A fatwa on the absurd murder of the Russian Ambassador in Turkey | Sh.Hasan Ba Shu’aib

Shaikh Hasan Ba Shu’aib (may Allah preserve him) was asked:
Question: What is the Legislated ruling on the murder of the Russian ambassador in Turkey ? And what is the ruling on killing this ambassador as form of support for the Muslims in Syria?
Answer: “He [takes] the ruling of a disbeliever who [signed] a covenant and one who is given or has sought safety. So murdering him is considered a betrayal of the covenant due to the statement of our Prophet (may peace and blessings be upon him):
‎ من قتل نفسًا معاهدًا لم يُرِحْ رائحة الجنة
Whoever kills a Mu’aahad (one who has taken a covenant) that he will not smell the scent of Paradise
The issue is one of religion and not empty zeal/enthusiasm or a violent storm of emotion” 
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

Is Wearing Henna Only For Married Women? – Shaikh Abdul-Muhsin al-‘Abbad

⏩ Is Wearing Henna Only For Married Women? – Shaikh Abdul-Muhsin al-‘Abbad
Question : Is using henna specifically for married women? Is this correct?
Answer : “This is not correct as is well known. No doubt women who are married have a need to beautify themselves for their husbands and there is no harm in training the young girls to wear henna. It is not a condition that beautification is only for husbands. Rather a woman can beautify using henna and use henna even if she is not married. As long as it does not lead to harm or fitnah. This is because this (henna) is from the affairs of the women”.
[Sharh Sunan Abi Dawood no. 468]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

What is the ruling of reciting the Quran in a beautiful voice when giving the khutbahs or lectures? | Sh. Fawzan 

Sh. Al-Allamah Salih Al-Fowzan, hafidahu’Allah (may Allah preserve him), was asked, 
Q: “What is the ruling of reciting the Quran in a beautiful voice when giving the khutbahs or lectures?”
A: “Questions regarding this matter are plenty because some of the brothers recite verses beautifully in the khutbah or in reminders and this [affair] is something not known with the salaf. Because there is a difference between reciting the Quran [with tarteel] and reciting for the purpose of providing proof. Reciting the Quran is done with the rulings of recitation and recited slowly. As for reciting the [Quran] when bringing proof then it is not to be recited in a beautiful manner, rather it is recited properly without any mistakes.”
Al Ijabaat Al Muhimmah fiil Masyakil Al Mulimmah, pg 278-279
Translated by 

Abu Aisha Yassin

The Ruling on Ripping Apart Books Which are in the Masjid Which Contain Disbelief and Misguidance – Shaikh al-Albani

The Ruling on Ripping Apart Books Which are in the Masjid Which Contain Disbelief and Misguidance – Shaikh al-Albani
Question: “There are some books which almost have clear disbelief [in them]like Nuzhatul-Majaalis. Is it allowed to remove, for example, this book and Tabaqaat al-Kubrah and rip it apart and not leave it in the masjid? I asked you this [before] but I did not understand your answer due to the disturbance of the telephone?
Shaikh: If Tabaqaat al-Kubrah by Sha’raani is in the masjid and Nuzhatul-Majaalih it is not only allowed, but obligatory to rip them apart. Except if we assume that there is a man who is a Scholar and who is very poor and unable to purchase the likes of these copies of books from the market at their price. So the alternative to ripping it is to give it to him because he is capable of distinguishing what is in it of falsehood from the truth.
Questioner:  There are many poor students of knowledge
Shaikh: No, no. I mean he must be a Scholar
Questioner: From the Scholars who are not capable of purchasing the likes of these [books]. So then it remaining in the masjid is more deserving?
Shaikh: No, it does not remain in the masjid. It is sent to the hands of one who can distinguish [between the falsehood and truh]
Questioner: May Allah bless you”
[Silsilatul-Huda wan-Nur no. 1077]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan

Abu Sulaymaan

Notes On “Purifying The Impurities” – Imaam Abu Haneefah, Imam Ahmad Bin Hanbal, Shaykh Al-Islaam Ibn Taymiyyah, Shaykh Abdur-Rahmaan As-Sa’dee, Shaykh Ibn Uthaymeen

Class Three Notes, Chapter: “In Regards To Purifying The Impurities”

From the benefits in this chapter:

That which is impure is purified by washing it until the impure substance no longer remains, neither its colour, smell, or taste.

