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    The Ruling on Changing the Place of Prayer for the Sunnah

    Question:

    Has any proof been reported for changing one's place in order to perform the Sunnah following the obligatory prayer?

    Answer:

    Yes, it has been reported in the Hadith of Mu'awiyah that he said: The Prophet (sallallaahu alaihi wa sallam) ordered us not to join one prayer with another prayer without leaving or speaking (in between) [1]. So the scholars have understood from this that a gap must be made between the obligatory and the Sunnah either by speaking or by changing one's place.


    Shaykh Muhammad bin Saalih al-`Uthaymeen
    Fatawa Islamiyah Vol. 2 Page 314
    [1] Muslim no. 883 and Abu Dawud no. 1129

    http://www.fatwaislam.com/fis/index.cfm?scn=fd&ID=1108

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    Prostration mark on a person’s forehead


    Question:


    Is the prostration mark on a person’s forehead included in the meaning of the verse. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers).[Fath29 ]?

    Answer:

    No, this mark can be a result of rough carpet, dirt, or long prostrations made sometimes, etc. To refer this mark as being mentioned in the verse is wrong; since the one mentioned in the ayah refers to light.

    The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of (their) prostration (during prayers).
    [Quran 48:29]

    This is about the traces of the religion. People say the people of Hadeeth faces have light due to Hadeeth. The Prophet (peace and blessings be upon him) said,


    May Allah brighten the face of the person who hears what I say and retains it, then conveys it to others the same way he heard it
    (Abu Dawud 10/94, At-Tirmithi 7/41 and others)

    This refers to the light on the people of Hadeeth faces, even if they are very dark faces. This is what is intended when Allah said, “The mark of them (i.e. of their Faith) is on their faces (foreheads). On the contrary you’ll find sinners with traces of disbelief and sin on their faces. The dust color overwhelms them even if they eat delicacies.

    By Abu Abdur Rahman Yahya ibn Ali Al-Hajoree (may Allah preserve him); The-Muhaddith, Sincere Advisor, and Successor to Shaykh Muqbil in Dammaj

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    When Should a Missed Prayer Be Made Up


    Question:

    This letter comes from Jordan. The letter's female author says: "I am sister Um Wali al-Miqdadi, residing in the city of Amman. I am asking about the following: First, at what time is making up a prayer that a person has not prayed [during one] of the five prayer times to be completed? Please inform me."

    Answer:

    If a person leaves one of the five prayers due to an excuse from the [acceptable] excuses like forgetting [it], sleeping [through it], and the like of that from the [acceptable] excuses, he makes it up at the time that the excuses ceases to exist, based on the saying of the Prophet (sallAllahu alayhi wa sallam): "Whoever sleeps through a prayer or forgets [to pray] it [at its time], let him pray it at the time he remembers it; there is no expiation for it other than that."

    And when he (sallAllahu alayhi wa sallam) and his companions [once] slept through the Fajr prayer while on a journey, and they had woken up after sunrise, they made it up and the Messenger of Allah (sallAllahu alayhi wa sallam) made it up [the way the Fajr prayer] is described [in terms of how it should always be prayed]. So he gave the command; then the call to prayer was announced for it. After that, they prayed two units of [sunnah] prayer. Then he prayed it just as he used to pray it every day. And the meaning of that is that the prayed it out loud.

    Based on this, were the like of this case to happen to a group of travelers, we would say to them: do as you used to do in your previous days, i.e., the call to prayer being announced for the Fajr prayer, your praying the sunnah of Fajr as two units of prayer, and your praying the Fajr prayer with an audible recitation - just as if they had prayed in its time - other than [the fact] that what should occur in the like of this situation is that they should leave their place, as the Messenger (sallAllahu alayhi wa sallam) did, and get to another place.

    As for if [a person] left a prayer intentionally without an Islamicly legislated excuses, then this is an issue about which the people of knowledge have disagreed. Some scholars said - and they are the majority - making it up is obligatory [in this case] just as it is obligatory upon the one who has a [valid] excuse. On that basis, if a person were to intentionally leave [praying] a prayer until its time were gone, making it up would be obligatory upon him.

