Thursday, July 31, 2014

Regarding a Woman Invalidating a Woman’s Prayer

Question: If a woman passes in front of someone praying she invalidates the prayer, so does she also invalidate the prayer of a woman?

Shaykh Al-Albaani (rahimahullaah):


“Yes, a woman invalidates the prayer of another woman (if she passes in front of her) under the condition mentioned in some established narrations: if she has reached puberty. And there is no difference in rulings of the Legislation between men and women unless there is a text exempting women from the men; and there is no (such) text here. Rather the text is general: ‘one’s prayer is invalidated if a woman (who has reached puberty), a donkey or a black dog passes in front of him, if there is not something like the rear part of a camel saddle in front of him.’ [Saheeh Muslim 511, Saheeh Ibn Maajah 786] So there is no difference in the ruling.”


Source: Silsilat Al-Hudaa wan-Noor, 93/7 – asaheeha translations


Audio


A Woman Walked in Front of Our Row When We Were Praying in Jamaa’ah


A sister walked in front of a row of sisters praying behind the imaam. (There were only a few of us in the row and the sister walked so quickly that we could not stop her before she took her place in line.) I understand that three things invalidate the prayer if they pass between the praying person and the sutra, which are the donkey, black dog, and a woman. How should we start our prayer again and still follow the imaam ?


Praise be to Allah.


With regard to the idea that a person’s prayer is invalidated if a woman, donkey or black dog passes in front of him, this is correct.


It was reported from ‘Abd-Allaah ibn al-Saamit that Abu Dharr said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘If any one of you stands up to pray, then he has a sutrah [an item placed in front of a praying person as a “screen”] if he has something the height of the back of a saddle in front of him. If he does not have something the height of the back of a saddle in front of him, then his prayer is invalidated if a donkey or a woman or a black dog passes in front of him.’” I [‘Abd-Allaah] asked, “O Abu Dharr, what is the difference between a black dog and a red or yellow dog?” He said, “O son of my brother, I asked the Messenger of Allah (peace and blessings of Allah be upon him) the same question, and he said, ‘The black dog is a shaytaan (devil).’” (Narrated by Muslim, 510).


The height of the back of a saddle is one cubit or 2/3 of a cubit.


But this ruling applies only when one of these three pass in front of the imaam or a person who is praying on his own, not when they pass between the rows of a congregation praying behind the imaam during prayer in jamaa’ah, as the sister who asked the question thinks.


The evidence for that is the report in which ‘Abd-Allaah ibn ‘Abbaas said: “I came along riding on a female donkey one day when I had just reached the age of puberty. The Messenger of Allah (peace and blessings of Allah be upon him) was leading the people in prayer in Mina, without any kind of wall in front of him. I passed in front of part of the row, then I got down and sent the donkey to graze, and joined the row, and no one rebuked me for that.” (Narrated by al-Bukhari, 472; Muslim, 504)


Imaam al-Bukhari gave this hadeeth the heading of “Sutrat al-Imaam sutrat man khalfahu (the sutrah of the imaam is the sutrah of those behind him).” This hadeeth clearly proves our point, which is that the person who is praying behind the imaam does not have to have a sutrah, and it does not matter what passes in front of him, especially since Ibn ‘Abbaas passed in front of them with his donkey, which is one of the things which invalidates prayer if it passes in front of the imaam or a person who is praying on his own.


Ibn ‘Abd al-Barr said:


This hadeeth – i.e., the hadeeth narrated by al-Bukhari (487) and Muslim (505) from Abu Sa’eed al-Khudri which says “If any one of you is praying, he should not let anyone pass in front of him. Let him push him away as much as he can, and if he insists then let him fight him, for he is nothing but a shaytaan (devil)” – indicates that it is makrooh to pass in front of a person who is praying if he is praying on his own and without a sutrah. The same ruling applies to the imaam if he is praying without a sutrah. But with regard to the person who is praying behind the imaam, it does not matter what passes in front of him, just as it does not matter what passes in front of the imaam or person praying alone if it passes behind the sutrah. The sutrah of the imaam is also the sutrah of those who are praying behind him.


We say this concerning the imaam and the person who prays alone, because the Prophet (peace and blessings of Allah be upon him) said, “If any one of you is praying…” According to the scholars, this means praying on his own, because of the hadeeth of Ibn ‘Abbaas. Hence we say that the person who is praying behind the imaam does not have to push away the person who passes in front of him, because Ibn ‘Abbaas said: “I came along riding on a female donkey one day when I had just reached the age of puberty. The Messenger of Allah (peace and blessings of Allah be upon him) was leading the people in prayer in Mina, without any kind of wall in front of him. I passed in front of part of the row, then I got down and sent the donkey to graze, and joined the row, and no one rebuked me for that.”


(al-Tamheed, 4/187)


On this basis, the sister who asked this question, and other people, do not have to push away anyone who passes in front of them if they are praying behind the imaam, and there is no sin on the person who passes in front of the row if this is done for a reason. Pushing a person away and preventing them from passing in front is to be done by the imaam or the person who is praying alone, if a person wants to pass between him and his sutrah. And Allah knows best.


downsum.com


If any of the signs of puberty appear in a boy, he becomes accountable

I am a 14 year old boy and have one of the signs of puberty according to question 20475. So because of this, my deeds are being written down and I am accountable for my actions. But my family does not believe me or they dont act accordingly. For example, they will still tell me to go to the womens area in the masjid to do ask another sister something. Or my cousins will not wear hijab in front of me because they don't believe I am the age of puberty. They also insist on shaking my hand for salam and seem almost offended when I tell them i cannot. They are practicing muslimah but they just don't believe I am accountable for my sins. So i have two questions, Is listening to my father more important than seeing women without their hijab? And how should I tell my cousins that I have reached the age of puberty without being disrespectful. Lastly, could you provide me with the hadeeth about the signs of puberty?

Praise be to Allah.

Firstly:


Puberty is reached when one of three things happens in the case of males:


1. Wet dreams


2. Growth of coarse hair in the pubic area


3. Reaching the age of fifteen


If one of these three things occurs, then the individual has reached puberty. In the case of females there is a fourth sign, namely the onset of menstruation.


Secondly:


With the onset of puberty, the individual becomes subject to shar‘i rulings that apply to him, so he should not shake hands with women or look at them, and he should not be alone with a woman, because he has now become accountable and the things that are prohibited for adult men are also prohibited for him, because he is one of them. It is not permissible to be careless about this matter, and it is essential to take it seriously. So you must refuse to go to the women’s prayer hall, and refuse to shake hands with non-mahram women or look at them, including your cousins, even if they object to you doing that, because there can be no obedience to any created being if it involves disobedience towards the Creator.


You can seek the help of your sister, for example, or other mahram family members to explain the shar‘i teachings to your cousins. As you are taking this matter seriously, they will have to understand.


Similarly, if your father or mother tells you to go in to where the women are, or to shake hands with them, it is not permissible for you to obey them; rather obedience is only with regard to that which is right and proper, but if it involves sin then there is no obedience to anyone.


There is nothing wrong with you explaining to them that you have reached the age of puberty and are now a man, so the same things are haraam for you as are haraam for men. But this explanation should be given politely and gently.


You could also seek the help of one of your relatives in that regard.


Fourthly:


If a fourteen-year-old boy has not yet reached puberty, he is very close to it, and such a person should not be allowed to see women’s ‘awrahs. Women have to understand that and observe hijab in the presence of one who is very close to puberty.


Allah, may He be exalted, says (interpretation of the meaning):


“and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husbands fathers, their sons, their husbands sons, their brothers or their brothers sons, or their sisters sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex”


[an-Noor 24:31].


Ibn Katheer (may Allah have mercy on him) said: “or small children who have no sense of the shame of sex” that is, because they are so young, they do not understand anything about women and their ‘awrahs, such as their soft speech or alluring ways of walking and moving. If the child is small and does not understand such things, then there is nothing wrong with him entering upon women. But if he is adolescent or close to adolescence, such that he understands these things and can distinguish between who is unattractive and who is beautiful, then he should not be allowed to enter upon women.


End quote from Tafseer Ibn Katheer (6/45-46)


It was said to Imam Ahmad (may Allah have mercy on him): When should a woman cover her head in front of a boy? He said: When he reaches the age of ten years.


End quote from al-Mughni (7/100)


With regard to reaching the age of fifteen years, what is meant is that the boy has completed fourteen years and has entered his fifteenth year. This is often applicable to one who says that he is fourteen years old; he has completed fourteen years. Therefore this sign of puberty is applicable in his case.


Moreover, the years that count in this matter are Hijri years, not Gregorian. This means that his age will be less than if it is counted by Gregorian years.


The guideline on puberty in your case is that you have reached this age, which will help you to avoid embarrassment when speaking to your family or your relatives, because there is nothing embarrassing about reaching a certain age.


Your cousins have to understand the shar‘i ruling. It is not permissible for them to uncover in front of you or to shake hands with you, because you have reached puberty. By the same token you must not obey them by disobeying Allah with regard to shaking hands with them or going to the women’s prayer hall.


Your father has to understand that, and you have to be firm about this matter, for Allah is not too shy to speak the truth. There is nothing wrong with speaking frankly when necessary about puberty, and explaining that it is not permissible for you to shake hands with women or enter upon them.


And Allah knows best.

Islam Q&A


downsum.com


Al-Albaani’s Love for His Fellow Muslims: Boycotting Goods of Those who Slaughter Your Brothers Like Sheep

Al-Albaani: Just now I said to one of my brothers who asked me, and how often I am asked, to this day the people are still asking me about meat from Bulgaria, and in reality I’m amazed at them—we’ve been sorely tried by [this issue] of Bulgarian meat for many long years, [after] all of these years hasn’t the time come for the Muslims to understand what the ruling concerning this Bulgarian meat is? Such a strange thing!

