Part 1: How to grasp vocabulary from Translated books that have in them Arabic and English like Matoon (texts , Buluguh al Maram , Concise of al Bukharee and Muslim.
What do you advise for the one seeking legislative knowledge, but he is far from the scholars
A Famous Question everyone asks about seeking knowledge answered by ibn Utheymeen Rahimahullah;
Q) what do you advise for the one seeking legislative knowledge, but he is far from the scholars along with knowledge, but before him is collection of books from them are Usool and the summarized books?
A) I advice him with that he is keen and eager upon being a student of Knowledge and seek aid from Allah the most powerful and high, then take help from the knowledgeable people. If a person meets knowledge at the hands of the scholar, he will learn more in shorter period of time then the number of book and he will be faced with many opinions that were differed over. I don’t say like the one says, “it is not possible to reach (gain) knowledge except with a scholar or a sheikh” this is not correct. Because the reality is that he is lying, but if you study with a Sheikh, he will clarify for you the way and specify it.
Question 29 (page 131) from the excellent book, “كتاب العلم” by Sheikh ibn Utheymeen Rahimahullah.
Translated by: Naveed Sultan
The Ruling on Missing Jummah Four Times in a Row
The Ruling on Missing Jummah Four Times in a Row
Shaikh Salih al-Fawzan
Question: What is the ruling if person misses Jummah four times? What is the ruling if he misses it due to him being far from a city which has Masaajid, even for a picnic/trip? If he was accompanied by his wife and children and they go outside the city every Friday because it is his time off from work?
Answer:
“It is obligatory upon a Muslim who is not excused to attend Jummah and the congregational prayers because a severe threat was reported in regards to the one who misses Jummah and congregation. The Prophet sallahu alayhi wa salam wished to burn the houses of those stayed back from the congregational prayer and he described them with hypocrisy. A severe threat was reported in regards to them. There is a severe threat for staying back from Jummah without a legislated need. It is authentic from the Prophet sallahu alayhi wa salam that he said:
من ترك ثلاث جمع تهاوناً طبع الله على قلبه
He who leaves the Friday prayer (continuously) for three Friday on account of slackness, Allah will print a stamp on his heart.
[Saheeh Sunan Abi Dawood no.1052]
The Prophet sallahu alayhi wa salam also said:
لينتهين أقوام عن ودعهم الجمعات أو ليختمن الله على قلوبهم ثم ليكونن من الغافلين
Either some people (i.e., hypocrites) stop neglecting the Friday prayers, or Allah will seal their hearts and they will be among the heedless
[Saheeh Muslim no. 865]
It is not allowed to stay back from Jummah for other than a legislated excuse and it is not necessary for a person to continuously go out and leave Jummah and specify Friday for going out for a picnic and leaving Jummah. However, if he goes out sometimes and he is far from the masjid, so far that it is difficult for him to go the Jummah prayer, then he is excused, especially if with him are those whom he fears for his family and mahaarim. He is excused in that situation and he should not take it as continous habit”
[Muntaqa min Fatawa al-Fawzan question no. 113].
What you should do is go to Jummah even if they do not allow you and you have all the right to do so.
The Permanent Committee was asked:
Question: I hope for a fatwa about the prayer on Friday. Is it an obligation from the obligations or is it wajib? This is because I work in a factory of the disbelievers and I am not allowed to leave to pray Jummah. I’m confused due to the statement of Allah: O you who believe (Muslims)! When the call is proclaimed for the Salat (prayer) on the day of Friday (Jumu’ah prayer), come to the remembrance of Allah [Jumu’ah religious talk (Khutbah) and Salat (prayer)] and leave off business (and every other thing) [62:9] and the statement of the Prophet sallahu alayhi wa salam: “The Jummah prayer is obligatory upon every Muslim”
Answer: “Jummah prayer is an obligation upon everyone who is legally responsible, male, and resident due to the verse mentioned in the question. It is not allowed to miss Jummah due to work, even if the employer prevents you because there is no obedience to the creation in the disobedience of the Creator. Also due to what is established from the Prophet sallahu alayhi wa salam. As for you statement: “The Jummah Prayer is obligatory upon every Muslim” then it is not a Hadith”
[Fatwa no. 12384]
Translated by
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
It recommended for someone who is wishing to accept Islam to take a shower
It recommended for someone who is wishing to accept Islam to take a shower.
The Prophet sallahu alayhi wa salam said:
عَنْ قَيْسِ بْنِ عَاصِمٍ، أَنَّهُ أَسْلَمَ فَأَمَرَهُ النَّبِيُّ صلى الله عليه وسلم أَنْ يَغْتَسِلَ بِمَاءٍ وَسِدْرٍ
Qais bin Asim narrated that:
he accepted Islam and the Prophet ordered him to perform Ghusl with water and Sidr (lotus leaves)
[Saheeh Tirmidhi no. 605]
The shower can be done before pronouncing the Shahadah or afterwards.
