A Comprehension explanation of The book “Book of Worship” from Imam As-Sa’dis “Manhaj As-Saalikeen”
(Q&A answered by Sheikh Sajid)
Q:1
what are the method of cleaing ,sorry voice was cutting?
Normally cleaning is done with water- in the case of a dog licking your utensil- you wash seven times, one of the 7 with dirt.
Q.2
please tell me what should be the dirction in the washrrom?
if you are in the building, you can use the toilet facing the qibla, or with your back facing the qibla...if you are in the open you must not face the qibla.
Q.3:
I have missed the rulling on the when blood drops on the shirt?
when blood drops on the shirt- wash it with water- if the colour of blood remains or remnants of the blodd- then your sghirt is regarded clean- you do not have to get rid of the colour and smell,, just the heart of the blood stain.
Q.4
What will be rulling if infant girl s urine drops on the cloth ?
if a girls urine drops, then the part msut be washed and rubbed with water
Q-5.a
After several hadith we have the expression "agreed upon".i had heard before from someone that it means the hadith is found in bukhari and muslim collection,in both...is that true?
. YES
Q-6
Ahadath refers to both major and minor impurity?or is hadath ritual impurity and najasah physical impurity? is it not very clear from the text
'hadath' refers to ritual impuruty, and is of two types a- Minor, b- major.
Q.7
About mughalladhah the awrah of a free mature woman it was said in the text that it is everything except her hands?isn't it except her face and hands?
Also can you give the reference in the ahadith for the classification of awrah given?
. Very strong difference of opinion exists regarding this. The Ulamaa' in Saudi Arabia are of the view that covering the face is Waajib. This view is not specific to them and is the view of earlier scholars as well.
Sheikh al-Albaani is of the opinion that it is not 'waajib' to cover ones face. This view is not specific to him, and also is the view of certain earlier scholars.
The difference of opinion is a strong one in this regard.
However, there is no doubt that it is better to cover the face, as this is from being more chaste, and there is no doubt that if leaving the face open is a cause of 'fitna'; then covering the face is compulsory.
In your circumstance- Follow the view of the 'god- fearing' Ulamaa present in your community.
And Allah knows best.
Q.8
Salah performed in an unlawfully taken land cannot be performed..what happens if the person praying didn't know?
4. If the person did not know then he/she is excused. Our Prophet (SAW) stated that the pen is lifted (no sin is recorded) for 3 people...from them is the one who makes a mistake.
Q.9
In the ruku we have to say Glory to my LOrd,The Great and repeat it?is there any ruling on how many times we should repeat
also when i have learned to pray i learned we have to repeat it thrice and also the saying in the sajdah is thrice?which was the way Rasulullah saas used to pray?
The sunnah is for it to be recited thrice- there are also other authentic narrations of other invocations that can be recited.
Q.10.
when rising from sajdah ,in the text, there was the expression"rise(leaning) upon the front end of his feet...can you please expain what it means?
. refers to having the weight on the front part of your feet, i.e the balls of your feet (which is natural when one is standing)
Q.11
.in the verbal pillars of salah section it was said that the first tashahhud is a pillar of salah but the 2nd tashahhud was not mentioned..aren't both the tashahhud the pillars of salah?
This was a mistake in the translation- the first tashah-hud is waajib, and the second is a Pillar. (a post will be made mentioning this error.)
Q.12
can we consider the pillars of salah as Shart or conditions of salah and the obligatory acts of salah as Sunnah?
8. Pillars of Salaah are a seperate entitiy, and not like waajib or shart! Each unit of prayer has it's pillars, and if a pillar is missing, then that unit of prayer is not counted as complete, and must be repeated. This is in the case of a pillar being left out by mistake. if a pillar is left out intentionally, then the entire salaah is voidable and has to be repeated.
Q.13
He said:"All containers, utensils, silverware and the like are permissible to use except those made of Gold or Silver, or which contain them."
what is the difference between silverware and those made of silver?
The silver utensils that are forbidden for us to use is that made of pure silver which on the periodic table of elements is recorded as Ag, and is the forty seventh element, and comes under the category of metalloids.
Silverware however is a name known to represent eating utensils such as forks, knives and spoons etc.
If my memory serves me correct, and I am open to being corrected, these spoons etc cannot be made from pure silver, as silver is a soft metal as alluded to by it's position in the periodic table of elements.
It is possible to find silverware with pure silver in it's composition, but there will be the presence of other alloys present in the product.
In short- utensils that are silver in colour and do not have any silver in them can be used. Anything with pure silver is relatively more expensive and elite, and a clear differentiation will be made- and cannot be used!
Question 13:
1)What's the difference between hadath (ritual impurity) and najasah (physical impurity)? Please give examples. Can any one type of hadath be also considered as najasah? Are there any examples like that?
2) What's the difference between pillars of salaah and obligatory acts of salaah? Are the pillars obligatory and the obligatory acts pillars as well?
In regards to the first:
Hadath refers to ritual impurity such as being in a state that requires wudhu or ghusl.
Najaasah refers to physical impurity, such as spilled blood of a sacrificed animal.
Thus hadath is not najaasah...
2) The difference between a pillar and that obligatory in Salaah-
Is that a pillar cannot be left out in any circumstance- if it is left out of a unit by mkistake, the entire unit is null and void and must be repeated. If it is left out deliberately, then the entire salaah is null and void.
However if an obligation is left out by mistake- such as the 1st tasha-hud; then the unit does not have to be repeated or the salaah! but one has to make the prostration for forgetting at the end of their salaah.
But if an obligation is left out intentionally, then the entire salaah is null and void.
Thus they both share some characteristics, and differ in some others.
There are other differences which I will not delve into right now, so as not to make this answer unclear.
