Category Archives: Fiqh

Do Not Blame Your Lord

The Noble Shaykh Ibn Bāz (may Allāh have mercy upon him) stated:

When the need (you have) is delayed (from being fulfilled), do not blame your Lord. Do not say: Why, why (haven’t you answered my du’ā and fulfilled my need) my Lord. Rather, it is upon you to return back to yourself and take account of yourself, for indeed your Lord is All-Wise and All-Knowing. Therefore, return back to yourself and look. Continue reading →

من فوائد الأمراض والآفات التي تصيب المسلمين

عن أمّ العلاء – رضي الله عنها – قالت: عادني رسول الله ﷺ وأنا مريضة فقال: [ أبشري يا أمّ العلاء؛ فإنّ مرض المسلم يذهب الله به خطاياه، كما تذهب النار خبث الذهب والفضّة ] صححه الألباني

:قال فضيلة الشيخ د. صالح بن فوزان الفوزان – حفظه الله تعالى

:من فوائد الأمراض
أنها تنذرك بالرحيل من هذه الدنيا-
وأنك لن تبقى فيها منعما وسالما-
فهي تذكرك بالموت لأجل أن تستعد له- Continue reading →

The Supplication Between the Adhān And The Iqāmah

Fatwā from Shaykh Sāliḥ al-Fawzān:

Question: Is it correct that the duʿā (supplication) and al-Istighfār (seeking Allah’s forgiveness) between the adhān and the iqāmah is better than the recitation of the Qur’ān (during this time)?

Answer: Yes. That’s because the duʿā between the adhān and the iqāmah is something that is sure (to be an act of worship done at this specific time). It is legislated. The duʿā between the adhān and the iqāmah is not rejected and (if it is not done at this time), its (benefit) can be missed. As for the recitation of the Qur’ān, (the benefit of) it can not be missed because its time (of reciting it) is vast and it can be recited at another time. Continue reading →

Extremism in Passing Judgements Upon People

The Noble Shaykh Abdus-Salām Ibn Burjis (may Allāh have mercy upon him) stated:

As for extremism in the passing of judgments upon the people: It is going beyond the (legislated) boundaries in connecting the ruling upon them of: disbelief or innovation or corruption. Concerning the matter of passing these rulings upon the specific individual, it’s a must that the conditions be fulfilled and the obstacles be removed, just as the the scholars of Ahlus-Sunnah wal-Jamaʿah have agreed upon. From this angle, the statements of the scholars have followed that the one who is going to pass these judgments upon the people regarding their creed or their integrity must be from the people of knowledge and piety. From that is the statement of al-Hāfiẓ adh-Dhahabi (may Allāh have mercy upon him): “The speech regarding the (condition of) men is not permissible except with complete knowledge/understanding and the complete fear (of Allāh).” Continue reading →

Oh You Who Does Ruqya…

Shaykhul-Islam Ibn Taymīyyah (may Allāh have mercy upon him):

If the Jinn is from the Afārīt and he (the one performing the Ruqyaa) is weak, they can harm him. Therefore, the likes of this person is to protect himself with the recitation of that which gives refuge and protection like Āyah al-Kursī, the Mu’auwwidhāt (Sūrah al-Falaq and Sūrah an-Nās), the making of the prayer, supplication and the likes of that from that which strengthens the faith. He is also to keep away from the acts of sins which (cause the enemies) to gain authority over him. Continue reading →

Changing The Intention During The Prayer Nullifies The Prayer

The Noble Shaykh Muḥammad Ibn Sāliḥ al-‘Uthaymīn (may Allāh have mercy upon him) was asked:

Question: What is the ruling on changing the intention during the prayer? As an example: I forgot (to pray) Salāt adh-Dhuhr and the time for Salātul-‘Aṣr came in. So I entered into Salātul-‘Aṣr with the intentions that it’s ‘Aṣr; then, in the third Rakaʿah, I remembered I didn’t pray Dhuhr. Therefore, I changed the intention. So what is upon me to do?

Answer: Now I ask you a question, when the (person) changed the intention – the intention of praying ‘Aṣr to praying Dhuhr – did he negate the ‘Aṣr or not? He negated it. Therefore the ‘Aṣr has become negated. Also, when he made the intentions for the prayer that it is Dhuhr, is his intention sound while he did not intend it from the beginning? Therefore both of the prayers are invalid. Continue reading →

Muslim Husband, Christian Wife, Death While Pregnant

Shaykhul-Islam Ibn Taymiyyah (raḥimahullâh) was asked about a Christian woman whose husband is a Muslim.

Question: She (the Christian woman) died while being seven months pregnant. Is she to be buried with the Muslims or with the Christians?

Answer: She is not to be buried in the graveyard of the Muslims nor in the graveyard of the Christians. That is because there is a Muslim and a Kāfir united together (in her). Therefore the Kāfir is not to be buried with the Muslims and the Muslim is not to be buried with the Kuffār. Rather she is to be buried by herself and her back is to be turned to the Qiblah (direction of prayer, which is Makkah). That is because the face of the child (in the womb of the mother) is (facing) towards her back. Therefore if she is buried like that, the face of the Muslim child (in her womb) is facing towards the Qiblah. Also the child is considered to be a Muslim due to the Islam of his father even if his mother is a Kāfirah according to the consensus of the scholars. Continue reading →

حكم استمتاع الزوج بثدي امرأته وحكم الارتضاع منه

لفضيلة الشيخ محمد بن صالح العثيمين

السؤال: ونحييكم أيضاً. فضيلة الشيخ، هذه هي رسالة طويلة وردت من أحد المستمعين لهذا البرنامج الذي يُكثر من الثناء على برنامج نور على الدرب، ويقول: إذا وضع الزوج ثدي زوجته في فمه على سبيل الاستمتاع أربع مرات فهل تحرم عليه أم لا؟

الجواب: الحمد لله، أباح الله عز وجل للزوج أن يستمتع بزوجته كيف شاء حتى في كيفية الإتيان، فإن الله تعالى يقول: ﴿نساؤكم حرثٌ لكم فأتوا حرثكم أنى شئتم﴾ لكن انتبه لقول ﴿فأتوا حرثكم﴾ فإن الحرث هو محل البذر والزرع، وذلك هو الفرج، فيجوز للإنسان أن يستمتع بزوجته حال الجماع في الفرج من قُبل يعني سواء أتى من جهة الأمام أو من جهة الخلف، أو أتاها وهي قائمة أو مضطجعة أو على أي حالٍ كانت بشرط أن يكون ذلك في الفرج، وكذلك يستمتع بها بالضم والتقبيل والمباشرة كيف شاء، ليس في ذلك حصر، إلا أنه يحرم عليه أن يطأها في حال الحيض أو أن يطأها في الدبر مطلقاً. وعلى هذه القاعدة العامة نقول: إذا استمتع الرجل بالتقام ثدي امرأته فلا حرج عليه في ذلك، ولا تحرم عليه به Continue reading →

Reviling the Scholars

Shaykh Sālih Āl-ish-Shaykh states:

Reviling the scholars, without doubt, is a major sin and prohibited. It is even possible for it be deemed disbelief and apostasy if the intent behind reviling them is on account of Islām and their strict adherence to it. Thus Allāh’s refuge is sought from the inhabitants of the fire’s circumstance. Allāh says:

إنما يخشى الله من عباده العلماء
It is only those who possess knowledge among His servants that truly fear Allah (Soorah Fatir: 28)
Continue reading →