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Showing posts with label Fiqh. Show all posts
Showing posts with label Fiqh. Show all posts
Thursday, 18 June 2015
Tuesday, 2 December 2014
Shaykh Saalih al-Fowzaan on how to use the index finger during the tashahhud
Question:
Oh Shaykh could you please explain to me how I should use the sabaabah in the salah (how to use the index finger during the tashahhud).
Answer:
Naam, sabaabah (index finger) in the salah should be raised when you mention the name of Allaah, or when you make du’a (1) (the supplication during tashahhud), you raise it as sign of tawheed (oneness of Allaah).
The Shaykh was then asked:
Some people oh Shaykh raise and continuously move their sabaabah until the end of the salah?
The Shaykh replies:
Naam, this is because some people believe this (from a hadeeth) or the likes that it most be moved (continuously) (2), because it is severe against the shaytaan (the devil). But the most correct opinion (3), and Allaah knows best, is that he does not move it, he just raises it and does not move it. And this is the sign of tawheed.
فتاوى على الهواء (fatawaa live on air)
Date: 18/05/2011
________
Footnote:
(1) Sa’d ibn Abi Waqqas (radiyallaahu anhu) narrated: “ The Messenger of Allah (sallallaahu alayhi wa sallam) passed by me when I was supplicating with my fingers and he said: “Use only one, Use only one” and he pointed with his forefinger.
Collected by Abu Dawud (1499), An-Nasa’i (1273) Al-Albaani (raheemahuallaah) graded this hadeeth as being Saheeh.
(2) This is the opinion of Shaykh Al-Albaani (raheemahuallaah) and others, based upon the hadeeth of Waa’il bin Hujr (radiyallaahu anhu) An-Nasa’i (1268), see Al-Albaani's Sifat Salat-an-Nabee (sallallaahu alayhi wa sallam)(The Prophets Prayer Described).
(3) This is the also the opinion of Shaykh Muqbil (raheemahuallaah) who said the hadeeth that mentions ”I saw him moving it” is shaadh (irregular), see as-Sahih al-Musnad’ (2/265).
Question:
I have heard that drawing the thumb against the middle finger and extending the forefinger and moving it is harsher for the devil then being struck with iron ... to what extent is this narration correct?
Answer:
I do not know anything of this narration, but it is lawful for a person to clench the little finger and the ring finger and to make a circle with the thumb and the middle finger and to point with the middle finger while he is supplicating.
Shaykh Muhammad bin Saalih al-`Uthaymeen
Fatawa Islamiyah Vol. 2 Page 208
Source: Moving the Finger in Tashahhud
Allaah hu Aalim.
Monday, 5 May 2014
Closing the Eyes During Salah / by Shaykh Saalih al - Fawzaan
Question:
O noble Shaykh may Allah preserve you.
This man prays and looks towards the ma'kaan (place) of sujud (prostration), and
when he doesn't close his eyes (during the prayer) he loses 75% of his khushu'
(concentration), so what is your advice to this man may Allah preserve you?
Shaykh Saalih al - Fawzaan:
So he knows the levels of khushu' (concentration)?
What kind of talk is this?!
He can start by looking at the direction of sujud (prostration) like the 'ulama
(scholars) has mentioned, and that is enough. (1)
Al-khushu' (the concentration) is not by closing the eyes, but rather it is something
that Allah puts in the heart.
Shaykh Saalih al - Fawzaan (hafithahuAllaah)
Transcribed by Eesa ibn Roy
(slightly edited from original)
Source: Closing the Eyes
________________________
(1) Concerning Ru'koo:
Q: “Where does the one praying look during rukoo’ (bowing)?”
Shaikh al-Albaani:
“He is not obliged to look at a certain spot like he should when he is standing and when he is sitting for the tashahhud: so when he is standing, he looks at the place of his prostration, and when he is sitting during the tashahhud, he looks at his (right index) finger. But during the rukoo’, there isn’t a specific spot toward which we were commanded to look, so the matter is unrestricted.”
al-mutafarriqaat 1/8
asaheeha translations
Allaahu Aalim
Sunday, 20 April 2014
Judging prohibitory sentence as only conveying undesirability and the imperative one as only expressing desirability (Principles of Fiqh)
(Part No. 5; Page No. 7)
The second question of Fatwa no. 4221
Q: At times, a prohibitive statement merely indicates undesirability and an imperative statement may only indicate desirability. How is the intended meaning determined? For example, many religious texts express the prohibition of building, sitting, writing, treading, or leaning against graves. However, Imam Ahmad maintains that these acts are only undesirable (refer to "Zad Al-Mustaqna`", Chapter on Funerals). Similarly, menstruating and unmarried women's attendance at the religious celebration of the two Feasts is only desirable according to the commentator of "`Umdat Al-Ahkam", not obligatory.
