Tag Archives: fiqh

Visiting Mount Thawr or the Cave of Hirā

Shaykh Rabee Ibn Hādi al-Madkhali was asked the following:

Question: What is the ruling on climbing Mount Thawr or the Cave of Hirā [Nūr], simply for the purpose of viewing and having knowledge of the places which the Prophet ﷺ visited?

Answer: If it [the visit] coincides with the [same] days as the visits [to Mount Thawr or the Cave of Hiraa or Nūr] of the ignoramuses, the people of superstition and the people of innovation, then it is not permissible for a student of knowledge to participate with them in this evil. This is so that the people do not think he [the student of knowledge] is with them, except if he is going there with the intention of advising and clarifying to them that this visit is NOT from the religion of Allah; and it is not legislated. Continue reading →

Menses Appeared Right After Breaking The Fast – Fast Valid?

Question posed to Shaykh Abdullāh Ibn Muhammad Ibn ‘Abdilazīz Ibn Humayd:

The monthly cycle appeared directly after breaking the fast before performing the Maghrib Prayer. Is my fast sound?

Answer:

Yes it is sound. As long as the menses did not come to you until after the setting of the sun, there is no making up of the fast upon you. This day (of fasting) is sound. As for the case if the menses came to you before the Adhaan, meaning by that, before the setting of the sun, the fast for that day has become invalid and it is a must that you make it up. As for the case when the menses has come to you after the setting of the sun and after you have broken your fast, the fast for this day is sound and it is not upon you to make it up, inshā-Allâh. Continue reading →

شروط الأمر بالمعروف والنهي عن المنكر

بسم اللَّه الرحمن الرحيم 

قال ابن العثيمين -رحمه اللّٰه تعالى – في شرحه للأربعين النووية، الحديث الخامس والعشرين: والأمر بالمعروف لابد فيه من شرطين

 الشرط الأول: أن يكون الآمر عالماً بأن هذا معروف، فإن كان جاهلاً فإنه لا يجوز أن يتكلم، لإنه إذا أمر بما يجهل فقد قال على اللّٰه تعالى ما لا يعلم.

 الشرط الثاني: أن يعلم أن هذا المأمور قد ترك المعروف، فإن لم يعلم تركه إياه فليستفصل، ودليل ذلك أن رجلاً دخل يوم الجمعة والنبي -صلى اللّٰه عليه وآله وسلم- يخطب فجلس، فقال له: (أصليت؟. قال: لا، قال: قم فصل ركعتين وتجوز فيهما). فلم يأمره بصلاة ركعتين حتى سأله هل فعلهما أو لا، فلابد أن تعلم أنه تارك لهذا المعروف. Continue reading →

Ruling On Selling Food During The Day Time Of Ramadān In The Land Of Disbelief

The Noble Shaykh Muhammad Ferkūs (may Allah preserve him) was asked:

Question:
I work as a merchant in the lands of disbelief in a store that sells small meals. Is it permissible for me that I sell these meals during the day time of Ramadaan after Salātul-‘Asr knowing that from the customers there  are those who are Kuffār  and from them are those who are Muslim. May Allāh reward you with good.

Answer:
All praise is due to Allāh the lord of the creation. May the Salāh and Salām be upon the one who Allah has sent as a mercy for the creation, upon his family, companions and his brothers until the Day of Judgment.  As to what follows: Continue reading →

في اختلاف دخول وقت الوتر عند جمع التقديم بين المغرب والعشاء

:السؤال

.هل تُشرع صلاة الوتر عند الجمع بين المغرب والعشاء مباشرةً أو يُنتظر دخولُ وقت العشاء الأصليِّ؟ وجزاكم الله خيرًا

:الجواب

:الحمدُ لله ربِّ العالمين، والصلاة والسلام على من أرسله اللهُ رحمةً للعالمين، وعلى آله وصحبه وإخوانه إلى يوم الدِّين، أمَّا بعد

