Fatawa

A person should cover his awrah to the best of his ability | Shaykh Abdulmuhsin al ‘Abbad

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Shaikh Abdul-Muhsin al-‘Abbad hafidhuhallah was asked:

Question: Is the Hadith of Sahal ibn Sa’d mentioned recently evidence that the awrah being uncovered from below does not harm the one praying?

Answer: “A person should cover his awrah to the best of his ability and if it uncovers unintended due to the restricted situation then it does not have an affect. This is what happened in the Hadith of Amr ibn Salamah al-Jurmi radiallahu anahu who led the people in prayer. He had an izar which had a split, so something of his awrah was uncovered. So the woman said:

غطوا عنا عورة إمامكم

Cover the awrah of your Imam from us

[Bukhari no. 4302]

So they bought a Qamis for him and he was pleased and happy”.

[Sharh Sunan Abi Dawood no. 84]

Shaikh Salih al-Fawzaan hafiduhallah said:

Question: What is ruling on the one who prays and some of his awrah is exposed and he does not know until the end of the prayer, such that one of the congregants informs him of that. So is his prayer correct or does he have to repeat the prayer?

Answer: “There is no doubt that covering the awrah is from the conditions of the prayer along with the pillars. Ibn Abdul Barr rahimahullah said: “The People of Knowledge have agreed upon the invalidity of the prayer of one who prays naked and he is capable wearing clothes” or something similar. So covering the awrah is from the conditions of the validity of the prayer if he is able. As for what is mentioned in the question from this congregant praying and some of his awrah is uncovered and he did not know that until after the prayer and those who are attended the prayer informed him, then there is some detail:

If this one has a lot uncovered then he has to repeat the prayer. As for if it is something small and he did not intend it deliberately, then his prayer is correct in sha Allah. The evidence is that Amr ibn Salamah radiallahu anhu prayed with his Companions and he was young in age. If he used to make sujud, something of his awrah was exposed and the women would see it from behind the row. He did not repeat the prayer and that was in the time of the Prophet sallalahu alayhi wa salam. So that indicates that if something is uncovered of the awrah and it is a little and he did not intend it, then his prayer is correct. As for if he intended and left it off and did not cover his awrah and he was capable, then his prayer is invalid, even if it was a little”

[Muntaqa min Fatawa Shaikh Salih al-Fawzan no. 107]

Translator note: To note, the lower back is not awrah, but if his behind is exposed, then the above will apply. It is important for the brothers not to pray in clothing that exposes the awrah in general.

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

Combing two salawat before departing | Sh. Uthaymeen

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Shaikh Ibn ul-‘Uthaymeen rahimahullah 

Question: Some people take the allowance of combining between prayers on travel. For example between dhuhr and asr. So they combine in advance and they know that they will reach their place of residence before asr prayer. So is this allowed?

Answer:”Yes, this is allowed. However, if he knows or most likely thinks that he will reach before asr time, then what is better is not to combine because there is no need for combining”

[Majmoo’ al-Fatawa (15/422)]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

The Ruling on Working as a Lawyer Using Man-Made Laws – Shaikh al-Albani

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Question: In the Name of Allah and may peace and blessings be upon the Messenger of Allah (ﷺ). Oh Shaikh, what is the ruling on working in the judiciary or as a lawyer, knowing that the land does not practice the legislated rules issued from the Book and the Sunnah. They only use the man-made laws that are issued from the west?

Shaikh al-Albani: “I do not believe practicing to be a lawyer is permissible in this present time due to the what the brother questioner mentioned, unless we suppose a very difficult affair. In my opinion, it is not possible to hold fast to it, except if two, respectable characteristics are fulfilled:

The first characteristic: that the lawyer study the legislated knowledge that is extracted from the Book and the Sunnah from one angle as he studies the law of the land from another angle. This characteristic alone is sufficient in that if we imagined that we will find it, it is almost impossible. This is because these lawyers who study the law of the land take years of their life to do that. So when will they spend time to study the Islamic legislation in light of the Book and the Sunnah as it is obligatory upon every Scholar who wants to adopt the legislated ruling?

The second thing: it is important also like the first. That we imagine this lawyer to have the utmost integrity. When someone comes to him requesting him to defend his right. So he should study this right in the light of both types of knowledge, which he has with him: the knowledge of the Book and the Sunnah and the knowledge of the man-made law which he studied. So if he finds a possible means from the man-made laws to reach his right which the claimant claims and that does not oppose the knowledge of the legislation, then he can defend him. However, I believe if the lawyer is firm upon this for a year or two, then soon he will incline to these people and will leave the boundary of defending a right. Whether it is by a client for him or against him and he will go for the material benefit which is a benefit for him. This is very difficult. So like this we say, it is not allowed to lawyer in boundaries of man-made laws which are observed in this time”.