The origin in purifying is to use water.

But water isn’t specified in the cleaning of impurities. That is because the impurity is present so long as the impure substance is present. If this impure substance is removed, then the impurity is removed, and that may occur with other than water as well.

For this reason, Imam Abu Haneefah, Abu Yusuf, and in one report from Ahmad took the opinion that the impurity is removed with any pure liquid, and with anything which makes the impure substance go away. They used as proof the following narration of Aisha رضي الله عنها in al Bukhaari:

“None of us had more than a single garment and we used to have our menses while wearing it. Whenever it got soiled with blood of menses, we used to apply saliva to the blood spot and rub off the blood with our nails”

This stance is that which Shaykhul Islaam Ibn Taymiyah, Imam As Saadi and Imam Al Uthaymeen deemed correct.

Does one have to have an intention to remove impurities? No, it’s not a condition to have an intention. That which clarifies that is what Shaykh Al Uthaymeen mentioned in Fatawaa Nur Alad Darb and elsewhere. The meaning of his speech is:

“If a man were to lay out his Thawb on the roof and thus rain came down and purified it, then it is pure because it is not a condition for the removal of impurities to have an intention for it”

How is water in which its characteristics have changed purified?

Shaykh Al Bassam mentions [not translated word for word 1/138 of Tawdeehul Ahkaam] from the Council of the Major scholars some of the following ways:

  1. By the impurity ceasing on its own
  2. By adding pure water to it until the impurity ceases
  3. Its impurity is removed due to [the passing of] a long time period
  4. The affect of the Sun on it which removes its impurity
  5. Wind passing on it

Or similar to that.

From the methods are the recent methods of purifying water in which different chemicals and the likes are used to purify this water. Then it is pure so long as it is purified and cleaned completely and returns to its original state and nothing from the impurities which made it impure remain (ie. in smell, taste, or colour).

They mention also it is ok to also drink this water so long as there are no harms in regards to one’s health due to drinking it.He mentions from ‎مجلس المجمع الفقهي الاسلامي لرابطة العالم الاسلامي that this cleaning is done in four stages:

  1. Deposition
  2. Ventilation
  3. Killing germs
  4. Sterilizing it with chlorine


If some water drops on a person’s Thawb and he doesn’t know whether it is pure or not, does he ask regarding it?

Shaykhul Islaam said:

It’s not obligatory to wash it rather not even recommended upon the correct stance and similarly it isn’t recommended to ask regarding it upon the correct stance. As for purifying the saliva of the dog, then we mentioned it in the previous class that one washes it seven times, the first time [being] with sand.

These are some benefits, Allah knows best.

Compiled by

Majid Jawed Al-Afghanee
Abu Layl

Notes From Imaam Shawkaani, Chapter “In Regards To The Rulings Of Impurities” – Imaam Shawkaani, Shaykh Muhammad Ibn Hizaam, Imaam Nawawi, Imam Ahmad Bin Hanbal, Imaam Abu Haneefah, Shaykh al-Islaam Ibn Taymiyyah, Shaykh Muhamamd Nasiruddin Al-Albani, Shaykh Ibn Uthaymeen, And Imaam Malik

Imam Ash Shawkaani (may Allah have mercy upon him) said:

Chapter In Regards To The Rulings Of Impurities:

In this chapter he mentions the following impurities. But before we mention the impurities and some benefits regarding them, know as Imam Ash Shawkaani and others mention:

“The origin of everything is that it is pure. Nothing takes it away from that state except an authentic report”

Now to the impurities:

1. The feces of a human unrestrictedly:

Imam An Nawawi (may Allah have mercy upon him) relayed a consensus upon the impurity of the feces of the human being in Sharh Al Muhathab.

