[1] Husbands & Wives: Is It Permissible for Them to Look at One Another’s Private Parts?

Written by Salafi Dawah Manchester on April 23, 2016. Posted in Family & Women, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Scholars of Islam, Seeking Knowledge.

Narrated Aa’isha (radiyallaahu-anhaa): The Prophet (sallal-laahu-alayhi-wasallam) and I used to take a bath from a single pot of water and our hands used to go in the pot after each other in turn. [Bukhari Number 261]

Al-Haafidh Ibn Hajr (rahimahullaah) said:

Ad-daawoodiy (used this) as evidence regarding the permissibility for a man to look at the private parts of his wife and vice versa. This is supported by what Ibn Hibbaan narrated from Sulaymaan Ibn Moosaa that indeed he was asked regarding a man who looks at the private parts of his wife, so he (Sulaymaan) said: I asked Ataa, who said: ‘’I asked Aa’isha, so he mentioned this hadeeth and it is a determined text in this subject matter”. [Fat-hul Baari 1/364]

Mandhoomah Al-Bayqooniyyah: Explained by Shaikh Abdullah al-Bukhaari and Read by Ustaadh Taqweem Aslam

Written by Salafi Dawah Manchester on August 11, 2015. Posted in Islamic Jurisprudence - 'Fiqh', Scholars of Islam.

see link:

http://www.ajurry.com/vb/showthread.php?t=19330

http://salaficentre.com/2014/04/%D8%A7%D9%84%D9%85%D9%86%D8%B8%D9%88%D9%85%D8%A9-%D8%A7%D9%84%D8%A8%D9%8A%D9%82%D9%88%D9%86%D9%8A%D8%A9-al-mandhomah-al-bayqooniyyah-explained-by-shaikh-abdullaah-al-bukhaari/

A Traveller Eating In the Late Afternoon In The Presence of the People during Ramadhaan – Shaikh Abdullaah Bin Humaid

Written by abumuaawiyah on June 20, 2015. Posted in Brotherhood, Da'wah - Calling To Islam, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Ramadhan, Scholars of Islam, Seeking Knowledge.

Question to Shaikh Abdullaah Bin Humaid (rahimahullaah)

Some of the people come for Umrah and eat in the Haram because they are travellers; but they eat in the presence of the people. Is it permissible for them to do so?

Answer:

It is permissible for a traveller to eat, but the scholars have stated that he (or she) should not eat in the presence of the people. He (or she) should eat in private lest the people disapproved of him (or her) and say that this person is thoughtless or lest the sinful people blindly follow him (or her).

You have a (legislated) excuse because you are a traveler. But it is not befitting that you eat in the presence of the people because they will accuse you and a person is commanded to safeguard his (or her) honour. Also the sinful people will follow you when they see you eating, saying: ‘’Such and such a person eats so we will also eat like him.’’

And indeed the scholars from the Hanaabilah (i.e. the scholars of the Madhab of Imaam Ahmad (rahimahullaah) and other than them have stated that it is permissible for the traveller to eat during the day in Ramadhaan and there is no harm in doing so, except that it is not befitting for him (or her) to eat in the presence of the people, rather of he (or she) should eat in private.

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[Source: Al-Fataawaa Wad-Duroos Fil Masjidil Haraam…pages: 493-494]

Non obligatory prayers in the masjid or at home? – Shaykh Al-Uthaymeen – Rahimahullah

Written by abuaisha on May 10, 2015. Posted in Aqeedah (Creed & Belief), Articles, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

It is better that all of the supererogatory (prayers) are in the home, except for what has been legislated (to be performed) in the masjid, such as the night prayer during Ramadhan. So for example the sunnah before Dhuhr is better to be done at home, and the sunnah after Dhuhr (likewise) is better in the home. And the sunnah before Fajr is (better) done in the home, and the sunnah after Maghrib is (better) done in the home and the sunnah after Eesha is better to be done in the home.

All of the Nawaafil (supererogatory) are better (to be performed) in the home, due to the statement of the Prophet – sallallaahu alaihi wa sallam – : “The best prayer of a man is (the one performed) in his house, except the obligatory prayers”And the wisdom (behind) the naafila prayer being better in the house is: that the home does not become like a grave, i.e. He does not pray in it. And all of the prayers are a blessing.

Secondly that he makes his family accustomed with the prayer, due to this you will find the young child if he sees his father praying he goes and prays next to him, he stands with him, he bows with him, he prostrates with him and he sits with him. Even if he (the child) doesn’t say a thing, however he follows (his father in the prayer) and this is a booty, that you make your family accustomed to (performance) of the prayer.

Fataawa Noor alad Darb of Shaykh Uthaymeen Volume 5 pages 11-12

Adding a Rakah to the Witr prayer – Shaykh bin Baz

Written by abuaisha on July 18, 2014. Posted in Articles, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Ramadhan, Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

Shaykh bin Baz was asked:

Some of the people when they pray witr with the imam and the imam gives the salaams they stand and pray another rakah, so that his praying of witr will be in the last part of the night, so what is the ruling of this action?