    Shaykh Muhammad ibn Salih al-Uthaimin






    When You Can't Make Up A Missed Prayer




    Question:




    A brother says, I missed the Asr prayer and Maghrib time started, which of the two should I pray? Ya'ni, he went to the mosque and they were about to pray Maghrib?




    Answer:





    If he missed Asr because of one of the two legislated reasons, i.e, sleeping or having forgotten, then he prays Asr before Maghrib. As for if he missed Asr without one of these two excuses, then there is no place for him to pray it, neither before Maghrib or after it.





    Question:




    But what's meant, O shaykh, ya'ni, that he prays Maghrib (with the Jammah) with the intention of Asr?



    Answer:





    When I say: he prays it before Maghrib it's obvious that (I meant that) he prays Asr, but with the condition that he had forgotten to pray it or overslept - as for if he was preoccupied with his business and merchandise, or (absorbed in) play and amusement and so on, then he has missed the prayer and there is no chance for him to repeat it, neither before Maghrib or after it.






    Shaykh Al-Albaani



    https://www.youtube.com/watch?v=cGn_7SHf0bQ

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    Abbreviating the Islamic Greeting


    Question:


    Some people write an abbreviated version of the salaams, which is similar to "seen-raa'-baa'" in 'Arabic. They write "ws wr wb" in English. What is the ruling on this?



    Answer:


    It is not permissible to abbreviate the salaams in general in one's writing, just as it is not permissible to abbreviate the salaah and salaam on the Prophet (sallallaahu 'alayhe wa sallam).



    It is also not permissible to abbreviate either of these in one's speech.



    by Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm Al-Quraa University in Makkah

    Source: This was translated exclusively for www.bakkah.net from a handwritten answer provided by the shaykh, file no. AAWA004, dated 1423/6/24.

    http://www.bakkah.net/interactive/q&a/aawa004.htm



    Abbreviating (sal-Allaahu `alayhe wa sallam) to (S) or (SAW) or the like




    Question:



    Is it permissible to write the letter (S) [Saad] instead of (writing) ((sal-Allaahu `alayhe wa sallam)), and why?




    Answer:



    The Sunnah is to write the entire phrase ((sal-Allaahu `alayhe wa sallam)) - since it is a supplication; And the supplication is a (form of) worship, such as verbally saying it (the phrase), and the abbreviation for it using the letter (S) [Saad] or (SAW) [Saad 'Ayn Waaw] (or (SAAW) or the like) is not (constitute) a supplication, and nor a (form of) worship, whether it be by speech or writing. And because of this, this abbreviation was not used by those of the first three generations about whom the Prophet (sal-Allaahu `alayhe wa sallam) bore witness to their excellence.




    And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.




    The Permanent Committee for Islaamic Research and Fataawa, comprising -
    Head: Shaykh 'Abdul 'Azeez Ibn Abdullaah Ibn Baaz;
    Member: Shaykh 'Abdur-Razzaaq 'Afeefee;
    Member: Shaykh 'Abdullaah Ibn Ghudayyaan;
    Member: Shaykh 'Abdullaah Ibn Qu'ood



    Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 12, Page 208, Question 3 of Fatwa No.5069


    http://fatwa-online.com/fataawa/misc...od/0020919.htm


    Using abbreviations instead of "sallallahu alayhi wa sallam"


    Question:



    Some people write an abbreviated version of the salaams, which is similar to "seen-raa'-baa'" in 'Arabic. They write "ws wr wb" in English. What is the ruling on this?



    Answer:



    It is not permissible to abbreviate the salaams in general in one's writing, just as it is not permissible to abbreviate the salaah and salaam on the Prophet (sallallaahu 'alayhe wa sallam).



    It is also not permissible to abbreviate either of these in one's speech.


    by Shaykh Wasee Allaah 'Abbaas, lecturer at the Ka'bah, instructor at Umm Al-Quraa University in Makkah

    SOURCE: Translated exclusively for www.bakkah.net from a handwritten answer provided by the shaykh, file no. AAWA004, dated 1423/6/24.

    http://www.bakkah.net/interactive/q&a/aawa004.htm



    Writing "SAW" instead of "Sallallahu Alayhi wa sallam"




    Question:





    Can We Write "SAWS" in Place of "Sallallaahu 'Alayhe wa Sallam"?





