Fatawa-Rulings

Warning Against Salātul Hājah an innovated prayer with no basis or authentic proof from the Sunnah. Shaykh Abu Abdillah Khalid Adh-Dhufayri (Allah preserve and reward him)

Written by abuaisha on March 3, 2020. Posted in Bid'ah (Innovation), Fatawa-Rulings, Methodology - 'Manhaj', Worship - 'Ibaadah'.

Shaykh Abu Abdillah Khālid Dahawī Adh-Dhufayrī (حفظه الله و جزاه الله خيرا):

“There has preceded from myself a warning regarding Salātul Hājah which is called to from time to time. And currently it is being called for to combat this epidemic (Coronavirus), Allah give us and you wellbeing. This prayer is not authentic at all and it is from the newly invented affairs and innovations. Innovations are in opposition to the command of Allah The Most High, and they are a cause for an increase in calamities not an aid or a means to remove them.”

A Warning regarding Salātul Hājah (Prayer of Need) – Shaykh Abu Abdillah Khālid Dahawī Adh-Dhufayrī (حفظه الله و جزاه الله خيرا)

That which has spread amongst the request of the people to (perform) Salātul Hājah after Friday Maghrib is an innovated affair and it is not permissible from two angles:

Firstly: Due to the weakness of the reported hadīth regarding Salātul Hājah. There is a fatwa from the Standing Committee, “As for what is called Salātul Hājah, then it has come by way of weak rejected narrations – as far as we know – there is no (authentic) proof established for it and thus it is not correct to base performance (of this prayer) upon those (narrations).”

Shaykh Uthaymīn (rahimahullah) said, “Salātul Hājah has no authentic evidence from the Prophet (sallallāhu alaihi wa salam).”

Shaykh Al-Albāni (rahimahullah) said whilst refuting Sayyid Sābiq in his (Sayyid Sābiq) authenticating of the hadeeth, “He has it authentic whilst in it’s chain of narration is a majhool (an unknown person)?

Indeed in Al-Musnad (Vol.6 pgs 442-443) by way of Maymoon Abee Muhammad Al-Maraa’i Al-Mamimee, Ibn Ma’een said “I do not know him”, ibn ‘Adee said “based upon this he is unknown”. Likewise Ad-Dhahabi said “He is not known”.

And if you want review (go to) “Al-Mīzaan” and “Al-Lisān” and Majma az-Zawā’id”. Vol 2 Pg 278 Tamām Al-Minna

Shaykh ibn Baz (rahimahullah) said, “I do not know a single hadīth which is depended upon for (the authenticity) of Salātul Hājah.”

Secondly: If the hadīth was authentic, then it is an innovation to specify a time for this prayer without a proof, therefore gathering to perform this prayer at one time is from the newly innovated affairs in the Religion.

Shaykh Abu Abdillah Khālid Dahawī Adh-Dhufayrī (حفظه الله و جزاه الله خيرا)

Withholding from supplicating for the Muslim Rulers – Shaykh Al Fawzaan

Written by abuaisha on October 12, 2019. Posted in Aqeedah (Creed & Belief), Articles, Deviated Groups, Sects and Parties, Fatawa-Rulings, Khawaarij, Methodology - 'Manhaj'.

بسم الله الرحمن الرحيم

What do you say about the one who says its not a must for him to supplicate for the (Muslim) ruler?

(You say this) because you do not love the ruler, and this is a proof of hypocrisy. The ruler of the Muslims is loved, this is the way of the believers, that they love the Muslim rulers and make dua for their success and their guidance and for them to be aided (by Allah), because their guidance is guidance for the Muslims. And if they are guided, Allah benefits the Muslims by them.

Supplicating for them is from Sincere advice, and the Religion is sincere advice to Allah, his messenger, the rulers of the muslims and the general people. (1)

And the salaf used to supplicate for the Muslim rulers upon the minbar, supplicating for their success and rectification and their guidance because this is rectification of the Muslims and a benefit for the Muslims. (2)

And this (statement) is not possible except from he who has a soul of the khawaarij, a soul of hypocrisy.
And Allah’s refuge is sought.

From the lecture:
أسباب محبة الله
————–
(1) The famous hadith of Tameem Ad-Daarimi (May Allah be pleased with him) as reported in Saheeh Muslim

(2) It is reported that Al-Fudayl bin Ayyad [Allah have mercy on him] said, ‘If I had one supplication that was going to be answered I would make it for the ruler (imam), for the wellbeing and righteousness of the imam means wellbeing for the land and its people.’