Q.14
Rukoo is not a pillar right? It's an obligatory act? If I omit rukoo, then can I stand up and perform it and continue? Or will sujood-as-sahw apply here? This depends on whether rukoo is pillar or obligatory. If it's obligatory, then sujood-as-sahw is enough, right? We don't need to perform the rukoo? If it's a pillar, then isn't that unit of salaah nullified? Or is it that if I don't move to the next pillar, then the salaah is NOT nullified and I still have the chance to correct my omission of rukoo?
Rukoo' is a pillar! and not from the obligatory acts. Thus,if missed- the unit of Salaah is nullified and must be repeated. Also at the end of your salaah, you must perform sujood asSahw.
Q.15
In the text book, there is a hadees which states that after praying 2 units (including tasleem) at Duhr/Asr, the Prophet (SAW) realized and so, he performed it again. Performed what? The entire salaah or just 2 more units?
The Prophet (SAW) made up the missed two units.
Q.3
In the lecture, Sheikh said (if I'm not wrong) that if we replace verbal obligations, that is say the duaa of rukoo in sujood and the duaa of sujood in rukoo, then sujood-as-sahw is not required. So in case of verbal obligatory acts, sujood-as-sahw is not applicable? Will the unit be nullified or the entire salaah?
The unit is not nullified, because this is an obligation,not a pillar.
Q.16
Would like to know if these two terms are interchangeable or is one a subcategory of the other?
If I have understood that which you intend correctly, They are not interchangeable and not sub categories of another.
They are two separate groups with independent members and denotations.
The first is defining, whilst the second is declaratory.
Examples provided in the synopsis of lecture one will help insha Allah.
For example- the sun crossing the zenith is not from ahkaam atTakleefiyya,i.e. not waajib. But thuhr being waajib if the sun crosses the zenith is from the ahkaaf atTakleefiyya.
However,if you refer to every waajib act having it's conditions; then from this angle,there is a peculiar (unique) type of relationship
Q.17:
As I am still confused, let me try to re-state my question.
I understand there are 5 Islamic Rulings which in the lecture we were told they are called "Ahkam El Shariah".
Then the Sheikh went on to talk about Ahkam El Taklifiyah (when the rule is in the form of a demand or option). These, as I understood from the lecture were the defining laws.
So it would appear to me that they (Ahkam El Shariah, and Ahkam El Taklifiyah) are referring to the same 5 rulings, ie: Waajib, Haraam, Mubaah, Mandoob and Makrooh.
I thought that the Al Ahkam Al Wadiyah were the secondary/declatory laws. There were four of them: Shart, Maniyah, Sahih and Fasad.
the ahkaam ash-Shar'iyya are either
Waajib
Sunnah
Haraam
Makrooh
Mubaah
And these 5 are known as the ahkaam at-Takleefiyya
Q:18
The shaikh mentioned that the awrah for women is different for different situations. What is awrah for going out, and awra for salat, for women?
1. Awrah going out- cover face and hands. Awrah in prayer whole body except face and hands unless you are praying in public and may be seen.
-the author said: in Salaah the entire body is an awrah for the category you discussed except a women's face. This is the view of the author.
According to the author- her hands must be covered in Salaah.
However the author is also of the view that out of Salaah; the face of a female must be covered.
I hope this clarifies the several questions I have received regarding this via email.
Q: 19T
He first view of tayammum, turab/sand, who's view was this?
2. Imam Shafi- Turab
Q: 20:
In wudhu, face before hands according to the aya. So is that the order?
.The ayah is general and specificying the obliglatory acts- wash face, hands means up to and above arms, hands and feet- this is order. From sunnah, we learn hands first- see explanation by Shaykh Munajjid http://www.islam-qa.com/en/ref/11497
Q:21
best time for isha? Some say it should be delayed, some say it can be done with azan like other salat.
. Best to delay Isha but if you feel you will get tired and may miss it, better to pray on time as this is best time according to hadith.
Q:22:
praying when pregnant: while sitting? I'm pregnant, end of the line, and pray while sitting. Head not touching ground. Is this ok?
Prayer when pregnant- was not mentionned- but praying whilst sitting is permissible since there is no hardship in the religion. For more details regarding manner -http://www.islam-qa.com/en/ref/67934/prayer%20when%20sitting
(The compulsory prayers have to be observed whilst standing except in cases where standing will cause harm, or if the time of Salaah will expire as a result of you waiting for an opportunity to stand, such as when in an aircraft. in this case one can pray seated. Akh Sajid Umar)
Q: 23:
Socks for women? It is true, isn't it, women must cover feet when praying?
yes all women should be covered because of hadith- prayer of woman not accepted except in khimaar (in regards to socks being warn, please see thread specific to this discussion on forum for answer- Sajid Umar)
Q:24:
we must pronounce the fatiha, and surahs with imam? I understand if we don't say the fatiha in jamat, prayer is invalid?
see thread
Q:25:
references to hadith about tawuz for each rakat? Never heard about audhubillah... in each rakat before. Evidence, please?
7. Aouthobillah and basmala in each rakah- did not catch the daleel sorry
(The sheikh stated that there is a difference of opinion regarding this, however, according to him, the the preferred view would be to recite it in every Rak'ah before you recite 'basmalah'. The daleel is the presence of no daleel differentiating between 'basmalah' and 'tawwuth' in salaah, and it is recommended to recite 'basmallah' in every unit of prayer)
Q26
do we raise hands after ruku, and before ruku? The rafa yadain, and takbeer, at what points do we do it? Beginning salah, before ruku, after ruku?
. raise hands in four places- opening takbir, before and after ruku and on standing after first Tashhuhud.
Q: 27
when rising from ruku, where place hands? On chest, by sides?