He answered (paraphrasing)

All Praises belong to Allah,we do not know of any problem or sin in doing so and it is affirmed for him that he prayed with the imam until he completed the prayer, because he prayed with him until the Imam finished, and he increased by a rakah for a legislated benefit, meaning: so that he could pray witr in the last part of the night, so there is no problem with this and it does not take away from the fact he prayed with the Imam until the imam finished.

من كتاب الجواب الصحيح من أحكام صلاة الليل والتراويح للشيخ عبد العزيز بن باز ص 41ه

Adding a Rakah to the Witr Prayer – Shaykh Al-Uthaymeen

Written by abuaisha on July 18, 2014. Posted in Articles, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Ramadhan, Salaah - Prayer, Worship - 'Ibaadah'.

بسم الله الرحمن الرحيم

Shaykh Uthaymeen states:

He follows the Imam in the witr and makes it even by adding a rakah, so that he can perform his witr in the last part of the night. Therefore when he follows the Imam and the Imam gives the salaams for the Witr, he stands and performs another rakah and then gives salaams, so he has prayed 2 rakahs, meaning he has not prayed witr. Then when he prays in the last part of the night, he performs his witr after his night prayer. By doing so he has gained the reward of following the imam until he departed, and he has also gained reward for praying witr in the last part of the night, and this is a good action.

So if it is said:

How have you made it permissible for the person praying behind the Imam to oppose him by increasing upon that which his Imam prayed, whilst the Messenger of Allah –sallallaahu alaihi wa sallam- said:

‘’ The imam is appointed to be followed’’ (1)

Our evidence for this is when the messenger of Allah –sallallaahu alaihi wa sallam- prayed with the people of Makkah, in the conquest of Makkah, he prayed two rakah with them and said:

“Oh people of Makkah complete (your prayer) for indeed we are a travelling people.” (2)

So they intended to pray four rakah, whilst the Messenger –sallallaahu alaihi wa sallam- intended two, so when he gave salaams after two, they stood up and completed four. And this is (like) the one who enters the prayer with the Imam in witr but he doesn’t intend witr, he only intends to pray two, so when the imam gives salaams, the person stands and performs a second rakah, and this is a clear deduction and there is no problem with it.

And if it is said “is this not opposing his statement –sallallaahu alaihi wa sallam-

“Whoever stands (and prays) with the Imam untilhe finishes, it will be recorded as if he spent the night in prayer.” (3)

We say no it does not oppose it, because the Prophet- sallallaahu alaihi wa sallam- did not say whoever stands with the Imam then finishes WITH HIM, it will be recorded as if he spent the whole night in prayer. So what is required to attain the reward is praying with the Imam until the Imam finishes, and whoever increases after the Imam has finished, then he has most certainly prayed with him until he finished.

Paraphrased from Ash Sharh Al Mumti’ ala zaad al mustaqni’ Pages 65-66

1 ) Bukhaari and Muslim

2) Ibn Abee Shaybah, Imam Ahmad, Abu Dawood

3) Imam Ahmad, Abu Dawood, At-Tirmidhi and An-Nisaa’i

Which is better… establishing a Masjid or a School? – Shaykh Uthaymeen

Written by Salafi Dawah Manchester on July 18, 2014. Posted in Al Athariyyah - London, Al Baseerah Bradford, Announcements, Aqeedah (Creed & Belief), Articles, Brotherhood, Da'wah - Calling To Islam, Family & Women, Islamic Jurisprudence - 'Fiqh', Masjid Furqan - Stoke on Trent, Methodology - 'Manhaj', Monotheism - Tawheed, Pearls of Wisdom, Purification of The Soul, Salafi Masjid Birmingham, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

Shaykh al-Uthaymeen (Rahimahullah) was asked:

Which of the two is better -if an individual wants to partake in good actions- building (establishing) a school for the memorisation of Quran or building (establishing) a mosque?

He (Rahimahullah) answered:

(The affair is) in accordance to the need; if the (particular) land needed a mosque more than a school for memorisation of Quran; (then) build a mosque, and if it was the opposite, build a school. The person should contemplate and ponder and not be hasty.

Fataawa Noor ala ad-Darb Vol 12 page 670

We ask our brothers & sisters to help us establish a School here in Manchester. Alhamdulillah we already have a masjid, with lessons in Qur’an, Arabic & Islamic Studies for Adults and Children. However a school is missing, and is a great neccessity for us.

Please give whatever you can for the sake of Allah. It is easy to donate and all details can be found here at www.salafischool.co/donate. You can Also donate directly via Paypal here.

Do not delay and gather as much reward as possible this Ramadhaan. May Allah facilitate it for us, and grant us forgiveness and his mercy.

What should I do? I did not complete the Final Tasha-hud…. [Imaam Bin Baaz]

Written by Salafi Dawah Manchester on May 31, 2014. Posted in Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

Question:

It is well known that the Final Tasha-hud is a pillar from the pillars of prayer; and in one of the prayers I did not complete except a little bit of the Tasha-hud, so should I repeat my prayer?