He said: “there is no difference between the feces of one who is older, or younger by consensus”

2. The urine of a human being:

Imam An Nawawi (may Allah have mercy upon him) said in Sharh Al Muhathab:

“As for the urine of the human who is older then it is impure by consensus”

The proof for that is:

A Bedouin came and passed urine in one corner of the mosque. The people shouted at him but the Prophet (ﷺ) stopped them till he finished urinating. The Prophet (ﷺ) ordered them to spill a bucket of water over that place and they did so.

[From the Hadeeth of Anas (may Allah be pleased with him) in the two Saheehayn (Bukhari and Muslim)]

3. The Urine of the baby boy who is breastfed:

Umm Qays Bint Mihsan (may Allah be pleased with her) said:

Once I went to Allah’s Messenger (ﷺ) with a son of mine who would not eat any food, and the boy passed urine on him whereupon he asked for some water and sprinkled it over the place of urine.

[As Saheehayn]

Allah’s Messenger (ﷺ) said: “The urine of a baby girl should be washed off and the urine of baby boy should be sprinkled (with water)”.

[From the narration of Abus Samh (may Allah be pleased with him) in Abu Dawood and other than it and it is Hasan]

Ash Shaykh Muhammad Hizaam (may Allah preserve him) mentions:

The Prophet (ﷺ) commanded to sprinkle water over his urine (the baby boy) which indicates its impurity [his urine], but it is a light impurity.

Imam An Nawawi (may Allah have mercy upon him) mentioned that also and said there is no differing in regards to its impurity.

How to purify the baby boy’s urine:

The correct stance is that the baby boy’s urine is sprinkled [with water] and the baby girl’s urine is washed as the narration of Abus Samh [may Allah be pleased with him] indicates that.

Who is the Baby boy and the rule regarding this ruling:

Imam Ahmad [may Allah have mercy upon him] said as mentioned in Al Mughni (2/497):

“The baby boy if he eats food, wants it and desires it, his urine is washed [and not sprinkled]. It is not [washed] if he is fed [but he does not want food] because he may lick honey the hour he is born and the Prophet (ﷺ) rubbed the palate with dates. However, if he eats and intends to eat, then his urine is washed”.

The meaning of this is if the baby boy doesn’t eat, desire food and want it, then his urine is sprinkled. If it’s the opposite, then it is washed even if he be a baby boy.

4. The Saliva of a dog

It comes in Saheeh Muslim from the narration of Abu Huraira (may Allah be pleased with him):

The cleansing of the utensil belonging to one of you, after it has been licked by a dog, is by washing it seven times, and using soil for cleaning at the first time.”

What is correct is the saliva of the dog being is impure whilst its hair is pure and that is the stance of Abu Haneefah, Imaam Ahmad in a report, and it is what Shaykhul Islaam deemed the correct stance.

The ruling is general to all types of dogs.

The majority of the scholars took the stance that it is obligatory to wash the utensil seven times.

As for the narration of Abu Huraira (may Allah be pleased with him) that it is washed three or five or seven times, then it is weak by consensus of the memorizers of Hadeeth

But it has been affirmed from his [Abu huraira’s] verdicts that it be washed three times but the consideration is that which he reported, not that which he himself viewed.

Washing impurity seven times is also specific to the impurity of the dog’s saliva

As for the statement of Ibn Umar [may Allah be pleased with him] that we were commanded with washing impurities seven times

Then Imam Albani [may Allah have mercy upon him] mentioned in al Irwaa:

“I did not find it and I don’t know of a narration which is raised to the Prophet صلى الله عليه و سلم and is authentic in regards to washing an impurity seven times except the utensil in which the dog has licked”.

5. The urine and feces of the animals which are not allowed to eat its meat are impure due to the narration of Ibn Masouud [may Allah be pleased with him]

The Prophet (ﷺ) went out to answer the call of nature and asked me to bring three stones. I found two stones and searched for the third but could not find it. So I took a dried piece of dung and brought it to him. He took the two stones and threw away the dung and said, “This is a filthy thing”.

