Monthly Archives: May 2017

May 31, 2017 · 8:54 pm

Covering The Mouth While Yawning: Sheikh Zayd Al Madkhali

بسم الله الرحمن الرحيم

On the authority of Abu Saeed (Sa’d ibn Malik ibn Sinan) Al Khudri, the Prophet -sallahu alayhi wa sallam- said, “Whenever one of you yawns, then place his hands on his mouth as the devil enters through it.”

Ibn Abbas narrated the statement of Allah’s Messenger -sallahu alayhi wa sallam: “Whenever one yawns then place his hand over his mouth, indeed it (yawning) is only from the devil.”

Both narrations are collected by Imaam Al Bukhari in his book entitled “Al-Adab Al-Mufrad” and both are graded as authentic.

Sheikh Zayd Al Madkhali said, “This narration indicates the dislike of yawning and the obligation of suppression, and it is to repel yawning, to place the hand over the mouth, and to prevent raising the voice during yawning. The ruling brought forth in these narrations is coupled with its reason. The ruling is the obligation of suppression during yawning, thus whoever yawns should place his hand over his mouth so that it does not open as the devil enters through it. It is as the Prophet -sallahu alayhi wa sallam- said about him, ‘He flows through the son of Adam by way of the blood vessels.’

Therefore it is compulsory on the Muslim to put his hand over his mouth, and it is not permissible to utter anything. No remembrance, no speech, no screech, on the contrary he suppresses so that he does not ever say anything, in order to safeguard himself from the affliction of the devil.”

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: عون الأحد الصمد شرح الأدب المفرد 

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May 28, 2017 · 11:31 pm

Praying A Voluntary Prayer During The Iqaamah: Sheikh Abdul Aziz Ibn Baaz

بسم الله الرحمن الرحيم

Q: We hope to receive, from your eminence, a simplified explanation to the narration, “When the prayer is established (i.e., the iqaamah is called) there is no prayer except the obligatory prayer.”

A: The narration is upon its apparent meaning, and Muslim reported it in his authentic collection. The meaning, “When the prayer is established” i.e., if the caller to prayer starts to call the iqaamah, whoever is praying consequently breaks his voluntary prayer regardless if it be a optional prayer connect to a compulsory or if it’s greeting the masjid he (the praying person) breaks it and busies himself with preparation for entering the obligatory prayer. He does not begin a prayer subsequent to the iqaamah, on the contrary he breaks the prayer he is currently in and is prevented from entering into a new one, due to the obligatory prayer being of greater importance. This is the meaning of this authentic narration from the most valid of the scholars statements.

Some of the people of knowledge say do not break it but complete it briskly. They use as a proof the glorified and exalted’s statement:

يأيها الذين ءامنوا أطيعوا الله و أطيعوا الرسول و لا تبطلوا أعمالكم

“O you who believe! Obey Allah and obey the messenger and do not nullify your actions.” [Muhammad: 33]

However he who says break it, and it is the correct statement exactly as presented, has responded to the noble verse by stating that it is general and this (the command of the Prophet -sallahu alayhi wa sallam) is specific. Thus the specification takes precedence over the generality and it does not contradict it. This is a significant and well known principle with the people of knowledge in which its examples (regarding its application) are abundant.

It is also said that His statement “…and do not nullify your actions” its intent is the prohibition on nullification of actions by way of apostasy, and this issue is not apostasy. In any case, the verse is general and the breaking of the prayer that one is performing at the time of the iqaamah its evidence is specific and the particularization takes precedents over the general, it does not contradict it.

This is what we believe and accordingly issue verdicts with, that being that if a person praying voluntarily, and the iqaamah is called, he breaks his prayer and does not complete it unless he is at the end of it. He has performed the second bowing (in the second portion or unit of prayer), or is in prostration, or is performing the tashahhud, then he completes it, due to him being in the least part of the prayer and there does not remain except but a small portion than he completes it and this does not contradict the previously mentioned narration. And that is better and it does not oppose the authentic narration.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: http://www.binbaz.org.sa/fatawa/1077

   

  

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May 27, 2017 · 4:28 pm

Consumption Of Intoxicants During The Nights Of Ramadan: Sheikh Muhammad Ibn Saalih Al Uthaymin

بسم الله الرحمن الرحيم

Q: Indeed some people have been tested with some wicked things such as drinking liquor or abusing narcotics, as a result when they break their fast during sunset they routinely indulge in these things til midnight, then they go to sleep in order to partake in the predawn meal during the last portion of the night and continue their fast (that following day), thus what is the ruling as it relates to their fast? And what is your advice in order that Allah may guide them?

A: As for the ruling concerning their fast, it is valid. However we are very saddened by them falling into this issue and they are Muslims. Likewise they know that intoxicants is the mother of all wickedness and a key to every evil as it undoubtedly is prohibited by the Book, the Sunnah and consensus of the Muslims. Therefore my advice to them is to have taqwa of Allah, to fear His punishment, and to abandon this forbidden matter. Whoever repents to Allah, Allah will accept his repentance, as the doors to repentance are open and Ramadan is a blessed opportunity to forego this prohibited action and to seek repentance from it. And Allah is the grantor of success. 

