Shaikh Salih al-Fawzan hafidhuhallah said:
“…As for smiling, then it does not invalidate the prayer because it is not speech…”
[al-Muntaqa min Fatawa Fadilha Shaikh Salih al-Fawzan no. 106]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
Shaykh Al Uthaymeen said:
If this path is for other then the Muslims is it permissible for a person to relieve oneself in it?
Answer:
No, because the hadeeth with the narration in Muslim “The one who relieves himself in the pathway of the people”
He didn’t restrict it to the Muslims.
The religion of Islam is not a religion of transgression and harm, as long as there is between us and those disbelievers a covenant or protection, then it is not permissible for us to harm them!!
Explanation of Bulughul Maraam 1/411
Translated by Majid Jawed
Question: I heard from some of the brothers that Communal Iftar is an innovation, in the month of Ramadan or for voluntary fasts, is this correct?
Answer: There is no harm in communal Iftars in Ramadan or outside of it as long as he does not believe this gathering is an act of worship due Allah’s statement:
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَأْكُلُوا جَمِيعًا أَوْ أَشْتَاتًا
No sin on you whether you eat together or apart.
[24:61]
However, if he fears by the communal iftar, showing off due to distinguishing the fasting people for other than them, then it is disliked for them that.
With Allah is Tawfeeq
May Peace and Blessings be upon our Prophet Muhammad, his Followers, and Companions.
Permanent Committee for Islamic Research and verdicts
Chairman
Abdul Aziz ibn Baz
Members
Abdullah ibn Abdurahman al-Ghudyaan
Salih al-Fawzaan
Abdul Aziz ibn Abdullah ala Shaikh
Bakr Abu Zaid
[Taken from: http://www.alifta.net/fatawa/fatawaDetails.aspx?BookID=3&View=Page&PageNo=4&PageID=13573&languagename= ]
Translated by
Faisal ibn Abdul Qaadir ibn Hassan
Abu Sulaymaan
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The following question was put forward by a Muslim woman to al-‘Allaamah Ibn Baz –may Allaah have mercy on him-:
Q: Is it permissible that I ask that the Book of Allah; the Noble Quran is my Mahr (dowry)? My intent is to meet (the reward) of this in the Hereafter. Being that, the reciting of a (single) letter is worth ten rewards, (I mean) I desire to accumulate (the reward) for the Hereafter, not in this world, and also for the ease and simplicity in my Mahr (dowry)?
A: What is legislated is that the dowry is of wealth; as Allaah has said:
(Thus has Allâh ordained for you. All others are lawful, provided) that you seek (them in marriage) with Mahr (bridal money given by the husband to his wife at the time of marriage) from your property… (An-Nisa:24)
And the prophet – salallahu alahi wa salam – when there came to him the woman who gave herself to him, he did not accept and he desired to marry her to one of his companions. He (salallahu alahi wa salam) said (to him) “seek even a ring from iron”.
Therefore, what is legislated is that there is wealth, even if it is little. And if the husband is incapable and does not find any wealth (to give as a dowry), it is permissible in the correct view, to marry him (to her) for some verses (of the Quran) that he teaches the woman, or something from the Chapters (of the Quran), which he teaches the woman, and there is no harm in this.
And for this reason, the Prophet –salallahu alahi wa salam- married off the woman who gave herself to him, to a companion that he teaches her from the Quran such and such, and such and such.
However, if there is wealth which is available, then the wealth takes precedence even if it is little. And the teaching (of the Quran) afterwards, if she wishes that her husband teaches her, then let him teach her what he is able and this is from good companionship. That he (the husband) teaches her and cooperates with her upon goodness, this is something else.
Allaah says: And accompany them honorably… (An-Nisa: 19)
(And He says): And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable…
(Al-Baqarah:228)
Thus if he accompanies her in a companionship which comprises of teaching her the Quran, teaching her the Sunnah, teaching her the Rulings of Allaah, then this is much good.
However, this is not sufficient in the Mahr (dowry), except when there is a need and an inability to (give) money.
Source: http://www.binbaz.org.sa/node/12431
In summary, we benefit from this that what is legislated in the Mahr (dowry) is that it is of wealth. However, if the one seeking marriage is incapable of giving wealth and the woman is satisfied and content to make her Mahr (dowry) that she is taught some verses or chapters of the Quran, then there is no harm in this. As for him merely memorizing a portion of the Quran, then this alone is not sufficient in being a Mahr (dowry). Allaah is Most High and knows best.
Abu ‘Atiyah Mahmood al-Kanadi
The Ruling on Ending the Khutbah by Saying: I say What You Have Heard, If It Is Good, then It is From Allah…” -Shaikh Abdurrahman ibn Nasir al-Barrak
Question: A custom has emerged recently with some Friday Khateebs in the masaajid that they say at the end of the first part of the Khutbah: “I say what you have heard. If it is good then it is from Allah and whatever is other than that, then it is from myself and Shaytan“. So is this statement correct? Along with the fact that they convey the texts of the Quran and Sunnah in most of the khutbah. We hope from you some guidance in this regard from what we are accustomed to of clarification and advice. [from you]. Jazakallahu Khairan.
Answer: “All praise is due to Allah alone and may Peace and Blessings be upon the one whom there will be no Prophet after him. As for what follows:
Verily I see that the ending the Khutbah by saying: “If it is good then it is from Allah and whatever is other than that then it is from myself and Shaytan” is a phrase which has come in some introductions of books or at its end. It is done by some writers in regards to rulings which have a lot of ijtihaad from which ensues decisions and inferences which a mistake can occur in narration or opinion. So this phrase is used out of humility and protection from praising what they have wrote. And these works are long and it is possible for mistakes to be in it. As for a khutbah and the likes, then it is an admonishment and guidance based on the Prophetic Ahaadith and verses of Quran. There is no itjihaad from the Khateeb which is pure opinion. This is considering majority of it. And there are khutabah who place in their sermons issues of differences of opinion and there is ijtihaad in it. So like that, it is not obligatory to end the khutbah with the likes of his phrase which is necessary which leads many of the listeners to not have confidence in the khateeb because the layman will understand that the khateb is not reliable in what he says. So like that: I say that it is not necessary to end the khutbah with this mentioned phrase. Rather he suffices with supplication like:
اللهم أرنا الحق حقا وارزقنا اتباعه، وأرنا الباطل باطلا وارزقنا اجتنابه
ولا تجعله ملتبسا علينا فنضل
Oh Allah allow us to see truth as truth and allow us to follow it
And see falsehood as falsehood and allow us to avoid it
And do not make it [truth] unclear to us so that we become misguided
And the likes: we ask Allah to benefit us by His Book and the Sunnah of the Prophet (ﷺ) and to guide us to the straight path. And the likes of those supplications. And it is appropriate to mention what Shaikhul-Islaam Ibn Taymiyyah rahimahullah said: “So like this, if the Companions used to speak with their personal judgments (ijtihaad), they would transcend the Legislation of the Messenger (ﷺ) from their mistakes and the mistake of other than them. As Ibn Masud radiallahu anhu said in his judgement: “I say my opinion and if it is correct then it is from Allah and if it is mistaken it is from me and Shaytan and Allah and His Messenger are free from it. Likewise, it was reported from as-Sadeeq radiallahu anhu that he said that about the Al-Kalalah (those who leave neither descendants nor ascendants as heirs). Like that, it was reported on the authority of Umar in some issues” al-Fatawah al-Kubra (3/302) and Allah Knows Best”.
Written by
Abdur-rahman ibn Nasir al-Barrak
25 Dhul-Qa’adah 1436
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
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