    Answer:





    In the Name of Allaah, may the Salaah and Salaam of Allaah be upon His Final Messenger, to proceed:





    Muslims are obliged to send Allaah's Salaah[2] and Salaam[3] upon Muhammad (sallallaahu 'alayhe wa sallam) when his name is mentioned. Allaah has commanded us[4]:



    Verily Allaah and His Angels send salaah on the Prophet. O you who believe! Invoke salaah upon him, as well as a complete salaam!




    And the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:




    "For each time someone invokes salaah upon me, Allaah writes for him ten good rewards because of it."[5]





    And the Prophet (sallallaahu 'alayhe wa sallam) had described the one who does not send salaah upon him when he is mentioned as "the stingiest of people."[6] And he exclaimed "Aameen!" to Jibreel's supplication, "May Allaah repel the one who hears mention of you and does not invoke any salaah upon you!"[7]




    So here is the issue that needs to be clarified: Many people use the abbreviation "SAWS" or "PBUH" to fulfill this obligation in their writing. Is this something that fulfills the obligation of sending the salaah and salaam on the Messenger?





    Let us look now to some of the statements of the scholars regarding this practice.



    The Committee of Major Scholars in Saudi Arabia headed by 'Abdul-'Azeez ibn 'Abdillaah ibn Baaz issued the following verdict when asked about the validity of abbreviating the salaah on the Prophet (sallallaahu 'alayhe wa sallam):




    "The Sunnah is to write the entire phrase "sallallaahu 'alayhe wa sallam," since it is a kind of supplication, and supplication is worship, (in one's writing) just as it is in one's speech. So to abbreviate it using the letter SAAD or the word SAAD-LAAM-'AYN-MEEM is not a supplication nor it is worship, whether it occurs in speech or writing. For this reason, this abbreviation was not used by the the first three generations, those that the Prophet (sallallaahu 'alayhe wa sallam) testified to their goodness."[8]



    "SAAD" and "SAAD-LAAM-'AYN-MEEM" are often used in some 'Arabic books. The English equivalents of these abbreviations would be: SAW, SAWS, SAAWS, PBUH, and the likes.



    Al-Fayrooza-abaadee said, "It is not appropriate to use symbols or abbreviations to refer to salaah and salaam, as some of the lazy ones do, as well as some ignorant people and even some students of knowledge - they write 'SAAD-LAAM-'AYN-MEEM' instead of writing 'sallallaahu 'alayhe wa sallam.'"[9]




    Ahmad Shaakir said, "It is the absurd tradition of some of the later generations that they abbreviate the writing of 'sallallaahu 'alayhe wa sallam.'"[10]



    Wasee Allaah 'Abbaas said, "It is not permissible to abbreviate the salaams in general in one's writing, just as it is not permissible to abbreviate the salaah and salaam on the Prophet (sallallaahu 'alayhe wa sallam). It is also not permissible to abbreviate either of these in one's speech."[11]




    And Allaah knows best. May the most perfect and complete salaah and salaam be upon our beloved Messenger, and upon his noble family and companions.




    http://www.bakkah.net/articles/SAWS.htm


    Footnotes




    [1] written by Abul-'Abbaas



    [2] Sending salaah on the Prophet (sallallaahu 'alayhe wa sallam) means that one invokes Allaah to praise him and mention his high status to the angels. See Jalaa' Al-Afhaam (p.253) of Ibn Al-Qayyim, Fat-hul-Baaree (11/179-197) of Ibn Hajr, or Ibn Katheer's tafseer to verse 33:56.



    [3] salaam: security



    [4] the meaning of Soorah Al-Ahzaab (33):56



    [5] an authentic hadeeth collected by Ibn Hibbaan in his Saheeh (#906, 3/187) on the authority of Aboo Hurayrah (may Allaah be pleased with him). Al-Albaanee declared it to be saheeh in Silsilatul-Ahaadeeth As-Saheehah (#3359, 7/1080).



    [6] from a hasan hadeeth collected by Ibn Abee 'Aasim in As-Salaah 'Alan-Nabee (p.30-31) on the authority of Aboo Tharr (may Allaah be pleased with him). Hamdee As-Salafee called it hasan in his checking of the book.