(refer to thread discussing this question-Akh Sajid Umar)
Small children running in front of salat. Does this break it? 3-4 year old very naughty boy, does it deliberately.
(This question will be poised to the sheikh during the live session insha Allah as it has been asked several times-Akh Sajid Umar).
Question:28
The shaikh had mentioned the facility of making wudhu and wearing heavy socks or leather socks and then during the day making wudhu and wiping over the socks. Is it necessary that the socks be leather or is heavy cotton acceptable?
And what if after wearing the socks one wears shoes and during the day makes wudhu wiping over the shoes, is this proper? when the person makes salat, should he remove his shoes, or keep them on, since he has wiped over them?
Answer:The sheikh mentioned in the lesson that wiping over your socks is fine, such as cotton etc.
In regards to shoes etc, then this is already a matter of dispute,
Dr. Saalih alGhuleika, a lecturer in the faculty of Shariah at alImaam University said it is permissible if the person is wearing socks underneath.
However he said, once the shoe is taken off, then the majority are of the view that the wudhu is nullified. This too is a dispute, but he feels however that the safest way (alahwat) is for one to perform the ablution, especially in cases where one is observing the compulsory Salaah.
For Sheikh Sa'ds view, please ask the question during the live session
Question:29:
Tyyamum: In the lecture Sheikh mentioned that scholars differed upon types of earth to be used for tayammum. In the course of traveling in today's world, there are occassions where water is scarce or insufficient in quantity and clean earth also cannot be found in the near vicinity where one would make salah, but there is cement walkways or buildings near, can rubbing hands upon these be acceptable?
According to the most correct view as mentioned by sheikh Sa'd,
Tayammum can be done on clean earth. This is the view of Imam Abu Hanifa and coincides with the verse in the book of Allah. If the painted walls have dust on them, tayammum can be performed by patting your hands on the wall
Question:30.
I was wondering about the ruling regarding haraam. When one commits an act that is haraam, he is liable to punishment. However when one avoids that which is haraam irrespective of the oppurtunity to do so, is one rewarded?
Yes, he is rewarded for leaving it in the event of him being tempted to it, or tested by it.
The rule is
"alajru minat taqarrub ilal halaal wat takhallus
minal haraam"
(rewards are gained by performing all that which is halaal (or helps you do that halaal), and for leaving haraam (and doing all at your disposable to distance yourself from haraam)
Question:31
Slight Laughter: just yesterday as i was praying dhuhr, at the time i made ruku, my 1 year-old daughter stuck her finger in my mouth and removed it. i laughed slightly....like "ha", but it was not loud. it was done in a whispered tone, the same as when reciting the dhikr of ruku. i continued praying because i believed the laughter was not enough to invalidate the prayer.
1. does something like this invalidate my prayer?
2. and if so, should it be repeated?
3. along those lines, if a person does something in ignorance (not aware of the error or not sure what to do about at that time), and it actually does invalidates the prayer, is there any time limit that he has to re-perform that prayer?
1. Ibn Qudaamah said: Ibn al-Mundhir stated: They have unanimously agreed that laughing invalidates the prayer, and most of the scholars said that smiling does not invalidate the prayer. Al-Mughni, part 1, p. 394
Clear statements from the Shaafi' and Hambali Ulamaa mention that smiling does not break ones Salaah.
2. Thus I would advise you to gauge your situation. If you feel the incident was more than a smile, than the safest answer would be for you to repeat the prayer especially if it was one of the obligatory ones.
3. The general rule states: that if we are commanded to do something, and left it out because of forgetfulness or ignorance; then the person is not sinful but has to ensure missed act is completed, or in cases like salaah- the entire salaah repeated.
However if we were prevented from doing something, and did it because of ignorance or forgetfulness- then we do not have to repeat the act.
For example- We are commanded to have ablution in order to observe the salaah. Thus if the salaah is observed without ablution because of ignorance for example- the person is not sinful, but does have to repeat the prayer.
In retrospect, we were prevented from praying with impurity on our clothes. Thus if we do so out of ignorance or forgetfulness, and learn of the impurity being present after the salaah; then the salaah does not have to be repeated.
Now someone may ask, how will we know if that missed was a 'command' or a 'prevention'??
The answer is to ask the people of knowledge who are versed with the arabic language, and the sources of the shariah.
If the prayers that are known to be invalid are a few and countable, then they should be redone. However, if there are so many that cannot be counted, for example- years of missed/incorrect salaah. Then some of the ulamaa are of the view that they should NOT be redone, but sincere forgiveness sought because Allah Almighty forgives all but shirk.
Question: 32
Gesturing During Salaah: The reality of the situations in some of the masjids in America is saddening. Sometimes a person may have to offer the obligatory prayers in the masjid by himself because no one else has showed up, wa laa hawlaa wa laa quwwaata illaa billaah. Sometimes, one may come and find another praying but not know if he is praying an obligatory prayer. And he (the one coming) wants to know so that he can possibly join and make a congregation with the one praying.
1. If that one praying is asked "are you praying dhuhr?" for example, can the one praying respond by nodding his head "yes" or "no" or by gesturing with his hand, such as raising a thumb for "yes" or wagging his finger for "no"?
2. or should the one coming just wait until he is sure that the one praying is praying the obligatory prayer, which usually is indicated by and audible takbir (Allaahu akbar) or tasmi' (sami'a Allaahu li man hamidah)?
3. what if the one coming waits for the audible takbir or tasmi', but does not hear it because the one praying says it low, should he then ask about the prayer?
In regards to your second question about gesturing...
