From the Fiqh of the Khutbah

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Shaykh Muhammad bin Saaleh al-‘Uthaymeen [May Allaah have Mercy on him] said:

Many of those who deliver Khutbah’s today talk about topics which are not befitting to the time (or the audience). They have not connected their speech to the times they are in, and this is not appropriate.

The one giving the Khutbah must give speeches that admonition the listeners to do good deeds which they can benefit from throughout their lives.

[Taken from Mukhtasar at-Tahreer (Pg. 474)]

How to Make at-Tayammum - an-Niyyah: Specifying the Type of at-Tayammum (Part 21)

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B-A person must specify the type of impurity – minor or major.

Al-‘Uthaymeen explains that the Hanablees madhab are of the view that a specific intention must be made to lift impurities.

So if he intends to make at-Taymmaum to remove a minor form impurity alone then it doesn’t lift a major form thereby. If he intends to remove a major form of impurity alone then it doesn’t a minor one.

If a person intends to make at-Tayammaum to remove impurities from his body then doesn’t remove spiritual impurities.

However, if he makes at-Tayammum to remove all forms of impurities – major, minor, physical and spiritual impurities – then his Tayammum is for what he intended.

C- Likewise they are of the opinion that if a person intends to do a Nafl act of worship then he cannot perform something Fardh.  

Al-'Uthaymeen stated, for example, if a person performs at-Tayammum to perform Raatib prayers then its not permitted to pray the Fardh that comes after it, as he intended something that was lower, this is the opinion of the Madhab.

D- Based on the above points mentioned about the Niyyah of the one making at-Tayammum: if a person has no intention before making at-Tayammum, then the Hanbalees say he cant do any act of worship with this, as a precaution.

Al-‘Uthaymeen states however, that the correct opinion is that at-Tayammum removes all forms of impurities, even if he intends to do something lower (like a Nafl), he can pray something higher (like a Fardh) because at-Tayammum is an actual form of purification (رافع).

Ash-Sharh al-Mumti' (1/400-402)

And Allaah Knows Best.

Chapter: The command to believe in Allah and His Messenger (saws) and the laws of Islam, calling people to it, asking about it, memorizing it and conveying it to those who have not heard the message

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It is narrated on the authority of Ibn 'Abbas that a delegation of Abdul Qais came to the Messenger of Allah (ﷺ) and said:

Messenger of Allah, verily ours is a tribe of Rabi'a and there stand between you and us the unbelievers of Mudar and we find no freedom to come to you except in the sacred month. Direct us to an act which we should ourselves perform and invite those who live beside us. Upon this the Prophet remarked: I command you to do four things and prohibit you against four acts. (The four deeds which you are commanded to do are): Faith in Allah, and then he explained it for them and said: Testifying the fact. that there is no god but Allah, that Muhammad is the messenger of Allah, performance of prayer, payment of Zakat, that you pay Khums (one-fifth) of the booty fallen to your lot, and I prohibit you to use round gourd, wine jars, wooden pots or skins for wine. Khalaf b. Hisham has made this addition in his narration: Testifying the fact that there is no god but Allah, and then he with his finger pointed out the oneness of the Lord.

Hadeeth of Wafd Abd Qays

Lugha

-Al-Kufeeyoon say we can make Mudaaf with Taqdeer, so we can say

أشهر الحرم

but al-Basriyoon say we can't Hadhf of Kalam, so we Must say 

أشهر الأوقات الحرم

The first view is most correct.

-Hilm refers to ‘Aql

-Anaah is deliberation as the Prophet told them to go back and call their people otherwise fight them, Ashaj was given wisdom in this and not to be hasty. 

Benefits of the Hadeeth

-It's permitted to drink from these kinds of vessels and the command is abrogated, with the majority.

Ibn ‘Abbas and Malik said its Makrooh to drink from vessels used to make Khamr.

An-Nawawi states the majority have the stronger opinion.

Mustalah

-Ibn Salah stated that Aboo Jamrah used to translate for Ibn Abbas into Persian. 