So I say that if you are in doubt and are uncertain about whether these animals have been slaughtered Islamically or not—what you are not in doubt about is [the fact] that they are slaughtering our Muslim brothers there, the Turks who live there, they have been slaughtering them for a long time just like sheep are slaughtered, so if the Bulgarians are slaughtering the meat which we import from them according to the Sharee’ah [then] I truly say that it is not allowed for us to import it from them, on the contrary, it is obligatory upon us to boycott them so that they cease slaughtering our Muslim brothers there.


So subhaanallaah! The feeling of brotherhood has died which the Prophet ﷺ described as being that of one body, “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.” [Bukhaari and Muslim]


The Muslims don’t feel the many pains of their brothers any more, the Islamic bonds between them have been cut off, and for this reason their concern [instead] is to ask, “Is it allowed to eat Bulgarian meat or not?!”


Yaa akhi, you know that the Bulgarians are slaughtering the Muslims there, there is no difference between an Arab Muslim, a Turkish one, an Afghaani Muslim and so on, and the situation is as he ﷺ said, “The Muslims are brothers …,” so if we are brothers, then it is obligatory on us to jealously protect each other and to feel grief for each other—and not merely be concerned with what one eats and drinks.


So if we assumed that a person is still not convinced that Bulgarian meat is [just] carrion … that its ruling is that it is meat of an animal that is not slaughtered according to the legislated requirements because it is killed not slaughtered—we can’t convince the people of every opinion, because they will continue to differ except those upon whom your Lord has mercy, as is mentioned in the Noble Quraan—so if we can’t convince the people that this meat which comes to us from Bulgaria has the ruling of being meat that has not been slaughtered Islamically—but don’t they [at the very least] know that these Bulgarians are slaughtering our Muslim brothers there? Isn’t this tyranny and this excruciating aggression against our Muslim brothers there enough to turn us away from Bulgarian meat, even if it is halaal?


This is sufficient.


And this is a reminder, and a reminder benefits the believers.


Al-Hudaa wan-Noor, 190.


downsum.com


Monday, July 28, 2014

The Angels that night upon the earth are more than the number of the pebbles

Angels on Laylatul-Qadr (the Night of Decree): (Translated by Dawud Burbank)

*IMAAM ABOO DAAWOOD AT-TAYAALISEE-rahimahullaah (d. 204 H) reported in his Musnad (no. 2545):

Imraan narrated to us: from Qataadah: from Aboo Maymooonah: from Aboo Hurairah: that Allaah’s Messenger ( ﷺ) said, concerning Laylatul-Qadr (the Night of Decree):


” لَيْلَةُ الْقَدْرِ لَيْلَةُ السَّابِعَةِ ، أَوِ التَّاسِعَةِ وَعِشْرِينَ ،


إِنَّ الْمَلَائِكَةَ تِلْكَ اللَّيْلَةَ أَكْثَرُ فِي الْأَرْضِ مِنْ عَدَدِ الْحَصَى ” .


< >.


*Shaikh al-Albaanee -rahimahullaah- said in as-Saheehah (no. 2205)


Reported by at-Tayaalisee in his Musnad(no. 2545),and from him by Ahmad (2/519), and likewise by Ibn Khuzaymah in his Saheeh (2/223): from Imraan al-Qattaan: from Qataadah: from Aboo Maymoonah: from Aboo Hurairah marfoo`an.

I say: And this is a hasan chain of narration;

and al-Haafiz remained silent about it in al-Fath(4/209).


downsum.com


Which is superior, Laylat al-Qadr or the night of the Isra’?

Which is the more correct scholarly view with regard to specifying when Laylat al-Qadr is, and is it the best of all nights or not? What do you think of those who say that the night of the Isra’ is superior to Laylat al-Qadr?

Praise be to Allah.

Laylat al-Qadr is a great night, the greatness of which Allah referred to in His Book, in the following passages (interpretation of the meaning):


“We sent it (this Qur’aan) down on a blessed night. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship].


Therein (that night) is decreed every matter of ordainments”


[al-Dukhaan 44:3-4]


“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).


And what will make you know what the Night of Al-Qadr (Decree) is?


The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).


Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,


(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”


[al-Qadr 97:1-5].


It is a night which Allah, may He be glorified and exalted, has made superior to other nights, and He has told us that good deeds during this night are better than good deeds during one thousand months. This is a great virtue. He also singled it out by sending down the Qur’an during it, and describing it as a blessed night, on which is decreed what will happen during the coming year. This is an important distinction of this night. The Prophet (blessings and peace of Allah be upon him) used to strive hard during the last ten days of Ramadan in a manner in which he did not do during other times, seeking Laylat al-Qadr. It is the best of nights, because what has been reported concerning its virtues has not been reported concerning other nights. So it is the best of nights, because of what it includes of these great distinctions. This is by the mercy of Allah, may He be exalted, and His kindness to this ummah, as He singled it out for this great night.


With regard to the question of superiority between it and the night of the Isra’, Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about Laylat al-Qadr and the night on which the Prophet (blessings and peace of Allah be upon him) was taken on the Isra’ (night journey) – which of them is superior? He replied that the night of the Isra’ is superior for the Prophet (blessings and peace of Allah be upon him) and Laylat al-Qadr is superior for the ummah. The Prophet’s gains on the night of the Mi‘raaj (ascent into heaven) were greater than his gains on Laylat al-Qadr, and the ummah’s gains on Laylat al-Qadr are greater than their gains on the night of the Mi‘raaj; although they gained a great deal on that night, the virtue, honour and high status of that night were only attained by the one who was taken on the night journey (blessings and peace of Allah be upon him). This was the response of Shaykh al-Islam Ibn Taymiyah concerning this matter.


Imam al-‘Allaamah Ibn al-Qayyim also discussed this topic, and he agreed with his Shaykh that the night of the Isra’ was better for the Prophet (blessings and peace of Allah be upon him), and Laylat al-Qadr was better for the ummah.


However we should point out that Allah, may He be glorified and exalted, has prescribed for us on Laylat al-Qadr that we should devote ourselves to worship and seek to draw closer to Him, in a manner that He has not prescribed in the case of the night of the Isra’. On the night of the Isra’, the Prophet (blessings and peace of Allah be upon him) did not strive in worship or single it out for qiyaam (prayers at night) and dhikr; rather he singled out Laylat al-Qadr for such things, because of its virtue and status.


Moreover, there is no proof as to which month the night of the Isra’ occurred in, or on which night of the month it was. This indicates that there is no interest to be served by knowing or defining that, unlike Laylat al-Qadr. Allah has told us that it is in Ramadan, because He, may He be exalted, says (interpretation of the meaning): “The month of Ramadan in which was revealed the Quran” [al-Baqarah 2:185]. Moreover, He says (interpretation of the meaning): “Verily, We have sent it (this Qur’an) down in the Night of Al-Qadr (Decree)” [al-Qadr 97:1]. So this indicates that Laylat al-Qadr is in the month of Ramadan, even though there is no certainty as to which particular night it is; however, it is most likely that it is in the last ten nights, and the night of the twenty seventh is the most likely night according to Imam Ahmad and a number of the leading scholars. The scholars have put a great deal of effort into working out when it is and there are several opinions, but it is definitely during the month of Ramadan, and undoubtedly the one who witnesses Laylat al-Qadr will be rewarded commensurate with his intention, efforts and the help of Allah.


So Laylat al-Qadr has this distinction, because it is prescribed for us during this night to strive hard in worship, du‘aa’ and dhikr, and to seek it, unlike the night of the Isra’; we are not instructed to seek the latter or to single it out for any kind of worship.


Thus it is clear that these people who celebrate the night of the Isra’ and Mi‘raaj are innovators who are doing something that was not prescribed by Allah or by His Messenger (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) never celebrated some night during the year, saying that this was the night of the Isra’ and Mi‘raaj, as these followers of myth and innovation do, who changed their religion made-up rituals and occasions of innovation, and they ignore the Sunnah and the established, proven teachings of the Messenger of Allah (blessings and peace of Allah be upon him). This is what should be pointed out and explained to people: Allah has prescribed for us to strive hard on Laylat al-Qadr and to seek it, and to draw near to Him by means of it every year. This is unlike the night of the Isra’ and Mi‘raaj, which He has not prescribed for us to seek it or to single it out for anything. Moreover, it is not clear to us in which month or on which night it occurred, unlike Laylat al-Qadr. The latter is undoubtedly in Ramadan.


And Allah knows best. May Allah send blessings and peace upon our Prophet Muhammad. End quote.

Majmoo‘ Fataawa ash-Shaykh Saalih al-Fawzaan (2/430)


downsum.com


Sunday, July 27, 2014

10 Pieces of Advice for All Muslims

Recite as much of the Qur'an as you can every day. Ask for the peace and blessings of Allah upon His Prophet, sallallahu 'alayhi wa sallam, often.

Keep up the five obligatory prayers, as well as voluntary night prayer and the forenoon (dhuhr) prayer, even if it be only two raka'at.

Pay your obligatory zakat, and give in charity every day, even if it be only very little. If you cannot afford to, then give it in the form of a kind word. Fast Ramadhan, and three days each month.

Would you not like to be one of those whom Allah loves? Then love your Prophet Muhammad, sallallahu 'alayhi wa sallam, and his family. Be good to your parents.

Would you not like to be one of those who say, "O Lord, O Lord" and to whom Allah says, "Here I am, O My servant; ask, and it shall be given to you"? Your prayers will be answered if you eat only what is good and halal; be just to people, even if it be at your own expense; and show good character in all your dealings with people.

Would you not like to be one of those whose supplications are favourably answered, for your written record to be radiant with light on the Day of Ressurection? Purify your heat and repeat frequently, "There is no god but Allah" (la ilaha illallah). Ask forgiveness for your sins, and for those of all believers, male and female. Never let yourself be one of those who forget to call upon Allah.

