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Huzaifah ibn Adam
06-19-2016, 11:48 AM
بسم الله الرحمان الرحيم

I think it will be a good idea - In Shaa Allaah - to have a thread like this wherein some beneficial Fiqh information is posted on a daily basis, for the benefit of the readers. Matters of Halaal/Haraam will also be mentioned. I will try to keep the posts as concise as possible, In Shaa Allaah, to make for easy reading.

[Note: All Fiqhi Masaa'il mentioned by me will be only according to the Hanafi Madh-hab.]

والسلام
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Huzaifah ibn Adam
06-19-2016, 12:38 PM
بسم الله الرحمان الرحيم

اللهم يسّر يا كريم

The illustrious Imaam of Hanafi Fiqh, `Allaamah ibn `Aabideen ash-Shaami رحمة الله عليه writes in Radd-ul-Muhtaar `ala-d Durr-il-Mukhtaar:

"Know that the matters of the Deen all fall under the following categories:


  1. I`tiqaadaat (Beliefs).
  2. Aadaab (Manners and Etiquette).
  3. `Ibaadaat (Worship).
  4. Mu`aamalaat (Transactions).
  5. `Uqoobaat (Punishments).


`Ibaadaat (Worship) itself is divided into five sub-categories:


  1. Salaah.
  2. Zakaah.
  3. Sawm (Fasting).
  4. Hajj.
  5. Jihaad.


Mu`aamalaat (Transactions) is divided into five sub-categories:



  1. Monetary transactions.
  2. Marital transactions.
  3. Litigation.
  4. Trusts.
  5. Inheritance.


`Uqoobaat (Punishments) is divided into five sub-categories:



  1. Retribution.
  2. Punishment for theft.
  3. Punishment for Zinaa (adultery and fornication).
  4. Punishment for slander.
  5. Punishment for Riddah (apostasy).


--------------------------

Every single Mas'alah of Deen will fall into one of these categories and sub-categories. According to other `Ulamaa, the Deen is comprised of five compartments, which are:


  1. `Aqaa'id (Beliefs).
  2. `Ibaadaat (Worship).
  3. Mu`aamalaat (Transactions).
  4. Akhlaaq (Manners and Character).
  5. Mu`aasharaat (Social Etiquette).


In any case, both of these explanations provided by the Fuqahaa are more or less the same and for the most part are just a difference in semantics.

والله تعالى أعلم وعلمه أتم وأحكم


والسلام
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muslimah_B
06-19-2016, 12:58 PM
Can you please post how to do sajdah sawh, im a bit confused as to how you do it, and whether you do sujood before or after the tasleem and if you repeat the tashahud again or not as i have read depending on what you have done depends on how you do it and other say something different. Im just completely confused

If in sha Allah you could clear this up it could benifit us all as sajda sahw can be very helpfull to us if we leave or forget something in prayer
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Huzaifah ibn Adam
06-19-2016, 09:20 PM
بسم الله الرحمان الرحيم


السلام عليكم ورحمة الله وبركاته

Respected sister in Islaam,

The method of performing Sujood-us-Sahw (The Prostration of Forgetfulness) is as follows:


  1. In the last Rak`ah of Salaah, in the Tashah-hud position, you will make only one Salaam, to your right side. Not two, as you normally would.
  2. Thereafter, make two Sajdahs, and return to the Tashah-hud position.
  3. Recite the At-Tahiyyaat, Durood, Du`aa, etc. like normal, and complete your Salaah.


What you have mentioned regarding performing it before or after the Salaam, is not part of the Hanafi Madh-hab. It is according to the Shaafi`ee and Maaliki Madh-habs of Fiqh. In the Maaliki Madh-hab, if the person had omitted something from Salaah, he will perform the Sujood-us-Sahw before the Salaam. However, if the cause behind the Sujood-us-Sahw is that he had added something to the Salaah, then he will make it after the Salaam.

However, according to us as Ahnaaf, the Sujood-us-Sahw will always be performed after the Salaam (i.e. one Tasleemah, to the right side), whether the person had omitted a Waajib from the Waajibaat of Salaah, or added something, etc. Sujood-us-Sahw will always be after the Salaam.

[Note: When making Sujood-us-Sahw, only perform one Salaam to your right side, then perform the two Sajdahs, then return to the Tashah-hud position and complete the Salaah like normal. Do not perform Salaam on both sides when doing Sujood-as-Sahw.]

والله تعالى أعلم وعلمه أتم وأحكم


والسلام
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muslimah_B
06-19-2016, 11:58 PM
JazakAllah khairn for clearing that up brother, i understand now
thank you very much
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Huzaifah ibn Adam
06-20-2016, 11:41 AM
آمين يا رب العالمين
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Huzaifah ibn Adam
06-20-2016, 12:11 PM
بسم الله الرحمان الرحيم

The Importance of Reciting the Qur'aan with Tarteel

The great Imaam of the `Ilm (Science) of Tajweed, `Allaamah Muhammad ibn al-Jazari رحمة الله عليه writes in his renowned poem on Tajweed, "al-Muqaddimah fee maa Yajibu `alaa Qaari'il Qur'aani ay Ya`lamah" (The Introduction Regarding That Which is Obligatory Upon Every Reciter of the Qur'aan to Know):

والأخذ بالتجويد حتم لازمُ ** من لم يصحّح القرآن آثمُ

لإنه به الإله أنزلا ** وهكذا منه إلينا وصلا

"Reciting the Qur'aan with Tajweed is a matter which is obligatory; whosoever does not recite the Qur'aan correctly is a sinner.

This is because al-Ilaah (Allaah) has sent it (the Qur'aan) down in this manner (i.e. with Tajweed), and in this manner it has reached us."

Here, Imaam ibn al-Jazari رحمة الله عليه makes a very weighty statement, and that is: "Mal Lam Yusah-hihil Qur'aana Aathimu" (Whosoever does not recite the Qur'aan correctly is a sinner.)

What he means by this is that, if a person does not make an effort to learn to recite the Qur'aan correctly, pronouncing each of the letters as they are meant to be pronounced, but instead recites the Qur'aan just anyhow, out of laziness and negligence, then he will be a sinner.

[It must be noted here that there are people who are genuinely unable to recite the Qur'aan correctly no matter how hard they try; they are not being referred to by Imaam ibn al-Jazri. Such people are excused, In Shaa Allaah, because they have tried their best.]

We find that many people recite all of the following letters exactly the same:


ذ - ظ - ز - ض


ء - ع


ه - ح


س - ص


ق - ك

Mispronouncing any of these letters changes the meaning of the Aayah drastically. For example, the word قَلْبٌ means heart. If, instead of pronouncing the ق, one recites it with a ك instead, making it كَلْبٌ, the meaning changes to "dog"! It is the same with the rest of the letters. So from this, one can imagine how much the Qur'aan is being distorted and altered when a person is reciting the Qur'aan and not pronouncing the letters correctly. If the person has not made an effort to learn to recite the Qur'aan correctly, then, instead of being rewarded, one is actually accruing sin, wal-`Iyaadhu Billaah. Not only that, but the Fuqahaa have mentioned that if a person recites Qur'aan incorrectly in Salaah (whether out of laziness or because he/she has not made an effort to learn to recite correctly), then the Salaah is invalid. This same Fatwaa has been given by Hadhrat Thanvi رحمة الله عليه in his "Bahishti Zewar" (Heavenly Ornaments).

Hence, every person who is able to recite Qur'aan correctly must make Shukr to Allaah Ta`aalaa, and those who are not yet able to do so must immediately make an effort to learn, In Shaa Allaah.

Allaah Ta`aalaa says in the Qur'aan:


وَرَتِّلِ القُرْآنَ تَرْتِيْلاً

{"And recite the Qur'aan with Tarteel."} [Soorah al-Muzzammil, 73:4]

The meaning of Tarteel is that one recites the Qur'aan at a slow, measured pace, pronouncing all of the letters and words correctly, and applying all of the laws of Tajweed, such as Izh-haar, Idghaam, Ikhfaa, Qalb, Qalqalah, Madd, etc.

Whilst a person is in the process of correcting his Qiraa'ah, he will get Thawaab (reward) for everything he recites, In Shaa Allaah, and of course, his Salaah will be accepted because he is doing his best.

May Allaah Ta`aalaa grant all of us the Tawfeeq (ability) to recite the Qur'aan Kareem with Tarteel,


آمين يا رب العالمين


والله تعالى أعلم


والسلام
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فصيح الياسين
06-20-2016, 08:06 PM
[QUOTE=Huzaifah ibn Adam;2912759]
[B]بسم الله الرحمان الرحيم

السلام عليكم ورحمة الله وبركاته

Respected sister in Islaam,

The method of performing Sujood-us-Sahw (The Prostration of Forgetfulness) is as follows:


  1. In the last Rak`ah of Salaah, in the Tashah-hud position, you will make only one Salaam, to your right side. Not two, as you normally would.
  2. Thereafter, make two Sajdahs, and return to the Tashah-hud position.
  3. Recite the At-Tahiyyaat, Durood, Du`aa, etc. like normal, and complete your Salaah.


What you have mentioned regarding performing it before or after the Salaam, is not part of the Hanafi Madh-hab. It is according to the Shaafi`ee and Maaliki Madh-habs of Fiqh. In the Maaliki Madh-hab, if the person had omitted something from Salaah, he will perform the Sujood-us-Sahw before the Salaam. However, if the cause behind the Sujood-us-Sahw is that he had added something to the Salaah, then he will make it after the Salaam.

However, according to us as Ahnaaf, the Sujood-us-Sahw will always be performed after the Salaam (i.e. one Tasleemah, to the right side), whether the person had omitted a Waajib from the Waajibaat of Salaah, or added something, etc. Sujood-us-Sahw will always be after the Salaam.

[Note: When making Sujood-us-Sahw, only perform one Salaam to your right side, then perform the two Sajdahs, then return to the Tashah-hud position and complete the Salaah like normal. Do not perform Salaam on both sides when doing Sujood-as-Sahw.]

[CENTER]والله تعالى أعلم وعلمه أتم وأحكم

Why not with two salams in books written tht alone salat with two salam and in jaamat one salam fr sahwa
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Huzaifah ibn Adam
06-21-2016, 12:22 PM
بسم الله الرحمان الرحيم

Respected brother,

Hadhrat `Abdullaah ibn `Umar رضي الله عنه narrates:

عن ابن مسعود رضي الله عنه مرفوعاً: إذا شكّ أحدكم في صلاته فليتحر الصواب فليتم عليه, ثم ليسلّم, ثم يسجد سجدتين

رواه البخاري

"When any of you has Shakk (doubt) within his Salaah (i.e. whether he has carried out a certain Waajib or not, etc.), then he should make Taharri (think deeply over what he most likely had done), and thereafter should complete the Salaah accordingly. He should then (in the Tashah-hud position) make Tasleem, then perform two Sajdahs." [Narrated in Saheeh al-Bukhaari.]

Also, the narration in Sunan at-Tirmidhee, describing the manner in which Rasoolullaah صلى الله عليه وسلم performed Sujood-us-Sahw:

فسجد سجدتين بعد ما سلم

"So he performed two Sajdahs after having made Tasleem."

The Ahaadeeth all mention making Tasleem. Now, according to the Fuqahaa of the Hanafi Madh-hab, Tasleem here refers to تسليمة واحدة (a single Tasleem), whilst some of the Fuqahaa of the other Madhaahib believed that it refers to the general تسليمتين (two Tasleems). It is an Ijtihaadi Mas'alah. Hence, the followers of each Madh-hab will follow the Ijtihaad of the Fuqahaa of that Madh-hab with regards to the Ahaadeeth, as nothing has been explicitly mentioned. Instead, there is Ihtimaal (possibility of having various interpretations).

The Fuqahaa of the Hanafi Madh-hab have presented certain Dalaa'il `Aqliyyah (logical evidences) in support of their verdict that only one Tasleem should be made, and not two like the other Madhaahib say. Imaam ibn `Aabideen رحمة الله عليه writes in Raddul Muhtaar `ala-d Durril Mukhtaar:

وَيُؤَيِّدُهُ مَا وَجَّهُوا بِهِ الْقَوْلَ بِالْوَاحِدَةِ مِنْ أَنَّ السَّلَامَ الْأَوَّلَ لِشَيْئَيْنِ: لِلتَّحْلِيلِ وَلِلتَّحِيَّةِ؛ وَالسَّلَامُ الثَّانِي لِلتَّحِيَّةِ فَقَطْ أَيْ تَحِيَّةِ بَقِيَّةِ الْقَوْمِ لِأَنَّ التَّحْلِيلَ لَا يَتَكَرَّرُ؛ وَهُنَا سَقَطَ مَعْنَى التَّحِيَّةِ عَنْ السَّلَامِ لِأَنَّهُ يَقْطَعُ الْإِحْرَامَ فَكَانَ ضَمُّ الثَّانِي إلَيْهِ عَبَثًا،

"The first Tasleem is for two reasons:


  1. Tahleel (coming out of the state of Salaah).
  2. Tahiyyah (greeting the Malaa'ikah, and the people).


The second Tasleem is for the purpose of Tahiyyah only, i.e. greeting the rest of the people. This is because Tahleel (coming out of the Salaah) is not repeated. One has already come out of the Salaah with the first Tasleem, and hence adding a second to it (in this case) is unnecessary."
----------------

To recap on what we have mentioned, in summary:

The same Ahaadeeth regarding Sujood-us-Sahw are used by all four Madhaahib. The word used in the Hadeeth has Ihtimaal (possibility of having various meanings). The Ahnaaf have declared that the meaning is one Tasleem, whilst the other Madhaahib have declared that the meaning is two Tasleems. Followers of the Hanafi Madh-hab will follow the Qowl (Verdict) of their Madh-hab, because they have reasonable confidence that the A'immah of their Madh-hab understood the Qur'aan and Sunnah better than they themselves do, and anyone else in this belated age. Hence, we follow Qur'aan and Sunnah according to the understanding of the Fuqahaa of the Madh-hab. This is the true meaning of "following the Salaf-us-Saalih (The Pious Predecessors)."

والله تعالى أعلم

والسلام
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Huzaifah ibn Adam
06-22-2016, 09:29 PM
بسم الله الرحمان الرحيم


Crying in Salaah

Crying in Salaah is of two types:



  1. Crying due to something of the Dunyaa (some worldly matter).
  2. Crying out of the fear of Allaah Ta`aalaa, Jahannam, etc. Matters relating to the Aakhirah.



The first type of crying, if it is accompanied by voice (sound), it nullifies one's Salaah. If it is silent, the Salaah will not break.

The second category of crying (i.e. due to thinking about the Aakhirah) does not nullify the Salaah at all. Rather, it is something good. Many of the Salaf (pious predecessors) would weep abundantly in Salaah, out of fear of Allaah Ta`aalaa and contemplating the `Adhaab in the Aakhirah.