-Ashaj's real name was al-Munthir bin Haarith

-Hadeeth number 28 is accused of being because of Idtiraab in the Sanad between Ibn Jurayj and Abu Kaza'ah, but what's correct is that the chain is that it has supporting chains as stated by al-Asbhaani and Ibn Salaah.

[Sharh Saheeh Muslim (1/254-271)]

Fitnah al-Maal: Save Yourself with Just Half a Date (Part 19)

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Caution! It is possible that a person enters the blazing fire due to half a date, yes, just half a date!

The Prophet [Peace and Blessings of Allaah be upon him] said, “There is none of you except Allaah Will Talk to them without there being any need for translators. If he looks to his right he will see his deeds, if he looks to his left he will see his deeds. Anywhere he looks, he will only see the deeds that he has sent forth. If he looks ahead of him, he will see the Fire awaiting him. So fear the Fire even it be by half a date![1]”

Parellel to this, the Prophet [Peace and Blessings of Allaah be upon him] has promised a great reward and the entering into Jannah to those those who vary in their degree with up to forty different stages. The lowest of them is a person who feeds milk from a sheep that he owns[2]. Minor was his expenditure but multiplied is his reward.

---

[1] Al-Bukhaaree (6539)

[2] Al-Bukhaaree (2631)

Goodness is Not Gained By Mere Wishing

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Ibn al-Qayyim [May Allaah have Mercy on him] said:

One will never possess knowledge until they abandon their desires and divorces comfort.

[Miftaah Daar as-Sa’aadah (1/142)]

	أ. د. صالح سندي (@Drsalehs)
٥‏/١٢‏/٢٠١٤ ٢٢:٤٣ ‏لا يُنال العلم إلا بهجر اللذات وتطليق الراحة .. ‏ ‏ابن القيم ‏مفتاح دارالسعادة 1-142

Bringing Children for Salaat al-Jumu'ah

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Yes, if they can benefit they should attend but if the children won’t benefit then they shouldn’t. There was once another person who went to Masjid al-Haram for Salaat al-Jumu’ah with his child; and the child detracted the people from hearing the Khutbah as he was crying loudly. By the end of the Salaah, the father missed the Salaah because he was sitting attending to the boy. The people prayed, he missed the Salaah in congregation and he had to pray by himself. How can the father exempt himself from the Salaah because of a child, the child has a mother and the family has its own accommodation. Unfortunately, people just blindly follow each other.

To Allaah we complain.

Sharh Al-Fiyyah al-‘Iraaqee Fee Uloom al-Hadeeth by Shaykh Abdul-Kareem bin Abdullah al-Khudayr [May Allaah Preserve him], Tape 21; 25-28 minutes

How to Make at-Tayammum - Niyyah and Removing Impurities (Part 20)

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A-Some of the scholars have stated that the Niyyah (intention) has two segments:

-That one intends to make at-Tayammum for a particular act of worship. According this view from the scholars, it is not permissible to make at-Tayammum for lower act of worship and then perform a higher act of worship with it. So if a person makes at-Tayammum to perform the Sunnah of Fajr, he can’t perform the obligatory prayers as well with this intention. But the opposite is true, he can perform what’s lower if the intention as higher, so if he intended the Fardh of Fajr then he can pray Naafilah with it.

-That one intends and specifies the type of impurity - to make at-Tayammum for a minor or major impurity or to remove any other type of impurity. 

Therefore, these scholars state that the reason for and the type of impurity must be defined in their intention before performing at-Tayammum.

However, this is exclusive to at-Tayammum and doesn’t apply to using water when making Wudhoo/Ghusl and removing impurities. So if he intends to pray then he doesn’t need to specify what type of impurities he is lifting and if he intends to lift the impurities he doesn’t need to specify the type of Salaat.

This is because at-Tayammum with doesn’t purify (رافع) but it only is a temporary form of purification (مبيح).

Al-Uthaymeen states however that the correct opinion is that at-Tayammum removes all forms of impurities (رافع) even if he didn’t specify the type of impurity nor the reason.

ash-Sharh al-Mumti ' (1/399-400)

And Allaah Knows Best.