[Article] Relying on Allaah and Abiding by the Means / Shaykh Saalih bin Fawzaan Al-Fawzaan

Furthermore, relying upon Allaah does not mean that you abandon the means and entrust all of your affairs to Allaah. So (for example) you should not abandon seeking (your daily) sustenance, saying: “If Allaah wanted us to have sustenance, it would come to us even if we are sitting.” We should also not abandon seeking knowledge, saying: “If Allaah wanted us to have knowledge, it would come to us even if we are sitting in our homes.” This also applies to abandoning all of the other necessary things that we must have, saying: “If Allaah had decreed it for us, it would come to us without us embarking on the means for it.” This is extremely wrong.

So there must be a combination of the two: (1) Putting one’s trust in Allaah and (2) Abiding by the necessary means.

So a person must embark on the means when seeking after sustenance, whilst at the same time putting his trust in Allaah to achieve his objective.

A person plants crops while putting his trust in Allaah that his crops will grow and produce fruit. At the same time, he protects his crops from threats. In order for you to reap the benefits of the crops and for them to be useful to you, you must plant the crops, sow the seeds, water them and care for them. At the same time, you should put your trust in Allaah that He will protect them, make them grow, allow them produce fruit, enable you to reap their benefits and use them.

Similar to this is when a person forsakes marriage, saying: “This is part of putting one’s trust in Allaah since if Allaah intended children for me, they would come to me without me getting married.”

We say: This is wrong. No one with any common sense, let alone a believer, says such a thing. Allaah has placed means for all things. Marriage is a means for procreating and producing offspring. Allaah has ordered us to abide by the means, so you must implement the means. Marriage is a means and it comes from your actions. You are the one who does it and who seeks after it. As for the actual achievement of children, that comes from Allaah. And that is the fruit of marriage. So the result is in the Hand of Allaah, but as for the means, it comes from you.

So there must be a combination of the two: (1) Embarking on the means while (2) Relying on Allaah. As for one who relies solely on the means without putting his trust in Allaah or who relies solely on putting his trust in Allaah without implementing the means, both of them are wrong and in error.

This is why the scholars, may Allaah have mercy on them, said: “Relying solely upon the means is shirk (polytheism), while abandoning the means is a defamation of the Religion.” This is since the Religion commands us to abide by the means. So denying and abandoning the means is a defamation of the Religion and a failure to enact what Allaah has ordered.

Allaah says: “So seek provision from Allaah and worship Him (alone).” [Al-‘Ankaboot: 17]

His statement: “So seek provision from Allaah and worship Him (alone)” means: “Look for sustenance and do not sit around in the masaajid claiming that you are putting your trust in Allaah. Do not sit in your homes and claim that your daily sustenance will come to you.” This is wrong and a true believer doesn’t say such things.

When ‘Umar (radyAllaahu 'anhu) once saw a group of people that claimed they were putting their trust in Allaah while at the same time they were abandoning the means, he said to them: “Who are you people?” They replied: “We are the Mutawakkiloon (those who put their trust in Allaah).” So he said: “No, rather you are Muta’akkiloon (those who look to be fed)” – meaning: You want to be dependent upon the people.

Allaah says: “So when the (Friday) prayer is completed, spread throughout the land and seek after Allaah’s Bounty.” [Surah Al-Jumu’ah: 10]

This means: Buy and sell and seek your sustenance by implementing the practical means. Allaah orders them (in this ayah) to perform worship and to pray at the proper time and designated location, which is the masjid. Then He orders them to seek sustenance in its designated location, which is outside of the masjid: “So when the (Friday) prayer is completed, spread throughout the land.”

This is since remembering Allaah is a means for obtaining sustenance as well. In fact, it is the greatest means for attaining sustenance and facilitating matters. Allaah says: “And whoever is dutiful to Allaah, He makes a way out for him (from every difficulty). And He will provide for him from places he never could imagine. And whoever puts his trust in Allaah, He will suffice him. Verily, Allaah will accomplish His purpose. Indeed, Allaah has set a measure for all things.” [Surah At-Talaaq: 2-3]

‘Umar (radyAllaahu 'anhu) went on to say: “You know for sure that the sky does not send down silver and gold.” He reprimanded this group that had sat down to worship and become dependent upon others. He presented them with this gem of advice, saying to them: “You know for sure that the sky does not send down silver and gold.”