Would you not like to be one of those who gives praise and thanks to Allah and is brought neat to Him? When Allah's servant says, "Praise be to Allah," Allah says, "My servant has praised and thanked Me"; so be sure to repeat often, "Praise be to Allah, and peace be upon His chosen servants" (alhamdulillahi wa salamun 'ala 'ibadihi 'lladhina'stafa).

Would you not like to be one of the thankful, and that Allah makes your offspring good and pious? Then you should recite the following two verses of thanksgiving: (i) "My Lord, grant that I may be grateful for Your favours, which You have bestowed on me and on my parents, and than I may act righteously so as to please You; and admit me, by Your Mercy, to the ranks of Your righteous servants," [Al-Qur'an 27:19] and (ii) "O my Lord, grant that I may be grateful for the favours which You have bestowed on me and upon my parents, and that I may act righteously so as to please You; and make my offspring good for me. I have turned to You in repentance, and I am of those who submit themselves to You (muslimin)." [Al-Qur'an 46:15]

Would you not like to be guided as to how to integrate soundly your religious and your wordly affairs? Do your utmost to act according to the Divine Command: "O you who believe, bow down, prostate yourselves, and adore your Lord; and do good, that you may prosper." [Al-Qur'an 22:77]

Would you not like to be guided to the heart of the matter? "Say: 'I believe in Allah'; then follow the Straight Path."

From Jewels of Guidance: Advice from the Prophet Mohammad (pbuh) compiled by Hamzah Muhammad Salih Ajjaj, Dar Al-Taqwa Limited 1993CE / 1414H.


downsum.com


Blind-Following, Compelling and Forcing People to Follow the Opinion of an Imaam and to Show Loyalty and Enmity Based Upon It

The Shaykh of Islam, the remnant of the Salaf, Ibn Taymiyyah, may Allah have mercy on him, said,

“…and for this reason one of the distinguishing marks of the people of innovation is to make up a statement or action and then compel the people to take it up and force them to adopt it, and to show loyalty based upon it and enmity for leaving it.


Just as the Khawaarij innovated their opinion and compelled the people to follow it and showed loyalty and enmity based upon it.


And the Raafidah innovated their opinion and compelled the people to follow it and showed loyalty and enmity based upon it.


And the Jahmiyyah innovated their opinion and compelled the people to follow it and showed loyalty and enmity based upon it …


So whoever punishes [someone] for doing an act or leaving it without an order from Allah or His Messenger and legislates that as part of religion then he has set up a peer to Allah and has set up an equal to the Messenger just like the polytheists who set up partners with Allah, or like the apostates who believed in Musailamah the Liar, and he is from those about whom it was said,


“Or have they partners with Allah, who have instituted for them a religion which Allah has not allowed?”


[Shuraa 42:21]


And for this reason the Imaams of Ahlus-Sunnah wal-Jamaa’ah would not compel the people with what they would say in issues of ijtihaad, and they would not force a single person.


And for this reason when Haaroon ar-Rasheed consulted [Imaam] Maalik ibn Anas about making the people follow his [book] Al-Muwatta, he said to him, ‘Do not do that, O Chief of the Believers, for verily the Companions of Allah’s Messenger (sallallaahu alayhi wa sallam) have spread out throughout the lands, and each nation [to which they went] has taken from those [Companions] who were among it, and I have only collected the knowledge of the people of my land,’ or words to that effect, and he also said, ‘I am only a man, I am correct and make mistakes, so refer my statements back to the Book and the Sunnah.’


And Imaam Ahmad said, ‘It does not befit a faqeeh that he forces the people to follow his madhhab or that he insists on them [complying],’ and he said, ‘Do not blindly-follow any men concerning your religion, for indeed they will not be safe from making a mistake.’


So if these are their statements about the fundamentals [usool] of knowledge and subsidiary issues [furoo’] of the religion, [i.e.,] that they do not permit forcing the people to follow their madhhabs even though they deduced the [rulings of their] madhhabs with legislated proofs—then what is the case about compelling people and forcing statements upon them which are not found in the Book of Allah, or a hadeeth from Allah’s Messenger (sallallaahu alayhi wa sallam), and nor have they been transmitted from the Companions or the Taabi’een, and nor from a single one of the Imaams of the Muslims?”


Source: Al-Fataawaa al-Kubraa, vol. 6, p. 340, summarised


Shaykh Ibn Uthaymeen said:


“A person who only sticks to one Imaam no matter what and ignores everything else has taken this Imaam as a Messenger.”


[Sharh-ul-Usul, p.599]


downsum.com


Al-Albaani: “Don’t Be Bigoted or Fanatical Towards Me.”

Shaikh Saalih as-Suhaimi, may Allaah protect him, said, “So it is not allowed to be bigoted for personalities nor to consecrate them—men are known by the truth, it is not the truth which is known by men.

And there is a situation that occurred which I will relate about our Shaikh, Shaikh Muhammad Naasirud-Deen al-Albaani, may Allaah have mercy on him, when I visited him just before his death by about a month and a half.


After I gave him salaam some of the brothers introduced me to him, so he said, ‘You’re introducing him to me, the disputant concerning fasting on Saturday and praying more than one Jamaa’ah [in a mosque]?’


So I said to him, ‘O Shaikh of ours! I still hold that opinion, I hold it to be permissible to repeat the congregational prayer more than one time and I still hold the legitimacy of fasting on Saturday as long as a person doesn’t single it out alone as the day to be fasted on, in opposition to you—and you are the one who taught us this, O Shaikh of ours.


So he tightened his grip on my hand, may Allaah have mercy on him, and I have never forgotten the pull of his hand at that moment, and said, ‘This is how we want the students of knowledge to be—not being bigoted towards me nor others—so may Allaah reward you with good.’


And I attended a debate between him and our Shaikh, Shaikh ’Abdul-Muhsin al-’Abbaad al-Badr where each one of them revered the other, [the debate being] about cutting off more than a fistful of the beard which was the opinion Shaikh al-Albaani held based upon the narration of ’Abdullah ibn ’Umar, so we enjoyed this debate for about two hours, with each of them, both our Shaikh, Shaikh ’Abdul-Muhsin al-’Abbaad al-Badr and our Shaikh, Shaikh Muhammad Naasirud-Deen al-Albaani, respecting each other [throughout].


And when Shaikh Muhammad Naasirud-Deen al-Albaani met our Shaikh, Shaikh Humood at-Tuwaijiri, may Allaaah have mercy on him, [prior to which] there had been strong rebuttals [between them] concerning the issue of the hijaab, when they met they honoured one another and when a question was put forth each one of them would refer it to the other.


‘These are my forefathers so bring me their likes

When, O Jarir, the places of assembly bring us together.’


These are the peerless scholars who left, and a huge breach was created because of their departure.”


downsum.com


Seeking Laylatul-Qadr

Laylatul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Praying Qiyam


It is recommended to make a long Qiyam prayer during the nights on which Laylatul-Qadr could fall. This is indicated in many hadeeths, such as the following:


Abu Tharr (may Allah be pleased with him) relates: “We fasted with Allah’s Messenger (may Allah’s peace and blessings be upon him) in Ramadan. He did not lead us (in qiyam) at all until there were seven (nights of Ramadan) left. Then he stood with us (that night – in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed. So we said, ‘Allah’s Messenger! Wouldn’t you pray with us the whole night?’ He replied: ‘Whoever stands in prayer with the imam until he (the imam) concludes the prayer, it is recorded for him that he prayed the whole night.’…” [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, and their isnad is authentic]


[Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyam) with the imam and to pray witr with him as well, for the Prophet (may Allah's peace and blessings be upon him) said: "When a man prays with the imam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il]


Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger (may Allah’s peace and blessings be upon him) said:


“Whoever stands (in qiyam) in Laylatul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah’s reward), will have all of his previous sins forgiven.”


[Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of 'Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]


Making Supplications


It is also recommended to make extensive supplication on this night. ‘Aaishah (may Allah be pleased with her) reported that she asked Allah’s Messenger may Allah’s peace and blessings be upon him), “O Messenger of Allah! If I knew which night is Laylatul-Qadr, what should I say during it?” And he instructed her to say:


“Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee – O Allah! You are forgiving, and you love forgiveness. So forgive me.”


[Recorded by Ahmad, Ibn Majah, and at-Tirmizi. Verified to be authentic by Al-Albaani]


Abandoning Worldly Pleasures for the Sake of Worship


It is further recommended to spend more time in worship during the nights on which Laylatul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah. ‘Aaishah (may Allah be pleased with her) reported:


“When the (last) ten started, the Prophet (may Allah’s peace and blessings be upon him) would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family.”


[Al-Bukhari and Muslim]


And she said:


“Allah’s Messenger (may Allah’s peace and blessings be upon him) used to exert more (in worship) on the last ten than on other nights.”


[Muslim]


Source: Shaykh Muhammad Nasir-ud-Deen al-Albaani - Adapted from “The Night Prayers: Qiyam and Taraweeh from works by Muhammad Nasir ud-Deen al-Albaani (and other scholars)”


From the Fatwas of Ibn Baaz:


Q: On this great occasion of the Night of Al-Qadr (Decree), we hope from Your Eminence to lecture to Muslims concerning it.