Imam Nawawi rahimahullah wrote:
إذا أراد الكافر الإسلام فليبادر به ولا يؤخره للاغتسال، بل تجب المبادرة بالإسلام، ويحرم تحريما شديدا تأخيره للاغتسال وغيره، وكذا إذا استشار مسلما في ذلك حرم على المستشار تحريما غليظا أن يقول له أخره إلى الاغتسال, بل يلزمه أن يحثه على المبادرة بالإسلام. هذا هو الحق والصواب. وبه قال الجمهور
“If a disbeliever wants to enter into Islam, then they should hasten it and not delay it to shower. Rather, it is obligatory to hasten with Islam and it is severely prohibited to delay it in order to shower and for other than it. If a Muslim is consulted in that matter, it is severely prohibited for him to say that he should delay entering Islam in order to shower. Rather it is necessary to encourage him to hasten to accept Islam. This is the truth and what is correct. The majority of the Scholars say this..”
[al-Majmoo’]
However, Imam Nasaai rahimahullah wrote the following chapter title in his Sunan:
تقديم غسل الكافر إذا أراد أن يسلم
Chapter: The disbeliever preceding the shower if he wants to accept Islam
Then he brings the following Hadith:
أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ، يَقُولُ إِنَّ ثُمَامَةَ بْنَ أُثَالٍ الْحَنَفِيَّ انْطَلَقَ إِلَى نَجْلٍ قَرِيبٍ مِنَ الْمَسْجِدِ فَاغْتَسَلَ ثُمَّ دَخَلَ الْمَسْجِدَ فَقَالَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
Abu Hurairah said:
“Thumamah bin Uthal Al-Hanafi went to fetch some water that was near the Masjid and performed Ghusl, then he entered the Masjid and said: ‘Ashhadu an la ila ha ill-Allah was ashhadu anna Muhammadan ‘abduhu wa rasuluh (I bear witness that there is none worthy of worship except Allah and I bear witness that Muhammad is His slave and Messenger)
[Saheeh Nasaai no. 189]
So here, the Companion Thumamah radiallahu anhu preceded the shower before pronouncing the Shahadah. Imam Nawawi rahimahullah responded to this argument writing:
فليس بصحيح ولا دلالة فيما ذكره لما ادعاه
“So it is not correct and there is no evidence for what he mentioned and claimed”
[al-Majmoo’]
However, there is another evidence to support Imam Nasaai’s argument.
Imam Muslim reports the story of the conversion of Abu Hurairah’s mother radiallahu anhu where it states:
فَسَمِعَتْ أُمِّي خَشْفَ قَدَمَىَّ فَقَالَتْ مَكَانَكَ يَا أَبَا هُرَيْرَةَ . وَسَمِعْتُ خَضْخَضَةَ الْمَاءِ قَالَ – فَاغْتَسَلَتْ وَلَبِسَتْ دِرْعَهَا وَعَجِلَتْ عَنْ خِمَارِهَا فَفَتَحَتِ الْبَابَ ثُمَّ قَالَتْ يَا أَبَا هُرَيْرَةَ أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ
My mother heard the noise of my footsteps and she said: Abu Huraira, just wait. And I heard the noise of falling of water. She took a bath and put on the shirt and quickly covered her head with a headdress and opened the door and then said: Abu Huraira, I bear witness to the fact that there is no god but Allah and Muhammad is His bondsman and His Messenger.
[Saheeh Muslim no. 2491]
So it can be done before the Shahadah or after it. Although the majority take the opinion that the shower comes after it.
In order for the shower to be correct in Islam, a person must:
Haven an Intention – In this case, it is “the intention of adopting Islam and repenting from the previous disbelief” [Fatawa Bin Baz (6/298)]
Rinse the mouth and nose
Wash the entire body from head to toe
[See ad-Daraariyul Mudiyyah of Imam Shawkani pg. 98].
This is also the opinion of Shaikh Ibn ul-‘Uthaymeen rahimahullah [http://www.ibnothaimeen.com/all/books/article_18048.shtml]
Side-benefit: It is also recommended for a new Muslim to wash his/her clothes upon accepting Islam.
Imam Tirmidhi mentions under Hadith no. 605:
والعمل عليه عند أهل العلم يستحبون للرجل إذا أسلم أن يغتسل ويغسل ثيابه
“And the People of Knowledge act upon it. They recommend a man, if he accepts Islam, to shower and wash his clothing”
This is not an obligation but recommendation. It should be noted that it does not imply that a disbeliever is impure, but it will remove any impurities that may have been on the clothing.