Gold and silver can only be achieved through hard effort, seeking after sustenance and implementing the means. As for the one who claims that he is putting his trust in Allaah but yet denies the means, it should be said to him that he is debilitated – meaning that he is lazy. This comes from the word debility, which refers here to laziness and inactivity. The Prophet (sallAllaahu 'alayhi wa sallam) would seek refuge in Allaah from debility and laziness. [1]

A person may have no recourse in being debilitated due to the lack of the functionality of one of his body parts or one of his senses. Such a person is excused. He is debilitated and deserves assistance. As for debility that comes about due to laziness, inactivity and failing to abide by the means, whilst one believes that he is relying upon Allaah, such debility is condemnable. The Prophet (sallAllaahu 'alayhi wa sallam) sought refuge from this as well as from cowardice, miserliness, overwhelming debt and the subjugation of people.

Some people would go on the pilgrimage (Hajj) with Muslims and not bring any provisions or supplies with them. They would do this claiming that they were putting their trust in Allaah and that they would be provided for without them having to bring provisions along with them. So Allaah said: “And take provision with you for the journey, but indeed the best provision is Taqwaa (righteousness)” [Surah Al-Baqarah: 197], ordering them to take provisions.

Provisions are of two types: The Provision of this world and the provision of the Hereafter.

The provision of the worldly life comes in the form of food, drink, clothes, and all of the other things that a person needs when he travels.

As for the provision for the journey in the Hereafter, then it is Taqwaa. Allaah says: “But indeed the best provision is Taqwaa.” [Surah Al-Baqarah: 197]

So take provisions for your worldly life and take provisions for your Hereafter. Take provisions for your worldly life with food, drink and the necessary supplies for traveling so that you will not need to depend on others. And take provisions for your Hereafter with Taqwaa, which can be defined as implementing Allaah’s commandments while abandoning His prohibitions.

So what is meant by Taqwaa is taking a wiqaayah, or a defense that protects you from Allaah’s punishment and anger, and protects you from the Fire. Such a defense can only be achieved by performing righteous actions. And with the Taqwaa of Allaah you will be able to save yourself from the Hellfire, as Allaah says: “Then We shall save those who used to fear Allaah and were dutiful to Him. And We shall leave the wrongdoers therein (humbled) to their knees (in Hell).” [Surah Maryam: 72]

So therefore, nothing grants salvation except for righteous deeds. Faith in Allaah and righteous deeds are the provisions of the Hereafter, and they are a protection from His anger, His fire and His punishment. The servant is commanded to seek after the requirements of his religious and worldly affairs. He is obligated to seek after the requirements of his affairs of this life and the next. He is obligated to put his trust in Allaah and to implement the means. So there must be a combination of this and that.

No one should understand the meaning of relying upon Allaah to be: Abandoning the require means. This is wrong. Nor should anyone understand that implementing the means suffices over putting one’s trust in Allaah. Rather, both – (1) relying upon Allaah and (2) implementing the required means – must be present. 

The Prophet (sallAllaahu 'alayhi wa sallam) said: “If you were to put your trust in Allaah as He deserves, He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs and return at the end of the day full.” [Reported by Ahmad and At-Tirmidhee, who declared it sound] [2]

His (sallAllaahu 'alayhi wa sallam) statement: “If you were to put your trust in Allaah” means: If you were to rely on Him, cling your hopes to Him, and trust in His promise, “He would surely provide for you just as He provides for the birds: They set out in the morning with empty stomachs.” The birds go out at the beginning of the day seeking sustenance. They set out from their nests with their stomachs empty, i.e. hungry, and return at the end of the day full, i.e. with their stomachs filled with sustenance.

Notice how a bird does not sit back and remain in its nest. Rather, it seeks after the means by leaving its nest and going to the places where it can find its daily sustenance.

So the birds – due to their natures which Allaah created them upon – are aware that they must abide by the means, and as a result they go out to seek sustenance. As a result, Allaah provides for these birds and they return home with stomachs full of Allaah’s sustenance.