فان أن فيها أو تأوه أو بكى فارتفع بكاؤه فإن كان من ذكر الجنة أو النار لم يقطعها " لأنه يدل على زيادة الخشوع " وإن كان من وجع أو مصيبة قطعها


كذا في الهداية

وفي الرد المحتار:
قَوْلُهُ وَالْبُكَاء) بِالْقَصْرِ: خُرُوجُ الدَّمْعِ، وَبِالْمَدِّ: صَوْتٌ مَعَهُ كَمَا فِي الصِّحَاحِ؛ فَقَوْلُهُ بِصَوْتٍ لِلتَّقْيِيدِ عَلَى الْأَوَّلِ، وَلِلتَّوْضِيحِ عَلَى الثَّانِي إسْمَاعِيلُ (قَوْلُهُ يَحْصُلُ بِهِ حُرُوفٌ) كَذَا فِي الْفَتْحِ وَالنِّهَايَةِ وَالسِّرَاجِ. قَالَ فِي النَّهْرِ: أَمَّا خُرُوجُ الدَّمْعِ بِلَا صَوْتٍ أَوْ صَوْتٍ لَا حَرْفَ مَعَهُ فَغَيْرُ مُفْسِدٍ

والله تعالى أعلم

والسلام
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Huzaifah ibn Adam
06-24-2016, 08:40 PM
بسم الله الرحمان الرحيم


النواقض العشرة (The Ten Nullifiers of Imaan)


Just as there are things which nullify one's Wudhoo (such as passing urine or stool, bleeding, sleeping while lying down, etc.) so too are there things which nullify one's Imaan. There is Ikhtilaaf among the Fuqahaa regarding which matters nullify one's Imaan. But, there are 10 which all have agreement upon:



  1. Shirk (ascribing partners unto Allaah Ta`aalaa).
  2. Placing intermediaries between oneself and Allaah Ta`aalaa, calling upon them and having Tawakkul upon them instead of Him.
  3. Doubting the Kufr of the Kuffaar such as the Christians, Jews, Hindus, Atheists, Buddhists, Agnostics, etc.
  4. Believing that any guidance is better or more complete than the guidance of Rasoollullaah صلى الله عليه وسلم.
  5. Hating anything which Rasoolullaah صلى الله عليه وسلم brought (i.e. hating any part of Islaam).
  6. Mocking Islaam or anything to do with Islaam, whether it be the Qur'aan, or the Ambiyaa, etc.
  7. Performing Sihr (Jaadu/Black magic).
  8. Assisting the Kuffaar against the Muslimeen (i.e. assisting a Kaafir army to kill Muslims, etc.)
  9. Believing that it's okay for some people to not follow the Sharee`ah.
  10. Turning away from the Deen of Allaah Ta`aalaa, neither learning it nor acting upon it (i.e. just claiming to be a Muslim whilst not even knowing what being a Muslim means, not believing in Allaah, not believing in the Ambiyaa, not believing in the Qur'aan, etc. and not bothering to learn about any of these things.)



والله تعالى أعلم

والسلام
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Huzaifah ibn Adam
06-27-2016, 09:23 PM
بسم الله الرحمان الرحيم

Sadaqatul Fitr is to be given by every person who owns the Nisaab (prescribed amount) of Zakaah, on behalf of his wife and underage children, whether they have reached the age of fasting or not (i.e. even babies).

The Mustahabb (recommended) time to give it is after Fajr on the day of `Eid, before going to the Eidgah (place where `Eid Salaah is performed). However, one may give it a few days before Eid, too.

According to the Hanafi Madh-hab, Sadaqatul Fitr can be given in cash.

والسلام
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darullemon
06-27-2016, 09:42 PM
Originally Posted by Huzaifah ibn Adam
بسم الله الرحمان الرحيم


Doubting the Kufr of the Kuffaar such as the Christians, Jews, Hindus, Atheists, Buddhists, Agnostics, etc.

Can you explain this in little more detail?

Do you mean not acknowledging what they do in relation to matters of worships as kufr, may lead us to kufr?
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Huzaifah ibn Adam
06-27-2016, 09:49 PM
Originally Posted by darullemon
Can you explain this in little more detail?

Do you mean not acknowledging what they do in relation to matters of worships as kufr, may lead us to kufr?
السلام عليكم ورحمة الله وبركاته

What is means, akhi, is that if a person believes that the Jews, Christians, Hindus, etc. are Muslims and will go to Jannah, then he himself becomes a Kaafir. For example, a person says that he does not believe that Christians, Jews, Atheists, etc. will go to Jahannam. He believes they will all go to Jannah, even though they are not Muslim, did not believe in Allaah Ta`aalaa, etc. Such a person of course becomes a Kaafir due to this belief, and this is something which all of the `Ulamaa have agreement upon.

In other words, he feels all religions are equal, and that no matter which religion you follow, you will go to Jannah.

The only Deen Allaah Ta`aalaa accepts is the Deen of Islaam.

والسلام
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darullemon
06-27-2016, 10:08 PM
Originally Posted by Huzaifah ibn Adam
السلام عليكم ورحمة الله وبركاته

What is means, akhi, is that if a person believes that the Jews, Christians, Hindus, etc. are Muslims and will go to Jannah, then he himself becomes a Kaafir. For example, a person says that he does not believe that Christians, Jews, Atheists, etc. will go to Jahannam. He believes they will all go to Jannah, even though they are not Muslim, did not believe in Allaah Ta`aalaa, etc. Such a person of course becomes a Kaafir due to this belief, and this is something which all of the `Ulamaa have agreement upon.

In other words, he feels all religions are equal, and that no matter which religion you follow, you will go to Jannah.

The only Deen Allaah Ta`aalaa accepts is the Deen of Islaam.

والسلام

Jazakallah Khair for explaining. This is applicable for this Ummah, Ummah of Muhammad(SAWS). For previous ummahs, they can go to Jannah if they followed Sharia of that prophet?
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Huzaifah ibn Adam
06-27-2016, 10:44 PM
Originally Posted by darullemon
Jazakallah Khair for explaining. This is applicable for this Ummah, Ummah of Muhammad(SAWS). For previous ummahs, they can go to Jannah if they followed Sharia of that prophet?
آمين يا رب العالمين

Yes. Prior to Rasoolullaah صلى الله عليه وسلم becoming a Nabi, those who truly followed Nabi `Eesa عليه السلام and those who truly followed Nabi Moosaa عليه السلام were regarded as Muwahhidoon (Monotheists), and will go to Jannah, In Shaa Allaah.

Allaah Ta`aalaa says in the Qur'aan:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

{"Indeed, those who have Imaan, and those who were guided (i.e. the original Yahood), and the Nasaaraa, and the Saabi'een, those who believed in Allaah, in the Last Day, and did righteous deeds, they will receive their reward from their Rabb. There shall be no fear upon them and nor shall they grieve."} [Soorah al-Baqarah, 2:62]

This Aayah is in reference to those who truly followed their Ambiyaa, prior to the coming of Rasoolullaah Sallalaahu `Alayhi wa Sallam. As for after Rasoolullaah Sallallaahu `Alayhi wa Sallam was sent as a Nabi, then Allaah Ta`aalaa says:

وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

{"Whosoever seeks a Deen other than Islaam, it will never ever be accepted from him, and he will be, in the Aakhirah (hereafter), from the Khaasireen (losers)."} [Soorah Aal-e-`Imraan, 3:85]


والسلام
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darullemon
06-27-2016, 10:46 PM
Originally Posted by Huzaifah ibn Adam
آمين يا رب العالمين

Yes. Prior to Rasoolullaah صلى الله عليه وسلم becoming a Nabi, those who truly followed Nabi `Eesa عليه السلام and those who truly followed Nabi Moosaa عليه السلام were regarded as Muwahhidoon (Monotheists), and will go to Jannah, In Shaa Allaah.

Allaah Ta`aalaa says in the Qur'aan:

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

{"Indeed, those who have Imaan, and those who were guided (i.e. the original Yahood), and the Nasaaraa, and the Saabi'een, those who believed in Allaah, in the Last Day, and did righteous deeds, they will receive their reward from their Rabb. There shall be no fear upon them and nor shall they grieve."} [Soorah al-Baqarah, 2:62]

This Aayah is in reference to those who truly followed their Ambiyaa, prior to the coming of Rasoolullaah Sallalaahu `Alayhi wa Sallam. As for after Rasoolullaah Sallallaahu `Alayhi wa Sallam was sent as a Nabi, then Allaah Ta`aalaa says:

وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

{"Whosoever seeks a Deen other than Islaam, it will never ever be accepted from him, and he will be, in the Aakhirah (hereafter), from the Khaasireen (losers)."} [Soorah Aal-e-`Imraan, 3:85]


والسلام

Jazakallah Khairun
Reply

Huzaifah ibn Adam
06-28-2016, 09:43 PM
بسم الله الرحمان الرحيم

If a person takes an oath that he/she will do a certain thing, and then breaks that oath, Kaffaarah will have to be made. This Kaffaarah (expiation) can be in a number of ways. Allaah Ta`aalaa says in the Qur'aan:

لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ وَاحْفَظُوا أَيْمَانَكُمْ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ


{"Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths (i.e. those which you break); its Kaffaarah (expiation) is that you feed ten Masaakeen (poor people) on a scale of the average of that which you feed your own families, or clothing them, or freeing a slave. Whosoever cannot afford (any of that, i.e. food or clothes to give, or a slave to free) then (he should) fast for three days. That is the Kaffaarah (expiation) for your oaths when you have taken them. And protect your oaths. Thus does Allaah make clear to you His Aayaat (Signs) so that you may be grateful."} [Soorah al-Maa'idah, 5:89]

According to the Hanafi and Hanbali Madh-habs, the fasting has to be done continuously, without any breakage (i.e. three days in a row). According to the Maaliki Madh-hab and one Qowl (verdict) within the Shaafi`ee Madh-hab, it is not necessary to fast all three days consecutively. However, another Qowl (verdict) within the Shaafi`ee Madh-hab states that it is necessary for it to be done consecutively.


والله تعالى أعلم


والسلام
Reply

Huzaifah ibn Adam
08-09-2016, 12:10 PM
بسم الله الرحامن الرحيم

The Faraa'idh (Obligatory Actions) of Wudhoo:

Only four things are Fardh in Wudhoo:

1) Washing the face (Fardh to do it at least once).

2) Washing both arms up to and including the elbows (Fardh to do it at least once).

3) Making Masah (wiping) the head. The amount which has to be wiped is the Naasiyah (forelock), which constitutes a quarter of the head.

4) Washing both feet up to and including the ankles (Fardh to do it at least once).

If any of these actions are omitted, the Wudhoo will be invalid.

[Note: For Hanafis, you can wash even past the elbow, up to the shoulder, but not less than the elbow. The elbow has to be washed.]

In order to obtain the full reward and benefits of Wudhoo, it must be done according to the Sunnah, whilst carrying out all of the Mustahabbaat (recommended actions) and abstaining from all of the Makroohaat (disliked matters). Those can be explained in another post, In Shaa Allaah.
Reply

Aaqib
08-09-2016, 12:25 PM
Nice thread sheikh.
Reply

Huzaifah ibn Adam
08-09-2016, 02:38 PM
جزاك الله خيراً

May Allaah Ta`aalaa make it beneficial,

آمين
Reply

Huzaifah ibn Adam
08-10-2016, 02:33 PM
بسم الله الرحمان الرحيم

The Sunan of Wudhoo:


  1. Washing the hands thrice before entering them into the vessel for Wudhoo (or commencing Wudhoo).
  2. Reciting the Tasmiyah (Bismillaahir Rahmaanir Raheem).
  3. Using the Miswaak.
  4. Rinsing the mouth.
  5. Rinsing the nose and blowing the water out.
  6. Doing Masah (wiping) of the ears.
  7. Doing Khilaal (passing fingers through) of the fingers and beard.
  8. Doing each action of Wudhoo three times (not more and not less).


والله تعالى أعلم
Reply

Huzaifah ibn Adam
08-11-2016, 09:13 PM
بسم الله الرحمان الرحيم


The Mustahabbaat (Recommended Actions) of Wudhoo:


  1. Making the Niyyah (intention) for Wudhoo before commencing.
  2. Making Masah (wiping) over the entire head.
  3. Performing Wudhoo with Tarteeb (i.e. in the manner mentioned by Allaah Ta`aalaa).
  4. Washing everything from the right side first (i.e. right arm first, then left. Right foot first, then left.)
Reply

Huzaifah ibn Adam
08-13-2016, 03:08 PM
بسم الله الرحمان الرحيم


The Nawaaqidh (Nulllifiers) of Wudhoo:


  1. Anything coming out from either of the two private parts.
  2. Blood, pus or plasma flowing out from the eye of the wound.
  3. Vomiting a mouthful.
  4. Sleeping while lying down, or sitting back against sitting, or reclining against something in such a way that, if the object being reclined against were to be removed, the person would fall.
  5. Falling unconscious or losing one's mind.
  6. Laughing in Salaah.
Reply

Huzaifah ibn Adam
08-14-2016, 02:53 PM
بسم الله الرحمان الرحيم

The Method of Performing Wudhoo:


  1. Recite the Niyyah for Wudhoo, which is "Nawaytul Wudhoo li-Raf`il Hadath" (I intend to make Wudhoo in order to remove impurity.)
  2. Recite the Tasmiyah (Bismillaahir Rahmaanir Raheem).
  3. Wash both hands up to and including the wrists three times.
  4. Use the Miswaak (or in the absence of the Miswaak, use the thumb and forefinger to clean the teeth.)
  5. Gargle three times (use the right hand when taking water into the mouth).
  6. Take water into the fleshy part of the nose with the right hand and blow it out using the thumb and ring finger of the left hand. Do this three times.
  7. Wash the entire face down to the chin and to the ears on either side, three times. While doing so, make sure to wash the skin underneath the eyebrows by rubbing it thoroughly, and to make Khilaal of the beard (for men). The method of Khilaal is to pass the wet fingers through the beard (if it is thick). If there isn't much beard and the skin is able to be seen through the beard, then the skin must be washed.
  8. Wash the right arm up to and including the elbow, three times. Wash the left arm up to and including the elbow, three times.
  9. Make Khilaal of the fingers (pass the wet fingers through each other, from the top of the hand).
  10. Make Masah (wiping) of the entire head, the ears and the nape. This is done only once. The method to do so is as follows: While your hands are wet, put the middle, ring and little finger of each hand at the front of the head (keep the index finger and thumb separate). Then, wipe all the way to the back of the neck, once. Thereafter, wipe the two ears using the thumb and index finger of each hand. Lastly, wipe the nape using the back of the hands.
  11. Wash the right foot up to and including the ankle, three times, and make Khilaal of the toes (pass the little finger through the gap between each of the toes). Wash the left foot up to and including the ankle, three times, and make Khilaal of the toes (same like with the previous foot.)
  12. Recite the Shahaadah (Ash-hadu Al-Laa Ilaaha Illallaah wa Ash-hadu Anna Muhammadan `Abduhu wa Rasooluh).
  13. Recite the following Du`aa, "Allaahummaj-`alnee minat Tawwaabeen waj-`alnee minal Mutatahhireen." (O Allaah, make me from those who repent and whose repentance You accept, and O Allaah, make me from those who are purified.)


[Note: The left hand should be used for washing the feet and making Khilaal of the toes.]
Reply

Aaqib
08-14-2016, 10:31 PM
Sheikh, I've realized I've made a few mistakes in the wudhu because humans don't have the best of memories. Can I just review it here or do I have to redo those prayers?
And what about waswas on doubts in the prayer, such as when the shaytan comes and says "Did you say Arahmaneraheem? Did you forgot that ayat". This has been making me repeat it, and I feel like this is just unecessary of what I'm doing and I want to stop it.

Will my intention of saying what I am intending to say work?

And also, what is specifically "rushing the prayer"? Like can you describe it?

And ways to protect yourself from riya?

Jazakallah for your time
Reply

Huzaifah ibn Adam
08-16-2016, 03:33 PM
Originally Posted by Aaqib
Sheikh, I've realized I've made a few mistakes in the wudhu because humans don't have the best of memories. Can I just review it here or do I have to redo those prayers?
And what about waswas on doubts in the prayer, such as when the shaytan comes and says "Did you say Arahmaneraheem? Did you forgot that ayat". This has been making me repeat it, and I feel like this is just unecessary of what I'm doing and I want to stop it.