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: فتاوى في أحكام الصيام

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· 3:41 pm

The Wisdom Behind Fasting: Sheikh Saalih Al Fawzan

بسم الله الرحمن الرحيم

The wisdom as it pertains to the legislation of fasting is that therein is a purification, cleansing, and expurgation of the soul from evil mixtures and offensive manners, due to it narrowing the passage ways of the devil within the body of man. As the devil flows through the descendant of Adam via blood vessels. As a result when he eats and drinks his soul expands (being delighted) with lusts, its will weakens, and its enthusiasm for enacting worship lessens, however fasting is opposite to that.

Thus in fasting there is abstention from the worldly life and the souls lusts, and therein is a craving for the next life. Also therein is incentive in sympathizing more with the poor and being conscious of their pain, due to what the fasting person tastes from the pains of hunger and thirst. This is because fasting in the legislation is to refrain, by way of intention, from specific things i.e., food, drink, sexual relations, and similar to that from what is reported in the legislation. Also pursuant to that is the refraining from obscenity and sinful acts.

Translated by Abu Abdil Waahid Najeeb ibn Yusuf Al Anjelesi

Source: الملخص الفقهي   

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May 21, 2017 · 10:54 pm

The Face Of Allah A Well Established Quality In The Text: Sheikh Muhammad Ibn Saalih Al Uthaymin

بسم الله الرحمن الرحيم

Sheikh Muhammad ibn Saalih Uthaymin said

“The face is a well established quality for Allah by way of the book, sunnah, and consensus of the salaf’s signification. Allah says:

و يبقى وجه ربك ذو الجلال و الإكرام

“And the Face of your Lord full of Majesty and Honor will remain.”[Ar-Rahman: 27]

The Prophet -sallahu alayhi wa sallam- said to Sa’d ibn Abi Waqqas, “You will never spend desiring by way of it Allah’s face except that you will be rewarded for it.”

The salaf have consensus regarding affirmation of the face for Allah, thus it is obligatory to affirm it for Him without distortion, negation, formulating a mode or manner (as to how He does things), nor striking an example (with His creation). It is a real/true face befitting for Allah. Unfortunately the people of negation interpret it as reward and we have responded to them by that which as preceded in the fourth principle.”

Sheikh Al Uthaymin mentions regarding the fourth principle alluded to previously, “The Mu’atilah are those who deny something from Allah’s names and qualities and they misinterpret the text away from its apparent meaning, thus they are called falsifiers. The general principle used as it pertains to our refuting of them is that we say, indeed their statement opposes the apparent intent of the text, it opposes the path of the salaf and there is no authentic evidence to support it.”

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: شرح لمعة الإعتقاد الهادي إلى سبيل الرشاد

 

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May 13, 2017 · 12:20 pm

The Tahleel 100 Times In A Day: Imaam An-Nawawi

بسم الله الرحمن الرحيم

Imaam Muslim gathered and placed a narration, on the authority of Abu Hurairah, within his authentic compilation wherein the Prophet -sallahu alayhi wa sallam- said, “Whoever says:

لا إله إلا الله وحده لا شريك له، له الملك و له الحمد، و هو على كل شئ قدير

There is no deity in truth except Allah alone and without partners, to Him belongs the dominion and all praise, and He is Able to do all things, 100 times in a day, it is for him equal to the liberating of 10 slaves. Likewise 100 good deeds are written for him and 100 bad deeds are wiped away. It is also a protection for him from the devil that day until the evening. No one comes with that which is better than what he (who utters this) has come with, unless a person does more than this.

And whoever says:

سبحان الله و بحمده

Glorified is Allah and praises is to Him, 100 times in a day his sins will be diminished even if they are like the foam of the ocean.” 

Imaam An-Nawawi said, “Contain therein is evidence regarding whoever says the tahleel more than 100 times in a day, there is for him the reward mentioned in the narration, and another reward as a result of an addition (to that amount). As this (saying it 100 times) is not a restriction that which prohibits transgressing and going beyond that amount, or that an increase (on that amount) has no virtue and is false, like an increase in the amount (of wiping the body limbs) for purification, or the raka’aat in the prayer.

It is possible that the intent is an increase in righteous actions, and not necessarily in saying the tahleel. Likewise it is possible that the intent is referring to an unrestricted increase regardless if it is in tahleel or in other than it (from righteous actions) and this possibility is more apparent, and Allah knows best.

Furthermore from the apparent generalization of the narration is that he, who said the tahleel 100 times in a day, obtains the previously mentioned rewards, regardless if it is (said) in sequence or in portions, or if he said some of it at the beginning of the day and some of it at the end of the day, however what is best is for one to do it consecutively at the beginning of the day in order for it to be a protection for him throughout the day.”

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: صحيح مسلم بشرح النووي

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