    [7] from an authentic hadeeth collected by At-Tabaraanee in Al-Mu'jam Al-Kabeer on the authority of Jaabir ibn Samurah (may Allaah be pleased with him). Al-Albaanee authenticated it in his checking of Al-Munthiree's At-Targheeb wat-Tarheeb (#1677, 2/298).



    [8] Fatwaawaa Al-Lajnatid-Daa'imah #18770 (12/208-209)



    [9] From his book As-Salaatu wal-Bushr, as quoted in Mu'jam Al-Manaahee Al-Laf-thiyyah (p.351)



    [10] the Musnad of Imaam Ahmad (#5088, 9/105)



    [11] from a handwritten answer provided by the shaykh, file no. AAWA004, dated 1423/6/24

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    My Young Daughter Constantly asks me, ‘Why can’t we see Allah in this life?’


    Question:


    My young daughter constantly asks me, ‘Why can’t we see Allah in this life?’ What is the best answer to give her as she is young?

    Answer:

    Say to her, ‘This is because you are not able to see him [in this life]. You would burn to pieces.’ It is not possible for a created being to see Allah in this life. Whereas in the Hereafter Allah gives the believer the strength and ability so he is able to see Allah. Yes. (1)

    In another place Shaykh Al-Fawzan mentions: “The Jahmiyyah and the Mu’tazilah, all of them, reject Ar-Ru’yah (the seeing of Allah) in the Hereafter...

    Another group exists who say, ‘Verily Allah is seen in this life and in the Hereafter.’ This is a position that is held by some of the Sufis.

    The third position, and this is the true and correct stance, is that Allah, the Mighty and Majestic will be seen in the Hereafter by the people of paradise as is found in the ahadeeth that have been narrated upon the Prophet (peace and blessings be upon him) and which have reached the level of Mutawaatir (such a great number of ahadeeth it is not possible that they have all been invented). However, in this life, then verily Allah cannot be seen because the people cannot endure and survive seeing Him, the Exalted in this life. When Moosa (peace and blessings be upon him) asked to see Allah, the Exalted in this life, Allaah said,

    "And when Moses arrived at Our appointed time and his Lord spoke to him, he said, “My Lord, show me [Yourself] that I may look at You.” [Allāh] said, “You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.” But when his Lord appeared to the mountain, He rendered it level, and Moses fell unconscious. And when he awoke, he said, “Exalted are You! I have repented to You, and I am the first of the believers.” [Al-A’raaf: 143]

    The solid mountain became dust due to the Greatness of Allah, the Mighty and Majestic. So how can a human being withstand seeing Allah [in this life]?” (2)

    Shaykh Al-Fawzan

    Source:
    (1) http://www.sahab.net/forums/index.php?showtopic=119604
    (2) Taken from Shaykh Al-Fawzan’s explanation of Al-Haa’iyyah, p. 78-79

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    Seek knowledge even if you have to go as far as Chinais a false hadeeth


    Question:


    I study in USA. When I go to my University I cover myself with loose clothes and wear hijab. But, still that University is coeducation. I try to avoid talking to Non Mahram but sometimes I have to talk to them.

    I want to complete my education here and then want to live in some Islamic country. Is it right for me to study in USA? Does this hadith "Even if u have to go to China to earn knowledge, go" applies to woman too?

    Answer:

    Praise be to Allaah.

    With regard to girls studying in these mixed societies and in this corrupt environment, please see the answer to Question # 5384.

    With regard to the hadeeth mentioned, “Seek knowledge even if you have to go as far as China, for seeking knowledge is a duty on every Muslim,” Shaykh al-Albaani said in Da’eef al-Jaami’: “(It is) fabricated.” (no. 906).

    The proven hadeeth is that which was narrated by Ibn Maajah from the hadeeth of Anas ibn Maalik, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Seeking knowledge is obligatory upon every Muslim.’” (220. Classed as saheeh by al-Albaani in Saheeh Sunan Ibn Maajah).

    What is meant by knowledge here is knowledge of sharee’ah (Islamic knowledge). Al-Thawri said: “It is the knowledge for which no person has any excuse for not knowing.”

    And Allaah knows best.

    http://islamqa.info/en/13637


 

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