Will my intention of saying what I am intending to say work?

And also, what is specifically "rushing the prayer"? Like can you describe it?

And ways to protect yourself from riya?

Jazakallah for your time
السلام عليكم ورحمة الله وبركاته

1) You don't have to repeat the Wudhoo, akhi. As long as you have performed the four Faraa'idh (compulsory actions) of Wudhoo, your Salaah (and Wudhoo) was valid, Alhamdulillaah.

2) Ignore those Waswaas. Shaytaan does that to trouble the Mu'min. All such Waswaas should simply be ignored. Don't repeat the Salaah. It was valid, In Shaa Allaah. Paying attention to such Waswaas only encourages Shaytaan. The more a person ignores it, the rarer it becomes.

3) A person can be rushing Salaah in a couple of different ways:

* Not taking time to recite the letters properly. This is very common. It is important to recite all of the letters and words properly; not only the Qiraa'ah (i.e. Soorah al-Faatihah and the Soorah), but also the Adhkaar and Du`aas, like Sub-haana Rabbiyal `Azheem, Sub-haana Rabbiyal A`laa, etc. If a person is not reciting all of them correctly, then he is rushing his Salaah.

* A person should spend enough time in his Rukoo` and Sujood to be able to recite the "Sub-haana Rabbiyal `Azheem" and "Sub-haana Rabbiyal A`laa" (respectively), calmly, three times (Sunnah is between three to seven times) without speeding. If a person does not do this, then he is rushing his Salaah.

* Not standing up properly after Rukoo` and not getting up properly after Sajdah. This is another common error. You see a person go into Rukoo`, stand up barely half-way and then go down into Sajdah. That's not how it should be done. A person is supposed to stand up completely after Rukoo` (reciting Sami`allaahu liman Hamidah as he gets up from Rukoo`), recite "Rabbanaa walakal Hamd" calmly, without rushing, and thereafter go into Sajdah. Similarly, you see some people go into the first Sajdah, and then barely get up before going back down into the second Sajdah. Again, that is incorrect. After getting up from the first Sajdah, there are some Du`aas that can be recited before going into the second Sajdah. One short Du`aa is "Allahummagh-firlee War-hamnee" (O Allaah, forgive me and have mercy upon me.)

Be calm and focused on Allaah Ta`aalaa while making Salaah, and automatically you won't rush, In Shaa Allaah.

May Allaah Ta`aalaa grant all of us the Tawfeeq to perform all of our Salaah with Khushoo` and Khudhoo`,

آمين يا رب العالمين

4) Protect yourself from Riyaa by first of all asking Allaah Ta`aalaa - before doing any good deed - that He makes it purely for Him. Make this Du`aa:

"Allaahumaj`al `Amalanaa Kullahu Khaalisan li-Wajhikal Kareem" (O Allaah, let all of our deeds be purely for You.)

Also, ponder about how it is only Allaah Ta`aalaa who can reward you, and not people. A person who does good deeds for the sake of people - and not Allaah - will be told on the Day of Qiyaamah to seek his reward from them and not from Allaah. (May Allaah Ta`aalaa protect us from such a fate, Aameen.)

No one truly matters besides Allaah. Remove everyone and everything from your heart and mind besides Allaah, and then do that action.

After doing any good action, ask Allaah Ta`aalaa to accept it.

-----------------

Aameen, wa Iyyaak.
Reply

Aaqib
08-17-2016, 01:33 PM
Ok, so I prayed with a shirt with triangles with stuff in it (like trees, and a part of a city I think?). What do I have to do? Repray the prayers? Leave them to be? Didn't wake up for Fajr salat as usual so maybe I should prevent a shirt with such things on it?
Reply

Huzaifah ibn Adam
08-17-2016, 02:07 PM
Originally Posted by Aaqib
Ok, so I prayed with a shirt with triangles with stuff in it (like trees, and a part of a city I think?). What do I have to do? Repray the prayers? Leave them to be? Didn't wake up for Fajr salat as usual so maybe I should prevent a shirt with such things on it?
You don't have to repeat the Salaah, akhi. The shirt didn't affect the validity of it.

It is Sunnah, though, to perform Salaah with the arms and head covered. But if a person doesn't, the Salaah is nevertheless valid.

والله تعالى أعلم
Reply

Huzaifah ibn Adam
08-18-2016, 03:00 PM
بسم الله الرحمان الرحيم

Mas'alah: If a woman is performing Ghusl while her hair is plaited/braided, it is not necessary for her to loosen those plaits, provided the water reaches the roots of her hair.

[Mukhtasar al-Qudoori.]

والله تعالى أعلم
Reply

زهراء
08-18-2016, 08:42 PM
Originally Posted by Huzaifah ibn Adam
بسم الله الرحمان الرحيم

If a person takes an oath that he/she will do a certain thing, and then breaks that oath, Kaffaarah will have to be made. This Kaffaarah (expiation) can be in a number of ways. Allaah Ta`aalaa says in the Qur'aan:

لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ذَلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ وَاحْفَظُوا أَيْمَانَكُمْ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ


{"Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths (i.e. those which you break); its Kaffaarah (expiation) is that you feed ten Masaakeen (poor people) on a scale of the average of that which you feed your own families, or clothing them, or freeing a slave. Whosoever cannot afford (any of that, i.e. food or clothes to give, or a slave to free) then (he should) fast for three days. That is the Kaffaarah (expiation) for your oaths when you have taken them. And protect your oaths. Thus does Allaah make clear to you His Aayaat (Signs) so that you may be grateful."** [Soorah al-Maa'idah, 5:89]

According to the Hanafi and Hanbali Madh-habs, the fasting has to be done continuously, without any breakage (i.e. three days in a row). According to the Maaliki Madh-hab and one Qowl (verdict) within the Shaafi`ee Madh-hab, it is not necessary to fast all three days consecutively. However, another Qowl (verdict) within the Shaafi`ee Madh-hab states that it is necessary for it to be done consecutively.


والله تعالى أعلم


والسلام
If I'm not mistaken one of my Ustaadhs had told us that to keep it consecutively is preferred but it is permissible to keep them seperately as well. Now I am confused. Do I have to keep the fasts again consecutively? If one becomes weak easily would it be permissible to keep them seperately?
Reply

Aaqib
08-19-2016, 01:30 AM
What is the ruling on clothing when taking Wudhu? Can you take wudhu with only pants/no shirt?

What is, specifically, laughing in the salaat/thinking about some other things in the salaat?
Like for example, how deep do you have to go into your salaat (thinking-wise) do invalid salaat?
Reply

Huzaifah ibn Adam
08-19-2016, 01:15 PM
Originally Posted by Abraar
If I'm not mistaken one of my Ustaadhs had told us that to keep it consecutively is preferred but it is permissible to keep them seperately as well. Now I am confused. Do I have to keep the fasts again consecutively? If one becomes weak easily would it be permissible to keep them seperately?
Respected sister,

According to the Hanafi Madh-hab, the fasts have to be kept consecutively; all three in a row. If it is not done consecutively, it is not valid. Perhaps your Ustaadh was referring to the other Madh-hab that believe the fasts do not have to be kept consecutively.

If you are ill and not able to keep the three fasts consecutively, why not do one of the other two methods to make Kaffaarah (expiation) for the oath? Feed or clothe ten poor people. You could even ask someone to distribute food to ten poor people on your behalf, and you make the Niyyah (intention) of making Kaffaarah for the oath. By doing so, the Kaffaarah will be valid, In Shaa Allaah.

والله تعالى أعلم
Reply

زهراء
08-19-2016, 01:24 PM
جزاكم الله خيرا

Will إن شاء الله try and rekeep them consecutively
May الله give me the health and strength to do so آمين
Reply

Huzaifah ibn Adam
08-19-2016, 01:33 PM
Originally Posted by Aaqib
What is the ruling on clothing when taking Wudhu? Can you take wudhu with only pants/no shirt?

What is, specifically, laughing in the salaat/thinking about some other things in the salaat?
Like for example, how deep do you have to go into your salaat (thinking-wise) do invalid salaat?
Even if the person is naked and makes Wudhoo like that, the Wudhoo will be valid. Obviously that shouldn't be done, because Muslims are taught to cover up the `Awrah even when they're alone. But in terms of validity, the Wudhoo is 100% valid. Making Wudhoo while only wearing a pants (no shirt) is completely fine (for men), because only the area from the navel to the knees is `Awrah.

---------------

No matter how deep in thought a person goes, his Salaah will remain valid. He will lose all of the Thawaab though. Laughing, on the other hand, will immediately break the Salaah as well as the Wudhoo. If a person laughs in Salaah, he has to re-perform his Wudhoo and re-perform the Salaah.

والله تعالى أعلم
Reply

Huzaifah ibn Adam
08-19-2016, 01:34 PM
Originally Posted by Abraar
جزاكم الله خيرا

Will إن شاء الله try and rekeep them consecutively
May الله give me the health and strength to do so آمين
آمين يا رب العالمين
Reply

Aaqib
08-19-2016, 01:34 PM
What about if one gets a remembrance of something funny and they stop reciting/cover up their mouth to prevent from laughing? Jazakallah
Reply

Huzaifah ibn Adam
08-19-2016, 01:38 PM
As long as the person had prevented himself from laughing, the Salaah would not break. But if he laughed, even a little bit, then the Salaah is broken.
Reply

Aaqib
08-19-2016, 06:20 PM
Aiight I have some questions

*For madhabs, so I can't freely say that I want to follow hanafi madhab? Is it based on regions?
*If I touch a non mahram woman, my wudhu is invalid?
Reply

Aaqib
08-19-2016, 06:30 PM
Ok, as I'm reading more into madhabs, my fear is increasing. I'm following Hanafeeh madhab because I have a scholar who I believe is very knowledgable. Is this ok?
Reply

Huzaifah ibn Adam
08-19-2016, 06:34 PM
Originally Posted by Aaqib
Aiight I have some questions

*For madhabs, so I can't freely say that I want to follow hanafi madhab? Is it based on regions?
*If I touch a non mahram woman, my wudhu is invalid?
You should follow the Madh-hab of the people in your area. If the majority of scholars in your area are Hanafis, for example, then it is most advisable for you to follow the Hanafi Madh-hab. If you lived in Morocco, on the other hand, where most of the `Ulamaa are Maalikis, then it would have been advisable for you to follow the Maaliki Madh-hab.

---------

If you touch a Ghayr Mahram woman, your Wudhoo is still intact. Only the Shaafi`ee Madh-hab says that the person's Wudhoo breaks. The Hanbali Madh-hab says it breaks only if the touch was accompanied by Shahwah (desire). If not, the Wudhoo is intact.
Reply

Huzaifah ibn Adam
08-19-2016, 06:35 PM
Originally Posted by Aaqib
Ok, as I'm reading more into madhabs, my fear is increasing. I'm following Hanafeeh madhab because I have a scholar who I believe is very knowledgable. Is this ok?
100% okay.
Reply

Aaqib
08-19-2016, 06:37 PM
Ok, it's advisable​, I don't need to though, correct?
Reply

Huzaifah ibn Adam
08-19-2016, 06:50 PM
Originally Posted by Aaqib
Ok, it's advisable​, I don't need to though, correct?
You need to follow one Madh-hab; which Madh-hab you choose is up to you. Follow the Madh-hab of your teacher and the Madh-hab of the majority of scholars in your area. You can choose to follow a Madh-hab other than the one they're following, but then when you want to know things, they won't be able to help you. And you wouldn't be able to learn physically from them. Like if you're a Hanafi and the `Ulamaa in your area are Hanafis, then you can go to them and learn matters of Fiqh practically from them. Watch how they make Salaah and make your Salaah like that, etc. You can learn in a much more practical way.
Reply

Aaqib
08-19-2016, 07:00 PM
Originally Posted by Huzaifah ibn Adam
You need to follow one Madh-hab; which Madh-hab you choose is up to you. Follow the Madh-hab of your teacher and the Madh-hab of the majority of scholars in your area. You can choose to follow a Madh-hab other than the one they're following, but then when you want to know things, they won't be able to help you. And you wouldn't be able to learn physically from them. Like if you're a Hanafi and the `Ulamaa in your area are Hanafis, then you can go to them and learn matters of Fiqh practically from them. Watch how they make Salaah and make your Salaah like that, etc. You can learn in a much more practical way.
Alright sheikh, jazakallah for the help.
Reply

Huzaifah ibn Adam
08-19-2016, 07:51 PM
آمين يا رب العالمين
Reply

Aaqib
08-20-2016, 02:47 PM
Can I do only the fard parts of wudhu due to my injury in a football/soccer match? It's to stop my wrist from moving so much since it hurts.
Reply

Huzaifah ibn Adam
08-20-2016, 03:08 PM
Originally Posted by Aaqib
Can I do only the fard parts of wudhu due to my injury in a football/soccer match? It's to stop my wrist from moving so much since it hurts.
Yes, you can. But if the pain is not so severe (you would know best how you're feeling), then don't let all of that innumerable Thawaab (reward) pass you by which you could get by performing the full Wudhoo.

But if the pain is too much for you, then you can just do the Faraa'idh.
Reply

Aaqib
08-21-2016, 01:16 AM
i have this thingamabobber:
211730pedimesharmsling 1 -
can i pray with one arm
Reply

زهراء
08-21-2016, 07:06 AM
Originally Posted by Aaqib
i have this thingamabobber:
211730pedimesharmsling 1 -
can i pray with one arm
Might want to call it a sling? [emoji28]
Reply

Huzaifah ibn Adam
08-21-2016, 10:47 AM
Yes, akhi. In that case, you will just perform Salaah using the one arm.

May Allaah Ta`aalaa grant you Shifaa and make everything easy for you, Aameen.
Reply

Aaqib
08-21-2016, 06:07 PM
my mom just put some orange goop on my hand and she says for wudhu i can do tayyamuum, can i?
Reply

Huzaifah ibn Adam
08-21-2016, 06:23 PM
Originally Posted by Aaqib
my mom just put some orange goop on my hand and she says for wudhu i can do tayyamuum, can i?
No, akhi. Water is available. All you need to do is wash (in Wudhoo) those parts that you can, using one hand. So if your right arm is in the sling (for example), and you're using your left arm, then all you do is gargle, rinse your nose, wash your face (using one hand), let the water just run over your left arm (under the tap or wherever), wipe over your head (just using your left hand), and then wash your feet. If your right arm is in a cast, then just make Masah (wipe) over the cast. Don't take it off.
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Aaqib
08-21-2016, 06:24 PM
and i'm scared that i didnt wash my mouth correctly and throughly, should i do ghusl even after all the wrapping on my wrist
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Huzaifah ibn Adam
08-21-2016, 06:27 PM
Originally Posted by Aaqib
and i'm scared that i didnt wash my mouth correctly and throughly, should i do ghusl even after all the wrapping on my wrist
That's just Waswaas, akhi. You washed your mouth fine.

I'm not sure what you mean by this "should i do ghusl even after all the wrapping on my wrist"?

Why do you want to make Ghusl?
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Aaqib
08-21-2016, 06:35 PM
Originally Posted by Huzaifah ibn Adam
That's just Waswaas, akhi. You washed your mouth fine.

I'm not sure what you mean by this "should i do ghusl even after all the wrapping on my wrist"?