Understand that movements in Salaah can be classed in the following catagories as explained by sheikh Uthaimeen (may Allah have mercy upon him):
1- Obligatory movements
2- Forbidden movements
3- Makrooh movements
4- Mustahabb movements
5- Permissible movements
The first refers to those movements that have to happen for the Salaah to be correct. For example, turning towards the Qiblah.
The second refers to the movements we discussed in class today- Movements that are continuous and excessive, and occur for no valid reason.
Mustahab refers to those movements that occur to make the prayer more complete, such as moving inorder to fill up a gap in the row, etc.
Permissible, refers to small movements that happen for a reason like the one you described insha Allah- a slight movement of the head to acknowledge something. This sector also includes large movements because of necessity.
Makrooh refers to what we witness today whereby people play with their clothes, hands, beard, pen, watch etc.
Also note dear brother the following fatwa from the senior Ulamaa in Saudi Arabia:
The Standing Committee was asked: what should a man do if he forgets Fajr prayer, for example, and does not remember until the iqaamah is given for Zuhr, or he forgets Zuhr and does not remember until the time for ‘Asr begins. Should he join the imam with the intention of offering the obligatory prayer that he missed or with the intention of offering the prayer that is currently due, and make up the missed prayer after that?
He replied: He should offer the prayer that he forgot behind the imam, and it does not matter if his intention is different from that of the imam, according to the sound scholarly opinion. End quote.
Fataawa al-Lajnah al-Daa’imah, 7/407.
I have placed this fatwa here, as I feel it is connected to your question...
Question: 33
Which takes precedence (for imamah) the owner (who may know very little Quran) of the house leading the salat or the guest who is more knowledgeable in Quran?
In a dispute, the owner of the house has more right- the evidence in your notes substantiates this.
Question:34’
please list out pillars, obligatory acts and sunnah acts of salah, explain the details about each of these three categories
I got this from then www.islamqa.com which lists out all these.
http://islamqa.com/en/ref/65847/
Question:35
a) Is the rakah valid as opening takbeer is a pillar and does he have to re do the rakah.
One must do the takbeer atTahreem when joining the imaam as one's salaah does not begin except with it...
Question:36
i am so confused with the process of making wudhoo...before i used to wash my hand and then mouth and then nose seperately...each 3 times but in text its written in 1 point that with a handful of water both mouth and nose need to be wash
so, what is the crux of the matter??? what should we do mouth and nose together with a handful of water or seperately after finishin mouth part 3 times??
The sunnah is to wash the mouth and rinse the nose with the same 'carry' of water-not to wash the nose separately without rinsing the mouth.
Please bare in mind that this is sunnah.
Dated 25 july, to 27 july,2010
Question 36
1. What is your view about a person performing its wudhu without covering its awrah? Does its wudhu permissible? Some says its makrooh..Is it true?
2. In Malaysia, after saalah, the imam always recite istighfar 3x, surah al Fatihah 1x, salawat and make duaa in front of the jamaah(the imam recite and the jamaah says amin). Does these act are from the Sunnah? If yes, are the hadith is shahih?
3. What is your view if the person make duaa thats are not taken from the sunnah(hadith)?
Answer:
It is not a condition to be covered whilst performing ablution (wudhu). However! It is more beloved that the awrah is covered at every time possible because Allah Almighty sees you! The converse of mustahab is makrooh as learnt in lesson one.
It is from this perspective that one would say it is makrooh to perform ablution whilst naked.
In regards to the invocations after Salaah...
The following fatwa of sheikh ibn Baaz (May Allah have mercy on him) will shed some light:
The Sunnah is for the Muslim to say after every obligatory prayer, whether he prayed as an imam or behind an imam or on his own: Astaghfirullaah (I ask Allaah for forgiveness) three times, then Allaahumma anta al-salaam wa minka al-salaam tabaarakta ya dhaa’l-jalaali wa’l-ikraam (O Allaah, You are the One Who is free from all defects and deficiencies and from You is all peace, blessed are You, O Possessor of majesty and honour). Then he should turn to face the people if he was the imam, then he and the other worshippers, and similarly the one who prayed on his own should say: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Laa hawla wa laa quwwata illa Billaah wa laa na’budu illaa iyyaah. Lahu’l-ni’mah wa lahu’l-fadl wa lahu’l-thanaa’ al-hasan. Laa ilaaha ill-Allaah mukhliseena lahu’l-deena wa law kariha’l-kaafiroon. Allaahumma laa maani’ lima a’tayta wa laa mu’ti lima mana’ta wa la yanfa’ dhaa’l-jadd minka al-jadd (There is no god but Allaah Alone, with no partner or associate His is the sovereignty and to Him be praise, and He is Able to do all things. There is no power and no strength except with Allaah, and we worship none but Him. From Him (alone) come all blessings and favours, and all good praise is due to Him. There is no god but Allaah and we make our worship purely for Him (alone) however much the disbelievers may hate that. O Allaah, none can withhold what You give and none can give what You withhold, and no wealth or majesty can benefit anyone for from You is all wealth and majesty).
After Maghrib and Fajr prayer he should say, as well as the words mentioned above: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd yuhyi wa yumeet wa huwa ‘ala kulli shay’in qadeer (there is no God but Allaah alone, with no partner or associate, His is the Dominion and to Him be praise, He gives life and gives death, and He has power over all things)ten times. Then after that he should say Subhaan Allaah wa’l-hamdu Lillaah wa Allaahu akbar (Glory be to Allaah, praise be to Allaah and Allaah is most great) 33 times, and to complete one hundred he should say: Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god but Allaah Alone, with no partner or associate His is the sovereignty and to Him be praise, and He is Able to do all things).