فلا خلاف بين أهل العلم أنَّ ما بعد صلاة العشاء إذا أدِّيت بعد دخول وقتها بمغيب الشفق إلى طلوع الفجر هو وقتٌ للوتر إجماعًا(١)، غير أنهم يختلفون في وقت الوتر في حقِّ مَن جَمَع العشاءَ مع المغرب جَمْعَ تقديمٍ، ومنشأُ اختلافهم في تقرير تبعية الوتر وارتباطه، بمعنى: هل الوتر تابعٌ لصلاة العشاء ومرتبطٌ بها أم أنه متعلِّقٌ بوقتٍ خاصٍّ مبدؤه العشاء وهو مغيب الشفق؟ وإذا ارتبط بوقت العشاء، فهل يجوز أداء الوتر قبل صلاة العشاء أم لا يصحُّ إلاَّ بعدها؟

فمذهب الشافعية والحنابلة جوازُ صلاة الوتر بعد صلاة العشاء ولو لم يَغِبِ الشفقُ(٢)، أي: يصلِّي الوترَ بعد الفراغ من صلاة العشاء مِن غير اشتراطٍ لدخول وقتها، وقد علَّلوا بأنَّ الوتر تابعٌ لفريضة العشاء ومرتَّبٌ عليها مطلقًا، سواءٌ صلَّى العشاءَ في وقتها أو مجموعةً مع المغرب، مستدلِّين بعموم قوله صلَّى الله عليه وآله وسلَّم: «إِنَّ اللهَ زَادَكُمْ صَلاَةً وَهِيَ الْوِتْرُ، فَصَلُّوهَا فِيمَا بَيْنَ صَلاَةِ العِشَاءِ إِلَى صَلاَةِ الفَجْرِ»(٣)، وبقول عائشة رضي الله عنها: «كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي فِيمَا بَيْنَ أَنْ يَفْرُغَ مِنْ صَلاَةِ الْعِشَاءِ -وَهِيَ الَّتِي يَدْعُو النَّاسُ العَتَمَةَ- إِلَى الفَجْرِ، إِحْدَى عَشْرَةَ رَكْعَةً»(٤)، ولم يفصِّل الحديثان بين العشاء في وقتها والعشاء المجموعة مع المغرب، وذلك يفيد العمومَ عملاً بقاعدة: «تَرْكُ الاِسْتِفْصَالِ فِي مَقَامِ الاِحْتِمَالِ يُنَزَّلُ مَنْزِلَةَ العُمُومِ فِي المَقَالِ»

أمَّا مذهب المالكية فهو عدمُ جواز صلاة الوتر إلاَّ بعد مغيب الشفق(٥)، أي: بعد دخول وقت العشاء والفراغ مِن صلاتها، وللشافعية وجهٌ أنه يجوز أن يصلِّيَ الوترَ في وقت العشاء ولو قبل الفريضة(٦)، وعلَّلوا مذهبَهم بأنَّ الوتر تابعٌ للوقت الخاصِّ وهو ما بين صلاة العشاء إلى طلوع الفجر، فيكون الليل المخصوصُ كلُّه محلاًّ لوقت صلاة الوتر، وأوَّلُ الليل المعهودُ مِن بعد مغيب الشفق، واستدلُّوا بحديث عائشة رضي الله عنها قالت: «مِنْ كُلِّ اللَّيْلِ قَدْ أَوْتَرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: مِنْ أَوَّلِ اللَّيْلِ وَأَوْسَطِهِ وَآخِرِهِ»(٧)، فدلَّ ذلك أنَّ ما قبل مغيب الشفق ليس محلاًّ للوتر، ولقوله صلَّى الله عليه وسلَّم: «لَقَدْ أَمَدَّكُمُ اللهُ -اللَّيْلَةَ- بِصَلاَةٍ هِيَ خَيْرٌ لَكُمْ مِنْ حُمْرِ النَّعَمِ»، قَالَ: فَقُلْتُ: «مَا هِي يَا رَسُولَ اللهِ؟» قَالَ: «الوِتْرُ فِيمَا بَيْنَ صَلاَةِ العِشَاءِ إِلَى طُلُوعِ الْفَجْرِ»(٨)، وظاهرُ لفظ «الليلة» في الحديث ينصرف إلى الوقت الخاصِّ، فيفيد تحديدَ بدء وقت الوتر بما بعد مغيب الشفق، كما أنَّ فيه دليلاً على أنه لا اعتداد بالوتر قبل صلاة العشاء ولو بعد دخول الوقت. Continue reading →