Why do you want to make Ghusl?
I had to do ghusl cuz major impurities.
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Huzaifah ibn Adam
08-21-2016, 07:21 PM
Originally Posted by Aaqib
I had to do ghusl cuz major impurities.
Shaykh Muhammad ibn Saalih al-Munajjid gave a nice answer on the topic:

https://islamqa.info/en/163853

If you had a wife, now, Akhi, she could have done the Ghusl for you. You see? (Benefits of marriage.)
Reply

Aaqib
08-21-2016, 07:25 PM
Originally Posted by Huzaifah ibn Adam
Shaykh Muhammad ibn Saalih al-Munajjid gave a nice answer on the topic:

https://islamqa.info/en/163853

If you had a wife, now, Akhi, she could have done the Ghusl for you. You see? (Benefits of marriage.)
Jzk sheikh

and I dont think my parents would agree with me marrying at 13 ;D
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زهراء
08-21-2016, 07:29 PM
Last weekend I was quite ill in hospital. My family would take turns to bring water and a dish to make wudhu for me at each Salaah time.
We only realise the bounties Allah gives us when He tests us a little. سبحان الله. How many times have we rushed to the bathroom and made Wudhu with such ease yet we forget to make shukr.
@Aaqib : Allah grant you complete Shifaa آمين
Reply

Huzaifah ibn Adam
08-21-2016, 07:30 PM
Originally Posted by Aaqib
Jzk sheikh

and I dont think my parents would agree with me marrying at 13 ;D
In some places, they have what is called an "unofficial marriage" (i.e. marriage performed under the cover of darkness, in some room, handful of people present). A "technical Nikaah". They get an Imaam from somewhere to do the Nikaah quickly, and no one's the wiser. And then some years later, they have the "official Nikaah" with the Waleemah and everything, and pretend as if they're just marrying right now and haven't been married already for x number of years...

That isn't the right thing to do, though. Neither am I suggesting anything.
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Huzaifah ibn Adam
08-21-2016, 07:36 PM
Originally Posted by Abraar
Last weekend I was quite ill in hospital. My family would take turns to bring water and a dish to make wudhu for me at each Salaah time.
We only realise the bounties Allah gives us when He tests us a little. سبحان الله. How many times have we rushed to the bathroom and made Wudhu with such ease yet we forget to make shukr.
@Aaqib: Allah grant you complete Shifaa آمين
آمين يا رب العالمين

That is very true.

Allaah Ta`aalaa says in the Qur'aan:

وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ

"And if you tried to count the bounties of Allaah, you would not be able to do so. Truly, man is an extreme wrong-doer and an ingrate." [Soorah Ibraaheem, 14:34]
Reply

زهراء
08-21-2016, 07:43 PM
Originally Posted by Huzaifah ibn Adam
آمين يا رب العالمين

That is very true.

Allaah Ta`aalaa says in the Qur'aan:

وَإِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا إِنَّ الْإِنْسَانَ لَظَلُومٌ كَفَّارٌ

"And if you tried to count the bounties of Allaah, you would not be able to do so. Truly, man is an extreme wrong-doer and an ingrate." [Soorah Ibraaheem, 14:34]
A thought just came to mind. With all these electronic devices, is it permissible to touch the screen, upon which ayaat are visible/displayed , without Wudhu?
Reply

Huzaifah ibn Adam
08-21-2016, 09:51 PM
Originally Posted by Abraar
A thought just came to mind. With all these electronic devices, is it permissible to touch the screen, upon which ayaat are visible/displayed , without Wudhu?
No. It's permissible to read the Aayaat without Wudhoo, but not to touch the Aayaat themselves.

والله تعالى أعلم
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Aaqib
08-22-2016, 08:42 PM
Does sweat break wudhu?
And is me lying on a bed for quite a while, but not sleeping, break wudhu?
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Huzaifah ibn Adam
08-22-2016, 10:12 PM
Originally Posted by Aaqib
Does sweat break wudhu?
And is me lying on a bed for quite a while, but not sleeping, break wudhu?
1) No.

2) No.

Was-Salaam.

-------

(Mufti A.H. Elias style Fatwaa.)
Reply

Aaqib
08-23-2016, 10:40 AM
What's the ruling on reciting with hands on their faces? (Qari Basit and Minshawi how they recite and other reciters)
Reply

Huzaifah ibn Adam
08-23-2016, 02:36 PM
Originally Posted by Aaqib
What's the ruling on reciting with hands on their faces? (Qari Basit and Minshawi how they recite and other reciters)
That's just something the Egyptian Qurraa' like to do. The other Qurraa' all imitate them in it. They don't make it part and parcel of Deen. Some put their fingers in their ears while reciting, as they say this enhances the voice. Therefore, it is not a Bid`ah (innovation). For example, if you go to any Indian-run Hifz Madrasah, you will see all the Hifz students rocking up and down while reciting. That is not a Bid`ah (innovation) either; it's just something they do because they say it lets you concentrate better, and the Asaatidhah tell the students to do it so that just by looking they can see which students are studying and which of them aren't.

In summary: It's permissible.

Wallaahu A`lam.
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noraina
08-23-2016, 02:49 PM
Assalamu alaykum,

This is something which has been bothering me for some time. I'm a calligraphist, I usually paint Arabic poetry or duas or ayats on canvases. I was once told that it's prohibited to write or paint an ayat from the Qur'an and hang it in your house, because of something along the lines it shouldn't be used as a 'decoration'. Is this true?
Reply

Huzaifah ibn Adam
08-23-2016, 03:33 PM
Originally Posted by noraina
Assalamu alaykum,

This is something which has been bothering me for some time. I'm a calligraphist, I usually paint Arabic poetry or duas or ayats on canvases. I was once told that it's prohibited to write or paint an ayat from the Qur'an and hang it in your house, because of something along the lines it shouldn't be used as a 'decoration'. Is this true?
Maashaa'Allaah, that's a unique skill that you have. I learnt Arabic calligraphy (on a much lower level than you) myself, many years ago. But I never pursued it further.

With regards to the question:

It's permissible to write such calligraphy and hang it in the house, ukhti. The meaning of "don't use it as a decoration" is that we should not just hang the Aayaat/Du`aas on the wall but never read it. When you hang that Aayah/Du`aa on the wall, it has a Haqq (Right); it's right is that you read it whenever you see it.

So, we shouldn't just look at it, as a kind of painting, but should read it when our eyes fall on it.

Wallaahu A`lam.

Baarakallaahu feek.
Reply

noraina
08-23-2016, 03:42 PM
Originally Posted by Huzaifah ibn Adam
Maashaa'Allaah, that's a unique skill that you have. I learnt Arabic calligraphy (on a much lower level than you) myself, many years ago. But I never pursued it further.

With regards to the question:

It's permissible to write such calligraphy and hang it in the house, ukhti. The meaning of "don't use it as a decoration" is that we should not just hang the Aayaat/Du`aas on the wall but never read it. When you hang that Aayah/Du`aa on the wall, it has a Haqq (Right); it's right is that you read it whenever you see it.

So, we shouldn't just look at it, as a kind of painting, but should read it when our eyes fall on it.

Wallaahu A`lam.

Baarakallaahu feek.
JazakAllakh khayr, akhi,

Okay, finally having the answer is hugely relieving. They'd be put in place where they're frequently seen and easy to read, inshaAllah they can benefit anyone who sees them.

Calligraphy is an amazing skill ma'sha'Allah, I've just been practising for three years and I have a long way to go before I'm close to perfecting it - if I could ever go to Turkey or Egypt to learn it (I've heard some of the best teachers are there) I would. Arabic is such a beautiful language whether spoken or written.
Reply

زهراء
08-23-2016, 03:50 PM
Originally Posted by noraina
JazakAllakh khayr, akhi,

Okay, finally having the answer is hugely relieving. They'd be put in place where they're frequently seen and easy to read, inshaAllah they can benefit anyone who sees them.

Calligraphy is an amazing skill ma'sha'Allah, I've just been practising for three years and I have a long way to go before I'm close to perfecting it - if I could ever go to Turkey or Egypt to learn it (I've heard some of the best teachers are there) I would. Arabic is such a beautiful language whether spoken or written.
Wow! What an awesome talent you have[emoji2]

They say that the Qur'aan was revealed in Makkah, recited in Egypt and written in Turkey(due to the amazing calligraphy)

Those are the two dreams that I want to pursue in a few years إن شاء الله :
Qiraa-aat in its different Riwaayaat and Calligraphy.
Reply

Huzaifah ibn Adam
08-23-2016, 03:52 PM
Originally Posted by Unregistered
Wow! What an awesome talent you have[emoji2]

They say that the Qur'aan was revealed in Makkah, recited in Egypt and written in Turkey(due to the amazing calligraphy)

Those are the two dreams that I want to pursue in a few years إن شاء الله :
Qiraa-aat in it's different Riwaayaat and Calligraphy.
May Allaah Ta`aalaa grant you the Tawfeeq (ability) to do so, Aameen.
Reply

زهراء
08-23-2016, 03:57 PM
Originally Posted by Huzaifah ibn Adam
May Allaah Ta`aalaa grant you the Tawfeeq (ability) to do so, Aameen.
اللهم آمبن
Reply

Huzaifah ibn Adam
08-23-2016, 10:43 PM
There are four occasions when Ghusl is Sunnah:


  1. The Day of Jumu`ah (Friday).
  2. The two `Eids (`Eid-ul-Fitr and `Eidul Adh-haa).
  3. Before donning the Ihraam.
  4. The day of `Arafah.
Reply

Aaqib
08-24-2016, 12:24 AM
Ugh, I nearly said two salams, but I remembered my sujdah al-sahwm and i said only one salam
Is my prayer still accepted?
Reply

Huzaifah ibn Adam
08-24-2016, 11:49 PM
Originally Posted by Aaqib
Ugh, I nearly said two salams, but I remembered my sujdah al-sahwm and i said only one salam
Is my prayer still accepted?
Yes, it is valid In Shaa Allaah.
Reply

Huzaifah ibn Adam
08-25-2016, 12:02 AM
بسم الله الرحمان الرحيم

Types of Water:

For Wudhoo and Ghusl, there are seven types of water which can be used:


  1. Rain water.
  2. Ocean water.
  3. River water.
  4. Spring water.
  5. Water from wells.
  6. Water from melted snow.
  7. Water from melted hail.


These are the seven categories of permitted water (for Wudhoo and Ghusl).

Furthermore, permitted water itself falls into five different categories:


  1. Water that is pure in itself and can be used to purify other things. This is the general water known as "Mutlaq water".
  2. Water that is pure in itself and can be used to purify other things, but it is disliked to use it in the availability of Mutlaq water because a cat or similar animal has drunk from it (this applies when the water isn't a lot. If a cat or other such animal drinks from a large pool of water, the water is not affected. But if it's from a bottle or jug small basin, for example, then the water will be affected.)
  3. Water that is pure in itself but can't be used to purify other things. This is water which one has used to make Wudhoo or Ghusl with. It is known as "Musta`mal water" (used water). This water can be used to clean filth from the body or clothes, etc. but cannot be used for Wudhoo and Ghusl (a second time).
  4. Najis (filthy) water. This is an amount of still water into which Najaasat (impurity) has fallen.
  5. Mashkook (doubtful) water. This is water which a donkey or mule has drunk from. It is not permissible to use it in the presence of other water. However, if no other water is available except this Mashkook (doubtful) water, then Wudhoo/Ghusl will be made using it and Tayammum will be made as well.

والله تعالى أعلم
Reply

Huzaifah ibn Adam
09-02-2016, 07:16 PM
Nikaah takes place through a proposal (Eejaab) and acceptance (Qabool). The proposal must be made using the future tense while the acceptance must be made using the past tense. For example, someone says, "I want to get married to your daughter." And the father says, "I have married you to her." The word he will use in Arabic is "Zawwajtukahaa" (I have married you to her). Past tense. This is very important. In Islaam, acceptance is done using the past tense. If the father says, "I will accept", then this is invalid. He must say "I have accepted".


Another requirement for the validity of a Nikaah is that there are at least two witnesses present: either two men, or one man and two women. These men must be free (can't be slaves), adults, and sane. If these conditions are not found in the witnesses, the Nikaah will not be valid (in the Hanafi Madh-hab).
Reply

Umm Abed
09-02-2016, 07:45 PM
If there are no "practising" muslim witnesses available then what should be done? Should the nikah go ahead?
Reply

Huzaifah ibn Adam
09-02-2016, 07:59 PM
It is not a requirement that the witnesses be practicing Muslims. As long as they are Muslims, that will be sufficient.
Reply

Umm Abed
09-02-2016, 08:01 PM
:jz: for that answer.
Reply

Umm Abed
09-02-2016, 08:02 PM
Is nikah valid without payment of mahr?

What are the conditions for validity without mahr?
Reply

Huzaifah ibn Adam
09-03-2016, 02:31 PM
It is mentioned in al-Mawsoo`ah al-Fiqh-hiyyah:

والمهر ليس شرطاً في عقد الزواج ولا ركنا عند جمهور الفقهاء، وإنما هو أثر من آثاره المترتبة عليه، فإذا تم العقد بدون ذكر مهر صح باتفاق الجمهور

"Mahr (dowry) is not a Shart (condition) in Nikaah and is not a pillar of it according to the majority of the Fuqahaa (Jurists). It is an effect from the effects (of Nikaah) which comes as a result of it. Hence, if a Nikaah is concluded without Mahr (dowry), it is valid according to the consensus of the majority (of `Ulamaa)."

At the same time, Imaam al-Qurtubi mentions in his Tafseer that Mahr is Fardh (obligatory) upon the man. So, despite the fact that the marriage is valid without Mahr, the man will be sinful. Not only that, but this Mahr which he did not pay will remain as a debt upon him which he has to pay in his lifetime. If he dies without paying it, the wife will be paid it from his estate, because it is her right.

In summary: Marriage will be valid but husband will be sinful, and it is a debt obligatory upon him to pay.


والله تعالى أعلم
Reply

Umm Abed
09-03-2016, 02:55 PM
Subhanallah! Great explanation brother, my doubts have cleared on this issue.

:jz:
Reply

Huzaifah ibn Adam
09-03-2016, 03:14 PM
آمين يا رب العالمين
Reply

زهراء
09-03-2016, 06:13 PM
Is it permissible to recite Qur'aan aloud while sitting next to the mayyit after ghusal and kafn is done?
Reply

Huzaifah ibn Adam
09-03-2016, 07:27 PM
نعم يا أختي

يجوز

It is permissible.
Reply

زهراء
09-03-2016, 07:39 PM
جزاكم الله خيرا اخي العزيز
Reply

Umm Abed
09-04-2016, 06:47 AM
If a person has only the nisab amount will it be necessary for him to make qurbani?
Reply

Huzaifah ibn Adam
09-04-2016, 01:43 PM
If a person has the Nisaab of Zakaat, then making Qurbani becomes necessary.
Reply

Umm Abed
09-04-2016, 01:46 PM
:jz:
Reply

Huzaifah ibn Adam
09-08-2016, 12:54 PM
The Salaah of a Sick Person:

If a person is unable to perform Salaah standing, then he should perform it while sitting down, making Rukoo` and Sujood. If he is unable to make Rukoo` and Sujood as well, he should just gesture with his head (declining it) for Rukoo` and do so a bit lower for Sujood.

Note: He should not lift anything up to his head and make Sajdah on it.

If the person is not able to perform Salaah even sitting, then he should perform it while lying on his back and facing his legs towards the Qiblah, and just gesturing (with his head) for Rukoo` and Sujood. If he is laying on his side and his face is towards the Qiblah, and he is gesturing with his head (for Rukoo` and Sujood), his Salaah is valid.