The Sunnah is for the imam, the person who prays on his own and the person who prays behind an imam to recite these adhkaar out loud after every obligatory prayer in a moderate voice that is not too loud, in an ordinary tone. It is proven in al-Saheehayn from Ibn ‘Abbaas (may Allaah be pleased with him) that raising the voice in dhikr when the people have finished the obligatory prayer was what was done at the time of the Prophet (blessings and peace of Allaah be upon him). Ibn ‘Abbaas (may Allaah be pleased with him) said: I would know that they had finished when I heard that.
It is not permissible to recite out loud in unison; rather each person should recite to himself without paying attention to the voice of anyone else, because reciting dhikr in unison is an innovation for which there is no basis in Islam.
Then it is prescribed for the imam, the people praying behind an imam and the one who is praying alone to recite Aayat al-Kursiy silently, then for each of them to recite Qul Huwa Allaahu Ahad, Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas [i.e., the last three soorahs of the Qur’aan] silently. After Maghrib and Fajr one should repeat Qul Huwa Allaahu Ahad, Qul a’oodhu bi Rabbi’l-Falaq and Qul a’oodhu bi Rabbi’l-Naas three times. This is the best because of the soundness of the reports that indicate all that we have stated above.
May Allaah send blessings and peace upon our Prophet Muhammad and his family and Companions and those who followed them in truth until the Day of Judgement. End quote.
Fataawa al-Shaykh Ibn Baaz, 11/188-190
Question 37:
1. Is it permissible to pray the 2 rakah sunnah for wudu during fajr time?
2. If you have just come in the masjid and the maghrib jamma is about to start, do you pray Tayatul masjid first before praying the maghrib salah or do you pray it after the maghrib salah?
3. If one would like to pray both the 2 rakah sunna of wudu and tayatul masjid, which prayer do you do first or does it make no difference?(by Najma Sulta)
1.Yes it is as this is from the 'thawaat alAsbaab'(That which as a reason associated with it).
2. If there is time,then it is recommended to offer tahiyyatul masjid.
If there is no time,then join the Maghrib Salaah immediately. You don't perform tahiyyatul masjid after the Maghrib,as the Maghrib Salaah would have taken it's place.
3. If you pray the 2 rak'aat of wudhu when entering the masjid,then you do not have to pray tahiyyatul masjid as you would have offered a prayer before sitting. If you place both intentions in one,then that is fine, and better! As you would be rewarded for both.
Question:38
Does eating camel meat nullify one's wudhu?
Al-Nawawi said:
Ahmad ibn Hanbal, Ishaaq ibn Raahawayh, Yahyaa ibn Yahyaa, Abu Bakr ibn al-Mundhir and Ibn Khuzaymah thought that it (eating camel meat) breaks wudoo’; this was also the view favoured by al-Haafiz Abu Bakr al-Bayhaqi. It was reported from the scholars of hadeeth and from a group of the Sahaabah.
Their evidence is: The hadeeth of Jaabir: the Prophet (peace and blessings of Allaah be upon him) was asked, “Should I do wudoo’ after eating camel meat?” He said, “Yes.” The person said: “Should I do wudoo’ after eating mutton?” He said, “If you wish.” (Narrated by Muslim, 360).
The hadeeth of al-Baraa’: the Prophet (peace and blessings of Allaah be upon him) was asked about eating camel meat. He said, “Do wudoo’ after eating it.” He was asked about mutton, and he said, “Do not do wudoo’.” (Narrated by Abu Dawood, 184; al-Tirmidhi, 81. Classed as saheeh by Imaam Ahmad and Ishaaq ibn Raahawayh).
They took as evidence the hadeeth of Jaabir ibn Samurah which was narrated by Muslim. Ahmad ibn Hanbal and Ishaaq ibn Raahawayh said: “It has been reported from the Messenger of Allaah (peace and blessings of Allaah be upon him) in these two saheeh hadeeths, the hadeeth of Jaabir and the hadeeth of al-Baraa’. This view has stronger evidence even though the majority follow the opposite.”
The majority responded to this with the hadeeth of Jaabir: the last of the two commands from the Messenger of Allaah (peace and blessings of Allaah be upon him) was that there was no need to do wudoo’ after eating meat that had been touched by fire. But this hadeeth is general, whereas the hadeeth about doing wudoo’ after eating camel meat is specific, and a specific ruling takes precedence over a general one. (Sharh Muslim, 4/49).
Among modern scholars, Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh Ibn ‘Uthaymeen and Shaykh al-Albaani also said this.
Question:39
Question by email?
In the hadith in the week 1 notes, it states that there are 10 sunnahs, however, in another hadith it states there are 12 and whosoever prays them, Allah will build a house for him in jannah. which of the 2 is the stronger narration and how do u reconcile between these 2 hadiths?
The correct opinion is that they are 12.
Question 40,
what is the status of the salat of the person who prays without sutrah, yet someone walks in front of them?
His Salaah is valid if he reads without a sutra, but he is prone to distraction from shaitaan and those around him, and thus would at times decrease his rewards.
The person who walks in front of them does not cause the prayer to be invalid unless if that person is an adult female, because of a hadith found in the sunnah. the Prophet (peace and blessings of Allaah be upon him) said: “The prayer of a Muslim man is invalidated if he does not have in front of him something like the back of a saddle, by (the passage in front of him of) a woman, a donkey or a black dog.” Narrated by Muslim in his Saheeh from the hadeeth of Abu Dharr (may Allaah be pleased with him). Muslim also narrated it from Abu Hurayrah (may Allaah be pleased with him), without mentioning the word black. The basic principle is that a general statement is to be interpreted in terms of the specific statement. In the hadeeth of Ibn ‘Abbaas it says “A woman who menstruates” i.e., an adult woman. The correct view is that which is indicated by the hadeeth: that these three invalidate the prayer.