Answer:

It is upon you to complete the Tasha-hud, even if you missed some (of it whilst praying with) your Imaam (i.e. the one leading you in Salaah); because according to the most correct saying (or view) of the scholars the Final Tasha-hud is a pillar (of the prayer), and there is the Salutation upon the Prophet (sallal-laahu-alayhi-wasallam) in it. Therefore, it is obligatory to complete it even after the Imaam’s Salaam (i.e. after he finishes the prayer). And from it (i.e. the Tasha-hud) is seeking Allaah’s protection from the Hell fire, the punishment of the grave and from the trials of life and death, and from the trial of the Dajjaaj; because the Prophet (sallal-laahu-alayhi-wasallam) commanded with seeking (Allaah’s) protection from these four (things) in the Final Tasha-hud, and that is because some of the people of knowledge consider that to be an obligation.

والله ولي التوفيق

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Source: http://www.binbaz.org.sa/mat/979

[Arabic Audios]-Explanation of Buloogh Al-Maraam by Imaam Bin Baaz (rahimahullaah)

Written by Salafi Dawah Manchester on May 29, 2014. Posted in Da'wah - Calling To Islam, Islamic Jurisprudence - 'Fiqh', Scholars of Islam, Seeking Knowledge.

Link

https://archive.org/details/IbnBaz1-57

How Should Women Dress In Front of Other Women? Sh.Fawzan/Sh.Uthaymeen/Sh.Albany

Written by Salafi Dawah Manchester on April 15, 2014. Posted in Family & Women, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Morals and Manners - 'Akhlaaq'.

Shaikh Salih al-Fawzan was asked regarding women wearing extremely tight clothes, or open clothing that reveals large areas of the chest and arms, he replied:

“What is required from a woman is modesty and shyness, and that she is a good example for her sisters from the women, and that she should not reveal among women other than that which practising muslimaat [muslim sisters] are accustomed to uncovering among themselves. This is more deserving and encompassing, since leniency in uncovering that which there is no need to uncover may lead to [further] lenience which [eventually] leads to impermissible uncovering, Allahu ‘alam”.

Shaikh Salih al-Fawzan was also asked regarding women wearing tight clothing in the presence of other women only, he replied:

“No doubt that a women wearing something tight which highlights her body areas [bosom etc] is not permissible, it is not permissible except in front of her husband only. As for in the presence of others besides her husband then it is not permissible, even if it was in the presence of women only. Since then she will be a bad example for others if they see her wearing such [tight] clothes, and they will emulate her.

Additionally, she [the woman] is commanded to cover her ‘aura with ample and covering clothing from everyone, except her husband, she should cover her ‘aura from other women as she covers from men – except for that which is customarily accepted to uncover for women among women, such as the face, the hands, the feet, that which there is a need to uncover.”

[فتاوى المرأة المسلمة ص437 – 438]

Shaikh al-‘Uthaymeen was asked upon the ruling of women wearing short clothing in front of other women, he replied:

“It is not permissible for a woman to wear short clothes except if she was in her home and no-one was there other than her husband. As for in front of other people then it is not permissible for her to wear short or tight clothes, or transparent [thin, see-through materials] whereby it displays that which is behind it [the skin and body].”

[مجموع الفتاوى والرسائل م12]

Shaikh al-‘Uthaymeen was also asked regarding women wearing tight clothes in front of other women only, he replied:

“A woman wearing tight clothes that highlight the intimate areas [bosom etc] and make apparent that which has fitnah within it is impermissible…[later continued to say]…the tight clothing is not permissible in front of her mahaarim [any of those who are her mahram from the men] nor in front of the women if it is extremely tight making apparent her initimate areas.”

[فتاوى المرأة المسلمة ص417 – 418]

Indeed the women of the believers [sahaabiyyaat] were at the pinnacle of purity and chastity, modesty and shyness through the blessing of eemaan in Allah and His messenger and in the Qur’an and Sunnah. The women of that time wore covering clothing, and it was known from them that they would not uncover in front of their mahaarim or other women [other than the habitual areas such as the face, hands, feet and such], and this practice continued within the women of Islam generation after generation until recently when corruption in regards to clothing and mannerisms entered into the women.

We advise the women to have characteristics of shyness and modesty which is a branch of Eemaan itself, and from that modesty – Islamically speaking and customarily – is the woman covering herself and removing herself from any situation of fitnah. So what is upon the women is to abide by that which the Mothers of the Believers and the women of the companions were upon in terms of modesty and shyness.

[Paraphrased from speech of the Permanent Committe of Scholars].

Shaikh al-Albany stated regarding this subject, “The areas of wudu [head/face/neck, hands/forearms, feet], these are the areas of beautification that a women may make apparent in front of her muslim sister”.

[شريط تحية المسجد – الهجرة – عورة المرأة أمام النساء…السلسلة 641]

@AbuMuadhTaqweem