If the person is unable even to gesture with his head, then he should delay the Salaah (until he gets better). He should not gesture (for Rukoo` and Sujood) using his eyes, or his heart, or his eyebrows.

If a person is able to stand (in Salaah) but is unable to perform Rukoo` and Sujood, then it is not necessary for him to stand. It is permissible for him to perform the entire Salaah sitting, and he will gesture (with his head for Rukoo` and Sujood).

If a healthy person performs part of his Salaah standing, and thereafter he becomes sick and is no longer able to stand, he should complete the rest of the Salaah while sitting, performing Rukoo` and Sujood if he is able to, or gesturing (with his head) if he is unable to perform Rukoo` and Sujood, or lying on his back if he is unable to sit.

If a person is performing Salaah while sitting down due to an illness, and thereafter becomes healthy again during the Salaah, he should complete the rest of it while standing up (like normal).

If a person is performing his Salaah while making Eemaa' (gesturing with the head) for Rukoo` and Sujood because he is not able to do them, and thereafter becomes able to do them during the Salaah, he should repeat that Salaah (and do them).

If a person falls unconscious or into a coma and this lasts for the duration of five Salaats or less, he will make Qadhaa of (repeat) them when he wakes up. However, if this condition lasts for more than five Salaats, then he does not need to make Qadhaa.

[Mukhtasar al-Qudoori fil-Fiqh al-Hanafi.]

والله تعالى أعلم
Reply

زهراء
09-10-2016, 06:48 AM
1.A friend just asked me if it is جائز for a حائضة to slaughter a Qurbaani animal?[emoji85]

2.If Najaasah messes on the body, would it be sufficient to wipe it off with a wet cloth until it is cleaned, rinsing the cloth each time?
Reply

Huzaifah ibn Adam
09-11-2016, 08:39 PM
Originally Posted by زهراء
1.A friend just asked me if it is جائز for a حائضة to slaughter a Qurbaani animal?[emoji85]

2.If Najaasah messes on the body, would it be sufficient to wipe it off with a wet cloth until it is cleaned, rinsing the cloth each time?
1) Yes, it is permissible. [Fataawa Mahmoodiyyah Vol. 26 Pg. 182]

2) Yes.

والله تعالى أعلم
Reply

Aaqib
09-11-2016, 11:09 PM
Do you have hadeeths to back up two parts of the wudhu (fingers through fingers, wipe teeth/miswaak teeth)?
Reply

Umm Abed
09-27-2016, 06:40 PM
If a person forgets to recite a dua or qunoot in witr does sajda sahw needs to be done?
Reply

Huzaifah ibn Adam
09-29-2016, 11:13 AM
According to the Hanafi Madh-hab, Qunoot in Witr is Waajib; hence, if omitted, Sajdah Sahw should be performed.

بحوالة: مراقي الفلاح شرح نور الإيضاح ونجاة الأرواح

والسلام
Reply

Umm Abed
09-29-2016, 06:28 PM
:jz:

It is Sunnah to read the last two ayahs of Surah Baqarah before sleeping at night. Should we read from 'Lillahi mafis samawati' or just read from 'Amanr rasulu' ?
Reply

Huzaifah ibn Adam
09-29-2016, 06:57 PM
Originally Posted by Umm Abed
:jz:

It is Sunnah to read the last two ayahs of Surah Baqarah before sleeping at night. Should we read from 'Lillahi mafis samawati' or just read from 'Amanr rasulu' ?
عن أبي مسعود الأنصاري قال قال رسول الله صلى الله عليه وسلم ((من قرأ الآيتين من آخر سورة البقرة في ليلة كفتاه)) قال أبو عيسى هذا حديث حسن صحيح.

Hadhrat Abu Mas`ood al-Ansaari رضي الله عنه narrates that Rasoolullaah صلى الله عليه وسلم said, "Whosoever recites the last two Aayats of Soorah al-Baqarah at night, they will suffice him." [Narrated by Imaam at-Tirmidhee in his Sunan, and he said, "This Hadeeth is Hasan Saheeh."]

Commenting on this Hadeeth, Haafiz ibn Hajr al-`Asqalaani رحمة الله عليه mentions that the meaning of "Kafataahu" (they will suffice him), is that they will safeguard him from all evil, including the evil of Shaytaan, for that night.

The last two Aayats are mentioned, and that starts from "Aamanar Rasoolu..."

والله تعالى أعلم

والسلام
Reply

Aaqib
09-29-2016, 09:00 PM
I love those aiyahs so much I feel my heart on my chest Alhamdullilah
Reply

Huzaifah ibn Adam
10-03-2016, 06:11 PM
Originally Posted by Aaqib
Do you have hadeeths to back up two parts of the wudhu (fingers through fingers, wipe teeth/miswaak teeth)?

عن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه وسلم أنه قال: لولا أن أشقّ على أمتي لأمرتهم بالسواك مع كل وضوء

أخرجه مالك وأحمد والنسائي

Hadhrat Abu Hurayrah رضي الله عنه narrates that Rasoolullaah صلى الله عليه وسلم said, "Were it not that I (fear it would) cause difficulty upon my Ummah, I would have commanded them to use the Miswaak every time they perform Wudhoo." [Narrated by Imaam Maalik, Imaam Ahmad and Imaam an-Nasaa'i.]

Rasoolullaah صلى الله عليه وسلم was going to order it and thus it would have become Fardh; however, out of mercy for his Ummah he did not give this command, and so it remains a Sunnah to use the Miswaak when performing Wudhoo.

عن لقيط بن صبرة قال: قال النبي صلى الله عليه وسلم: إذا توضأت فخلل الأصابع

رواه الترمذي وقال: حديث حسن صحيح

Laqeet ibn Saburah narrates that Rasoolullaah صلى الله عليه وسلم said, "When you perform Wudhoo, then do Takhleel of the fingers." [Narrated by Imaam at-Tirmidhee, and he said, "It is a Hadeeth which is Hasan Saheeh."]

Takhleel is to pass the wet fingers through one another.

والله تعالى أعلم

والسلام
Reply

Huzaifah ibn Adam
10-07-2016, 07:33 PM
In recent times, a certain belief has manifested in the minds of some people that the Hanafi Madh-hab is based on Raa'i (personal opinion) rather than on Qur'aan and Sunnah. A kind of effort has been made to remove the Hanafi Madh-hab from it's position as being one from the four Madhaahib of Haqq. I would like to clarify this matter and prove that the Hanafi Madh-hab is, in fact, based on Qur'aan and Sunnah and that the thousands of Hanafi `Ulamaa throughout the years did not suck from their thumbs.

The best Kitaab to prove this from, I think, is the Hadeeth Kitaab, "I`laa-us-Sunan" compiled by Maulana Zafar Ahmad al-`Uthmaani.

As and when I get the chance, In Shaa Allaah, I will try my best to produce the Dalaa'il of the Hanafi Madh-hab for each of the Fiqh positions it holds, whether it be relating to Tahaarah, Salaah, Siyaam, etc., In Shaa Allaah.

May Allaah Ta`aalaa make it a benefit to myself first and foremost, and to all those who take out the time to read it, Aameen.

Was-Salaam.
Reply

Huzaifah ibn Adam
10-07-2016, 07:35 PM
We will start off with Tahaarah, In Shaa Allaah.
Reply

Huzaifah ibn Adam
10-07-2016, 07:52 PM
Dalaa'il (Evidences) for Wudhoo As Performed by the Ahnaaf:

باب صفة الوضوء وفضله

The Chapter on the Method and Virtues of Wudhoo:

حدثنا عبد العزيز بن عبد الله الأويسي قال: حدثني إبرهيم بن سعد عن ابن شهاب أن عطاء بن يزيد أخبره أن حمران مولى عثمان أخبره: أنه رأى عثمان بن عفان دعا بإناء فأفرغ على كفيه ثلاث مرار فغسلهما, ثم أدخل يمينه في الإناء فمضمض واستنثر, ثم غسل وجهه ثلاثاً ويديه إلى المرفقين ثلاث مرار, ثم مسح برأسه ثم غسل رجليه ثلاث مرار إلى الكعبين ثم قال: قال رسول الله صلى الله عليه وسلم: من توضّأ نحو وضوئي هذا ثم صلى ركعتين لا يحدث فيهما نفسه غفر له ما تقدم من ذنبه

رواه البخاري


"`Abdul `Azeez ibn `Abdillaah al-Uwaysee narrated to us, saying: Ibraaheem ibn Sa`d narrated to us from ibn Shihaab that `Ataa ibn Yazeed informed him that Hamraan, the freed-slave of `Uthmaan informed him that he saw `Uthmaan ibn `Affaan calling for a container (of water). He poured (from it) on his palms thrice and washed them. Thereafter, he entered his right hand into the container (to take water out) and rinsed his mouth and nose. Then, he washed his face three times, and washed his arms until (and including) the elbows three times. Then he did Masah (wiped) of his head. Then he washed his feet up to (and including) the ankles three times. Then he said, "I heard Rasoolullaah صلى الله عليه وسلم saying: Whosoever performs Wudhoo like this Wudhoo of mine, and thereafter performs two Rak`ats of Salaah in which he does not think to himself (anything unrelated to Allaah and to the Salaah), his past sins will be forgiven." [Narrated in Saheeh al-Bukhaari.]

وروى الترمذي - وقال: حسن صحيح - عن الربيع بنت معوذ بن عفراء: أنها رأت النبي صلى الله عليه وسلم يتوضأ, قالت: مسح رأسه ومسح ما أقبل منه وما أدبر وصدغيه وأذنيه مرة واحدة

Imaam at-Tirmidhee narrates - and he says the Hadeeth is "Hasan Saheeh" - from ar-Rabee` bint Mu`awwadh ibn `Afraa, that she saw Nabi صلى الله عليه وسلم performing Wudhoo, and she said, "He did Masah (wiped) his head, and he wiped what is in front of it and what is behind it, a single time (i.e. wiped the entire head)." [Narrated in Sunan at-Tirmidhee.]
Reply

Huzaifah ibn Adam
10-08-2016, 05:57 PM
باب كفاية مسح ربع الرأس

The Chapter on the Sufficiency of Wiping a Quarter of the Head

عن المغيرة بن شعبة في حديث طويل في وضوء النبي صلى الله عليه وسلم, وفيه: ومسح بناصيته وعلى العمامة وعلى خفيه. رواه مسلم ورواه النسائي بلفظ: توضّأ فمسح ناصيته وعمامته وعلى الخفين." وسكت عنه, وسنده سند مسلم رحمه الله في هذا الحديث بلفظ آخر إلا شيخ النسائي, وهو من رجال الجماعة ثقة حافظ كما في التقريب, وقد رواه الترمذي بسند مسلم, ولفظه: أنه مسح على ناصيته وعمامته. ورواه أبو داود بسند رجاله رجال مسلم في هذا الحديث, إلا مسددا وهو من رجال الصحيح, ثقة حافظ, ولفظه: كان يمسح على الخفين وعلى ناصيته


It is reported from al-Mugheerah ibn Shu`bah رضي الله عنه in a lengthy Hadeeth regarding the Wudhoo of Nabi صلى الله عليه وسلم, and in it he says, "He did Masah (wiped) over his Naasiyah (forepart of the head), over his `Imaamah (turban) and over his Khuffain (leather socks). Narrated by Imaam Muslim. Imaam an-Nasaa'i narrates it with the wording: "He performed Wudhoo, and did Masah (wiped) over Naasiyah (forepart of the head), his `Imaamah (turban) and over the Khuffain (leather socks)." He has maintained silence regarding it, and its Sanad (chain of narrators) is the same as the Sanad of Imaam Muslim رحمة الله عليه in this Hadeeth, except for the Shaykh of an-Nasaa'i, and he was from the men (i.e. narrators) of the Jamaa`ah (Bukhaari, Muslim, Abu Daawud, Tirmidhee, Nasaa'i and ibn Maajah); he is Thiqah (trustworthy) and a Haafiz (Memoriser of Hadeeth), as mentioned in at-Taqreeb. Imaam at-Tirmidhee has narrated this Hadeeth with the Sanad of Imaam Muslim, but with the wording: "He (Rasoolullaah صلى الله عليه وسلم) did Masah (wiped) over his Naasiyah (forepart of the head) and over his `Imaamah (turban)." Imaam Abu Daawud narrates this Hadeeth with a Sanad, the narrators of which are the narrators used by Imaam Muslim in this Hadeeth, except for Musaddad, and he is from the narrators of as-Saheeh; he is Thiqah (trustworthy) and a Haafiz (Memoriser of Hadeeth). The wording of it is: "He would do Masah (wipe) over his Khuffain (leather socks) and over his Naasiyah (forepart of the head)."
Reply

Huzaifah ibn Adam
10-09-2016, 07:22 PM
باب استحباب التسمية عند الوضوء


The Chapter on the Recommendation of Reciting the Tasmiyah Before Starting Wudhoo

عن رباح بن عبد الرحمن بن حويطب عن جدته قالت: سمعت رسول الله صلى الله عليه يقول: لم يؤمن بالله من لم يؤمن بي, ولم يؤمن بي من لم يحب الأنصار, ولا صلاة لمن لا وضوء له, ولا وضوء لمن لم يذكر اسم الله عليه

رواه أحمد عنها نفسها قالت: سمعت رسول الله صلى الله عليه وسلم

ورواه عنها عن أبيها والله أعلم. وفيه أبو ثقال, قال البخاري: في حديثه نظر. وبقية رجاله رجال الصحيح (مجمع الزوائد

قلت: جائز أن تكون سمعته بواسطة, وبغيرها أيضاً فروت كما بلغها. وأبو ثقال هو ثمامة بن وائل بن حصين مشهور بكنيته, مقبول كما في التقريب. فهو مختلف فيه, والإختلاف لا يضر

Hadhrat Ribaah ibn `Abdir Rahmaan ibn Huwaytib narrates from his grandmother, who said: "I heard Rasoolullaah صلى الله عليه وسلم saying: Whoever doesn't believe in me has not believed in Allaah, and whoever doesn't love the Ansaar has not believed in me. There is no Salaah for the one who has no Wudhoo, and there is no Wudhoo for the one who has not mentioned the Name of Allaah upon it." [Narrated by Imaam Ahmad, who narrates it from her herself, as she said: "I heard Rasoolullaah صلى الله عليه وسلم". He also narrated it from her, from her father, and Allaah knows best. In it (the chain of narrators) is Abu Thiqaal. Al-Bukhaari said regarding him, "There is some Nazhar in his Hadeeth (i.e. those Ahaadeeth narrated by him)." The rest of the men (in this chain of narrators) are men of the Saheeh (i.e. those who narrations are accepted by the `Ulamaa of the Sihaah Kutub of Hadeeth). [Majma` az-Zawaa'id.]


I (Zafar Ahmad al-`Uthmaani) say: "It is possible she heard it through a medium or without a medium (i.e. heard it herself), and narrated it as she heard it. Abu Thiqaal is Thumaamah ibn Waa'il ibn Husain, well-known by his Kunyah (title), and he is Maqbool (his Ahaadeeth are accepted), as mentioned in at-Taqreeb. Thus, he is Mukhtalaf feehi (the Muhaddithoon differ concerning him), and Ikhtilaaf does not harm."

[Note: When Imaam al-Bukhaari says regarding someone: في حديثه نظر (There is some Nazhar in his Hadeeth), it means he regards that person as being doubtful and very weak.]