Some of the Ulamaa are of the view that the passing of an adult female does not invalidate the prayer because the Prophet SAW used to pray whilst Aisha RA was laying in front of him. The 1st group answer this hadith by stating that laying in front of a person is not the same as passing in front of him in front of him.
What is the hukm on a woman performing sajdat al tilawah whilst menstruating? (providing that she is only reciting quran that she fears she may forget)
Question 41:
What is the hukm on a woman performing sajdat al tilawah whilst menstruating? (providing that she is only reciting quran that she fears she may forget)
The fatwa from the senior scholars in Saudi Arabia is as follows:
in the cases where she is permitted to recite Qur’aan, she is also permitted to do Sajdat al-Tilaawah, if she happens to recite or hear a verse where the sajdah is prescribed. The correct view is that it is permissible for her to recite from memory, not from the Mus-haf, so on this basis the sajdah is prescribed for her, because it is not salaah (prayer), rather it is an act of submission to Allaah and worship, like other kinds of dhikr.
Secondly: the correct view is that it is not a condition for sajdat al-shukr and sajdat al-tilaawah on the part of one who is reciting or listening, that the person should be in a state of tahaarah (ritual purity), because they do not come under the rulings of salaah.
Question 42
can you please go over the description of the eclipse salat again?
2 Units of prayer are offered with 2 bowings (Rukoo aan) in each unit. So the Imam recites faatiha and part of the Qur'aan and then bows. He then stands from the bowing and recites faatiha and part of the Qur'aan again, without prostrating. He then bows and prostrates completing the first unit of prayer.
The same is done in the second unit of prayer.
Question 43
my question is: whether females have to cover their head on entering the bathroom?
I know of no authentic narration that stipulates this. There is a weak narration in alBayhaqi, if my memory serves me right, that mentions the Prophet SAW as using the lavatory with his head covered, but it is weak.
Some Ulamaa allow weak narrations to be used as evidence in other 'good practices' along with certain conditions.
Thus the most that 'can be said' is that it is a better practice to do so. Thus there is no sin if not done.
Question 44,
Is Jummah Salah in congregation is compulsory for women to go to masjid.
Jumuah salaah is not waajib upon females as mentioned in your notes.
Question 45,
If a person catches the Jumu'a prayer after the 1st Ruku', does he get to pray the jumu'a salah, or should he complete the salah with 4 Raka'ah Dhuhr salah?
Yes he has caught the jumuah prayer, and only makes up one unit of prayer, he does not observe Thuhr...
However if he misses the second Rukoo' he completes the salaah as thuhr..
Q.46
You are certain that you made wodoo, but you doubt whether you broke you wodoo or not. Then this principle takes place and you are considered to being upon wodoo.
2. You have a ring wich you found which looks like gold but you are not certain whether it is real or fake, thus a man is permitted to wear it. Or where you have a plate with a decoratice line (as I myself asked during the lesson) which looks like gold, but you are not certain if it is paint or real gold. Then in these two cases you have no evidence to proove one over the other so the outset is that they are permissable wa Allahu ta'ala alam.
Now, my confusion arises when I try to find an example that is a shubh. When reading the english translation (or swedish, it tends to be better translated into english) you read that the Prophet adviced us to refrain from the shubuhaat, it would be like a man who lets his sheep pasture on the border to another mans land - sooner or later the sheep will cross the border. So, if we indulge in shubuhaat that will maybe lead us to haram. Is this understanding correct? (what would be the wording in arabic?). Could I be provided with an example to better understand the differences?
'Shak' (doubt) refers to 2 equal probabilities, and you do not lean to any of the 2 probabilities...
For example you doubt whether you still have wudhu.
You do not know.... 'do i' or 'don't I'
In the example you described- we say, what is the last thing you are sure of?? having performed ablution? or having done that which nullifies ablution.
If a person says, I remember performing Ablution at 6am, and doubt doing that which nullifies wudhu.
ie..you say..
I could have done it, but could not have done it...
In this instance we say 'alyaqeen laa yazoolu bish shak'
"certainty is not abolished by doubt."
So we say if you certain about performing ablution, and doubt breaking your state of ritual purity- then in that instance you are in a state of ritual purity because the doubt you now experience does not affect ablution that you are certain of performing that put you in a state of ritual purity at 6am.
I hope this clarifies this issue...
In regards to 'shubha'
It largely refers to 'misconception'- and this is the word i desperately searched for during the translation ;) !!
So you have a thought about something, with no evidence to substantiate it.
However, understand that 'shubha' in context can refer to another meaning as well....
For example, the fuqahaa say: We can not cut of the hands of the thief, because he actually stole from his father...
The ulamaa refer to this as a 'shubha'
That is: a clear situation has now become doubtful, because a father is supposed to spend on his son in the first place- and we are only allowed to carry out capital punishment in clear 'undoubted' circumstances...
I hope this example offers some guidance.
If you need further clarification; we can do this in further detail during class when university begins.
Question 47
JazakAllahu khairan. Alhamdulillah I do understand the meaning of shak. However, I want to understand what a shubha would conctitute for an individual regarding ahkam or issues of permissable/impermissable; as I understood the ahadeeth about this matter it was directed towards individuals as well as on a higher level (i.e to avoid the shubuhaat). For example, rennet. There are two views, both sides have their arguments. Could we say in this situation "Ok, this is a doubtful matter and I prefer to be on 'the safe side'" - Would this be a correct understanding?
yes from the meanings of shub'haat, depending on the context, is those things you not sure about....
like that which you have described...
For a person who does not have any evidence to substantiate any of the factors...
we say, this is a shub'hah,
meaning...that which is doubtful.
However bare in mind that this doubt differs to the doubt in 'shak'
The principle here, is that 'shu'bhaat' has several meaning depending on it's the context in which it is used- and a person with a founding in the Arabic language, and is familiar with the statements of the fuqahaa' manage to make the necessary distinctions.
