Ibn al-Qayyim: Be Wary of Your Benchmark

Follow @AhleDhikr Al-Imaam Ibn al-Qayyim (May Allaah have Mercy on him) said:

The benchmark for the week is the day of Jumu'ah.
The benchmark for the year is the month of Ramadhaan.
The benchmark for your life is pilgrimage of Hajj.

Zaad al-Ma'aad (1/386)

Removing Impurities: Using Soap or Detergents to Remove Impurities from Dogs (Part 4)

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-Using the leaves of a tree instead of soil to clean from impurities from dogs is permitted (with the Hanbalees).

Al-‘Uthaymeen said this view has many reservations:

-The Shariah explicitly states ‘soil’ and this can’t be replaced except with proof.

-Tree leaves, such as Sidr, were present at the time of the Prophet, but he didn’t use them instead.

-The Shariah specified soil, so perhaps soil has qualities that which tree leaves don’t provide.

-Soil is used in a form of purification in at-Tayammum, and stands in for water when one is not able to use it. The Prophet said, “The earth has been made a Masjid and a source of purification.”

So the correct opinion is that tree leaves cant replace soil when cleaning from dog impurities, however, if in a rare scenario that soil is not available, then using leaves or cleaning agents would be better than using just water.

[1/419]

And Allah Knows best

Chapter: Enjoining the Good and Changing the Munkar

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It is narrated on the authority of Tariq b. Shihab:

It was Marwan who initiated (the practice) of delivering khutbah (address) before the prayer on the 'Id day. A man stood up and said: Prayer should precede khutbah. He (Marwan) remarked, This (practice) has been done away with. Upon this Abu Sa'id remarked: This man has performed (his duty) laid on him. I heard the Messenger of Allah as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith.

Explanation

-The first to pray after the Khutbah were Banu Umayyah, some Umar, others Uthman but it's confirmed that the Khulphaa prayed before the Khutbah for Eid.

The correct view is the first one.

-It's Mustahab to enjoin and forbid even if he fears harm, it reduces its classification from Wajib

-The Daleel for it being Wajib al-Kifaayah is "Then change it…" unless if it's under one's authority

-It's not a condition that one enjoins or forbids be a scholar, rather he does it to his level of knowledge. 

-Enjoining and forbidding is only after one has knowledge, unless it be on something which is common knowledge

-Permission of the ruler is not needed to advise and speak but one must have authority in "changing by the hand."

-If a person follows a valid Ijtihaad then there can be no Inkaar of that except to advise.

-If a person follows an official Madhab of the ruler, then some said he must continue to follow it but Maarwardi said one is not bound to follow the opinion of the ruler, but only if the person is able to make Ijtihaad - as the Companions used to differ with one another, this is correct view.

-The Mufti can't force a person to follow his Fatwa or make Inkaar of those who reject unless it be something which is clear in the Kitaab, Sunnah, Ijma or Qiyas Jalee.

-Enjoining and forbidding is for the ruler and they must consult the scholars, as stated by Imam al-Haramayn. 

-It's not permitted to spy in the name of enjoining and forbidding, as stated Imam al-Haramayn and Maawardi.

-Maawardi stated that it's permitted to spy if you have certain knowledge that a person is going to do a crime.

-Maawardi also stated that if a person has suspicion but no evidence then they are not allowed to spy or raid people's houses.   

And Allah Knows best

[Sharh Saheeh Muslim 2/27-36]

Hadith source: https://sunnah.com/muslim/1 

Fitnah al-Maal: The Man's Responsibilities with Wealth (Part 32)

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Another important point connected to our relationship with our wealth is the attitude we have in maintaining those whom we are responsible for. Some are negligent thus are sinning due to the wealth they possess. Maintaining those who you are responsible for us a religious obligation and if this is not upheld, the person who is responsible is sinning.

“Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means.” [an-Nisaa 4:34]

And,

“the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis” [al- Baqarah 2:233]

Questions 58 with Shaykh Saaleh as-Sadlan

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Questions asked to Shaykh Saleh ibn Ghunam as-Sadlaan [May Allaah preserve him] in his house after Salaat al-Jumu‘ah, ar-Riyadh

11/6/1435 – 12/4/2014

Question: In the Aayah, “And in some parts of the night (also) offer the Salat (prayer) with it (i.e. recite the Qur'an in the prayer), as an additional prayer (Tahajjud optional prayer Nawafil) for you (O Muhammad  )” [17:79]

Does this mean that there is no specific time or number to the night prayer?