Al-Dhahabi, Siyar A’lam Al-Nubala` in his biography of Al-Fudayl b. Ayyad.

We ask Allah The Lord of the Tremendous Throne to rectify the affairs of our Muslim rulers, to make them from the righteous and to benefit Islaam and the Muslims by way of them. آمين

How to be Fair When Spending on Children – Shaykh Saaleh Al-Fawzan

Written by Salafi Dawah Manchester on July 17, 2019. Posted in Basics, Brotherhood, Family & Women, Fatawa-Rulings, Morals and Manners - 'Akhlaaq', Video.

Q: If a father gives to all his children, the one who is in need from them and the one who is not in need, and he sometimes pays their debts. Is it incumbent upon him to be equal (between them), and how is this equality (achieved) if some do not have debts upon them?

A: Equality is in giving (gifts) and ownership, as for obligatory spending, then each is given in accordance with his need. Even if some require more than others. In obligatory spending, equality is not a condition, justice (in this case) is giving each according to his need. The obligatory spending on the older (child) is not like the obligatory spending on the infant. Justice is giving each in accordance to his need. That’s it.

And the one who is in need of marriage, help him marry; there is not a requirement to provide the (same) amount to the another (child).

[Speech unclear]

This is from obligatory spending, marriage is from obligatory spending, he helps to marry the one in need of marriage. As for the one who is not in need of marriage due to being young, there is nothing for him. Therefore obligatory spending, there is no equality; meaning giving the same and it is only giving each individual according to his need. and the needs of the children will differ, such as (between) the older and the younger child.

The rest of the question?

Is it incumbent upon him to be equal (between them), if he pays the debts of some of them.

Likewise with debt, if his son is finding difficulty, and he is not able to clear the debt. Then he pays it for him, and it is not binding to give to the other (child), because this situation is not the case of ownership, this is under the circumstance of settlement (of debt); removal of debt from his son. So this (father) does not give the others the same as him (the one in debt). As for if they are (also) in debt, and cannot find a way out, he pays it for them, just like he pays for the other one’s (debt).

As for if one of them is rich and able to settle (his debts), and (another) one is poor, being sought (to pay) and it is tight for him, then he settles the debts for him and does not settle the debt of the other rich (child).

Fear Allah Oh Haasid (Envier)! You are Harming Yourself – Shaykh al-Fawzaan

Written by abuaisha on June 28, 2019. Posted in Aqeedah (Creed & Belief), Articles, Fatawa-Rulings, Morals and Manners - 'Akhlaaq', Purification of The Soul.

After explaining Sooratul Iklaas and al-Muawwidhatayn (Soorah al-Falaq and Soorah an-Naas) Shaykh Fawzaan was asked a question regarding envy and the envious person.

Questioner: You mentioned – Allah preserve you – that the envier only harms himself and his envy does not prevent the blessings of Allah for the one who is envied; the question is, why did Allah command us with seeking refuge from the envier if he harms himself?

Shaykh: Because he is afflicted with anxiety and distress more than the the envied one is afflicted, he is afflicted with anxiety and extreme sorrow more than the person who is envied.

Shaykh bin Baz said(1):It has come in the hadeeth that the Messenger of Allah (peace and blessings upon him) said,

“Be warned of envy, for indeed envy devours good deeds, just as fire devours wood” (2)

Shaykh bin Baz (Allah have mercy upon him) continues, “Therefore envy is harmful and evil, however it begins with the envier and harms him before anyone else.

Fawzaan’s audio lessons entitled “Majaalis fee Tafseer al-Mufassal” recording 114

(1) Shaykh’s Official Website

(2) Sunan Abu Dawood 4903)

Soofiyah and it’s Books – Shaykh Uthaymeen

Written by abuaisha on June 17, 2019. Posted in Aqeedah (Creed & Belief), Articles, Bid'ah (Innovation), Deviated Groups, Sects and Parties, Fatawa-Rulings, Innovations In Islam (Bidah), Refutations, Sufis.