Therefore, O son of Aadam, if you were to act in the same way as these birds do, Allaah would provide for you just as He provides for them. On the other hand, if a person fails to do this, he will encounter discrepancies and deficiencies. So if he relies upon only the means, Allaah will entrust him to that as is stated in a hadeeth: “Whoever is dependent upon something will be entrusted to it.” [3]

It may also be that a person relies on the means but yet these means are unproductive and produce no benefit. On the other hand, if he disregards the means, yet puts his trust in Allaah, or so he thinks, he has made a mistake and not acted in accordance with what Allaah has commanded. This is since Allaah has ordered us to implement the means. He says: “And prepare against them all you can of power including steeds of war to threaten the enemy of Allaah and your enemy.” [Surah Al-Anfaal: 60]

Allaah has the ability to aid the Muslims and destroy the disbelievers, as He says: “Thus (you are commanded). But if it had been Allaah’s Will, He Himself could certainly have punished them (without you).” [Surah Muhammad: 4]

Footnotes:

[1] Refer to the Saheeh of Imaam Al-Bukhaaree 7/158) from the narration of Anas bin Maalik.

[2] Reported by Imaam Ahmad in his Musnad (1/30), At-Tirmidhee in his Sunan (7/92), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/318), all of them from the narration of ‘Umar bin Al-Khattaab

[3] Reported by Imaam Ahmad in his Musnad (4/310), At-Tirmidhee in his Sunan (6/262), Ibn Maajah in his Sunan (2/1394), and Al-Haakim in his Mustadrak (4/216), all of them from the narration of ‘Abdullaah bin ‘Ukaim

Shaykh Saalih bin Fawzaan Al-Fawzaan

Source: Haqeeqat-ut-Tawakkul, pg. 15-25. 

Note: Al-Ibaanah. com no longer available

[Article] What should one Preoccupy his Time with during the Month of Ramadaan? Shaykh Saalih Al-Fawzaan

Ittihaaf Ahlil-Eemaan bi Duroos Shahri Ramadaan

Al-Ibaanah. com 

All praise be to Allaah for His blessings and generosity. He has blessed us by allowing us to reach the month of Ramadaan and enabling us to do good deeds by which we can draw nearer to Him. And may the peace and blessings be on our prophet Muhammad – who was the first to hasten to do good deeds – as well as upon his family and Companions – those who believed in him, supported him and followed the light that was revealed to him. They are the successful ones.

As for what follows, then:

I advise you and myself to fear Allaah during this blessed month as well as in any other month. However, this month has a special merit by which Allaah has distinguished it, since it is a unique occasion for performing good deeds. The Prophet (sallAllaahu ‘alayhi wa sallam) would supplicate to Allaah to allow him to be able to reach Ramadaan. So when the month of Rajab would come in, he (sallAllaahu ‘alayhi wa sallam) would say: “O Allaah! Bless us during Rajab and Sha’baan and allow us to reach Ramadaan.”

The Prophet (sallAllaahu ‘alayhi wa sallam) would also give his Companions the glad tidings of its arrival and explain to them its many virtues, saying to them:

“O people! A great and blessed month has come upon you.”

The Prophet (sallAllaahu ‘alayhi wa sallam) would encourage his Companions to strive hard in performing good deeds during this month, both the obligatory and recommended ones, such as prayer, charity, showing goodness and kindness, being patient while obeying Allaah, spending one’s day with fasting, one’s night with praying and one’s hours with recitation of the Qur’aan and remembering Allaah.

So do not waste time by being heedless and refusing, as is the case with the wretched ones who have forgotten Allaah and so He has caused them to forget themselves. Such people do not extract benefit from the passing of occasions for doing good, nor do they realize their sanctity or know their worth.

Many people don’t know this month except as a month for various types of foods and beverages. So they go to great extents in giving their souls what they desire. And they exceed in buying fancy types of foods and drinks.

It is well known that the intake of too much food and drink causes one to be lazy with acts of worship. What is required for the Muslim is that he decrease in his intake of food and drink such that he is energetic when it comes to acts of worship.

Some people don’t know the month of Ramadaan except as a month in which one sleeps during the day and stays up all night doing things that have no benefit or things that cause harm. So these people stay awake most of the night or all of it then sleep in the daytime even over the times of the obligatory prayers. So they don’t pray with the congregation or in the prescribed times of prayer.

Another group of people sit at the dinner table when it’s time to break fast and abandon performing the Maghrib prayer in congregation.

These types of people do not know the value of the month of Ramadaan nor do they refrain from violating its sanctity by committing the forbidden type of sleeplessness (i.e. all night), abandoning the obligations and doing the prohibited.