Shaikhul Islaam Ibn Taymiyyah rahimahullah wrote:
وقال أحمد : ” إذا أسلم يغسل ثيابه ، ويغتسل ويتطهر بماء وسدر ” ؛ لأن ثيابه مظنة ملاقاة النجاسة ، فاستحب تطهيرها
“Imam Ahmad said: If a man accepts Islam, he should wash his clothing. He should shower with water and sidr (lotus leaves)”. This is because his clothing is the place that impurity comes in contact with. So purifying it is recommended”
[Sharh Umdatul-Fiqh pg. 350]
And Allah Knows Best
Faisal Ibn Abdul Qaadir Ibn Hassan
Abu Sulaymaan
The da’ee continues teaching even if it’s one person
عن الأوزاعي قال: (كان عطاء بن أبي رباح أرضى الناس عند الناس، وما كان يشهد مجلسه، إلا سبعة أو ثمانية)
Al-Imaam Al-Awza’i, rahimahullah, said :
” ‘Ataa bin Abee Rabaah was who the people were pleased with the most (in his time) yet only about seven or eight people would attend his sittings ”
Reference : Taarikh Abee az-Zura’ (449).
يقول عبد الرحمن بن مهدي: كنت أجلس يوم الجمـعــة، فإذا كثر الناس فرحت، وإذا قلوا حزنت، فسألت بشر بن منصور فقال: هذا مجلس سوء فلا تعدْ إليه، فما عدت إليه.
Abdurahman bin Mahdi, rahimahullah, said :
” I used to have sittings on Fridays, so if there was a lot people (attending), I would become happy and if the people were small in numbers, I would become sad. So I asked Bishr bin Mansoor, rahimahullah (regarding it), so he replied by saying : this is a evil gathering, so don’t return to it, therefore I didn’t return to it since.
Reference : Siyar Aalam an-Nubalaa (9/196).
Also some narrate at the beginning stage when Shaykh Bin Baaz, rahimahullah, started to teach he had less than ten students only.
And others narrate that Shaykh Al-Uthaymeen rahimahullah, once went to the masjid to teach however didn’t find anyone from his students there, so he just took a mushaf and began to revise Quran.
The Da’ee continues teaching even only one person attends his classes and inshaa Allah he shall see the fruits of his patience sooner or later.
We ask Allah to rectify our souls and our intentions and goals.
Shaking hands during the khutbah
Ash-Shaykh Muhammad bin Saalih al-Uthaymeen, rahimahullah, said :
أما مصافحته فإنه لا بأس بها وإن كان الأولى أيضاً عدم المصافحة، وغمزه ليشعر بأن هذا ليس موضع مصافحة؛ لأن في المصافحة نوعاً من العبث الذي قد يخرج الإنسان عن تمام الاستماع للخطبة.
“As for shaking the hands (during the khutbah) then there is no harm in it although what is better is not to shake hands (during the khutbah), rather he should indicate to him (i.e. through his body language), in order that the person realizes that this is not the time for shaking hands ; since shaking hands is a type of distraction which can take the person out of the zone of giving full attention in listening to the khutbah… ”
Reference :Majmoo’u Fataawa of al-Uthaymeen volume 16, chapter : yawmul jumah.
The Ruling on Taking Pictures of Things Which have a Soul in it Through Modern Day Devices
The Ruling on Taking Pictures of Things Which have a Soul in it Through Modern Day Devices and The Ruling on Saving Such Images to ones Device ,
Ash-Shaykh Zayd al-Madkhalee, Rahimahullah, was asked the following question,
: ما حكم التصوير بالجوال؟ فأنا أقوم بتصوير ابني بدون ضرورة و هل علي مسح صوره من الجوال أو الكمبيوتر؟
The Question :”What is the ruling on taking a picture through a cellphone, whereas I would take a picture of my son without there be a necessity for it and is it a must upon me to delete his pictures from the cellphone and the laptop? ”
الجواب: “…قضية التصوير ظاهر الأدلة من السنٌة أن جميع التصوير بالوسائل المختلفة سواءً الحادثة في هذا الزمن أو غيره أنه حرام و لا يستثنى منه إلا ما دعت إليه الحاجة أو الضرورة
The Answer : “… As for the matter of picture taking, what is apparent from the texts of the Sunnah that picture-taking in all of its various means whether it be by the modern day means or other than it, it is indeed haraam nothing from it is exempted except what there is a (dire) need and necessity for”
فما كان بدون حاجة و لا تلجأ إليه ضرورة فاالأصل التحريم و هو من الكبائر و على هذا مشى الشيخ عبد العزيز ابن باز ـ رحمه الله ـ يرى بأن التحريم عام بأي وسيلة من الوسائل كان
“Whatever there is no need for and no daroorah for, the origin is that it is impermissible while it is from the major sins and upon this was the stance of Ash-Shaykh Abdul Azeez bin Baaz – rahimahullah – he would see that the prohibition is general, no matter through what means it was done by ”
التصوير مع أن بعض العلماء المعاصرين فرق بين إشتقاق الصورة و بين نحتها و الأحاديث تبقى على عمومها حتى يأتي ما يخصص من النصوص الصحيحة و لا مخصص .