Answer: The Aayah has the word ‘from’ this means a portion of the night. So if it is refers to a portion of time, this means that the matter is broad as the time has not been specified. It could be the beginning, it could be a third, it could be just two Raka’aat. One could pray all night or one could pray something very slight or one could pray what would be in-between these, all of this is the night prayer.

The word ‘from’ has been used and not ‘all’, however the Aayah has been said to mean that the night prayer is something obligatory upon the Prophet [Peace and Blessings of Allaah be upon him] but optional for his Ummah.

As for the amount, it could be eleven or more, or it could be that the eleven takes ten minutes or the whole night, all of this is the night prayer.

Question: A person praying in his shoes but his feet do not touch the ground and there is a space between his toes and the ground, is his Sujood correct?

Answer: Yes, because there is evidence to pray in ones shoes and it is common that shoes have this space. It is not a condition the knees or the feet directly touch the ground (skin to ground) but the forehead and the hands must directly touch the ground (unless there is a valid reason).

Question: What is the meaning of the principle, ‘Turk Istifsaal fi Maqaam al-Ihtimaal Yunzilu Manzilah al-Maqaal’ (If the Shariah doesn't give specific details of a particular ruling, then the ruling is derived from the broader meaning found within the Shariah)?

Answer:  Meaning, the texts doesn’t discuss a particular ruling, but the meaning can be derived from something that has come from the texts, so the understanding we gain is as if the Prophet has said it.

For example, it is not permitted to pray optional prayers after the ‘Asr prayer, so he comes and want to pray ‘Asr because he missed the prayer. We say to him, pray! And this ruling is as if the Prophet had legislated it because there is no direct text to address the situation but the meaning from the what the Prophet has told us is legislative, as if he said it.

Question: What is the ruling of women wearing colourful shows and ‘Abaayah in Saudi Arabia?

Answer: This goes back to the woman. There is no intelligent woman that would want to stand out in this way, but unfortunately we find some women wearing what stands out, but it is better to leave it.

In principle it is permitted but the issue isn’t the colour, the issue is the woman drawing attention to herself. So the practicing woman who is firm and full of goodness would not wear this as she is creating attention to herself (as it conflicts Saudi norms).

Question: What is the ruling on wearing high heels?

Answer: She shouldn’t wear this because it could deceive people of her height and even elevate her above the height of her male relatives. It could be dangerous to her as she may lose her balance also.

And Allaah Knows best.

The Salaf and Fasting in Shawwaal

Follow @AhleDhikr Chapter 43: The Six Fasts of Shawwaal
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 169-174)

It is narrated in Saheeh Muslim on the authority of Abee Ayyoob al-Ansaaree [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fasts Ramadhaan and then follows them with six fasts of Shawwaal then it is as if he has fasted a lifetime.”

The scholars differed on acting upon this Hadeeth: said that it is Saheeh, others said it was the opinion of the companion Aboo Ayoob, this was the view Ibn ‘Uyaynah and others like Imaam Ahmad. Others said that the Isnaad is questionable however the majority of the scholars have acted upon this Hadeeth and have stated that it is recommended to fast these six days. 

This is said to be the view of Ibn ‘Abbaas [May Allaah be Pleased with him], Taawoos, ash-Sha’bee, Maymoon bin Mahraan, Ibn Mubaarak, ash-Shaafi’ee, a second view of Imaam Ahmad and Ishaaq bin Raahooyah.

Those who rejected this Hadeeth include the likes of Hasan al-Basree, however perhaps he only denied acting on it believing that these six fasts were obligatory, rather they remained recommended.  

Others disliked fasting these six days such as ath-Thawree, Aboo Haneefah, Aboo Yoosuf and they argued that this resembles the people of book, because their habit was to innovate an increased number in what Allaah has asked them to do. However, many of the Hanafee scholars that came after held the opinion that fasting these six days is permissible as there is gap between these six fasts and the fasts of Ramadhaan, which is the day of ‘Eid.

Mahdee disliked fasting these days but didn’t prevent others from doing them.