[Reported by Al-Bukhari]

As for that which it is allowed to eat of its, meat then its urine and feces is pure and from the proofs for that is the following narration of Anas [may Allah be pleased with him]:

“The climate of Medina did not suit some people, so the Prophet (ﷺ) ordered them to follow his shepherd, i.e. his camels, and drink their milk and urine (as a medicine). So they followed the shepherd that is the camels and drank their milk and urine until their bodies became healthy. Then they killed the shepherd and drove away the camels. When the news reached the Prophet (ﷺ), he sent some people in their pursuit. When they were brought, he cut their hands and feet and their eyes were branded with heated pieces of iron.

[Reported by in Bukhari]

6. Menstrual blood:

An Nawawi [may Allah have mercy upon him] said:

“Know that menstruation blood is impure by consensus of the Muslims.”

Post-natal blood [Nifaas] takes the same ruling

As for the rest of the bloods, then Imam Al Uthaymeen (may Allah have mercy upon him) said:

“As for the rest of the bloods other than menstrual blood, then the correct stance regarding it is that it is not impure”

And he mentioned due to the absence of evidence for that. Also, Imam Albani and others viewed it the correct stance.

7. The meat of the pig:

There is not any clear authentic proof to indicate that the pigs meat is impure

Those who said that it is not impure while it is alive was Maalik (may Allah have mercy upon him) and a report from Ahmad (may Allah have mercy upon him).

And even An-Nawawi [may Allah have mercy upon him] said:

“We don’t have any clear proof upon the impurity of the pig whilst it is alive”

As for the verse some of them use

‎ أَوْ لَحْمَ خِنْزِيرٍ فَإِنَّهُ رِجْسٌ

Or the flesh of swine (pork, etc.) for that surely is impure


Meaning dirty, repulsive. It is not clear in regards to its impurity.

Due to that, from that which Imam As Shawkaani [may Allah have mercy upon him] didn’t mention but it is befitting to be mentioned: is alcohol impure or not?

Ash Shaykh Al Uthaymeen (may Allah have mercy upon him) mentioned what is correct is that it is not impure and he used the following as evidence:

1. The narration of Anas (may Allah be pleased with him) in Saheehayn:

“I was the cup-bearer of some people in the house of Abu Talha on the day when liquor was forbidden. Their liquor had been prepared from dry dates or fresh dates when the announcer made the announcement. He [Abu Talha] said to me: Go out and find out [what the announcement is]. I got out (and found) an announcer making this announcement: Behold, liquor has been declared unlawful. He said: The liquor [was spilt and] flowed in the lanes of Medina. Abu Talha said to me: Go out and Spill it, and I spilt it”

Shaykh Al Uthaymeen (may Allah have mercy upon him) mentioned

“It’s not permissible that the markets of the Muslims be a place for impurities”.

2. That which Imam Muslim reported from Ibn Abbas [may Allah be pleased with him] said:

“A person presented to Allah’s Messenger (ﷺ) a small water-skin of wine. Allah’s Messenger (ﷺ) said to him: Do you know that Allah has forbidden it? He said: No. He then whispered to another man. Allah’s Messenger (ﷺ) asked him what he had whispered. He said: I advised him to sell that, whereupon he (ﷺ) said: Verily He Who has forbidden its drinking has forbidden its sale also. He [the narrator] said: He opened the waterskin until what was contained in it was spilt.

Shaykh Al Uthaymeen [may Allah have mercy upon him] said: “he did not say to him wash it, and this is after the prohibition”.

3. The origin is purity until the proof for it being impure is established and there is no proof.

As for the verse in Surah Al Maidah:

‎ ‫{يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالأنْصَابُ وَالأزْلامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ (‬

O you who believe! Intoxicants (all kinds of alcoholic drinks), gambling, Al-Ansab , and Al-Azlam (arrows for seeking luck or decision) are an abomination of Shaitan’s (Satan) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful


Shaykh Al Uthaymeen (may Allah have mercy upon him) mentioned that the intent of impurity here is not a physical impurity, rather a figurative impurity.