A: The Night of Al-Qadr is the best of all nights. Allah sent down the Qur’an in it and told that it is better than one thousand months. It is blessed and in it every matter of ordainments is decreed. Allah said in the beginning of Surah-Al-Dukhkhan, Ha-Mim. [These letters are one of the miracles of the Qur'an, and none but Allah (Alone) knows their meanings]. By the manifest Book (i.e. this Qur’an that makes things clear). We sent it (this Qur’an) down on a blessed night [(i.e. the night of Al-Qadr, Surah No. 97) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments. As a Command (or this Qur’an or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers), (As) a Mercy from your Lord. Verily, He is the All-Hearer, the All-Knower. And He (Exalted be He) said, Verily, We have sent it (this Qur’an) down in the night of Al-Qadr (Decree) Verily, We have sent it (this Qur’an) down in the night of Al-Qadr (Decree) The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months). Therein descend the angels and the Ruh [Jibril (Gabriel)] by Allah’s Permission with all Decrees there is Peace (and Goodness from Allah to His believing slaves) until the appearance of dawn. It is authentically reported that Allah’s Messenger said, Whoever observes night prayer during Ramadan, out of Iman (faith) and hoping for Allah’s Reward,


(Part No. 15; Page No. 426)


their previous sins will be forgiven. (Agreed upon by Imams Al-Bukhari and Muslim) During it, one can offer prayers, say Dhikr (Remembrance of Allah) and supplications, recite the Qur’an and do other aspects of goodness.


The noble Surah-Al-Qadr refers to that good doing in it is better than the good deeds of thousand months other than it. This is a great bounty and mercy from to His Slaves. Therefore, Muslims should glorify it and present different acts of worship during it. The Prophet (peace be upon him) told that it occurs in the last ten nights of Ramadan, especially in the odd ones. He (peace and blessings be upon him), Look for it in the last ten (nights) of the month of Ramadan in the odd (nights). Moreover, the authentic Hadeeths of the Prophet showed that this night can be any of the ten nights and is not restricted to certain night; it may be the night of twenty first or any of the odd nights. It may be the night of


(Part No. 15; Page No. 427)


twenty seventh which is the most night likely to be the Night of Al-Qadr. However, it may come in the even nights. Therefore, it is better to observe prayer, Dhikr and supplication along the whole ten out of faith and hoping for Allah’s Reward in order to secure to catch up with this night and require what Allah promised those who do so in this night. The Prophet (peace be upon him) used to show more diligence in these days than in the first twenty nights. ‘Aaishah (may Allah be pleased with her) said, The Prophet (peace be upon him) used to exert himself in devotion during the last ten nights of Ramadan more than any other time. She said: Upon the advent of the (last) ten (nights of Ramadan), Allah’s Messenger (peace be upon him) used to keep awake at night (for prayer and devotion), awake his family and prepare himself to observe prayer (with more vigor). He (peace be upon him) used to practice I’tikaaf (seclusion for worship in a mosque)mostly during them. Allah (may He be Exalted and Glorified) said, Indeed, in the Messenger of Allah (Muhammad peace be upon him) you have a good example to follow.


Also, ‘Aaishah (may Allah be pleased with her) asked the Prophet (peace be upon him) saying, O Messenger of Allah, what should I say in the Night of Al-Qadr? The Messenger said, “Say, ‘Allahumma Innaka `Fuww Tuhibbul-`Afw Fa`fu `Anny’ (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me.) The companions of Allah’s Messenger and the Salaf (the righteous successors) glorified these ten days and observe during them different kinds of goodness.


Therefore, Muslims should follow the example of the Prophet (peace be upon him), his honorable companions (may Allah be pleased with them) and the Salaf of this


(Part No. 15; Page No. 428)


nation. They should offer prayer, recite the Qur’an and Dhikr and observe different kinds of worship out of faith and hoping for Allah’s Reward so that they require the forgiveness of Allah, the removal of sins and saving from Hell as a bounty and generosity from him. The Book of Allah and the Sunnah of the Prophet indicate that this great promise is attainable as well through avoiding major sins. Allah (Exalted be He) said, If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). Allah’s Messenger (peace be upon him) said, The Five (Obligatory Daily) Prayers, and from (one) Friday Prayer to (the next) Friday Prayer, and from Ramadan to Ramadan, are expiations for whatever (sins committed) between them, provided that major sins are avoided. (Related by Imam Muslim in his Saheeh)


It is worthy of mentioning here that some Muslims may do their best in Ramadan and repent to Allah from the preceding sins and after the end of Ramadan return to the misdeeds which they used to have and this is a great danger.


The true Muslim should keep away from that and have a truthful intention to keep on the obedience of Allah and avoiding the sins. Allah (glory be to Him) said to His Prophet (peace be upon him), And worship your Lord until there comes to you the certainty (i.e. death). And He (Exalted be He) said, O you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islam [as Muslims (with complete submission to Allah)].


(Part No. 15; Page No. 429)


Verily, those who say: “Our Lord is Allah (Alone),” and then they stand firm, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask. An entertainment from (Allah), the Oft-Forgiving, Most Merciful. This Ayah (Qur’anic Verse) refers to that those who admitted that their Lord is Allah, believed in Him, devoted their worship to Him and keep on that, Angels will say to them upon death that shall be no fear on them nor shall they grieve and that their destiny is Paradise. This is the outcome of having faith in Him, keeping on obedience of Allah and avoiding sins and devoting worship to Him. There are many Ayahs that assure on this meaning and establish on the necessity of adherence to justice, keeping on it and abstaining from sins. An examples of this are the following Ayahs, And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as the heavens and the earth, prepared for Al-Muttaqun (the pious). And spend in the Cause of Allah (i.e. Jihad of all kinds) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinun (the good-doers). And those who, when they have committed Fahishah (great sin as illegal sexual intercourse) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – and do not persist in what (wrong) they have done, while they know. For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders).


(Part No. 15; Page No. 430)


We pray to Allah to guide us and all Muslims in these nights and other nights to what pleases him and loves. We ask Him to protect all of us from the evils with ourselves and our misdeeds. He is the Most Generous.


Source: Taken From: Fatwas of Ibn Baaz Content > Volume 15 > Book on Fasting > The Night of Al-Qadr > The Night of Al-Qadr is the best night


The Night of Al-Qadr occurs in the last ten nights of Ramadan during an odd night (i.e. 21st, 23rd, 25th, 27th or 29th). However the scholars differ as to if it is fixed to one of these odd nights every year or if it changes every year to a different odd-numbered night.


Below are the sayings of the great scholars, Muhammad Ibn Saalih Al-’Uthaymeen, Shaykh ibn Taymiyyah, Muhammad Naasir-ud-Deen Al-Albaani, Shaykh bin Baaz, and Shaykh `Ubayd al-Jaabiree (may Allah have mercy on them).


The Night of Al-Qadr Has a Fixed Date:


The best night in Ramadan is the Night of Al-Qadr, based on the Prophet’s saying:


“Whoever performs the night prayer on the Night of Al-Qadr with firm faith and while seeking reward, his past sins will be forgiven.”


[Reported by Al-Bukhari, Muslim and others from the narration of Abu Hurairah (may Allah be pleased with him) and by Ahmad (5/318) from the narration of ‘Ubaadah Ibn As-Saamit. The addition to it in [...] belongs to him and to Muslim from Abu Hurairah.]


It is on the twenty-seventh night of Ramadan according to the strongest opinion. A majority of the ahadeeth comply with this, including the hadeeth of Zurr Ibn Hubaysh who said: “I heard Ubay Bin Ka’ab (may Allah be pleased with him) say when it was said to him that ‘Abdullaah Ibn Mas’ud (may Allah be pleased with him) said, “Whoever performs the night prayer (every night) throughout the year will achieve the Night of Al-Qadr.” He (Ubay Bin Ka’ab) said: “May Allah have mercy on him, his intention was that the people not (grow lazy) and depend solely (on just one night). By the One of whom there is no deity worthy of worship beside Him, it is indeed in Ramadan. And by Allah I know on which night it is. It is on the night that Allah’s Messenger (peace and blessings be upon him) commanded us to perform the Night Prayer. It is on the twenty-seventh night. Its sign is that the sun rises on its following morning bright with no rays.“


In one report this is raised to being a saying of the Prophet (peace be upon him). [Reported by Muslim and others and it is referenced in Saheeh Abi Dawud (1247)]


Source: Imam Al-Albaani in his book Qiyam Ramadan (pg. 18-19)


Question: If I want to awaken the last ten nights of Ramadan when should I begin?


Shaykh ‘Abdul ‘Aziz bin Baaz, may Allah have mercy upon him, answers:


“You should begin after the ‘Isha prayer. The Messenger of Allah, may Allah exalt his rank and grant him safety, used to awaken the last ten nights of Ramadan. ‘Aaishah, may Allah be pleased with her, said:


“When the last ten nights of Ramadan would begin, the Messenger of Allah, may Allah exalt his rank and grant him safety, would stay awake at night for prayer and devotion, awaken his family and prepare himself to be more diligent in worship.”


This is what is best if one is capable of doing so. However if one sleeps some of the night to strengthen himself then that is fine. As for one who Allah granted him the power and ability to remain awake during them, then this is the sunnah and something that draws near to Allah. (Awakening the nights) is by prayer, recitation of the Qur’an, supplication, seeking forgiveness, etc.”


[The reader of the question says] “Can you kindly mention the dates so that perhaps she can intend to do them?”


The Shaykh answers: “The sunnah is awakening all of the last ten nights, this is the sunnah. But if a person was to awaken the odd nights from them like the twenty-first, twenty-third, twenty-fifth, twenty-seventh and twenty-ninth then this is fine. However the best thing is to awaken all of them but the odd nights are more deserving of this because Laylatul-Qadr (the Night of Decree) is sought in them. The Messenger of Allah, may Allah exalt his rank and grant him safety, said:


“Seek it out in every odd night,”


and in some narrations he said:


“Seek it out in the last ten nights.”


However the odd nights are more hoped for attaining it, the twenty-first, twenty-third, twenty-fifth, twenty-seventh and twenty-ninth and the most strongest out of them is the twenty-seventh night since the last ten nights begin on the twenty-first night.”