“Picture taking although some of the modern scholars made a distinction between extracting the picture and carving it out, the hadeeths should be left general up until it comes what will make it specific (restricted) from the authentic proofs while there is nothing to make it specific”
فالخلاصة الذي يصور بأي وسيلة من الوسائل بدون ضرورة تلجأه إلى ذلك فقد وقع في المحظور فعليه أن يرحم نفسه فالوعيد شديد لعن النبي صلى الله عليه و سلم المصورينو قال: “من صور صورة كلف أن ينفخ فيها الروح و ليس بنافخ”
“The summary is whosoever takes a picture through whatever means it may be without there being a daroorah for that, then he has indeed fell into what has been prohibited, so it is upon him to show mercy upon himself for verily the threat (pertaining to it) is severe ; The Prophet sallahu alayhi wa salaam, cursed the picture makers while He said : Whoever makes a picture will be held responsible (on the day of resurrection) to breathe a spirit into it and he is not one who can breathe such ‘
فهي كبيرة من كبائر الذنوب و إن تساهل فيها معظم الناس فما كان لضرورة و حاجة ملٌحة فعند الضرورة يباح المحظور. ” اهـ
“Therefore it is a major sin from the major sins although most of the people are lenient regarding it, so whenever there is a daroorah and a dire need for it there then due to the daroorah what was prohibited becomes permissible ”
Also The Shaykh, Rahimahullah, was asked the following question,
The Question :”What is the ruling on taking pictures through a cell phone or what is the ruling on saving the image on this device? ”
The Answer:”Picture taking is not permissible except if for a (dire) need, if there is a need for it which is a daroorah then it becomes permissible to take pictures or else if there is no daroorah for it then it is not permissible to take pictures whether it be through the means of a cellphone or through other means”
Reference: http://safeshare.tv/w/XDteduAIQa
Likewise Ash-Shaykh Abdul-Muhsin al-Abaad, Rahimahullah, was asked the following question,
The Question : “What is the ruling on taking photographs or taking pictures through the device of a camera?”
The Answer : “All of that is considered to be picture-making while picture-making is permissible for a necessity and as for what is used from it for memorials and other than that then it is not allowed”
Reference: http://safeshare.tv/w/verPJOJoyE
So it is waajib to return to the Book of Allaah and Sunnah of the Messenger
Ash-Shaykh Saalih al-Fawzaan, may Allaah preserve him, said:
“Indeed in this time there has appeared a people who say: “the matter is an issue of difference of opinion” , so we say: when there is ikhtilaaf the proof should be followed, we have not been requested to use the kilaaf of the people and the opinions of the people a source of worship rather we have been requested to use the proof as a source of worship… so it is waajib to return to the Book of Allaah and Sunnah of the Messenger. As for the one who chooses the opinion that coincides with his desires even if opposes the daleel then this person is misguided , he worships his own desire, as for the one who worships Allaah then he chooses that which is proof based from the Book of Allaah and Sunnah of the Messenger , alaihi as-salaatu was-salaam”.
Reference: His Sharh on Sharhus Sunnah, page 147-148, print: ar-Rushd.
The greatest of advice:
Advice is definitely beneficial, but who can give better advice than the Creator of existence?
يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا
فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ
O mankind! There has come to you a good advice from your Lord (i.e. the Quran, ordering all that is good and forbidding all that is evil), and a healing for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance and a mercy (explaining lawful and unlawful things, etc.) for the believers.
[سورة اليونس: ٥٧]
Our Creator addresses those who who worship other than him
Whether it is calling upon a Idol, Saint, Man of piety, or a Prophet; our Creator addresses those who who worship other than him (i.e another created figure):
أَفَمَنْ يَخْلُقُ كَمَنْ لَا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ
Is then He, Who creates as one who creates not? Will you not then remember?
وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ اللَّهَ لَغَفُورٌ رَحِيمٌ
And if you would count the graces of Allah, never could you be able to count them. Truly! Allah is Oft-Forgiving, Most Merciful.
وَاللَّهُ يَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ
And Allah knows what you conceal and what you reveal.
وَالَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ
Those whom they invoke besides Allah, have not created anything, but are themselves created.
أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
(They are) dead, lifeless, and they know not when they will be raised up.
[سورة النحل | ١٧:٢١]
aljamaykee.com 