Maalik was also of the opinion that we shouldn’t fast these six days as he stated in his Muwatta. He stated, “I have not seen any from the people of knowledge doing this (i.e. fasting in Shawwal).”

However it can be said that these scholars disliked it on the basis of them pointing out that these fasts were not obligatory and making it is clear that it is recommended.

Those who recommended fasting these six days are also divided into three opinions:

Those who say that it must be the first six days after ‘Eid 

This was the view of Imaam ash-Shaafi’ee and Ibn Mubaarak. They based on this on the Hadeeth of Aboo Hurayrah [May Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fats six days after al-Fitr, consecutively, then it is as if he has fasted the whole year.”

This hadeeth was narrated by at-Tabaraanee and others but it is weak. 

Those who say that it can be fasted at any time throughout the month and they don’t have to be consecutively

This is the view of Wakee’ and Imaam Ahmad

Those who say that the days after ‘Eid al-Fitr are the days of ‘Eid and that fasting these must be done around Ayyaam al-Beed

This is the view of Ma’mar and ‘Abdur-Razaaq.

It was also narrated from ‘Ataa that he disliked people fasting these fasts if they owed fasts from Ramadhaan. His opinion was that those who owed fasts must make up those fasts, have a break, and then resume recommended/optional fasts.

This view is odd and opposes the view of the majority of the scholars. The majority say that there doesn’t need to be a gap between fasts that he may owe and fasts that are recommended based on the Hadeeth of ‘Umraan bin Hussayn [May Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be Upon him] to a man, “If you did not fast then fast.”

It is also narrated from the Companions and the Tabi’een [May Allaah be Pleased with them all] that they would combine Sha’baan with Ramadhaan and that they didn’t break their fasts except on the days of ‘Eid (where it is not permissible for us to fast).

It is narrated that Ibn ‘Abbaas [May Allaah be Pleased with him] said, “Fasting after Ramadhaan is like an animal running after its prey.”

Benefits of Fasting after Ramadhaan

Follow @AhleDhikr Chapter 43: The Six Fasts of Shawwaal
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 169-174)

Returning back to fasting after Ramadhaan brings various benefits, from them include the following:

-Fasting these six days increases our reward to the extent that it is like we have fasted a whole lifetime

-Fasting these six and before Ramadhaan in Sha’baan are like optional deeds one does before the obligatory, similar to Salaah, we pray recommended prayers before and after the obligatory one

-It removes any deficiency or shortcomings in the obligatory fasts. Everyone has shortcomings in their worship so we are all in need of trying to make it perfect as we can compensate for these shortcomings in the obligatory acts of worship in recommended ones. For this reason the Prophet [Peace and Blessings of Allaah be Upon him] said, “Do not say I fasted the whole of Ramadhaan or I stood for all of it.” The Companions [May Allaah be Pleased with him] explained that this is to prevent anyone giving themselves self-praise. 

‘Umar bin ‘Abdul-‘Azeez [May Allaah have Mercy on him] used to say, “If someone is not able to give Zakaat al-Fitr then he should fast these days as they will compensate for any shortcomings in his worship and in his Eemaan.”

-Also from the benefits of fasting these six is that it is a sign that one’s acts of worship is accepted is that doing good deeds for this person becomes easy for him to do. Some of the Salaf used to say that the reward for doing good deeds is being able to do more good deeds afterwards. So the one who does good deeds and then continues in doing good deeds has been giving a sign that his deeds are being accepted. Likewise, if one does a good deed and then follows it with a bad then this is a sign that his good deeds haven’t been accepted.

-From the benefits of fasting these is that it shows thanks to Allaah that He has Forgiven them their sins in Ramadhaan and, as we have explained before, they are forgiven their sins on the last day of Ramadhaan and given their rewards at the completion of the month, thus fasting these days is a form of showing thanks to Allaah for these blessings. The Prophet [Peace and Blessings of Allaah be Upon him] would stand for long hours during the night and when asked why when his sins where forgiven, he replied by saying, “Should I not be a thankful slave?” Likewise, Allaah, the Most High, has ordered us to be thankful for the blessings given to us by remembering Him, “He wants that you must complete the same number (of days), and that you must magnify Allah [(i.e. to say Takbeer or Allaahu-Akbar) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.” [Baqarah 2:185]