Source: Shaykh ‘Abdul ‘Azeez bin Baaz (rahimahullaah) – Translated by: Abu Fouzaan Qaasim - Source


Question: Some people seek Laylatul-Qadr so they active by offering their prayers and other forms of worship whilst they do not do likewise on other nights in Ramadan, so is this in accordance with that which is correct?


Response by Shaykh Ibn al-Uthaymeen: No! It is not in accordance with that which is correct, for certainly Laylatul-Qadr changes. So it could be on the night of the twenty seventh, and it could be on any other night as has been indicated in many ahadeeth. It has been confirmed that the Prophet (peace and blessings of Allah be upon him) said: “In that particular year Laylatul-Qadr was revealed on the night of the twenty first.” Therefore it is not befitting for a person to specify his stand (in prayer) on a particular night or distinguish a night which he yearns to be Laylatul-Qadr (likewise). (Rather) striving in all of the last ten nights is from the guidance of the Prophet (peace be upon him), since when the last ten nights arrived he would tighten his waist belt and awaken his family and used to spend them all awake (in worship). So that which is befitting for the prudent believer is to strive in all of the last ten nights such that the reward does not pass him by.


Source: Fataawa Ramadan – Volume 2, Page 855, Fatwa No.844 – Fiqh al-Ibaadaat libni ‘Uthaymeen – Page 207


The Night of Al-Qadr Is To Be Sought:


The Night of Al-Qadr is in the last ten nights of Ramadan, based on the saying of the Prophet (peace be upon him): “Search for the Night of Al-Qadr in the last ten nights of Ramadan.” [Al-Bukhari and Muslim] And it falls in one of the odd nights more likely than on the even nights, based on the Prophet’s (peace be upon him) saying: “Search for the Night of Al-Qadr in the odd nights of the last ten nights of Ramadan.” [Al-Bukhari] And it is closer to the last seven nights, based on the hadeeth of Ibn ‘Umar (may Allah be pleased with him) that: “Some men from the Companions of Allah’s Messenger (peace and blessings of Allah be upon him) saw the Night of Al-Qadr in a dream during the last seven nights (of Ramadan). So the Prophet (peace be upon him) said: ‘I see that all of your dreams agree that it (the Night of Al-Qadr) is in the last seven nights. So whoever wants to search for it, then let him search for it in the last seven nights.’“ [Al-Bukhari and Muslim] And it is also based on the hadeeth in Muslim from Ibn ‘Umar (may Allah be pleased with him) that the Prophet (peace be upon him) said: “Look for it in the last ten nights. But if one of you becomes weak or is unable, then do not let the remaining (last) seven nights overcome him.”


Amongst the odd nights in the last seven nights, it is closest to the twenty-seventh night due to the hadeeth of Ubay Bin Ka’ab (may Allah be pleased with him) who said:


“By Allah, I know which night it is. It is on the night that Allah’s Messenger (peace and blessings be upon him) commanded us to perform the Night Prayer. It is on the twenty-seventh night.”


[Muslim]


The Night of Al-Qadr is not specified to one fixed night throughout all the years. Rather, it constantly changes. So one year it could occur on the twenty-seventh night for example and on another year it could occur on the twenty-fifth night, according to Allah’s Will and Wisdom. What directs us to this is the Prophet’s (peace and blessings of Allah be upon him) saying:


“Look for it (i.e. the Night of Al-Qadr) when there remain nine nights, when there remains seven nights, or when there remains five nights (i.e. 21st, 23rd, and 25th respectively without mention of 27th).”


Al-Haafidh Ibn Hajr said in Fath-ul-Bari: “The most strongest opinion is that it is on an odd night in the last ten nights and that it constantly changes.”


Allah has hidden knowledge of its occurrence from His servants out of mercy for them so that they can increase their actions in the search for it during these honorable nights, by praying, making dhikr and supplicating. So they grow and increase in the nearness to Allah and His reward. And He also kept it hidden from them as a test for them to distinguish who amongst them struggles and makes an effort to find it and who is lazy and negligent. This is since whoever constantly strives for something, he will exert himself in his search for it and trouble himself in finding it and achieving it.


And perhaps Allah discloses the time of its occurrence to some of His servants through signs and signals, which one is able to see, just as the Prophet (peace and blessings of Allah be upon him) saw its sign that he would be prostrating in mud on its following morning. So it rained on that night and he prayed the (following) morning (Fajr) prayer in mud.


Source: Imam Muhammad Ibn Saalih Al-’Uthaymeen in his book Majaalis Shahr Ramadaan (pg. 106-107)


Question: What are the signs of Laylatul-Qadr (the night of power)?


Response from Shakyh Ibn al-’Uthaymeen: From amongst the signs of Laylatul-Qadr is that it is a calm night and the believer’s heart is delighted and at peace with it, and he becomes active in doing good actions, and the sun on the following morning rises clearly without any rays.


Source: Fataawa Ramadan – Volume 2, Page 852, Fatwa No. 841; Fataawa ash-Shaykh Muhammad as-Saalih al-Uthaymeen – Volume 1, Page 56


Question: [Can you] Explain some of the signs of Laylatul Qadr [the night of Decree]?


Answer [by Shaykh `Ubayd al-Jaabiree (Hafidhahullaah)]: The signs which indicate Laylatul Qadr which have been mentioned by the Prophet (peace and blessings be upon him), I can recall at this moment the following;


1. The first of them or number one is that Laylatul Qadr is a peaceful, tranquil quiet night. Within that night or the night of Laylatul Qadr you do not hear the barking of dogs, or the sound of the cockerel.


2. The second sign is that in Laylatul Qadr the people experience a pleasant breeze or a pleasant wind which they enjoy which they like.


3. Thirdly, in Laylatul Qadr there is rain. This is one of the signs of Laylatul Qadr that during the night of Laylatul Qadr the rain falls.


4. Fourthly, is that when the sun rises on the following morning the disc of the sun is seen without strong rays or is without any rays. The disc is a clear disc when it rises in the morning.


The shaykh said many of these signs the people notice them or they see them and if we notice these signs, then we should have glad tidings in the hope that we have coincided with Laylatul Qadr.


The Signs of Laylatul-Qadr by Shaykh al-’Uthaymeen (rahimahullaah)


Question: What are the signs of Laylatul-Qadr?


Response: From amongst the signs of Laylatul-Qadr is that it is a calm night and the believer’s heart is delighted and at peace with it, and he becomes active in doing good actions, and the sun on the following morning rises clearly without any rays.


Source: Fataawa Ramadaan – Volume 2, Page 852, Fatwa No. 841; Fataawa ash-Shaykh Muhammad as-Saalih al-Uthaymeen – Volume 1, Page 563


Ibn Taymiyyah On When To Seek the Night of Decree


Shaykh Al-Islam Ibn Taymiyyah –Allah have mercy on him– was asked about the Night of Decree (Laylatul Qadr) while he was imprisoned in the Tower of Al-Jabal. He replied:


All praise is for Allah. The Night of Decree occurs in the last ten nights of the month of Ramadan. This is how it is authentically reported from the Prophet (praise and peace of Allah be upon him). He said it is on one of the last ten nights of Ramadan. [Recorded by Al-Bukhari and others]


And it happens on one of the odd nights [of these ten]. However, the odd nights can be in terms of what has passed, so it is sought on the night of the 21st, the 23rd, the 25th, the 27th, and the 29th. And [odd nights] can also be in terms of what remains [of the month], as the Prophet (praise and peace of Allah be upon him) said:


“Seek it in the last ten nights], when nine [nights] remain, when seven remain, when five remain, or when three remain.”


[Recorded by Al-Bukhari, see his chapter on Seeking Laylatul Qadr on the odd nights of the last ten.]


Based on this, if the month is 30 days long, these (odd remaining nights) correspond to the [last ten] even nights (from the beginning of the month): the 22nd is when nine remain, and the night of the 24th is when seven remain. And this is how it was explained by Abu Sa’id Al- Khudri in the authentic hadeeth. [Recorded by Muslim, Abu Dawud and others] And this is how the Prophet (praise and peace of Allah be upon him) held the night prayers during the month.


And if the month is 29 days long, [counting the nights that] remain of the month [produces the same result as counting] what has passed. *


That being the case, the believer should seek [the Night of Decree] on all of the last ten nights, as the Prophet (praise and peace of Allah be upon him) said:


“Seek it in the last 10 nights.”


[Op. cit. Al-Bukhari]


*Thus, showing how Laylatul Qadr might occur on any of the last ten nights, based on the narrations about seeking it on the last ten odd nights in terms of what has passed or what remains, because we don’t know if the month will be 29 or 30 days long.


Source: Ibn Taymiyyah, Ahmad b. ‘Abd Al-Halim. Majmu’ Al-Fataawa, 25: 153, 154. 3rd ed. 2005. Dar Al-Wafa, Al-Mansurah, Egypt


Odd or Even?


Now that the last ten days of Ramadan are upon us there is an issue that often time comes up during Ramadan related to the affair of Laylatul Qadr. What is commonly known is that one should look for it during the last ten nights on the odd nights, since many texts indicate that.


There is a group of scholars though, who hold that it is possible to occur on an even night and they site texts that indicate that. From those scholars we have the statement of Shaykhul Islam Ibn Taymiyyah – may Allah have mercy on him.


Shaykhul Islam states (after being asked about Laylatul Qadr):


“Ahamdullillah Laylatul Qadr is in the last ten nights of the month of Ramadan, this is how it has authentically occurred from the Messenger (peace and blessings of Allah be upon him) that he said:


“It is in the last ten days of Ramadan.”


and it is in the odd nights.


The odd nights though, are viewed in respect to that which has passed (from the month), thus one seeks out the 21st and the 23rd and the 25th and the 27th and the 29th.