والله تعالى أعلم

والسلام
Reply

nadinesauriol
10-13-2016, 07:00 AM
Originally Posted by Huzaifah ibn Adam
بسم الله الرحمان الرحيم


Crying in Salaah

Crying in Salaah is of two types:



  1. Crying due to something of the Dunyaa (some worldly matter).
  2. Crying out of the fear of Allaah Ta`aalaa, Jahannam, etc. Matters relating to the Aakhirah.



The first type of crying, if it is accompanied by voice (sound), it nullifies one's Salaah. If it is silent, the Salaah will not break.

The second category of crying (i.e. due to thinking about the Aakhirah) does not nullify the Salaah at all. Rather, it is something good. Many of the Salaf (pious predecessors) would weep abundantly in Salaah, out of fear of Allaah Ta`aalaa and contemplating the `Adhaab in the Aakhirah.


فان أن فيها أو تأوه أو بكى فارتفع بكاؤه فإن كان من ذكر الجنة أو النار لم يقطعها " لأنه يدل على زيادة الخشوع " وإن كان من وجع أو مصيبة قطعها


كذا في الهداية

وفي الرد المحتار:
قَوْلُهُ وَالْبُكَاء) بِالْقَصْرِ: خُرُوجُ الدَّمْعِ، وَبِالْمَدِّ: صَوْتٌ مَعَهُ كَمَا فِي الصِّحَاحِ؛ فَقَوْلُهُ بِصَوْتٍ لِلتَّقْيِيدِ عَلَى الْأَوَّلِ، وَلِلتَّوْضِيحِ عَلَى الثَّانِي إسْمَاعِيلُ (قَوْلُهُ يَحْصُلُ بِهِ حُرُوفٌ) كَذَا فِي الْفَتْحِ وَالنِّهَايَةِ وَالسِّرَاجِ. قَالَ فِي النَّهْرِ: أَمَّا خُرُوجُ الدَّمْعِ بِلَا صَوْتٍ أَوْ صَوْتٍ لَا حَرْفَ مَعَهُ فَغَيْرُ مُفْسِدٍ

والله تعالى أعلم

والسلام

Nice thread sharing for this Post.

Allah Hafiz.
Reply

Umm Abed
10-31-2016, 06:18 PM
:sl:

There is a little kitab called '40 Rabbanas'. Is it Sunnah to read this daily? Please enlighten.

Rasulullah:arabic5: used to use the 'mudd' مد Did he use it only for wudhu?


Reply

Huzaifah ibn Adam
10-31-2016, 06:35 PM
Originally Posted by Umm Abed
:sl:

There is a little kitab called '40 Rabbanas'. Is it Sunnah to read this daily? Please enlighten.

Rasulullah:arabic5: used to use the 'mudd' مد Did he use it only for wudhu?


وعليكم والسلام ورحمة الله وبركاته

"Sunnah" means something Rasoolullaah صلى الله عليه وسلم did, said, or recommended. Thus, Sunnah is of three types:


  1. Fi`l (Action)
  2. Qowl (Statement)
  3. Taqreer (Approval)


Rasoolullaah صلى الله عليه وسلم did not read the 40 Rabbanas Kitaab, or make any statement regarding the Kitaab, or recommend the Kitaab, and thus we cannot use the term "Sunnah" for it. It is, however, highly meritorious to read it as is contains all of the Du`aas in the Qur'aan Kareem starting with "Rabbanaa". Some `Ulamaa compiled this Kitaab as a means of benefit for people and to make it easier for them, as now we have all of these Du`aas in one place. So, while we cannot say it is Sunnah to read the 40 Rabbanas Kitaab, it is an act of great Thawaab to read all of the Du`aas therein, so it is something very good.

-----

Rasoolullaah صلى الله عليه وسلم used to perform Wudhoo with water equaling one Mudd. A Mudd is approximately 750ml. Rasoolullaah صلى الله عليه وسلم used to perform Ghusl using one Saa` of water. One Saa` is equal to four Mudd. So one Saa` is approximately three litres.

عن أنس رضي الله عنه قال :
( كان رسول الله - صلى الله عليه وسلم - يتوضأ بالمُدِّ ، ويغتسل بالصاع إلى خمسة أمداد )
متفق عليه

Hadhrat Anas ibn Maalik رضي الله عنه narrates, "Rasoolullaah صلى الله عليه وسلم used to perform Wudhoo with one Mudd and Ghusl with one Saa`, up to five Amdaad." [Muttafaqun `Alayhi.]

Amdaad is the plural of Mudd. So what Hadhrat Anas رضي الله عنه means is that generally صلى الله عليه وسلم used to perform Ghusl with one Saa`, which is equal to four Mudds. However, occasionally he would perform Ghusl with water equal to five Mudds.

يجزئ من الوضوء مد ومن الغسل صاع
رواه ابن ماجه

Rasoolullaah صلى الله عليه وسلم said, "A Mudd is sufficient for Wudhoo and a Saa` is sufficient for Ghusl." [Narrated by Imaam ibn Maajah in his Sunan.]


والله تعالى أعلم وعلمه أتم وأحكم

والسلام
Reply

Umm Abed
11-01-2016, 06:19 PM
:jz: for the detailed reply, the explanation of the 40 Rabbanas makes sense:alhamd: , I will try to make regular practise :ia:.

And I believe Rasulullah :saws: has made special dua for the usage of these measurements, lets practise, there's great reward in that.

:jz:
Reply

Umm Abed
11-03-2016, 06:12 PM
If a person misses the first sitting of a four rakat sunnah salah of zuhr but continues, i.e. only sits in the second sitting and completes salah, is that salah valid? What was supposed to be done?
Reply

فصيح الياسين
11-03-2016, 07:48 PM
Originally Posted by Umm Abed
If a person misses the first sitting of a four rakat sunnah salah of zuhr but continues, i.e. only sits in the second sitting and completes salah, is that salah valid? What was supposed to be done?
Sajda sahwa is obligatory upon him cuz he missed wajib.. according to hanafi.. i dnt remember of malki mazhab...


So if this happens next time so person must be carefull for it and do sajdha sahwa to valid his prayer.. if he didnt then he have to do prayer again
Reply

Umm Abed
11-04-2016, 06:36 AM
:jz: for your answer.

Im assuming the salah has to be repeated if it is still in that particular salah time because as it is, we dont make qada of the sunnah salah.. (I know there is an exception to the sunnah of Fajr because you can make qada of it until noon.)
Reply

فصيح الياسين
11-04-2016, 09:48 AM
Originally Posted by Umm Abed
:jz: for your answer.

Im assuming the salah has to be repeated if it is still in that particular salah time because as it is, we dont make qada of the sunnah salah.. (I know there is an exception to the sunnah of Fajr because you can make qada of it until noon.)
Sunnah of fajr is exceptional when its qadha with fajr fardh. Without it u cant do its qadha too
Reply

Aaqib
11-04-2016, 11:35 AM
Is there such thing as a full obloigatory wudu where you HAVE to do the sunnahs of the Prophet and the fard? If so, when?
Reply

فصيح الياسين
11-04-2016, 12:19 PM
Originally Posted by Aaqib
Is there such thing as a full obloigatory wudu where you HAVE to do the sunnahs of the Prophet and the fard? If so, when?
Question is not clear... sorry for bad english
Reply

Aaqib
11-23-2016, 11:22 PM
Originally Posted by فصيح الياسين
Question is not clear... sorry for bad english
Are there times where we HAVE TO do full wudhu?
Reply

Huzaifah ibn Adam
11-24-2016, 03:15 PM
Originally Posted by Aaqib
Are there times where we HAVE TO do full wudhu?
No. Those elements which are Sunnah are always Sunnah.

Wallaahu Ta`aalaa A`lam.
Reply

Aaqib
11-28-2016, 10:21 PM
You know I'm getting sick of this. This is annoying. Whenever I recite and recite long-breath recitations my mind starts worrying about the people around me and how they would think my recitation is ugly. It's annoying and now my day is severely ruined now because I had trouble through today's recitation...

Help?
Reply

Huzaifah ibn Adam
12-30-2016, 07:47 PM
Originally Posted by Aaqib
You know I'm getting sick of this. This is annoying. Whenever I recite and recite long-breath recitations my mind starts worrying about the people around me and how they would think my recitation is ugly. It's annoying and now my day is severely ruined now because I had trouble through today's recitation...

Help?
Don't worry about what other people think. You recite for the Pleasure of Allaah Ta`aalaa, not for the pleasure of people. Who gives you Thawaab? Allaah Ta`aalaa, or people? If it is Allaah Ta`aalaa, then who cares about the people and what they think?

Let your Niyyah always be to do things for Allaah Ta`aalaa Alone, no one else.
Reply

Huzaifah ibn Adam
12-30-2016, 07:50 PM
بسم الله الرحمن الرحيم

Question: “What is the ruling regarding taking infant children outside at the time of Maghrib?”

:الجواب ومن الله الصدق والصواب

Answer: “There are a number of Ahaadeeth in which Rasoolullaah صلى الله عليه وسلم has commanded the people to keep their children indoors at the time of Maghrib.

:عن جابر بن عبد الله رضي الله عنه أن النبي صلى الله عليه وسلم قال

إِذَا كَانَ جُنْحُ اللَّيْلِ أَوْ أَمْسَيْتُمْ فَكُفُّوا صِبْيَانَكُمْ ، فَإِنَّ الشَّيْطَانَ يَنْتَشِرُ حِينَئِذٍ ، فَإِذَا ذَهَبَ سَاعَةٌ مِنْ اللَّيْلِ فَخَلُّوهُمْ ، وَأَغْلِقُوا الْأَبْوَابَ وَاذْكُرُوا اسْمَ اللَّهِ فَإِنَّ الشَّيْطَانَ لَا يَفْتَحُ بَابًا مُغْلَقًا ، وَأَوْكُوا قِرَبَكُمْ وَاذْكُرُوا اسْمَ اللَّهِ ، وَخَمِّرُوا آنِيَتَكُمْ وَاذْكُرُوا اسْمَ اللَّهِ وَلَوْ أَنْ تَعْرُضُوا عَلَيْهَا شَيْئًا ، وَأَطْفِئُوا مَصَابِيحَكُمْ

رواه البخاري ومسلم ، وبوب عليه الإمام النووي رحمة الله عليه بقوله : باب الأمر بتغطية الإناء ، وإيكاء السقاء ، وإغلاق الأبواب ، وذكر اسم الله عليها ، وإطفاء السراج والنار عند النوم ، وكف الصبيان والمواشي بعد المغرب .

Hadhrat Jaabir ibn `Abdillaah رضي الله عنه narrates that Rasoolullaah صلى الله عليه وسلم said: “When the wings of the night spread - or when enter into the evening - then keep back your children (i.e. keep them indoors), for indeed, the Shayaateen spread out at that time. Then, when a part of the night has passed, let them go (i.e. they can now go back outside if they want). And, close the doors (i.e. when going to sleep at night) and mention the Name of Allaah, for indeed, Shaytaan does not open a closed door. And, tie up your water-skins and mention the Name of Allaah, and cover your containers and mention the Name of Allaah, even if you only put something over them (i.e. the containers), and put out your lamps.” [Narrated in Saheeh al-Bukhaari and Saheeh Muslim, and Imaam an-Nawawi رحمة الله عليه dedicated a chapter to it in his Sharh on Saheeh Muslim, under the heading: “The Chapter on the Command to Cover the Containers, and Tie-up the Water-Skins, and Close the Doors, and Mentioning the Name of Allaah upon it, And Putting Out the Lamps and Fires When Sleeping, and Keeping Back the Children and Animals After Maghrib”.]

عن جابر رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : ( لَا تُرْسِلُوا فَوَاشِيَكُمْ – أي كل ما ينتشر من ماشية وغيرها - وَصِبْيَانَكُمْ إِذَا غَابَتْ الشَّمْسُ حَتَّى تَذْهَبَ فَحْمَةُ الْعِشَاءِ ، فَإِنَّ الشَّيَاطِينَ تَنْبَعِثُ إِذَا غَابَتْ الشَّمْسُ حَتَّى تَذْهَبَ فَحْمَةُ الْعِشَاءِ
رواه مسلم

Hadhrat Jaabir ibn `Abdillaah رضي الله عنه narrates that Rasoolullaah صلى الله عليه وسلم said: “Do not send out your children and animals out when the sun has set until the first part of the night has passed, for verily the Shayaateen spread out when the sun sets until the first part of the night has passed.” [Narrated in Saheeh Muslim.]

:قال الحافظ ابن حجر رحمة الله عليه

جنح الليل: هو بضم الجيم وبكسرها ، والمعنى : إقباله بعد غروب الشمس ، يقال : جنح الليل : أقبل
قوله : ( فخلوهم ) قال ابن الجوزي : إنما خيف على الصبيان في تلك الساعة ، لأن النجاسة التي تلوذ بها الشياطين موجودة معهم غالبا ، والذكر الذي يحرز منهم مفقود من الصبيان غالبا ، والشياطين عند انتشارهم يتعلقون بما يمكنهم التعلق به ، فلذلك خيف على الصبيان في ذلك الوقت .
والحكمة في انتشارهم حينئذ أن حركتهم في الليل أمكن منها لهم في النهار ؛ لأن الظلام أجمع للقوى الشيطانية من غيره ، وكذلك كل سواد " انتهى.
(فتح الباري (6/341

Haafiz ibn Hajr al-`Asqalaani رحمة الله عليه writes in Fat’h al-Baari, the Sharh of Saheeh al-Bukhaari:

“The meaning of “the wings of the night” is the arrival of the night after the setting of the sun.

With regards to the words of Rasoolullaah صلى الله عليه وسلم: “leave them (i.e. the children)”, ibn al-Jawzi said the following: “It is only feared for the children at that time, because the Najaasah (impurity) which the Shayaateen are attracted to are generally found to be with them (the children) at that time, and also, the Dhikr which wards off (these Shayaateen) are generally missing from children, and when the Shayaateen spread out, they cling onto whatever they can, so for this reason, there is a fear for the children being out at that time.

The wisdom behind the (Shayaateen) spreading out at that time (i.e. after sunset) is that their movement at night is much easier for them than their movement by day, and the darkness is more conductive to the Shaytaani powers than any other time, and likewise every blackness.” [Fat’h al-Baari, 6/341]

:وقال الإمام النووي رحمة الله عليه

" هذا الحديث فيه جمل من أنواع الخير والأدب الجامعة لمصالح الآخرة والدنيا ، فأمر صلى الله عليه وسلم بهذه الآداب التي هي سبب للسلامة من إيذاء الشيطان ، وجعل الله عز وجل هذه الأسباب أسبابا للسلامة من إيذائه ، فلا يقدر على كشف إناء ، ولا حل سقاء ، ولا فتح باب ، ولا إيذاء صبي وغيره إذا وجدت هذه الأسباب ، وهذا كما جاء في الحديث الصحيح أن العبد إذا سمى عند دخول بيته قال الشيطان : لا مبيت, أي : لا سلطان لنا على المبيت عند هؤلاء
كذا في شرح صحيح مسلم

“This Hadeeth contains a number of types of goodness and etiquettes which combine the benefits of both the Aakhirah as well as this Dunyaa, for Rasoolullaah صلى الله عليه وسلم has commanded us with these etiquettes which are a means of protection from the harms of Shaytaan, and Allaah `Azza wa Jall has made these means a way of protecting oneself from the harms of (the Shayaateen). This is because he (Shaytaan) is unable to open up a container (that has been closed), nor to untie a water-skin (that has been tied), nor to open a door, nor to harm a child or anyone else when these Asbaab (ways and means) have been adhered to. This is like the Saheeh (vigorously authenticated) Hadeeth which mentions that when a slave (of Allaah Ta`aalaa) mentions (the Name of Allaah) upon entering his house, Shaytaan says: “There is no place to stay.” Meaning, we have no power to spend the night with these people.” [Sharh Saheeh Muslim]

والله تعالى أعلم وعلمه أتم وأحكم

- Muhammad Huzaifah ibn Adam aal-Ebrahim

[30th of Rabee`-ul-Awwal, 1438 - 30th of December, 2016.]
Reply

Umm Abed
12-31-2016, 10:55 AM
:sl:

Is there any bases for keeping windows close at night, or is it just cultural?