[Fatawa al-Juddah no. 20 Side B]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

When is it Allowed to Eat at Restaurants or Cafes That Sell Alcohol? – Shaikh al-Albani

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Shaikh al-Albani rahimahullah said:

“…I believe that every Muslim, even in the lands of disbelief, is able to not sit at a table which alcohol is served. However, he is not able to not enter a restaurant or coffee shop [which serves them]. So then we say, Allah does not burden him with more than he can bear. So that which is necessary for the Muslim to observe always is that this [action] is evil and hated and he should hate it with the severest of hatred. This is from the angle of belief. Then from the angle of action, then he attempts to make differentiation even by last of affair. That is, it is possible to retreat to a place in the coffee shop or restaurant such that he does not sit with those who are drinking alcohol directly. However, with that, I imagine that there is space for a Muslim even in the lands of disbelief to lighten the affair. That is to look at the restaurant. Is the restaurant spacious such that there is space to retreat there, like in a corner far away from sharing a table with them? Or is the restaurant or coffee shop tight, crowded such that there is no differentiation from them in terms of what they are doing of haram. This is from the meaning of:

فاتقوا الله ما استطعتم

So keep your duty to Allah and fear Him as much as you can

[64:16]

I believe the affair is clear?

Likewise, we heard that sometimes some companies, like the airlines, do not display alcohol to the passengers…”

[al-Mufarraqat no. 168]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

Translator’s Note:

There are some coffee shops that now sell alcohol and will do so in the future, like Starbucks [see here: http://www.cbc.ca/news/business/starbucks-to-add-beer-and-wine-to-canadian-menu-1.2944863]. So this fatwa of the Shaikh rahimahullah is important in relation to both a restaurant and a cafe.

THE RULING ON USING THE CELL PHONE IN THE MASJID

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THE RULING ON USING THE CELL PHONE IN THE MASJID UL-HARAM AND CHARGING IT IN THE MASJID – SHAIKH IBN UL-‘UTHAYMEEN

Question: Oh Virtuous Shaikh, What is the ruling on a person in ‘Itikaf calling on a cell phone inside the Masjid haram and charging it using the electricity of the haram?
Answer: ” This is a precise issue. As for speaking on a cell phone in the Haram, then there is no harm in it. 
It is like you speaking to your friend who is  next to you in the Haram. So you speak on your cell phone to the one who calls you like the way you speak to one next to you. However, with the condition that the reception on the cell phone is not weak so that you have to raise your voice, which will disturb the people. If the reception is strong and you speak through the cell phone to the one who calls you without disturbing others, then there is no harm.

However, there is another disturbance from the telephone and it is the notification of the telephone. The ringing of the cell phone. So like that, it it necessary for a person decrease the ringing as much as he can. So as not to disturb the people. Then, he should not place the cell phone in front of the people or the row while it is on its back. Do you know what placing the phone on its stomach means (i.e. face down)? This is because if it is placed on its back and a call comes, the notification will be apparent. People’s concentration in prayer is little and if a person sees someone speaking on a cell phone in front of him, he will turn his neck towards the cell phone and be heedless of the prayer. So if you have a cell phone, then you either place it in your pocket or in front of the people if you want; however, it should be face down not on its back.

As for charging the cell phone in the Haram, then this is very good, important question. However, it should be returned to those who are responsible for the Haram. Ask those who are responsible for the Haram: do you allow me to charge my cell phone with the electricity of the Haram or not? The answer is with them.

[The Questioner then asks about the ruling of one who is in ‘Itikaf using the cell phone]

No, the question was about using the cell phone in the Masjid. As for the person in ‘Itikaaf, then it is well-known that the one who is ‘Itikaaf should be busy with drawing near to Allah, obedience, and worship. He should not speak a lot with a cell phone or without cell phone. Yes”

[Fatwaa al-Haram ul-Makki 1428 no. 15 side B]

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

Cursing the time

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Cursing the time

وقال الشيخ ابن عثيمين في القول المفيد: سب الدهر ينقسم إلى ثلاثة أقسام: الأول: أن يقصد الخبر المحض دون اللوم: فهذا جائز، مثل أن يقول: تعبنا من شدة حر هذا اليوم أو برده، وما أشبه ذلك، لأن الأعمال بالنيات، ومثل هذا اللفظ صالح لمجرد الخبر، ومنه قول لوط عليه الصلاة والسلام: هَذَا يَوْمٌ عَصِيبٌ

Shaikh Ibn ul-‘Uthaymeen rahimahullah said: “cursing the time divides into three parts. The first: the intent is purely a report without intending misfortune. So this is allowed. For example to say: “we are tired due to the severe heat today or cold. Or what resembles that because actions are judged based on intention. An example of this good statement simply for reporting is the statement of Lut alayhi salam when he said:

هَذَا يَوْمٌ عَصِيب

This is a distressful day (11:77)

(Taken from Qawl ul-Mufeed Sharh Kitab Tawheed)

Translated by

Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan

Finding a lost item | Permanent committee

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Finding a lost item | Permanent committee

“If the personal belongings which are found on the buses, whether items or money, have value that people are normally attached to and look for; you have to publicize them with all possible means. Examples of such means are to use advertisements that you can stick to your company’s offices and cars, to enunciate the matter immediately after Jumu`ah (Friday) Prayer by the doors of nearby Masjids (mosques), and to make announcements in broadcasting or newspapers if you are able to do so. However, if a person claims any of these personal belongings and is able to describe its characteristics, it should be given to them. Otherwise, such items should be sold after one year has passed. The price thereof is to be possessed by the company which is permitted to donate it in charitable projects. If the person to whom the concerned item is due claims it afterwards, the company should tell them about the matter and the latter should approve of the Sadaqah (voluntary charity) or the company should pay them the value of their item. On the other hand, you do not have to publicize personal belongings which are of no value that people are normally attached to. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.”

The Permanent Committee for Scholarly Research and Ifta’

MemberMemberChairman Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-`Aziz ibn `Abdullah ibn Baz