It is also sought from a point of view of what remains (from the month). Just as the Prophet (peace be upon him) said (In the Hadeeth of Abu Bakarah – may Allah be pleased with him):


“(Seek it) on the ninth of the nights remaining of Ramadan, the seventh of the nights remaining of Ramadan, the fifth of the nights remaining of Ramadan, the third of the nights remaining of Ramadan.”


[Collected by Imam Abu Dawud At Tayaalisi and Tirmidhi and declared ‘Saheeh bu Shaykh Naasir in Saheeh Sunan At Tirmidhi (636)]


Based upon this, if it is a 30 day month, then that will occur on even nights, and the 22nd night will be the 9th of the nights remaining from Ramadan, the 24th will be the 7th of the nights remaining from Ramadan (and so on). This is how Abu Sa’id Al Khudhri explained it in an authentic hadeeth. And thus the Prophet (peace be upon him) established the month in this way.


If (however) the month is of 29 days, (as lunar months often are) then the remaining days (as it relates to them falling on odd or even nights) will be the same as the past (days).


Therefore if this is the case it is befitting that the believer seeks it out in all of the (nights of the) last ten..”


Source: Majmoo’ul Fataawaa 25/284-285


Thus according to this last hadeeth and explanation of Shaykhul Islam it is as though one is counting the last nine nights down from the 22nd in a 30 day month or the 21st in a 29 day month.


Therefore reflecting upon this statement of Shaykhul Islam we see that whether the month has 29 or 30 days, the month always has ten complete last days. If the month is of 30 days then the last ten begins on the 21st night, but if the month is of 29 days then the last ten begins on the 20th night. This is in respect to what has passed of the month. Then if one looks at the month from a point of view of ‘that which remains’ (as occurs in the second hadeeth) then the ninth of the nights remaining from Ramadan in a 30 day month falls on the 22nd night, while the ninth of the nights remaining from Ramadan in a 29 day month falls on the 21st night.


If this is understood then it becomes clear that Laylatul Qadr may possibly fall on an even night just as it may possibly fall on an odd night though it is most likely to fall on an odd night as occurs in the popular hadeeth.


Thus it is possible that Laylatul Qadr could fall on an even night.


Perhaps this may shine some light upon the following hadeeth that discusses the Qur’an being revealed from the Lawh al Mahfooh to the lowest heavens on Laylatul Qadr.


Upon the authority of Waathilah Ibnil Asqa’ from the Prophet (peace be upon him) who said:


“The scrolls of Ibraaheem were revealed on the first night of the month of Ramadan, and the Tauraat was revealed on the 6th day of Ramadan. The Injeel was revealed on the 13th day of Ramadan and the Zaboor on the 18th day of Ramadan and the Qur’an was revealed on the 24th of Ramadan.”


[Collected by Tabaraani and Baihaqi and declared ‘Hasan’ by Shaykh Al-Albaani in Saheehul Jaami’ (1497)]


and since Allah the most high says:


“Indeed we have sent it (this Qur’an) down in the night of Al-Qadr”


[Suratul Qadr :1]


And Allah knows best.


downsum.com


Regarding Asking for Money for the Purposes of Da’wah

It was asked to Shaykh Rabee: Our Shaykh Muqbil founded the Da’wah Salafiyyah here in Yemen based upon self sufficiency and he authored a book titled “The Blameworthiness of Asking”. Our question is: Some of the callers sometimes ask the people money for the purpose of Da’wah. So what is the criteria in asking from people for the purpose of Da’wah?

The Shaykh answered:


In any case, may Allah have Mercy upon Shaykh Muqbil, and I ask Allah to succeed him with good in Yemen and other than Yemen. For verily this person, may Allah have Mercy on him, reminds us of the asceticism of the Salaf, their abstinence, their honour and rank, their refusal (to accept monies from the people) and their courage in speaking a statement of truth. And the Da’wah Salafiyyah was elevated and spread in Yemen and (people) were cured by it and (he) left for them great goodness. We ask Allah to bless his students and to bring forth from them many like him (Shaykh Muqbil); for verily, by Allah, he was an model in piety and abstinence and refusal of worldly matters. And he was given insight (by Allah) when he used to refuse money and warned against asking people. And I am reminded that he used to launch a fierce attack on anyone who collected money in his (Shaykh Muqbil’s) name. So he used to not compromise in this matter, May Allah bless him.


And [it] is NOT a necessity to approach people asking them in the name of Da’wah; the Salaf never did that. And Ahmad ibn Hanbal rahimahullah, did he stretch out his hand asking the people for the purpose of Da’wah? He used to refuse money – and he is cited as a model of abstinence in his refusal and dignity when he traveled to Abdur Razzaaq from Iraq to San’aa. On the way, he and his companion, Yahya ibn Ma’een, performed Hajj and found Abdur Razzaaq in Makkah. So ibn Ma’een said to Ahmad: “Here is Abdur Razzaaq. Allah has brought him to us so we do not need to travel.” Ahmad replied: “I have made the intention to travel to San’aa so I will not return.” Then he traveled to Sanaa and on the way he ran out of money. When his companions found out, they offered him monetary assistance. But Imam Ahmad refused and instead opted to work as a porter for the bedouin camel owners, carrying loads on his back – and he was an Imam rahimahullah. He saw that porterage, work and eating from the sweat of ones own hands was better by thousands of times than taking money from the people; because the upper hand is the one that gives and the lower hand is the one that receives. And Ahmad did not want his hand to be the lower one, may Allah be pleased with him.


So I advise the scholars and the students of knowledge to return towards the biographies of the nobility of the Salaf, and let them be aware that eagerness to seek money is from the most dangerous of dangers upon the Da’wah Salafiyyah. And the proof of that is that the current fitnah was sparked because of money when, may Allah bless you, some people started stretching their hands out to this Jam’iyyah and that Jam’iyyah (charity organization). So we seek refuge with Allah from the fitnah of money. Verily it is fitnah, by Allah. And by Allah, it is but a very small number of students who come out of the masjid and are self sufficient, noble and honoured. And (these) are better than millions and millions of those ‘students of money’ and those destroyed by the Dunya (worldly matters).


So we advise the Salafi youth and the scholars from amongst them to return towards the biographies of the Salaf. As they (the Salaf) raised the banner of the Sunnah, so to they also raised the banner of honour, nobility, asceticism, abstinence and the dislike of chasing after the Dunya. By Allah, nothing has harmed the Da’wah Salafiyyah in Yemen more than the exposure of money and the panting after it and it has given rise to this fitnah now.


And money is a strong arrow in igniting the fire of trials. Unless there is repentance to Allah and returning to Allah and brotherhood for the sake of Allah. We advise them with calling one another to the truth and calling one another to patience in every difficulty of life.


And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones


(Al Baqarah:155)


And by Allah, verily the Salaf did not bring this Da’wah to us by way of tender, soft money and vessels. But they brought it to us by their asceticism, abstinence and turning away (from wealth), may Allah be pleased with them. So we advise the Salafees in every place and in Yemen especially – that Yemen which Allah has raised in it the banner of the Sunnah: That they guard this Da’wah; and if money was to come to them, then it will spoil that which is between them so it is upon them to kick it away with their legs. And they should traverse upon their path honoured and enobled spreading the noble, clean Da’wah of Allah.


From the tape “Questions from the Youth of Aden Regarding the Fitnah of Abil Hassan”


downsum.com


The Night of Decree – Shaykh bin Baaz

Question: With regards to the Night of Decree, we would like for your eminence to relay to the general masses of Muslims about this noble affair?

Shaykh ‘Abdul ‘Azeez bin Baaz, may Allah have mercy upon him, states:


“The Night of Decree is the most virtuous of nights. Allah revealed in it the Qur’an and He informed that (worship in it) it is better than a thousand months and that it is a blessed night and every matter of ordainment is decreed.


Allah says in the beginning of Surah ad-Dukhaan:


“Ha-Mim. [These letters are one of the miracles of the Qur'an and none but Allah (Alone) knows their meanings.] By the manifest Book (this Qur’an) that makes things clear, We sent it (this Qur’an) down on a blessed night [(i.e. Night of Decree) in the month of Ramadan,, the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments. A Command or this Qur’an or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers), (As) a Mercy from your Lord. Verily! He is the All-Hearer, the All-Knower.”


[44:1-6]


And He, glorified be He and Most High, states:


“Verily! We have sent it (this Qur’an) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, (i.e. 83 years and 4 months). Therein descend the angels and the Ruh [Jibrael] by Allah’s Permission with all Decrees, Peace! (All that night, there is Peace and Goodness from Allah to His believing slaves) until the appearance of dawn.”


[97:1-5]


It had been authentically reported upon the Messenger of Allah, may Allah exalt his rank and grant him peace, that he said:


“Whoever stands the Night of Decree having true belief and seeking the reward from Allah, his past sins will be forgiven for him.”


[Bukhari and Muslim]


Standing it is by prayer, remembrance of Allah, recitation of Qur’an and other than that from the avenues of good. This magnificent chapter of the Qur’an shows that actions in this night are better than one-thousand months in other than it. This is a tremendous bounty and mercy from Allah upon his slaves.


So it is highly befitting for the Muslims to magnify this night and awaken it with the worship for Allah. The Messenger of Allah, may Allah exalt his rank and grant him peace, mentioned that this night is in the last ten nights of Ramadan and that the odd nights are even more hoped to attain it over other than them. He, may Allah exalt his rank and grant him peace, said:


“Seek it out during the last ten nights of Ramadan, seek it out in every odd night.”


[Bukhari]


Likewise the authentic ahadeeth have affirmed that this night switches every year and does not fall on one specific night all the time. It could be on the twenty-first night, the twenty-third night, the twenty-fifth night, the twenty-seventh night which is the most desired of nights for it to fall on, or the twenty-ninth night and perhaps it could fall on an even night.