Reciting The Qur’aan Like It Is Music

Shaykh ‘Abdul-‘Azeez Ibn Baaz (may Allah have mercy upon him) stated:

It is not permissible for the believer to recite the Qur’aan in an incorrect manner as if it was music, upon the way of the musicians. Rather it is obligatory that the person recites it just as our Salafus-Saaalih recited it with proper recitation, being sad and with fear (of Allah).

Source: (Majmoo’ 9/290)

Translated by Abu Yusuf Khaleefah
2nd of Rabee’ ath-Thaani, 1436 H (01-22-2015)
Masjid Nur Allah, Queens, NYC Continue reading →

Eating From the Food Prepared for Thanksgiving

A question Abu Yusuf Khaleefah posed to Shaykh Mustafaa Mubrim (may Allah preserve him) today:

Shaykh, I work in a hospital and there are Muslim patients here. Today the administration had food cooked for the patients for an early Thanksgiving celebration. Being that Thanksgiving is really next week and not today, can the Muslims eat from this food?

The Shaykh answered:

No. It is not allowed for the Muslims to eat from this food since it has been cooked for the reason of celebrating Thanksgiving. The major scholars like Shaykh Saalih and others have fataawa regarding the prohibition of eating from the food that has been prepared for the celebration of the holidays of the kuffaar. If you eat from that food, this means you have joined with them in the celebration of the holiday.

Abu Yusuf then asked the Shaykh (may Allah preserve him):

What about the leftover food? For example, can they eat from that food tomorrow, after the celebration is over? Continue reading →

Fulfilling The Obligations Are Better Than Making The Supererogatory Hajj and Umrah

Al-Haafith Ibn Rajab (may Allah have mercy upon him) stated:

“The fulfillment of all of the obligations are better than making the supererogatory Hajj and ‘Umrah and other than it. Indeed there’s nothing more beloved to Allah that the servants do to get closer to Him than the fulfillment of that which He has made obligatory upon them. It is easy for many from amongst the people to perform the supererogatory acts by way of the Hajj and giving charity. However, it is not easy for them to fulfill the obligatory acts [such as] the paying of debts and returning the rights (of the people). Likewise it is difficult upon the people to keep away from the unlawful and doubtful earnings. At the same time, it is easy upon them to spend that wealth in making Hajj and giving charity. Restraining one’s body parts from that which is prohibited is better than performing the supererogatory Hajj and other than it (from the supererogatory acts). It is also more difficult upon the souls.” Continue reading →

Learning Fiqh Without The Correct ‘Aqeedah Is A Waste!

The ‘Allaamah Shaykh Rabee’ (may Allah preserve him) stated:

By Allah there’s no value for Fiqh (Islamic Jurisprudence) or other than that it if we were to waste the ‘Aqeedah (Islamic Creed), the Tawheed and (then) fall into Shirk (association of partners) with Allah. There’s no benefit in any science at all! Even if we were to memorize the Qur’aan, the Hadeeth, the books of Fiqh, and yet at the same time we (fall) into the darkness of Shirk, (then) there’s no value for us; we will never (have derived) benefit from this knowledge (we acquired)!!!  Continue reading →

Touching The Woman Does Not Nullify The Wudoo

Some Positions of Jurisprudence of The Eminent Shaykh ‘Abdul-Aziz Ibn Baaz (may Allah have mercy upon him):

The touching of the woman does not nullify the Wudoo. This is whether the touching took place based upon desired or other than desires.

The statement of Allah:

أَوْ لامَسْتُمُ النِّسَاءَ
“Or you have touched them.” (Soorah an-Nisaa: 43)

The intended (meaning) is the sexual relations just as Ibn Abbaas (may Allah be pleased with him) and a group from the people of knowledge have stated. The intent is not touching (the woman) with the hand.

Continue reading →