A point to be understood:

The scholars mention a rule:

“Not everything that is Haram is impure, but everything impure is Haram”

Thus it must be understood that when discussing the purity or impurity of alcohol or pig meat while it is alive, [one should know that] does not mean it is permissible to consume; that is a different discussion. Rather, it is unlawful to consume.

[End of notes from class #2 of the book “Ad Durarul Bahiyah”]

Compiled by

Majeed Jawid Al-Afghanee
Abu Layl

Notes On “Purifying The Impurities” – Imaam Abu Haneefah, Imam Ahmad Bin Hanbal, Shaykh Al-Islaam Ibn Taymiyyah, Shaykh Abdur-Rahmaan As-Sa’dee, Shaykh Ibn Uthaymeen, & others

The Book Of Purification, Chapter: Rulings In Regards To Water

  • Water is pure and purifies, nothing exits it from these two attributes except that which its smell, taste, or colour changes due to impurities.
  • Shaykh Al Fawzaan said:”If it [the water] changes with other than impurities, then this doesn’t harm, such as if it changes with leaves, or due to sand, or due to that which the wind makes it go in it from the pure things, then this doesn’t harm; it only harms if impurities go into it.”
  • ‎الطهارة linguistically means purity and cleanliness from filth/impurity
    • In the technical term of the scholars of jurisprudence. it means lifting/raising of ritual impurity, or that which is in the meaning of lifting [ritual impurity] with water or sand, [them being] the two pure substances, or ceasing of impurity.
  • Lifting of ritual impurity: Either minor or major ritual impurity by either doing ablution or Ghusl [ritual bath].
    • That which is in the meaning of ritual impurity:
      • Enters into it renewing ones ablution, for it is purity but it isn’t done to lift ritual impurity.
  • Ceasing of impurity:
    • Such as cleaning an impure substance from the ground, etc.
  • Water in Arabic is called ماء, and its plural is مِيَاه
  • Majority of the scholars went towards the stance that water is categorized into three:
    • ‎الطَهُور = That which is pure in of itself and purifies.
    • ‎الطَّاهِر = That which is pure in of itself but doesn’t purify.
    • ‎النجس = That which is impure in of itself and doesn’t purify.
  • Clarification:
    • The distinction between water which is طَهور and طاهر isn’t correct for indeed every water which is pure is considered purifying, due to the generality of the proofs such as Allah Aza Wa Jal’s statement:‎و أنزلنا من السماء ماء طهورا”And We sent down pure water from the sky”[25:48]
    • Those who said there isn’t a difference between the two [i.e. طَهور and طاهر] are:
      • Shaykhul Islaam Ibn Taymiyah (Abul Abbas Ahmad Ibn Abdul Haleem Ibn Abdus-Salaam)
      • Shaykh Abdurrahman Ibn Naasir As Siaadee
      • Shaykh Muhammad Ibn Ibrahee
      • Shaykh Abdul Azeez Ibn Baaz
      • Shaykh Muhammad Ibn Saalih Al Uthaymeen
  • Thus water is either:
    • pure, which also purifies
    • or impure.
  • The different cases the scholars agree upon when water is mixed with impurity:
    • Abundant water if an impure substance mixes with it and one of its characteristics changes (i.e. smell, taste, or colour).
      • It is impure as long as it remains like that.
    • Abundant water if an impure substance mixes with it and none of its characteristics changes.
      • It is pure and purifying.
    • Little water if an impure substance mixes with it and one of its characteristics changes
      • It is impure.
    • Imam Ibnul Munthir in Al Awsat and Al Bayhaqee relayed a consensus upon that.
    • That which they differed regarding:
      • If water is little and an impure substance mixes with it and none of its characteristics changes.
      • There are seven stances regarding it as An Nawawi mentioned in Sharhul Muhathab and the correct stance as mentioned by Shaykh Muhammad Ibn Hizaam in Fathul Alaam is that water, whether it be abundant or little, it doesn’t become impure except if one of its characteristics changes. Those who deemed this to be the correct stance are
        • Al Haafith Ibnul Munthir [Muhammad Ibn Ibraheem]
        • Shaykhul Islaam Ibn Taymiyah
        • Shaykhul Islaam Ibnul Qaiyum [Muhammad Ibn Abi Bakr]
        • As Sanaani [Muhammad Ibn Ismaeel]
        • Ash Shawkaani [Muhammad Ibn Ali]
        • Ibn Baaz
        • Al Uthaymeen
        • and other than them.
  • If water is mixed with something pure, its name changes such as Tea, Kool Aid, etc.
  • Ibn Qudaamah mentioned in Al Mughni:
    • It’s not permissible to do ablution with it, nor Ghusl and he said: We don’t know of any differing in regards to it.
  • Stagnant water:
    • In the narration of Abu Huraira رضي الله عنه, the prophet صلى الله عليه و سلم said:None of you should take a bath in stagnant water when he is sexually impure[Reported in Saheeh Muslim]And in Saheeh Al Bukhari with the wording:

      “None of you should pass urine in stagnant water which is not flowing [since] then [you may need to] wash in it.”

    • The Ruling Of The Sexually Impure One Washing In Stagnant Water
      • Ash Shaykh Muhammad Ibn Hizaam said:I don’t know of any factual evidence which takes away the prohibition from prohibition [to disliking etc], and the apparent speech of Ibn Hazm in Al Muhalla is that he says with prohibition.
    • If one who is sexually impure and thus he washes in stagnant water is the ritual impurity raised?
      • Shaykh Muhammad Ibn Hizaam mentions in the summarization of his speech:That which is correct is that his ritual impurity is raised so long as the water is pure and hasn’t changed with impurity.
    • What is the ruling on urinating in stagnant water?Shaykh Muhammad Ibn Hizaam mentioned what is correct is that it is prohibited due to the narration mentioned which is in Al Bukhari.This is the stance of An Nawawi [Yahya Ibn Sharaf], some of the Hanbalis, and some of the Thaahiriyah.
    • As for urinating in large sea water, then more than one scholar has relayed consensus that it doesn’t enter into the previous matter. It is the statement of the majority and is correct.
    • Summary Of The Shaykh’s SpeechWater which has been already used by someone who did ablution or Ghusl with it:Ash Shaykh Muhammad Ibn Hizaam mentioned:A group from the scholars went towards that the used water is still pure and purifies. He mentioned it is the statement of
      • Az Zuhree [Muhammad Ibn Muslim]
      • Maalik [Malik Ibn Anas]
      • Al Awzaai [Abdurrahman Ibn Amr] in the most famous reports from them two
      • Abu Thawr [Ibraaheem Ibn Khaalid]
      • Dawood [Ibn Ali Ath Thaahiree]
      • Ibnul Munthir
      • Shaykhul Islam Ibn Taymiyah
      • Ash Shaykh Muhammad Ibn Ibraheem
      • Ash Shaykh Al Uthaymeen
      • Ash Shaykh Muqbil Ibn Haadee Al Wadiee and he mentioned other than them.
        • From the evidences they use is the statement of the prophet صلى الله عليه و سلم“Water is pure and purifies nothing in purifies it.”

End of notes for class #1

سبحانك اللهم و بحمدك لا اله الا انت أستغفرك و أتوب إليك

Compiled by

Majid Jawed Al-Afghanee
Abu Layl

How Does One Reply If They Are Given Salam While They Are In The Washroom – Shaykh Ibn Uthaymeen

Shaykh Ibn Uthaymeen was asked:


Oh Virtuous Shaikh: After this speech about giving greetings, we want to know the manner of giving greetings to the one who greets us when we are in the washroom. What do we do?


“The one who is in the washroom does not give greetings until he exits. However, if is obligated to respond, then there is no way [for him] to reply to the greetings. If he signals [to his companion] he cannot see him, and if he speaks, then it is necessary that he does not mention Allah in this place. Rather he waits until he exits. If his companion is still there, he returns the greeting to him, otherwise the reply drops from him [i.e. the obligation is removed from him]. This is because he was given greetings in a place where it is not allowed for him to return it”

[Liqaa ash-Shahri no. 13]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan