallaahu ‘anhu.
[4] Saheeh: Related by Ahmad (11308), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Albaanee in Takhreejus-Sunnah (nos.315-318).
[5] Saheeh: Related by ad-Daylamee (4/111-112), from Anas radiallaahu ‘anhu. It war authenticated by al-Albaanee in as-Saheehah (no.2382).
[6] Fataawaa al-Mar’ah (pp.10-11).
Al-Istiqaamah Issue Issue No.4 – Jumâdal-Awwal 1417H / November 1996
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