A: All Praise is due to Allah Alone. Peace and blessings be upon His Messenger, his family, and Companions! To commence: The standard of judging these statements depends on the contexts related to commandments and prohibitions. If no presumptive evidence exists to turn the imperative into desirable or the prohibitory into merely undesirable, then the basic rule is that imperative statements indicate obligation and prohibitory statements denote the unlawful. 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'
| Member | Member | Deputy Chairman | Chairman |
| `Abdullah ibn Qa`ud | `Abdullah ibn Ghudayyan | `Abdul-Razzaq `Afify | `Abdul-`Aziz ibn `Abdullah ibn Baz |
Source: Principles of Fiqh
Wednesday, 2 April 2014
Nahy for Tahrim and a Nahy for Nadb (Principles of Fiqh)
(Part No. 5; Page No. 6)
Nahy
The fifth question of Fatwa no. 8241
Q: In reference to the Prophet's (peace be upon him) Hadith When I command you to do anything, do as much of it as is within your capability; when I forbid you to do anything, stay away from it, is it true that there are levels of Nahy indicating how serious it is to do or not to do something, including Nahy Tahrim (forbidding something due to its being prohibited, Nahy Takrim (forbidding something for the sake of reaching perfection) Nahy Tanzih (forbidding something despite its close proximity to being lawful), Nahy Nadb (forbiddance denoting recommendation not to do something but no strict prohibition), and the like? Another example is the Hadith narrated in Sahih Al-Jami` to the effect that The Prophet (peace be upon him) forbade combing the hair everyday (unless urgently needed). Does the forbiddance imply prohibition or is it just discouraging it?
A: Praise be to Allah Alone and peace and blessings be upon His Messenger, his family and Companions. In principle, Nahy (forbiddance) implies prohibition unless otherwise indicated by contextual evidence. There is nothing called Nahy Nadb. If there is contextual evidence denoting that Nahy is meant for disapproval rather than absolute forbiddance, it will thus be termed Karahat-ul-Tanazih (disapproving something which is not prohibited). With regard to the Hadith mentioned above, its meaning is sound and it was narrated in a different wording by Al-Tirmidhy from `Abdullah ibn Mughaffal (may Allah be pleased with him) who said, The Messenger of Allah (peace be upon him) forbade combing the hair, cleaning it and embellishing it, except on every other day (unless urgently needed). He classified the Hadith as Hasan (a Hadith whose chain of narration contains a narrator with weak exactitude, but is free from eccentricity or blemish.) and Sahih (a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish).
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'
| Member | Member | Deputy Chairman | Chairman |
| `Abdullah ibn Qa`ud | `Abdullah ibn Ghudayyan | `Abdul-Razzaq `Afify | `Abdul-`Aziz ibn `Abdullah ibn Baz |
Tuesday, 18 March 2014
Fard and Sunnah (Principles of Fiqh)
The third question of Fatwa no. 6315
Q: People in our country differentiate between Sunnah (supererogatory act of worship following the example of the Prophet) and Fard (obligatory). They say that Allah's punishment takes place only when someone leaves the acts that are relevant to Fard or stressed Sunnah. However, I believe that anything which Muhammad (peace be upon him) has done or clarified to his Ummah is an obligation. Accordingly, those who do not do this are considered to be hateful of what Muhammad has come with. Growing the beard for example, has been ordained by Muhammad (peace be upon him), is it authentically proven that he shaved it? Does shaving it imply a sign of hatred to what Muhammad (peace be upon him) has come with? Does
(Part No. 5; Page No. 5)
whoever does this fall under the same Ayah?
A: All Praise be to Allah Alone and peace and blessings be upon His Messenger, his family and Companions. To proceed: Obligation is what a person is rewarded for doing and punished for abandoning. Sunnah or (the desirable acts) is what a person is rewarded for doing but not punished for abandoning. It is not a must that whoever leaves an act of Sunnah is considered to hate it. As for shaving the beard or having it cut, it is prohibited, for the Prophet (peace be upon him) said: Trim closely the moustache, and let the beard grow to be unlike the disbelievers. This does not necessarily imply hating what the Messenger (peace be upon him) came with. The same ruling applies to those who are undutiful to their parents or who commit Zina (sexual intercourse outside marriage), for they are considered sinners not haters of what the Messenger (peace be upon him) has came with. Sins have many reasons other than hatred for what the Prophet (peace be upon him) was sent with. This is why sinners are not deemed as Kaffirs (disbelievers) when they commit sin, according to the opinion of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream), unlike Al-Khawarij (separatist group that believes committing a major sin amounts to disbelief).
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'
| Member | Member | Deputy Chairman | Chairman |
| `Abdullah ibn Qa`ud | `Abdullah ibn Ghudayyan | `Abdul-Razzaq `Afify | `Abdul-`Aziz ibn `Abdullah ibn Baz |
Sunday, 2 March 2014
Difference between Wajib, Mandub, Mustahab, and Sunnah (Principles of Fiqh)
Principles of Fiqh
(Part No. 5; Page No. 4)
Wajib and Mandub
The first question of Fatwa no. 590
Q: What is the difference between Wajib, Mandub, Mustahab, and Sunnah?
A: All Praise is due to Allah Alone. Peace and blessings be upon Allah's Messenger, his family, and Companions. To proceed: These terms differ according to the following terminology: (i) One who performs a Wajib (obligatory) act is rewarded; however, if one does not perform such act, punishment is incurred. (ii) Mandub (commendable), Mustahab (desirable), and Sunnah (whatever is reported from the Prophet) are similar, if not synonymous. All of these terms refer to a category of acts that if one performs, one will be rewarded, but if one does not perform, one will not be punished.
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'
Member
`Abdullah ibn Sulayman Ibn Mani`
Member
`Abdullah ibn `Abdul-Rahman ibn Ghudayyan
Deputy Chairman
`Abdul-Razzaq `Afify
Source: Principles of Fiqh
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