So whoever stands the full ten nights out of true faith and seeking the reward from Allah will undoubtedly attain it and will succeed with what Allah has promised its people. The Prophet, may Allah exalt his rank and grant him peace, would strive even harder during these nights unlike in the previous twenty. ‘Aaishah, may Allah be pleased with her, stated:


“He would strive in the last ten days of Ramadan more than he would strive in any other.”


And she said:


“When the last ten would enter he would awaken his night, wake his family and tighten his izaar.”


He would also perform i’tikaaf the majority of the time in the last ten. Allah, the Mighty and Majestic, says:


“Indeed in the Messenger of Allah you have a good example to follow.”


[33:31]


‘Aaishah, may Allah be pleased with her, asked the Prophet, may Allah exalt his rank and grant him peace: “Oh Messenger of Allah, if I were to reach the Night of Decree what should I say in it?” He said:


“Say: Oh Allah indeed You are the All-Pardoner and You love pardoning so pardon me.”


[At-Tirmidhi]


The Companions of the Prophet, may Allah be pleased with them and may Allah exalt his rank and grant him peace, and the Pious Predecessors after them used to exalt these last ten and strive diligently in them with all types of good. Therefore it is legislated for the Muslims wheresoever they may be to follow the guidance of their Prophet, may Allah exalt his rank and grant him peace, likewise his Noble Companions, may Allah be pleased with them, and the Pious Predecessors of this nation.


So let them awaken these nights with prayer, recitation of Qur’an, different types of remembrance and acts of worship out of true faith and seeking the reward from Allah so that they can achieve the success of forgiveness of the sins, removal of misdeeds and salvation from the Fire. As a bounty and generosity from Allah.


The Qur’an and the Sunnah have both proven that this magnificent promise is attained only through forsaking the major sins as Allah says:


“If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise).”


[4:31]


And the Prophet, may Allah exalt his rank and grant him peace, said:


“The Five Daily Prayers, Jumu’ah to the next Jumu’ah and Ramadan to the next Ramadan are all expiators for is between them if the major sins are avoided.”


[Muslim]


What is binding upon us to mention here is that some Muslims may work diligently in Ramadan and repent to Allah from what proceeded from his sins then once Ramadan is over he returns to perpetrating his evil deeds and in this is a great danger.


That which is mandatory upon the Muslim is to beware of this and have firm resolve to continue upon the obedience of Allah and leaving off sin. As Allah says to His Prophet, may Allah exalt his rank and grant him peace:


“And worship your Lord until certainty comes to you, i.e. death.”


[15:99]


The Most High says:


“O you who believe! Fear Allah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islam (as Muslims) with complete submission to Allah.”


[3:103]


And He says:


“Verily, those who say: “Our Lord is Allah (Alone),” and then they remain steadfast upon that, on them the angels will descend (at the time of their death) (saying): “Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! ”We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask for. ”An entertainment from (Allah), the Oft-Forgiving, Most Merciful.”


[41:30-32]


The meaning of the verse is that those who proclaimed that their Lord is Allah, believed in Him, worshiped Him sincerely and were steadfast upon that, the angels will give them glad tidings at the time of death that no fear shall be upon them nor shall they grieve and that their abode is Paradise because of their belief in Allah and steadfastness upon His obedience and leaving off his disobedience and making ones worship sincerely for Him.


The verses that contain the incitement of firmness upon the religion, steadfast therein and caution from persisting upon sin are many from them is His statement:


“And march forth in the way (which leads to) forgiveness from your Lord, and for Paradise as wide as are the heavens and the earth, prepared for Al-Muttaqun (the pious). Those who spend [in Allah's Cause - deeds of charity, alms, etc.] in prosperity and in adversity, who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers). And those who, when they have committed Fahishah (illegal sexual intercourse etc.) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – And do not persist in what (wrong) they have done, while they know. For such, the reward is Forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders).”


[3:133-136]


So we ask Allah to grant us success in these last nights and other than them to that which He loves and is pleased with and to protect us all from the evils of our ourselves and our evil actions. For indeed He is the Most Kind, Most Generous.”


downsum.com


Is it permissible to give dates and dried yoghurt for zakat al-fitr to people who do not regard them as staple foods?

Is it permissible to give zakat al-fitr in the form of dates and dried yoghurt even though these are not regarded as staple foods in many countries?

Praise be to Allah.

What should be given for zakat al-fitr is that which is the local staple food. If their staple food is dates or dried yoghurt or raisins, it is permissible to give it. Whatever is not regarded as a staple food is not acceptable as zakat al-fitr. This is indicated by the words of Abu Sa‘eed al-Khudri (may Allah be pleased with him): At the time of the Messenger of Allah (blessings and peace of Allah be upon him) on the day of (Eid) al-Fitr, we used to give (as zakat al-fitr) a saa‘ of foodstuff, and our food at that time was barley, raisins, dried yoghurt, and dates.


Narrated by al-Bukhaari (1510) and Muslim (985).


The Sahaabah (may Allah be pleased with them) gave these kinds of food because that was their staple food at that time.


An-Nawawi (may Allah have mercy on him) said:


The more correct view in our opinion is that zakat al-fitr must be given in the form of the usual staple food of the country. This is also the view of Maalik. Abu Haneefah said: One has the choice. One view was narrated from Ahmad that nothing is acceptable except the five kinds mentioned in the texts: dates, raisins, wheat, barley and dried yoghurt.


End quote from al-Majmoo‘ (6/112)


Al-Baaji said in Sharh al-Muwatta’: Of what should the saa‘ be? Ibn al-Qaasim said, narrating from Maalik, that it should be the usual staple food of the country. This was also the view of Abu ‘Ali ibn Abi Hurayrah among the companions of ash-Shaafa‘i. End quote.


In al-Mawsoo ‘ah al-Fiqhiyyah (23/343) it says: … The Maalikis are of the view that it should be given in the form of the usual local staple food, such as lentils (daal), rice, foul (fava beans), wheat, barley, dates, dried yogurt, and pearl millet. Anything other than that is not acceptable, unless the people use it as a staple food and do not use the kinds of food mentioned above. End quote.


This view was favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), as stated in al-Fataawa al-Kubra (2/157). Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about giving barley for zakat al-fitr, as we have heard from you that it is not acceptable, as appears to be the case. We hope that you can explain?


He replied: You said that you heard from us that giving barley for zakat al-fitr is not acceptable, as appears to be the case, but we said that regarding people for whom barley is not a staple food. That is because the wisdom behind prescribing zakat al-fitr is that it should be food for the poor, and that can only be achieved if it is a staple food eaten by the people. Dates and barley are mentioned in the hadeeth of ‘Abdullah ibn ‘Umar (may Allah be pleased with him) not because there is a connection between them, rather it is because they were the usual staple foods eaten by people at that time. That is based on the report narrated by al-Bukhaari in his chapter on charity before Eid, from Abu Sa‘eed al-Khudri (may Allah be pleased with him) who said: At the time of the Messenger of Allah (blessings and peace of Allah be upon him) on the day of (Eid) al-Fitr, we used to give (as zakat al-fitr) a saa‘ of foodstuff. And Abu Sa‘eed said: And our food at that time was barley, raisins, dried yoghurt, and dates.


End quote from Majmoo‘ al-Fataawa (18/282)


What the Muslim must do is give zakat al-fitr in the form of whatever is regarded as staple food in his country, so as to fulfil the wisdom behind this zakaah, which is to make the poor independent of means so that they do not have to ask of people on the day of Eid.


And Allah knows best.

Islam Q&A


downsum.com


Rights of a female servant over her employers

We have employed a female servant at home only to work for the day and take care of it as there’s no one at home during day time, in the evening she goes back to her home. She is paid her wages in full and we give her the same food as we eat. Apart from this, she’s is also facilitated in many other things. What I need to know is- does she have some other rights upon us that are not known to us? She is married and her husband is a driver. Do we have to provide her with other things like clothing and the needs of household although she and her husband can themselves take care of these things? Also does she have the right to eat or drink or to do any other activity in our house without taking permission?

Praise be to Allah.

Firstly:


Islam encourages kindness to slaves and servants, by teaching that the head of the household should give his servant a share of his food and drink, especially if this servant is the one who makes that food or brings it to his master, and he looks at the food. al-Bukhaari (5460) and Muslim (1663) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said: “When the servant of any one of you brings his food to him, if he does not make him sit with him, then let him give him a morsel or two, or a mouthful or two, for he has endured its heat and preparation.”


An-Nawawi (may Allah have mercy on him) said:


This hadeeth encourages good conduct and generosity with regard to food, especially with regard to the one who made it or served it, because he is the one who endured its heat and smoke, and felt like eating from it, and smelled its aroma. All of this is understood as meaning that it is mustahabb (encouraged). End quote.


Al-Haafiz (may Allah have mercy on him) said:


There is nothing in the command mentioned in the hadeeth of Abu Dharr (“Feed them as you feed yourselves”??) to suggest that it is obligatory to eat with one’s servant; rather it indicates that he should not exclude him and keep it all for himself; rather he should give him a share of everything, but that is to the extent that will ward off resentment and jealousy (evil eye) on his part. Ibn al-Mundhir narrated from all the scholars that what is required is to give one’s servant the usual staple food that people like him in that country eat. The same may be said regarding bedding and clothing. The master may keep for himself that which is more valuable, although it is better to give the servant a share in that too. And Allah knows best. End quote.


Secondly:


Pardoning and overlooking ordinary mistakes made by servants comes under the heading of good manners. Allah has commanded His slaves to be kind, as He says (interpretation of the meaning): “and do good. Truly, Allah loves Al-Muhsinoon (the good-doers)” [al-Baqarah 2:195].