It can be hot at nights and closing windows is just too stuffy.
Reply

Huzaifah ibn Adam
12-31-2016, 11:39 AM
Originally Posted by Umm Abed
:sl:

Is there any bases for keeping windows close at night, or is it just cultural?

It can be hot at nights and closing windows is just too stuffy.
http://www.islamweb.net/emainpage/in...waId&Id=281767

The `Ulamaa have explained that the command to close the doors refers to windows as well.

What we must mention firstly is that the Fuqahaa have explained that the command to close doors is one of recommendation and not obligation. It is a recommendation from Rasoolullaah صلى الله عليه وسلم so that the person can safeguard himself from the evil of Shaytaan. If we read the Sharh of the Hadeeth given by Imaam an-Nawawi رحمة الله عليه, we see that he mentions something very interesting, and that is, Shaytaan is unable to open a door that has been closed (if one took the Name of Allaah Ta`aalaa when doing so), and in like manner, a window that was closed. The most important time to keep the doors and windows all closed is from Maghrib time until the first part of the night has passed, because that time is when the Shayaateen are out in full. Keeping the doors and windows open after that isn't as bad. And then also, we see from the Hadeeth that we have been advised by Rasoolullaah صلى الله عليه وسلم to close the doors when going to sleep. So there are two important times to keep the doors and windows shut, and that is:


  1. From Maghrib time until the first part of the night has passed.
  2. When going to sleep.


We mentioned earlier that the reason behind this is so that a person can protect himself/herself from the evils and harms of the Shayaateen, and that it is not an obligation. Thus, it is recommended to keep the windows shut at night for this reason (keeping out the Shaayaateen), but if a person keeps some windows open because it is hot, and for circulation, etc. then it is permissible to do so.

والله تعالى أعلم

والسلام
Reply

Huzaifah ibn Adam
12-31-2016, 11:45 AM
بسم الله الرحمن الرحيم

Question: “If I shot an animal with the intention of eating it, but it died before slaughter, what should I do?”

الجواب ومن الله الصدق والصواب:

Answer: “There is something which you have omitted from your question, and that is what you will be using to hunt this animal. Is it a bow and arrow, a rifle, a shotgun, a crossbow? This affects the ruling. The ruling changes depending on the instrument being used for hunting. Because this has not been mentioned in the question, we will split the answer up into two:

1. Hunting with a bow and arrow / crossbow
2. Hunting with a rifle or shotgun

1. Hunting with a bow and arrow / crossbow

If you are hunting using a bow and arrow or a crossbow, then the Fatwaa is as follows:

If you recited the Tasmiyah at the time of firing, and had the intention of catching up with the animal and slaughtering it before it died, but it died before you got there, then it is permissible to eat. However, if you catch up with the animal before it dies, then you must slaughter it.

عن عدي بن حاتم قال قال لي رسول الله صلى الله عليه وسلم إذا أرسلت كلبك فاذكر اسم الله فإن أمسك عليك فأدركته حيا فاذبحه وإن أدركته قد قتل ولم يأكل منه فكله وإن وجدت مع كلبك كلبا غيره وقد قتل فلا تأكل فإنك لا تدري أيهما قتله وإن رميت سهمك فاذكر اسم الله فإن غاب عنك يوما فلم تجد فيه إلا أثر سهمك فكل إن شئت وإن وجدته غريقا في الماء فلا تأكل
رواه مسلم

Hadhrat `Adi ibn Haatim رضي الله عنه narrates: Rasoolullaah صلى الله عليه وسلم said to me: When you send out your (hunting) dog, then mention the Name of Allaah. If you catch up to the animal while it is alive, then slaughter it, and if you catch up to it and it had already died, then, if (the dog) had not eaten from it, then eat it. However, if you find another dog along with your dog, and the animal is dead, then do not eat from it, because you do not know which of them had killed the animal. When you shoot your arrow, mention the Name of Allaah. But if it (the animal that has been shot) goes out of your sight for a day, and (when you find it) you do not find in it except the traces of your arrow, then eat if you wish. However, if you find it drowned in water, then do not eat (from it).” [Narrated in Saheeh Muslim.]

When it comes to hunting, there are some Shuroot (conditions) to be followed in order for the animal to be Halaal:

1. Recite the Tasmiyah at the time of firing
2. Shoot with the purpose of wounding, not killing. The purpose is to slow the animal down enough to catch up with it and slaughter it. If you shoot with the purpose of killing, then the animal is Haraam.
3. If you find the animal alive, then in order for it to be Halaal, you must slaughter it. If you find it alive, but you do not slaughter it, and it dies, then it is Haraam.
4. If the animal dies before you slaughter it, then the death must be as a result of the wound, not as a result of the impact of the blow.

To summarise: It is permissible to hunt with a crossbow or bow and arrow. Recite the Tasmiyah at the time of firing. Immediately after shooting the animal, chase after it to slaughter it; it is not permissible to delay. If you delay in looking for it, it becomes Haraam. Once you find it, if it is alive, you must slaughter it. If you find it and it is already dead, then it is nevertheless permissible to eat from it.

Imaam al-Haskafi رحمة الله عليه writes in ad-Durr al-Mukhtaar:

( (وإذا أدرك) المرسل أو الرامي ( الصيد حيا ) بحياة فوق ما في المذبوح ( ذكاه ) وجوبا (وشرط لحله بالرمي التسمية

“If the person who sent out the hunting dog or the one who fired the arrow finds the animal whilst it is still alive, then it is Waajib (obligatory) to slaughter it. The Shart (condition) for an animal being Halaal (in such a scenario) is that the Tasmiyah was recited at the time of firing (the arrow).”

He goes on to say:

و) شرط (أن لا يقعد عن طلبه لو غاب) الصيد (متحملا بسهمه) فما دام في طلبه يحل وأن قعد عن طلبه ثم أصابه ميتا
لا لاحتمال موته بسبب آخر

“Another Shart (condition) for the permissibility of the animal is that he (the hunter) does not sit back from looking for it if it leaves his sight (after being shot), carrying his arrow. As long as he continues looking for it and then finds it, it is Halaal. However, if he sits back from looking for it, and then later on finds it dead, then it is not (Halaal), because there is the possibility of it having died from some other reason (besides the wound).”

Imaam ibn `Aabideen ash-Shaami رحمة الله عليه writes in Radd al-Muhtaar, explaining this issue further:

قال الشامي : ... وإذا توارى الكلب والصيد عن المرسل أو رمى إلى صيد فوجده بعد ذلك ميتا وفيه سهمه ليس فيه جرح آخر حل أكله إذا لم يترك الطلب لأنه لا يستطاع الامتناع عن التواري عن البصر فيكون عفوا اهـ
(رد المحتار 6/ 469)

“If the (hunting) dog or the game leaves the sight of the hunter (the one who sent out the hunting dog or the one who fired the arrow), and then he (the hunter) finds (the game) dead after that, and in it is the arrow and there is no wound besides that, it is permissible to eat it provided he had not stopped looking for it from the time that he had shot it. This is because it is not possible to prevent (the game) from leaving his sight (generally), so it is pardoned.” [Radd al-Muhtaar, 6/469]

2. Hunting with a rifle or shotgun

The difference between hunting with a crossbow/bow and arrow and hunting with a rifle or shotgun is that, generally, an arrow will only pierce the animal but will not kill it. However, in the case of powerful firearms such as shotguns, when you shoot the animal, it can die immediately just from the impact, and in such a case the animal is Haraam. As we have mentioned earlier, one of the Shuroot (conditions) for the permissibility of hunting is that you shoot with the purpose of wounding, not killing. Your intention is to slow it down so that you can catch up with it and slaughter it. In the case of shooting with a shotgun, using a slug, for example, you could kill the animal on the spot. Some animals are weaker than others. If you try to hunt birds, for example, and you use a shotgun with the slug as ammunition, you will likely kill them on the spot. If you are hunting deer, on the other hand, then there is a chance that it can die immediately and there is a chance that it can live long enough for you to catch up with it and slaughter it. Taking this into consideration, it is always better to rather hunt with a bow and arrow or a crossbow, to avoid this risk. If you shoot an animal with a gun and it dies instantly, then it is Haraam, because in such a case it is dying from the impact of the shot and not from the wound.

Imaam ibn `Aabideen رحمة الله عليه writes in Radd al-Muhtaar:

قال قاضيخان لا يحل صيد البندقة والحجر والمعراض والعصا وما أشبه ذلك وإن جرح لأنه لا يخرق إلا أن يكون شيء من ذلك قد حدده

“Qaadheekhaan said: It is not permissible to hunt using a Bandaqah (kind of round stone), a stone, a Mi`raadh (arrow without a sharp point in the front), a staff, and the likes of that, even if they injure (the animal). This is because they do not tear, unless there is something from that which has a sharp edge.” [Radd al-Muhtaar, 6/471]

In summary: It is only permissible to hunt with a rifle, shotgun or the like if after shooting the animal, you slaughter it while it is still alive. If the animal dies before you can slaughter it, in the case of having hunted with a rifle, shotgun or the like, then the animal will be said to have died from the impact of the bullet (because bullets are not sharp and do not cut like arrows do, so they fall under the category of stones, the Mi`raadh, etc.) and not from the wound, and thus the animal is Haraam.

والله تعالى أعلم وعلمه أتم وأحكم

- Muhammad Huzaifah ibn Adam aal-Ebrahim

[30th of Rabee`-ul-Awwal, 1438 - 30th of December, 2016.]
Reply

Umm Abed
12-31-2016, 05:34 PM
Jazakallah khair for enlightening us in detail, much appreciated.
Reply

Huzaifah ibn Adam
12-31-2016, 06:53 PM
Originally Posted by Umm Abed
Jazakallah khair for enlightening us in detail, much appreciated.
آمين يا رب العالمين
Reply

Huzaifah ibn Adam
01-01-2017, 12:10 PM
بسم الله الرحمن الرحيم

Question: “Can zakaat be given to a soup kitcken @ a mosk?”

:الجواب ومن الله الصدق والصواب

Answer: “No. Allaah Ta`aalaa mentions in the Qur’aan whom Zakaah can be given to. In total there are eight categories, and they are:

1. The Fuqaraa (those who are destitute and have nothing at all)
2. The Masaakeen (poor people)
3. The Zakaah Collectors in an Islaamic State appointed by the Khaleefah himself
4. Those whose hearts may incline towards Islaam (through Zakaah)
5. The (freeing of) slaves
6. Those in debt
7. The Mujaahideen
8. The wayfarers (who are cut off from everything)

These are the eight categories of people to whom Zakaah will be given. From the time of Hadhrat `Umar ibn al-Khattaab رضي الله عنه, he said that the fourth category, namely, the “Muallafat-ul-Quloob” (those whose hearts incline towards Islaam), no longer applies because Allaah Ta`aalaa has honoured Islaam and the Muslims and they are not in need of attracting such people through giving them Zakaah. Thus, there are now only seven categories. A soup kitchen is not from one of those seven categories. Hearing this, a person may argue that: “A soup kitchen provides for the Fuqaraa and Masaakeen, so what’s wrong with giving your Zakaah to it?” That is where a very important and - in today’s time - intentionally overlooked aspect of Zakaah comes in:

One of the requirements for the valid discharging of Zakaah is that “Tamleek” takes place. Tamleek is that the recipient takes full control of the money you have given him. If the money does not go fully into his possession and control, it has not been correctly discharged. It is Haraam to usurp the money of the true Zakaah recipients by giving the Zakaah in avenues which the Sharee`ah has not legislated. Sadaqah can be used for that. The Maqsad (objective) of Zakaah is two-fold:

1. Purification of the wealth of the Muzakki (one giving Zakaah)
2. Providing for the poor and needy

It is the right of each person belonging to one of those seven Divinely Legislated categories of Zakaah recipients to receive their Zakaah and that the money goes into their possession and control. No one else has a right over that money. The money is to be given to them and they can do with it as they want. By giving the Zakaah money to a soup kitchen, a person is in reality saying: “I will do with your Zakaah as I want.” You have no right to do that. Allaah Ta`aalaa has decreed that the Zakaah goes to that person. It is up to him/her how they want to use that Zakaah which they have received; it is not up to you. In giving Zakaah for the digging of a well, or borehole, or funding a soup kitchen, or building a Madrassah or Darul Uloom, this Rukn (pillar of Zakaah) which is Tamleek (the recipient taking full possession of the money) does not come into effect. Thus, the Zakaah is not discharged. Each Faqeer and Miskeen must be given his own Zakaah which he or she can then use as they see fit. It is not for the Muzakki (one giving Zakaah) to decide how that Zakaah money should be used. When the Zakaah money is given to a charitable organisation or a soup kitchen, the poor people do not attain “Tamleek” of that money. Give Sadaqah (charity) to the charity organisations and soup kitchens, and give the poor people their Zakaah directly, as it is their Haqq (right) and no one has the right to usurp it.

:قال الله تبارك وتعالى

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ

سورة التوبة

قال الإمام المرغيناني رحمة الله عليه: ولا يبنى بها مسجد ولا يكفن بها ميت لانعدام التمليك وهو الركن
(الهداية في شرح بداية المبتدي, كتاب الزكاة, باب من يجوز دفع الصدفة إليه ومن لا يجوز)

والله تعالى أعلم وعلمه أتم وأحكم

- Muhammad Huzaifah ibn Adam aal-Ebrahim

[1st of Rabee`-ul-Awwal, 1438 - 1st of December, 2016.]
Reply

Huzaifah ibn Adam
01-02-2017, 05:24 PM
بسم الله الرحمن الرحيم

Question: “Is it permissible for the Khateeb to give the Khutbah in a language other than Arabic? Will such a Khutbah be valid?”

:الجواب ومن الله الصدق والصواب

Answer: “It is not permissible and such a Khutbah will be invalid. The Khutbah has to be given in Arabic. The only time a non-Arabic Khutbah will be valid is if there is absolutely no one present who is capable of giving the Khutbah in Arabic. In that circumstance, on account of necessity, a non-Arabic Khutbah will suffice.”

فإن افتتح الصلاة بالفارسية أو قرأ فيها بالفارسية أو ذبح وسمى بالفارسية وهو يحسن العربية أجزأه عند أبي حنيفة رحمه الله تعالى وقالا لا يجزئه إلا في الذبيحة وإن لم يحسن العربية أجزأه "، أما الكلام في الافتتاح فمحمد مع أبي حنيفة رحمه الله تعالى في العربية ومع أبي يوسف في الفارسية لأن لغة العرب لها من المزية ما ليس لغيرها.
وأماالكلام في القراءة فوجه قولهما إن القرآن اسم لمنظوم عربي كما نطق به النص إلا أن عند العجز
يكتفى بالمعنى كالإيماء بخلاف التسمية لأن الذكر يحصل بكل لسان

ولأبي حنيفة رحمه الله تعالى قوله تعالى: {وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ} [الشعراء:196] ولم يكن فيها بهذه اللغة ولهذا يجوز عند العجز إلا أنه يصير مسيئا لمخالفته السنة المتوارثة ويجوز بأي لسان كان سوى الفارسية هو الصحيح لما تلونا.