Next to these people are those individuals who don’t view the month of Ramadaan except as an opportunity for doing business, displaying their products and chasing after the worldly life, which is temporary. So they are active in buying and selling, thus spending all their time in the marketplaces and abandoning the masaajid. And if they do go to the masaajid, then they are in haste and anguish. They do not relax while in the masaajid since their joy and comfort lies in the market areas.

And there is another type of people that do not know the month of Ramadaan except as a time for begging in the masaajid and in the streets. So they spend most of their time going back and forth from here and there and traveling from one country to another in order to collect money through begging and by presenting themselves as being needy when they are in fact wealthy, and as injured when they are in fact healthy! Such people are denying Allaah’s blessing on them and taking the people’s wealth unjustly. And they are wasting their precious time in things that are harmful to them. So there are no special merits that can be found in Ramadaan for these types of people.

O servants of Allaah! The Prophet (sallAllaahu ‘alayhi wa sallam) would strive hard during this month more than he would in any other month. Even though the Prophet (sallAllaahu ‘alayhi wa sallam) was strong in performing worship at all times, he would free himself up during this month from many of the duties, which in reality were acts of worship, leaving off these righteous deeds for deeds that were better than those. The Salaf would follow his example in this regard and so they would particularize this month with higher ambitions, thus keeping themselves unoccupied in it so that they could perform good deeds. They would spend their night in Tahajjud prayer and their day in fasting, remembrance of Allaah and recitation of the Qur’aan, thus frequenting the masaajid for that purpose. So we should compare our conditions to their conditions and see what the extent of our abilities is in this month.

And we should know that just as the good deeds are multiplied during this month, then likewise, evil acts are worse and their punishment is greater. So we should fear Allaah and magnify the sanctity of this month.

“And whoever magnifies the sacred things of Allaah, this is better for him in the sight of his Lord.” [Surah Al-Hajj]

May Allaah grant us all the ability to have righteous statements and actions.

And may the peace and blessings be on our prophet Muhammad, as well as all of his family and Companions.

Published: October 5, 2005 | Modified: October 5, 2005

Note: Al-Ibaanah. com no longer available

Some of the virtues of the last ten days of Ramadan / Shaykh Saalih Al-Fawzaan

Question:

"If you could please benefit us by mentioning some of the virtues of the last ten days of Ramadan?"

Answer:

"The virtues of the last ten days are immense, for the Prophet صلى الله عليه وسلم used to exert himself in them even more than at the beginning of the month. Thus he عليه الصلاة والسلام would strive even harder with regards to his night prayers in these nights than in his night prayers at the beginning of the month. And he عليه الصلاة والسلام used to perform I'tikaf[1] in the last ten days of Ramadan, meaning that he صلى الله عليه وسلم would remain in the mosque for the remembrance (dhikr) of Allah and in order to perform worship. And he صلى الله عليه وسلم would not leave the mosque throughout the last ten days of Ramadan except when really needed, which is a clear proof for their great excellence and virtue. Furthermore Laylat-ul-Qadr is more likely to be in these last ten (nights) because the Prophet صلى الله عليه وسلم informed that it is to be expected in the last ten (nights) in particular. Hence he صلى الله عليه وسلم would make great efforts in these ten in pursuit of Laylat-ul-Qadr."

[1] Seclusion for worship in a masjid

Shaykh Saalih bin Fawzaan Al-Fawzaan, may Allah preserve him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī.

​Published on Salafi-Dawah.com.

Source: http://www.alfawzan.af.org.sa/

السؤال : أرجو الإفادة عن فضائل العشر الأواخر من رمضان ‏؟‏

الجواب : فضائل العشر الأواخر عظيمة ، وذلك لأن النبي صلى الله عليه وسلم كان يجتهد فيها أكثر من اجتهاده في أول الشهر، فكان عليه الصلاة والسلام يجتهد  في التهجد في هذه الليالي أكثر من تهجده في أول الشهر‏‏، ‏وكان عليه الصلاة والسلام يعتكف في العشر الأواخر من رمضان ، بمعنى‏ أنه يمكث في المسجد لذكر الله وللعبادة ، ولا يخرج منه إلا لحاجة الإنسان طيلة العشر الأواخر، مما يدل على مزيتها وفضيلتها‏ ، كذلك فإن أكثر ما يرجى مصادفة ليلة القدر في هذه العشر الأواخر، لأن النبي صلى الله عليه وسلم أخبر أنها تُرجى في العشر الأواخر خاصة ، فكان صلى الله عليه وسلم يجتهد في هذه العشر طلبًا لليلة القدر‏