May Allah Almighty increase your knowledge and reward you for your zeal.
Question 48
A sister performed the fard salaah and later realized that there was a hole on the bottom of one sock and part of her heel may have become exposed during salaah; as covering the `awrah is a condition for salaah what is upon her regarding this salaah?
The Ulamaa have differed regarding the obligation of a female covering her feet during prayer...
Please refer to the thread dealing with the topic of the female covering her feet during salaah...
http://kiu.org/kiu_en/mod/forum/discuss.php?d=356
In regards to the awrah becoming exposed in Salaah...
The Ulamaa are unanimous that prayer with the awrah not covered with no reason invalidates the prayer, and thus be repeated.
Q.49
If one is making up missed witr salaah as 4 raka'aat how is this done as 2+2 or 4 all together?
If your witr consists normally of one unit, then you pray 2 units. And if it consists of three units, then your pray 4 units as a whole, without qunoot.
Q.50.
In congregation salah how a row should be formed either by touching one another feet/shoulder is applicable for women also.
2. In salah after Ruku what to do?
You should stand together shoulder to shoulder not leaving gaps between you and your neighbour. You should also ensure that your heels are in a straight line.
It was narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Straighten your rows, for straightening the rows is part of perfecting prayer.” Narrated by al-Bukhaari, 690; Muslim, 433. According to another report narrated by al-Bukhaari (723): “Straighten your rows, for straightening the rows is part of establishing prayer.”
It was also narrated that Abu Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to touch our shoulders when we were praying and he would say: “Make the rows straight and do not differ, lest your hearts differ.” Narrated by Muslim, 432.
And it was also narrated that al-Nu’maan ibn Basheer (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to straighten our rows, as if he was straightening the shaft of an arrow, until he saw that we had learned it. Then he came out one day and was about to say the takbeer, when he noticed a man whose chest was sticking out from the row. He said: “Slaves of Allaah! Make your rows straight or Allaah will cause discord among you.” Narrated by al-Bukhaari, 717; Muslim, 436.
And Allah knows best,
In regards to the activity of a person after rukoo'; then from the sunnah is the raising of the hands, as one would do during takbeeratul ihraam, and the placing of the right hand on the left, as one would do when standing- and as explained by our lecturer, Sheikh Sa'd Hafidhahullah
Q.51
I am confused about... if we should recite Auzubilah and Bismilah before Al fatiah for every rakat,... or should we recite it only once in the begining?
It is recommended to recite it softly, according to the preferred opinion, in every unit of prayer.
Q.52
Considering the opinion that there is no prayer without surat Al Fatiha when joining a congregational if the imam has completed surat al fatiha is it incumbent upon me to repeat this rak'ah. In many discussion such as in the last lesson referring to Jumuah Salah it was mentioned the rak'ah must be compensated if one has missed the ruku. I pray this question is understood in the best of ways and Jazakallah for all of your efforts
The question is clear,
According to the preferred view, and Allah knows best: If one catches the Rukoo' he has indeed caught that unit of prayer.
This is because the Prophet SAW did ask the man who did this to repeat that unit.
It was narrated in a saheeh report that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever does not catch up with the imam when he is bowing has not caught up with that rak’ah.” Narrated by al-Bayhaqi; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2/262.
Ibn ‘Umar said: “Whoever catches up with the imam when he is bowing and bows before the imam raises his head, has caught up with that rak’ah.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani, op. cit., 2/263.
Also note that this is a point of difference between the Ulamaa.
Q.53
My question is there are 2 aspects of performing wudhu 1.)complete process 2.)washing certain parts
as for the complete process it should be in order-is the order as mentioned in the notes or aayah of surah al-maidah:6 and for the second aspect does it mean that washing each part once?
The 'lesser than complete' manner would refer to doing all the compulsory acts whilst leaving out the recommended acts when performing ablution.
Question 54
. Differece b/w Salah of Duha &S harooq
•Salat tasbeeh
•Beginning of khutiba of Eid ..should it be Takbeerat or Surih fatiha...(I have missed)
Ø I need clarification of the following queries plz correct me)
•Time of Jumah (Friday ) salah
§ Humbali says Khutiba and jam’t should take place b/f zawal time
§ Maliki says Khutiba should take place b/f & Jama’at after Zawal.
§ Most preferable view is both after zawal.
• Salat fear also can be rendered if time of obligatory salah is expiring –plz correctme
Ø Few questions:
o Salat fear is it permissible
§ If a person is afraid from jin(dead bodies etc) & could not perform be alone in one room.
§ Or if some one is reverted and he is afraid from family and situation is that person has to live with family and can not perform prayers openely.should that person person perform salat fear( while siting,sleeping or in gestures etc)
§ Yesterday sheikh mentioned that “Salat fear should nt leave but person perform it which in the best available time”.(If i m correct).May question is at the time of fear person leaves the prayers intentionally ,even, person can not stand and automatically he misses.So this person can make Qaza(repeat salah).
§ As sheikh said “best available time”.sorry didnt understand it .please explain it.
o Yesterday lecture distance for travelling was described 80 to 40 km.Presently travelling has been become fast through the globalization(air travelling etc)still this will be applicable? And a person can commute more than 40 km.So still this ruling will be applicable on the traveller.
o What are the rulling on the person who enter Masjid after Khatib ?
o Why it is prohibited performance of salah in the Zawal time.
If salaatud duhaa is prayed at the beginning of it's time-you can call it salaatud duhaa' or salaat atTashreek. However if it is observed towards the middle or end of it's time,then it is called salaatud duhaa'.