والمعنى: لا يختلف باختلاف اللغات والخلاف في الاعتداد ولا خلاف في أنه لا فساد ويروى رجوعه في أصل المسألة إلى قولهما وعليه الاعتماد والخطبة والتشهد على هذا الاختلاف
(الهداية في شرح بداية المبتدي, كتاب الصلاة, باب صفة الصلاة)

والله تعالى أعلم وعلمه أتم وأحكم

- Muhammad Huzaifah ibn Adam aal-Ebrahim

[2nd of Rabee`-ul-Awwal, 1438 - 2nd of December, 2016.]
Reply

Umm Abed
01-02-2017, 08:39 PM
Ok, never thought that in such a condition a non-arabic khutbah will be given, but I suppose its rare.

:jz: for clarifying.
Reply

Huzaifah ibn Adam
01-03-2017, 10:02 AM
بسم الله الرحمن الرحيم

Question: “If a man opens banking accounts in his step kids' names. Deposits some money in it, but says its still his and the accounts is just to keep the money off his name. If he dies, can those kids claim that? Or does that money become part of his estate?

:الجواب ومن الله الصدق والصواب

Answer: “In Sharee`ah, in order for something to become yours, you must take possession of it. This is known as “Qabdh”. If a person wants to give you a gift, they must give it to you, in your hands so to speak. This is how “Tamleek” (taking possession of the gift) takes place. In the scenario you have described, the stepfather clearly stated that the money is his; thus, he did not intend it as a gift, first of all, and secondly, even if he had, the step sons had not taken possession of the money. There is “Eejaab” and “Qabool” even in gifts. The person has to clearly state that he is giving this item to you as a gift. What this means is that you cannot “assume” someone is gifting you. You have to know it with certainty. They themselves will mention that they are giving it to you as a gift, and you will then take it (Qabdh), and thus it now goes into your possession (Tamleek) and is owned by you and no longer owned by the one who had given it. In the scenario you have described, the money belongs to the stepfather and thus will form part of his estate after he dies. The rightful heirs will inherit it. It was not meant as a gift nor was it given as a gift.”

الهبة عقد مشروع لقوله عليه الصلاة والسلام: "تهادوا تحابوا" وعلى ذلك انعقد الإجماع "وتصح بالإيجاب والقبول والقبض" أما الإيجاب والقبول فلأنه عقد، والعقد ينعقد بالإيجاب، والقبول، والقبض لا بد منه لثبوت الملك. وقال مالك: يثبت الملك فيه قبل القبض اعتبارا بالبيع، وعلى هذا الخلاف الصدقة. ولنا قوله عليه الصلاة والسلام: "لا تجوز الهبة إلا مقبوضة" والمراد نفي الملك
(الهداية في شرح بداية المبتدي, كتاب الهبة)

والله تعالى أعلم وعلمه أتم وأحكم

- Muhammad Huzaifah ibn Adam aal-Ebrahim

[7th of Rabee`-ul-Awwal, 1438 - 7th of December, 2016.]
Reply

Umm Abed
01-03-2017, 04:13 PM
:sl:

Can you please explain the method of gifting a property, how does ownership take place and what is the procedure?

:jz:
Reply

Umm Abed
01-04-2017, 08:25 PM
Touching the Qur'an ayats on the phone screen without wudhu - is that permissible?
Reply

Huzaifah ibn Adam
01-04-2017, 09:00 PM
Originally Posted by Umm Abed
:sl:

Can you please explain the method of gifting a property, how does ownership take place and what is the procedure?

:jz:
وعليكم السلام ورحمة الله وبركاته

In terms of Sharee`ah, as long as the person - let's say for example it is the father - says to his son, "I have given this house to you," and he intends by that to give the house to the son as a gift, then transfer of ownership (Tamleek) has taken place. There is no specific procedure. As long as you give someone a gift with the intention of gifting them, and it is known that it has been given as a gift, then it has gone into the possession of the one who has been gifted.

الهبة عقد مشروع لقوله عليه الصلاة والسلام: "تهادوا تحابوا" وعلى ذلك انعقد الإجماع "وتصح بالإيجاب والقبول والقبض" أما الإيجاب والقبول فلأنه عقد، والعقد ينعقد بالإيجاب، والقبول، والقبض لا بد منه لثبوت الملك. وقال مالك: يثبت الملك فيه قبل القبض اعتبارا بالبيع، وعلى هذا الخلاف الصدقة. ولنا قوله عليه الصلاة والسلام: "لا تجوز الهبة إلا مقبوضة" والمراد نفي الملك
وكذا إذا قال جعلت هذه الدار لك عمرى لما قلنا

كذا في الهداية في شرح بداية المبتدي, كتاب الهبة

والله تعالى أعلم
Reply

Huzaifah ibn Adam
01-04-2017, 09:03 PM
Originally Posted by Umm Abed
Touching the Qur'an ayats on the phone screen without wudhu - is that permissible?
I actually answered a question just like this not too long ago, so I will paste that one here:

---------------------------------
بسم الله الرحمن الرحيم

Question: “With all these electronic devices, is it permissible to touch the screen, upon which ayaat are visible/displayed , without Wudhu?”

:الجواب ومن الله الصدق والصواب

Answer: “No. It is not permissible to touch the screen without Wudhoo. This will fall under the same ruling as touching the Mus-haf itself without Wudhoo.”

(وَ) يَحْرُمُ (بِهِ) أَيْ بِالْأَكْبَرِ (وَبِالْأَصْغَرِ) مَسُّ مُصْحَفٍ: أَيْ مَا فِيهِ آيَةٌ كَدِرْهَمٍ وَجِدَارٍ، وَهَلْ مَسُّ نَحْوِ التَّوْرَاةِ كَذَلِكَ؟ ظَاهِرُ كَلَامِهِمْ لَا (إلَّا بِغِلَافٍ مُتَجَافٍ) غَيْرِ مُشَرَّزٍ (رد المحتار على الدر المختار)

"و" كذا الوضوء فرض "لمس المصحف ولو آية" مكتوبة على درهم أو حائط لقوله تعالى: {لا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ} وسواء الكتابة والبياض وقال بعض مشايخنا إنما يكره للمحدث مس الموضع المكتوب دون الحواشي لأنه لم يمس القرآن حقيقة والصحيح أن مسها كمس المكتوب ولو بالفارسية يحرم مسه اتفاقا على الصحيح (حاشية الطحطاوي على مراقي الفلاح, ص 82)

والله تعالى أعلم وعلمه أتم وأحكم

- Muhammad Huzaifah ibn Adam aal-Ebrahim

[7th of Rabee`-ul-Awwal, 1438 - 7th of December, 2016.]
Reply

Umm Abed
01-06-2017, 08:04 AM
:jz: for the excellent answers and detailed explanations, brother sheikh Huzaifah ibn Adam. Some people are even spreading that the Qur'an shareef on phone screen is not mushaf - and they even use the word mushaf, but now you've cleared it up for us.


On the topic of name changes - because many people are unsure about this, and it is: Can a person change his or her original surname, the name that belongs to their father? Is it allowed? There is some confusion about this.
Reply

Huzaifah ibn Adam
06-08-2017, 10:38 PM
Originally Posted by Umm Abed
:jz: for the excellent answers and detailed explanations, brother sheikh Huzaifah ibn Adam. Some people are even spreading that the Qur'an shareef on phone screen is not mushaf - and they even use the word mushaf, but now you've cleared it up for us.


On the topic of name changes - because many people are unsure about this, and it is: Can a person change his or her original surname, the name that belongs to their father? Is it allowed? There is some confusion about this.
The first thing to understand, respected sister, is that surnames are an invention of the West. They don't exist as part of Islaam. In Islaam, a person's name is connected to the name of his or her father, and that doesn't change. For example, Rasoolullaah صلى الله عليه وسلم is "Muhammad ibn `Abdillaah". The name of his father was `Abdullaah. Hadhrat Faatimah رضي الله عنها, her name is "Faatimah bint Muhammad صلى الله عليه وسلم ورضي الله عنها". "Son of so-and-so," "Daughter of so-and-so." That is the Islaamic way. The Sunnah way. The surname system is, from the very onset, a Western invention. In these days it is taken to a sign that a person belongs to a certain family, and there's nothing wrong with this. The original, Islaamic name of a person, though, whether it be a man or a woman, will never change. A woman, if her name is Faatimah bint Ahmad, for example, "Faatimah, the Daughter of Ahmad", then that will always be her name, in this Dunyaa and the Aakhirah, even if her surname is, for example, Essop, so she's "Faatimah Essop", and then she marries an Umarjee so her surname changes to "Faatimah Umarjee", the thing is that her Islaamic name has remained the same: Faatimah bint Ahmad. It is `Urf (customary practice) among the Muslims for a Muslim woman to change her surname to the surname of her husband, to show that she is now part of his family. There is nothing wrong with this at all, and in fact it is good for her to do so, because it shows obedience to her husband and a willing acceptance of him and his family, and it will make his family more accepting of her, and there are other benefits besides this, such as her being more easily identified as his wife, etc.

What the Sharee`ah says is that a person must never lie about his or her Nasab (lineage). He or she must not attribute themselves to a Nasab other than their own. This would only happen if a person changes the name of their father (their Islaamic name), and that woman, for example, calls herself "Faatimah bint Yusuf" instead of "Faatimah bint Ahmad", but this is generally not done. By her changing her surname she is not attributing herself to a Nasab other than her own. Nobody regards it as such. Her Nasab will always be that of her father. The surname is simply a means of identification, and she can be identified like this as being his wife. Therefore, it is completely permissible, and advisable.

والله تعالى أعلم وعلمه أتم وأحكم

والسلام
Reply

Huzaifah ibn Adam
06-08-2017, 10:43 PM
اتفق أهل العلم على أنَّ مَن أنكر حجية السنة بشكل عام ،أو كذَّبَ حديث النبي صلى الله عليه وسلم- وهو يعلم أنه من كلامه صلى الله عليه وسلم – فهو كافر

"The `Ulamaa are unanimous that whosoever rejects the Sunnah as being a Hujjah (evidence) in Islaam, or he rejects a Hadeeth of Rasoolullaah صلى الله عليه وسلم - despite knowing it to be from the speech of Rasoolullaah صلى الله عليه وسلم - then he is a Kaafir."

Therefore, it is the unanimous verdict of Islaam that all Munkireen Hadeeth (Hadeeth Rejectors) are Kaafirs. There is also a trend among modernists to reject Saheeh Ahaadeeth if these Ahaadeeth go against their modernist ideas and fancies, or if these Ahaadeeth are displeasing to their American masters. Such people are Kaafirs. They must accept Islaam, for they have left it through their Kufr.


والله تعالى أعلم

والسلام
Reply

AabiruSabeel
06-08-2017, 10:47 PM
السلام عليكم

Brother Huzaifah, the surname usually refers to the family or the tribe in which a person is born. For example, a person with surname Aal Ibrahim would be from the progeny of someone named Ibrahim in a distant past. If he changes his surname, wouldn't that mean he's lying about his lineage?
Reply

Huzaifah ibn Adam
06-08-2017, 10:52 PM
Originally Posted by AabiruSabeel
السلام عليكم

Brother Huzaifah, the surname usually refers to the family or the tribe in which a person is born. For example, a person with surname Aal Ibrahim would be from the progeny of someone named Ibrahim in a distant past. If he changes his surname, wouldn't that mean he's lying about his lineage?
وعليكم السلام ورحمة الله وبركاته

No, he would not be lying, akhi. A more detailed answer regarding this question has been given by Mufti Muhammad ibn Adam al-Kawthari and can be found here:

https://jamiat.org.za/wife-changing-...fter-marriage/

Baarakallaahu feek.
Reply

Aaqib
06-08-2017, 11:55 PM
YES YOU'RE BACK!

Assalamaikum bro missed you.
Reply

Umm Abed
06-09-2017, 11:11 AM
Regarding the surnames issue above, jazakallah khair for your reply, brother Sheikh Huzaifah. It is the most realistic and balanced view I have ever came across. Some ulama have said it is haraam for the wife to take on the husband's surname, even though they may think that way I would say it is down to human error on their part.

So based on what you said, it is perfectly fine for a woman to keep her husband's surname and since it is common knowledge among people that she is indeed, using his surname only with absolutely no intention to cheat on her lineage whatsoever.

:jz:
Reply

Huzaifah ibn Adam
06-09-2017, 12:23 PM
Originally Posted by Aaqib
YES YOU'RE BACK!

Assalamaikum bro missed you.
وعليكم السلام ورحمة الله وبركاته

How have you been, akhi?
Reply

Huzaifah ibn Adam
06-09-2017, 10:12 PM
The Fuqahaa have mentioned that if a person performs his Fardh Salaah (the Raka`aats which are Fardh) while sitting, without having a valid excuse, then his Salaah is not accepted, i.e. must be repeated.

In Radd al-Muhtaar, Imaam ibn `Aabideen ash-Shaami رحمة الله عليه mentions four excuses:


  1. If he stands, he will fall.
  2. If he stands, his sickness will get worse, or he will take longer to recover.
  3. If he stands, his head will spin (he'll become dizzy).
  4. If he stands, he will experience severe pain.


If a person has any of the above excuses, then he may sit. However, there is a very important point to mention here, and that is: if a person is unable to perform Salaah standing, then he must perform Salaah while sitting on the ground. It is only if he cannot sit on the ground either, due to sickness, that he is then allowed to sit on a chair and perform Salaah. Some people, even though they may be able to perform Salaah while sitting on the ground, they instead choose to sit on a chair, but this is incorrect. Salaah is to be performed standing. If one cannot perform it standing, then by sitting on the ground. If one cannot perform it while sitting on the ground, then while sitting on a chair. If one cannot perform it even while sitting on a chair, then while lying down.

والله تعالى أعلم

والسلام
Reply

Aaqib
06-09-2017, 10:58 PM
Originally Posted by Huzaifah ibn Adam
وعليكم السلام ورحمة الله وبركاته

How have you been, akhi?
Very well bro... Ramadan has been doing better than last Ramadan, which is something great to feel.

And btw for your post above, what about if the Imam is sitting?
Reply

Aaqib
06-09-2017, 10:59 PM
Oh shoot... I only got a partial part of this hadith here: Found In: Sahih Bukhari Chapter No: 11, Call to Prayers (Adhaan)
Hadith no: 657
Report Mistake Permalink
Narrated: Anas bin Malik
once Allah's Apostle rode a horse and fell down and the right side (of his body) was injured. He offered one of the prayers while sitting and we also prayed behind him sitting. When he completed the prayer, he said, "the Imam is to be followed. Pray standing if he prays standing and bow when he bows; rise when he rises; and if he says, 'Sami a-l-lahu-liman hamida, say then, 'Rabbana wa Lakal-hamd' and pray standing if he prays standing and pray sitting (all of you) if he prays sitting." Humaid said: the saying of the Prophet "Pray sitting, if he (Imam) prays sitting" was said in his former illness (during his early life) but the Prophet prayed sitting afterwards (in the last illness) and the people were praying standing behind him and the Prophet did not order them to sit. We should follow the latest actions of the Prophet.
Relevance: 5.7338

Seriously...
Reply

Aaqib
06-09-2017, 11:01 PM
But then again another answerer has said this: http://peacepropagation.com/can-imaa...hind-him-pray/
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