[Audio] Advice To The Women: Revere Allah & Avoid The Fitan / Shaykh Saalih Al Fawzaan

Shaykh Saalih Al Fawzaan حفظه الله

Translated by Abu Ibrahim Hisham Abu Zeid

 Courtesy of: https://soundcloud.com/ulamaaudio/

 Arabic: https://soundcloud.com/ulamaaudio/ibk7c6nt5xcg/s-oSMI4

[Quote] ​Academic refutations are of two types / Shaykh Saalih Al-Fawzaan

Academic refutations are of two types:

Refutations which are issued by the people of knowledge, understanding and insight in order to clarify the truth and disprove the falsehood. These ones are beneficial and they are a must.

As for the refutations which stem from the ignorant and the unskilled students of knowledge, or the refutations which stem from whims and desires, then these are refutations which are impermissible because they harm and don't benefit.


(However) as for the correct refutations which have been issued by the people of knowledge and are based on clarifying the truth and not upon whims, then these are a must because it is not permissible to remain silent about the people of falsehood who/while they spread their misguidance and mislead the (Muslim) Ummah and its youth.

Shaykh Saalih bin Fawzaan Al-Fawzaan, may Allah preserve him

Translated by 'Abdurrahīm Ibn Muhammad Al-Hadhramī. ​Published on Salafi-Dawah.com. Source: Sharh Mandhūmatil-Ādāb, tape 33.

قال الشيخ صالح الفوزان حفظه الله: الردود العلمية على قسمين: الردود الصادرة عن أهل العلم والمعرفة والبصرية لبيان الحق ودحض الباطل، فهذه مفيدة ولابد منها. أما الردود التي تصدر عن الجهال والطلاب غير المتمكنين أو الردود التي تصدر عن أهواء ورغبات فهذه ردود لا تجوز لأنها تضر ولا تنفع. أما الردود الصحيحة الصادرة عن أهل العلم المعتمدة على بيان الحق لا على الهوى فهذه لابد منها لأنه لا يجوز السكوت عن أهل الضلال ينشرون ضلالهم ويغررون بالأمة وشباب الأمة [شرح منظومة الآداب شريط ٣٣]

Children Are a Blessing From Allāh And a Hibah (Gift) From Him / Shaykh Sālih al-Fawzān حفظه الله

Shaykh Sālih al-Fawzān says:

Al-Hiba is: a gift without wanting anything in return.

Allāh, The Most High said:

“..To Allāh belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills.

Or He bestows both males and females, and He renders barren whom He wills. Verily, He is the All-Knower and is Able to do all things..” [Ash-Shurah 49-50]

Ibn Atiyah said in his tafsīr (Al-Muharrir Al-Wajīz):

‘..He, The Most Glorified, started with females as an honour to them, and so that (the men) will be vigilant in their maintenance and in being good to them…’

And he said:

‘..Wathilah Ibn Al-Asqa’a, may Allāh be pleased with him said:

‘..Verily, from that which brings peace to the women is the praising of her before the men because Allāh started with the woman. Bringing peace to the women meaning: from her blessings and signs of happiness in this world before the hereafter…’

The people are of four types:

Is’hāq Ibn Bishr said: The following verses were sent down about the Prophets:

• Lut: A father of girls, no boys.

• Ibrāhim عليه سلام: A father of boys, no girls.

• Muhammad صلى الله عليه وسلم : He fathered both sexes.

• Yahya Ibn Zakarīya: No children.

 That which relates to the verse:

“..Or He bestows both males and females..”

Then this is regarding both boys and girls.

Children are an adornment and a trial

1.Children are an adornment:

 The Most High said:

Wealth and children are the adornment of the life of this world. But the good righteous deeds, that last, are better with your Lord for rewards and better in respect of hope. [Al-Kahf 18:46]

Beautified for men is the love of things they covet; women, children..” [Al-Imran 3:14]

2-Children are a fitnah (trial)

The Most High said:

“..Your wealth and your children are only a trial, whereas Allāh! With Him is a great reward (Paradise)..” [Al-Taghābun 16:15]

The messenger of Allah صلى الله عليه وسلم clarified on the mimbar while giving the khutbah when he saw Al-Hasan and Al-Husayn while they were walking and causing obstruction. They were both wearing red shirts. The messenger of Allah صلى الله عليه وسلم came down and picked them up and said:

‘..Allāh has spoken the truth..:

“..Your wealth and your children are only a trial, whereas Allāh! With Him is a great reward (Paradise)..” [Al-Taghābun 16:15]

I saw these two boys walking and causing obstruction and I couldn’t be patient with them until I ascended and picked them up…’ [Abu Dāwood]

3 – Children may distract parents from the obedience of Allāh

The Most High said:

O you who believe! Let not your properties or your children divert you from the remembrance of Allāh. And whosoever does that, then they are the losers. [Al-Munāfiqūn 63:9]

And The Most High said:

O you who believe! Verily, among your wives and your children are your enemies (who may stop you from the obedience of Allāh), therefore beware of them! [At-Taghābun 64:14]

And He صلى الله عليه وسلم said:

‘..Children cause stinginess and cowardice…’  [Collected by Ahmad and Ibn Majah]

Author: Shaykh Sālih al-Fawzān

Source: Tarbīyatul-awlād fī daw’il-Kitābi was-Sunnah

Translated by: Dār Minhājis-Sunnah


Source: Dār Minhājis-Sunnah

[Quote] Appearance Of Innovations / Shaykh Sālih al-Fawzān حفظه الله

Shaykh Sālih al-Fawzān said:


“… the reasons which lead to the appearance and emergence of bid’ah (innovations) in the Religion are summarised in the following affairs:

1 – Ignorance as regarding the legislation and rulings of the Dīn

2 – The following of desires

3 – Fanaticism towards opinions and personalities

4 – Imitation of the Kuffār


Author: Shaykh Sālih al-Fawzān

Source: ‘Aqīdatut-Tawhīd p.108

Translated by: Dār Minhājis-Sunnah


Source:  Dār Minhājis-Sunnah

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

Transcribed by Eesa Ibn Roy

Source:  How to Use Index Finger in Salah

________

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). 

Shaykh al-`Uthaymeen (raheemahuallaah) was asked about moving the finger in Salah:

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.

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

إِنَّ الصَّلاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَاباً مَوْقُوتاً / خطبة الجمعة 27-05-1435هـ/ العلم ــ الشيخ صالح الفوزان حفظه الله

Check this out on Chirbit http://www.alfawzan.af.org.sa/node/15161

Are you a Salafi? / Advice by Shaykh Saalih al - Fawzaan

Shaykh Saalih al - Fawzaan:

"And the foremost to embrace Islaam of the Muhaajirun and the Ansar

and also those who followed them exactly (in Faith)." (Surah At - Tawbah [9:100])

Exactly in Faith, which means with proficiency. Not only with a claim such as; "I am a Salafi and I am upon the Madhhab of (the) Salaf."

And if you ask him what the Madhhab of  (the) Salaf is? "Wallah I don't know...but I'm a Salafi."

Then we say (to that individual) that you're not a Salafi. You don't know the Madhhab of  (the) Salaf, then you're not a Salafi. How can you be with the Salaf and you don't know their Madhhab.

'And also those who followed them exactly in faith' 

If you want to learn the Madhhab of (the) Salaf, then LEARN the Madhhab of  (the) Salaf and what they were upon. So you can hold on to it, and follow it.

May Allaah give you all success in that which He loves and pleased with. And may Allaah's praise and blessings be upon Muhammad and upon all of his family and companions.

Shaykh Saalih al - Fawzaan (hafithahuAllaah)

Transcribed by Eesa ibn Roy

(slightly edited from original)

Source: Are you a Salafi?

The Moon affects Health / Answered by Shaykh Saalih al - Fawzaan

Question:

 May Allaah be benevolent to you. Your eminence, this questioner says: al - Qahtaani, rahimahu Allaah, says in his Nooniya (poetry): "And the sleep on top of the roof underneath the sky, perishes and takes away the radiance of the bodies." What does this mean?

Shaykh Saalih al - Fawzaan:

Yes.

It means, according to them, that the sleep under the moon (lunar) ray is harmful to the health. This is harmful to the health and the bodies. He should therefore cover himself with a blanket/quilt, even if it is a light one.

(End of Answer)


Shaykh Saalih al - Fawzaan (hafithahuAllaah)

Transcribed by Eesa ibn Roy

Source: The Moon affects Health