Al-‘Allaamah Al-Faqeeh the Noble Scholar Muhammad ibn Saaleh Al-Uthaymeen (rahimahullah) was asked regarding the books of the Soofiyah,

He responded, my view with regards to tassawuf is the same as to other than it from that which has been innovated into al-Islaam. The Messenger of Allah clarified this when he said,

“Upon you is my sunnah, and the sunnah of the rightly guided caliphs after me; and be warned of newly innovated matters, for every innovation is misguidance.” (1)

Therefore, tasawwuf (and it’s people) are in opposition to the guidance of the Messenger (peace and blessings upon him), innovation and misguidance is obligatory for the Muslim to stay far away from. He should take his path to Allah from the Book of Allah and the Sunnah of His Messenger.

As for the books of tasawwuf, then it is impermissible to acquire them or review (or read) them, except(2) for an individual (who is qualified to do so; i.e. a person of knowledge) who wants to know what is in them of innovation, so as to refute it; (in this instance) this persons looking through them is of a tremendous benefit.

And this benefit is: refuting this innovation so that the people are safe from it. And this is an affair which is sought after; if the person is safe from deviating by way of these books.

Fataawa Nur ala ad-Darb Vol.2 Pg.66 Fatwa 675

(1) Ahmad, Abu Dawood, At-Tirmidhi and Ibn Maajah

(2) See following links for more details regarding books of innovators and their harms

https://salafidawah.uk/2013/04/reading-the-books-of-the-innovators-ash-shaykh-saalih-al-fawzaan/

Shaykh Rabee (hafidahullah) clarifies two dangerous doubts; one of them regarding books of people of misguidance; he explains the harms and gives examples of knowledgeable individuals, scholars, who fell into misguidance due to doubts of the people of misguidance.

https://salafidawah.uk/2017/02/24652/

Taraweeh in Congregation and Congregational Prayer in Last Third of the Night – Shaykh Baaz

Written by Enam Ali on May 25, 2019. Posted in Fatawa-Rulings, Ramadhan, Salaah - Prayer, Worship - 'Ibaadah', Zakaat.

If a Muslim prays with the congregation, in Ramadhan, the Taraweeh prayer and there is also a prayer in the last third of the night, then which of the two is better and takes precedence? To perform the witr with the congregation and make the witr even, or should he leave off the witr with the congregation and pray the witr in last third?

It is better to complete the prayer with the Imam as Allah legislated, because the prophet (sallallaahu alaihi wa sallam) said, Verily, when a man prays with the Imam until the imams (finishes) and departs, Allah writes (for him the reward) of (praying) the rest of the night.

And that is because when he (may Allah raise his rank and status) led the companions [in taraweeh], up to a third of the night some nights, and in some they prayed up to half of the night, they asked,

“O Messenger of Allah, (what) if we pray (more) optional prayers for the rest of our night; he replied Verily, when a man prays with the Imam until the imams (finishes) and departs, Allah writes (for him the reward) of (praying) the rest of the night.

This is what is better, that he continues with the Imam including the witr and if he prays in the last third the first witr suffices him, there is no need to perform a second witr, All praises belong to Allah, he would perform witr with the Imam and pray what he is able in the last third even number, (ie 2 by 2) without a witr, yes. As has preceded in the first question.

Questioner: If he prayed witr with the imam and then made it even and prayed witr in the last third?

Shaykh:
If he makes it even, then no problem… When the Imam gives the salaam, then he stands and adds a rakah to make it even and performs the witr in the last third, no problem.

However this could possibly become difficult for the souls and it might be feared that the person who does this could be considered to show off.

In conclusion, if he suffices with the witr (with the Imam), All praises belong to Allah it suffices. And if he makes it even then no issue, if he makes it even and performs witr in the last third, then no problem. And if he suffices with the witr and then prays in the last third that which is easy for him, 2 units of prayer, or 4 or 6 or 8 etc then no problem, there is no need for (another) witr the first witr suffices him. Yes.

https://binbaz.org.sa/fatwas/5874/حكم-صلاة-الوتر-مع-امام-التراويح-او-تركه-الى-اخر-الليل

Giving Preference to Others in Performing Good Actions – Shaykh Saaleh Aal-Ash Shaykh

Written by Salafi Dawah Manchester on April 28, 2019. Posted in Brotherhood, Fatawa-Rulings, Morals and Manners - 'Akhlaaq', Purification of The Soul, Video.

Note: there is an error in the video – the shaykh says “5000 riyals” not “50000 riyals”

Giving preference (to others) in actions of gaining closeness – meaning: That the issue, if it is referring to gaining closeness to Allaah, The Glorified and Exalted, then giving preference to your brother (in Islaam) in that act is Makrooh (Disliked).