Abu Dawood (5164) narrated that ‘Abdullah ibn ‘Umar said: A man came to the Prophet (blessings and peace of Allah be upon him) and said: O Messenger of Allah, how often should I forgive a servant? And he remained silent, then he repeated the words and he remained silent. The third time he said: “Forgive him seventy times each day.”


According to another version: A man came to the Messenger of Allah (blessings and peace of Allah be upon him) and said: O Messenger of Allah, I have a servant who behaves badly and does wrong, should I beat him? He said: “Forgive him seventy times each day.” Narrated by Ahmad (5635); classed as saheeh by al-Albaani.


Part of the kindness that is recommended is what you are doing of providing her with some household needs. This is not basically obligatory upon you, but if you do something of that nature out of kindness and generosity, then this is a voluntary good deed on your part, in sha Allah.


Thirdly:


The servant should not do any activities that are out of the ordinary in her employer’s house except with his permission, and she does not have the right to dispose of household items or furniture, or rearrange the furniture, except with his permission.


And she does not have the right to take away or give away any household items if it is not customary among the people to give such things, or if the head of the household has not given permission to do that. If she does that, then she has betrayed the trust given to her by the head of the household.


Moreover, she does not have any established rights over you additional to what has been stipulated in her contract or to what is well established according to custom. In such cases, what is established according to custom is like that which is stipulated as a condition.


And Allah knows best.

Islam Q&A


downsum.com


Saturday, July 26, 2014

Regarding the Jilbaab: Does every difference of opinion allow that you can follow any scholar?

Question: Today there is much talk about the ruling of the woman to cover her face. There are women who argue that some scholars allow the woman to show her face and have her ‘Abaaya on the shoulders. Their argument is that there are differences of opinions on the matter. Does every difference of opinion allow that you can follow any scholar? What is the ruling on the french ‘Abaaya?

Answer by Allamah Salih bin Fawzan al-Fawzaan:


None other than the Ahl-ul-Ahwa, the people of desires, argue with differences of opinions. They love to follow their desires. With regards to those who fear Allah, he does not argue with differences of opinions. He argues with the evidence.


There are differences of opinions. Almost every Fiqh question has different opinions. Hence Allaah (jalla wa ‘ala) commanded us to refer to the Qur’an and Sunnah:


فإن تنازعتم في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر


“And if you get into a dispute about something, then entrust the decision to Allah and messenger, if ye believe in Allah and the Last Day.”


[4:59]


There are, as I said differences of opinions. However, it is not permissible for us to follow the opinions consistent with our lusts and desires and leave the proof just because it conflicts with our desires. It is not allowed.


We are obliged to follow opinions consistent with the Qur’an and Sunnah when it comes to the veil and everything else.You know that the evidences say that the veil is obligatory and that its obligation was the last one revealed to the messenger (sallallaahu ‘alayhi wa sallam).


Allah ordered his wives, daughters, and the believing women to cover themselves. How can one say that the Muslim woman is not obliged to cover themselves and that it was only specific to the Prophet (sallallaahu ‘alayhi wa sallam) wives? When, Allah says:


يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن


“O Prophet! Tell your wives and your daughters – and [all] believing women – that they [outside the home] carefully wrap their outer garments.”


[33:59]


Then an ignorant person comes and says that the believing women are not obliged to wear the Jilbaab. Does a wise person say this? Only a malicious person and one who follows his desires speaks that way. She should not wear the ‘Abaaya to beautify herself. She should wear it to hide her body and the beauty of her clothing. She should put it on top of her head and let it cover down to the feet. She should not wear it to beautify herself. She should wear it to cover her beauty.


As regards the French ‘Abaaya and other than that, they are prohibited and not permissible if they beautify her and do not cover the beauty. ‘Abaaya should not be placed on the shoulders. Who says that she should wear it on her shoulders? ‘Abaaya is just like Jilbab: it is placed on the head and covers down to the feet. The purpose is that her head, neck and the rest of the body is covered.


Source: Tammul’at Fi Akhir Surat ul-Ahzab, p.416-417; Madjmu’atu Rasa’il Da’wiyyah wa Manhadjiyyah


downsum.com


Ruling on writing Qur’anic verses for one who is sick to wear them

I hope you can explain this problem. There is a sick person for whom a righteous man wrote some Qur’an to treat him for any sickness. Is that permissible? Is it permissible to wear these verses around one’s neck?

Praise be to Allah.

Writing verses in order to treat the sick is not prescribed and he should not be given them to wear, and they should not be written on his body. All of that is not prescribed. Rather what is prescribed is to recite over him, and blow onto him, and pray for healing and well-being for him. There is nothing wrong with reciting some verses over parts of his body, over his chest or his hand or his head, and praying for him; this comes under the heading of ruqyah that is prescribed in Islam; the raaqi may recite ruqyah for the sick person and recite Qur’an over him so that Allah may heal him.


The Prophet (blessings and peace of Allah be upon him) performed ruqyah and said: “There is nothing wrong with ruqyah so long as it does not involve shirk (association of others with Allah).”


But if he writes verses to be worn around the neck or on the arm, this is not part of Islamic teaching; the same applies if he writes hadeeths or other words, or prayers or symbols or cryptic writing or letters that are not joined up, and the like. All of that is not permitted; even the Qur’an should not be worn.


The Prophet (blessings and peace of Allah be upon him) said: “Whoever wears an amulet, may Allah never fulfill his wish and whoever wears a seashell, may Allah never protect him from what he fears.” Amulets and charms and the like that some people put around the neck of the sick person, or on his arms and so on, are not permissible, but there is nothing wrong with ruqyah.


Similarly, if a person recites into water and then drinks the water, there is nothing wrong with that either. Something of that nature was narrated from the Prophet (blessings and peace of Allah be upon him), as it is narrated in Sunan Abi Dawood that the Prophet (blessings and peace of Allah be upon him) recited into water for Thaabit ibn Qays. There is nothing wrong with this.


But as for wearing it, nothing – whether it is Qur’an or anything else – should be worn around the neck or on the arm. All of that is remedies that are not prescribed in Islam. And Allah is the One Whose help we seek, and there is no power and no strength except with Allah. End quote.


Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him).

Fataawa Noor ‘ala ad-Darb, 1/326


downsum.com


She does not want to stay with her husband who is a bad person; can she claim that he raped her or beat her in order to get separation from him?

Im married..but now i m separate..bcos when i come in uk i found that my husband is not a good person..now i don't want to live with my husband.bcos i want to safe my life now..but i came here only 5 month ago..i m not legal here.if he divorce me then mayb i have to go to Bangladesh again..but now i m suffering so much.in Bangladesh i don't have any future.i just see everything dark..i feel like if i have to go Banglades i will kill my self..now i go to the solicitor they said if i want to live here i have to tell lie something about my husband.something like that he raped me,or he hit me...now i don't know what to do...if i lie maybe Allah will upset with me...plz help me..plz tell me now what can i do now?



Praise be to Allah


Firstly:


It is not permissible for a woman to seek divorce except when there is a reason that makes it permissible to do so, such as his refusing to spend on her, or evil and immoral conduct on his part, because of the report narrated by Abu Dawood (2226), at-Tirmidhi (1187) and Ibn Maajah (2055) from Thawbaan (may Allah be pleased with him) who said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Any woman who asks her husband for a divorce when it is not absolutely necessary, the fragrance of Paradise will be forbidden to her.”


This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood.


It was narrated from ‘Uqbah ibn ‘Aamir in a marfoo‘ report (i.e., one that is attributed to the Prophet (blessings and peace of Allah be upon him)): “Women who seek khula‘ and separation are the female hypocrites.”


Narrated by at-Tabaraani in al-Kabeer, 17/339); classed as saheeh by al-Albaani in Saheeh al-Jaami‘, no. 1934


Secondly:


A woman may dislike her husband in such a way that it prevents her from giving him his rights. In that case it is permissible for her to separate from him by means of khula‘, in which case she should return the mahr (dowry) to him or give him what they agree upon. For information on cases in which it is permissible to seek khula‘, please see the answer to question no. 169847


Based on that, if there is a reason which makes it permissible to seek divorce, such as his not spending on your maintenance, then you have to ask the Islamic Centre to demand that your husband issue a divorce; if he refuses to issue a divorce, then you can separate from him by khula‘.


If it is proven that the husband is indeed harming the wife, and he refuses to issue a divorce, then the Islamic judge in your country, or the Islamic Centre in Western countries, can give you a divorce from your husband.


With regard to resorting to lies and false claims of rape or beating, this is not permissible, and a divorce based on that is not valid; in fact divorce obtained through civil courts that operate according to man-made laws is not valid, so long as your husband or the Islamic Centre has not issued a divorce to you.


Please see the answer to question no. 127179


To sum up:


Leaving your husband cannot be achieved except if he divorces you or accepts khula‘, or a ruling is given by the Islamic judge or Islamic centre that is run by Islamic scholars who deal with such matters. As for the civil court, this is only for documentation purposes, and it cannot authorise a separation between you and your husband. Telling lies will not benefit you at all, and will not give you the right to separate, in addition to the fact that lying is a sin.


It is clear from your question that your husband may not refuse to give a divorce, but divorce may result in you going back to your country, and this is why the lawyer suggested this trick to you. But it is a haraam trick that involves telling lies against the husband, and it involves lying and trying to trick the court, so bbBeware of the wrath and punishment of Allah.


If you do have to return to your country, then Allah may make that a way out for you, and He may bless you with a righteous husband there, with whom you will be happy.


You should remember that there is no comparison between a country where Islam is widespread and you can hear the adhaan, and a country that is the opposite of that. Think again about your situation and weigh things up, and adhere to the limits set by Allah, may He be exalted.


We ask Allah to make things easy for you and to set your affairs straight.


And Allah knows best.

Islam Q&A


downsum.heliohost.org


Reminder

Blog Archive

Qur'an Exegesis

News