Because this contradicts the racing (to good deeds) that we mentioned to you the proofs for (earlier) and hastening towards good and mutually competing.

So for example, there is a gap in the first row (for prayer) or a place further forward behind the Imam and you and your Muslim brother are standing

so you say to him “Go ahead” and he says to you “No, you go ahead”, you say (again) “Go ahead”, so the likes of this is not appropriate because it is disliked.
Rather what is appropriate is hastening to achieving this act of drawing close (to Allaah) and that is the virtue of being in the first row.

(Another) example; a man comes and he is in need of an extra 5000* Riyaal in order to remove his poverty. And you are capable (of helping him) and likewise your Muslim brother is capable (of helping him)
so you say to him (your capable, Muslim brother), “Help him, I’m giving you the opportunity, go ahead and help him.” and he says “No, you go ahead”
(and all of this is said) from the angle of love (for one’s brother). Meaning that each person puts forward his brother, then the likes of this is also disliked, and is not appropriate. Because in this area (what is expected) is hastening and competing in actions of good.
Likewise from the angle of reading – reading (some aspect of) knowledge upon the scholars – and taking the opportunities to obtain acts of obedience and striving and what is similar to this.
So these matters are known as good deeds i.e. acts of obedience . So giving preference to others in acts of obedience, i.e. those good deeds, is not appropriate, (rather it is) disliked because – as we have mentioned – it contradicts the command with hastening, racing and mutually competing in goodness.

Is it permissible to eat locusts? Shaykh Saaleh Fawzaan

Written by Salafi Dawah Manchester on February 17, 2019. Posted in Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Morals and Manners - 'Akhlaaq'.

Is it permissible to eat locusts, for indeed we find that some people eat locusts?

There is no doubt that locusts are permissible by consensus. The impermissibility of [eating locusts has not be stated (i.e. in the sharee’ah) because it was eaten during the time of the Prophet [sallal laahu alayhi wasallam]. [lt has been stated] in an authentic hadeeth: “We participated in seven battles with the Messenger [sallal laahu alayhi wasallam] during which we ate locusts.”Locusts are permissible [to eat] and are not declared to be haraam, because they are from the Tayyibaat [things declared lawful by the Sharee’ah], and the good lawful food stuff are used as nourishment.

Shaykh Saaleh Al Fawzaan

Listen to audio here:

Celebrating Valentine’s Day – [Brief Admonition By Shaikh Uthaymeen [rahimahullaah]

Written by Salafi Dawah Manchester on February 13, 2019. Posted in Fatawa-Rulings, Innovations In Islam (Bidah), Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [rahimahullaah] said:

Celebrating Valentine’s Day is impermissible due to [several] reasons:

Firstly: It is an innovated celebration and it has no basis in the Sharee’ah.

Secondly: It calls to infatuation.

Thirdly: It is a means of preoccupying the heart with the likes of these insignificant affairs and it is in opposition to the guidance of the Salafus Saaleh [The Pious Predecessors].

Therefore, it is impermissible to initiate anything on this day related to [celebration], whether it is foodstuffs, drinks, clothing, and exchanging gifts or other than that. It is obligated on a Muslim to nobly [adhere to his (or her)] religion and should not be one who goes with the flow- following everyone who calls to something.

[Source: An excerpt from (Majmoo Fataawaa 16/199). slightly paraphrased]

Ruling on the Qur’aniyyoon – Those who reject the Sunnah – Shaykh Saaleh Fawzaan

Written by Salafi Dawah Manchester on February 4, 2019. Posted in Aqeedah (Creed & Belief), Bid'ah (Innovation), Deviated Groups, Sects and Parties, Fatawa-Rulings, Methodology - 'Manhaj', Refutations, Video.

Honourable Shaykh – May Allāh give you success – this questioner says, What is the ruling on those called Qurāniyūn, those who reject the noble hadīth, and they say we suffice ourselves with the Qurān only?

This is disbelief, this is disbelief in Allāh The Mighty & Majestic because the Hadīth is revelation from Allāh The Mighty & Majestic, it is the second revelation after the Qurān. Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. The speech of the prophet is revelation from Allāh the Mighty & Majestic, the pronouncement is the Messenger’s, however the meaning is from Allāh.

Allah the Mighty and Majestic said [in the Qur’an]: “And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it)” 59:7

And this one says, I only take from the Qur’an. “And whatsoever the Messenger gives you, take it” He says, No, I won’t take. What sort of speech is this?!