-According to our sheikh, Salaat at Tasbeeh is not established in our shariah,thus we must not observe it.
-According to our sheikh- correct view is that both khutbah and Salaah (jumuah) can take place before midday- however it is better to do it after midday. This is so that we can come out of the difference of opinion, and because some sisters may hear the athaan and start performing thuhr in their homes.
-salaatul khawf (fear prayer) is not a special salaah! This chapter refers to the salaah that you perform during the times that you are fearful. For example,If you pray Asr in a war zone, or in the wild with predatory animals lurking!
This salaah has special leniencies attached to it.
The author mentioned in his notes the salaah practised during war. Our sheikh did not explain this,as he wants to add points not mentioned that apply to us currently today whilst pointing out to the fact that the notes are self explanatory.
This chapter should also teach us how important it is to render the obligatory salaah during it's time, even if it's during the times that salaah is prohibited
- A person who enters after the khateeb is sinful and must seek forgiveness.
- At the time of fear, you observe the salaah to the best of your ability before the time expires.
- According to the sheikh,the correctopinion to be considered a traveller is: travelling 40 kms not 80kms.
Please note that this is 40kms after departing the city you live in, and not your home. It is possible for people to travel 40 kms in the same city.
I advise that you listen to the recording of the session 6 again to reinforce that taken.
Q.55
Confusion regarding womens awrah in Salah clarified
-the author said: in Salaah the entire body is an awrah for the category you discussed except a women's face. This is the view of the author.
According to the author- her hands must be covered in Salaah.
However the author is also of the view that out of Salaah; the face of a female must be covered.
I hope this clarifies the several questions I have received regarding this via email.
Q.55
Brother is this mean that women have to cover their hands during salaah
This means that according to the author, yes, they must be covered.
However the famous view is that there is leeway with the hands, and thus can be uncovered.
Q. 56
I would like to know if these two terms are interchangeable or is one a subcategory of the other?
If I have understood that which you intend correctly, They are not interchangeable and not sub categories of another.
They are two separate groups with independent members and denotations.
The first is defining, whilst the second is declaratory.
Examples provided in the synopsis of lecture one will help insha Allah.
For example- the sun crossing the zenith is not from ahkaam atTakleefiyya,i.e. not waajib. But thuhr being waajib if the sun crosses the zenith is from the ahkaaf atTakleefiyya.
However,if you refer to every waajib act having it's conditions; then from this angle,there is a peculiar (unique) type of relationship.
Question 57
As I am still confused, let me try to re-state my question.
I understand there are 5 Islamic Rulings which in the lecture we were told they are called "Ahkam El Shariah".
Then the Sheikh went on to talk about Ahkam El Taklifiyah (when the rule is in the form of a demand or option). These, as I understood from the lecture were the defining laws.
So it would appear to me that they (Ahkam El Shariah, and Ahkam El Taklifiyah) are referring to the same 5 rulings, ie: Waajib, Haraam, Mubaah, Mandoob and Makrooh.
I thought that the Al Ahkam Al Wadiyah were the secondary/declatory laws. There were four of them: Shart, Maniyah, Sahih and Fasad.
Yes,
the ahkaam ash-Shar'iyya are either
Waajib
Sunnah
Haraam
Makrooh
Mubaah
And these 5 are known as the ahkaam at-Takleefiyya
Question 58
What is the reward we get for the Prostration of Tilaawah?
Allah's mercy is vast,and indeed there will be a great reward.
I have not come across anything specifying the exact reward,however a worshipper is closest to Allah during his/her prostration.
Also,astaken in the lesson- as a result of prostration, shaitaan goes into seclusion and blames himself. He says: the son of Adam was commanded to prostrate and did whilst I was commanded to and did not.
Question 59
If a woman prays alongside a man but there is a barrier between them, such as a wall, or a gap which is wide enough for a person to stand and pray there, then the prayer is valid according to the majority of scholars among the Hanafis, Maalikis, Shaafa’is and Hanbalis.
However, the Sunnah is for the women’s rows to be behind the men, as was the case at the time of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari (380) and Muslim (658) narrated from Anas ibn Maalik (may Allaah be pleased with him) that his grandmother Mulaykah invited the Messenger of Allaah (peace and blessings of Allaah be upon him) to a meal that she had made for him, and he ate some, then he said: “Get up and let me lead you in prayer.” Anas said: I went and got a reed mat of ours that had become blackened from long use, and sprinkled it with water. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, and the orphan and I stood behind him, and the old lady stood behind us, and the Messenger of Allaah (peace and blessings of Allaah be upon him) led us in praying two rak'ahs, then he left.
Ibn Hajar said in al-Fath whilst explaining this hadith: This hadeeth teaches us a number of things… that women should stand behind the men’s rows, and a woman should form a row on her own if no other woman is present. End quote.
Please also bare in mind the following fatwa from the senior Ulamaa' in Saudi Arabia:
The scholars of the Standing Committee for Issuing Fatwas said:
It is not obligatory for women to offer any of the five obligatory prayers in congregation, and their prayer in their houses is better for them than praying in the mosques, whether that is an obligatory or naafil prayer. But if she wants to pray in the mosque, she should not be prevented from doing so, on condition that she observe proper Islamic etiquette when going out and when praying, by going out fully covered, not wearing perfume, and praying behind the men. End quote from Fataawa al-Lajnah al-Daa’imah (8/213).
Question 60
According to the preferred view, and Allah knows best: If one catches the Rukoo' he has indeed caught that unit of prayer.
This is because the Prophet SAW did ask the man who did this to repeat that unit.
It was narrated in a saheeh report that Ibn Mas’ood (may Allaah be pleased with him) said: “Whoever does not catch up with the imam when he is bowing has not caught up with that rak’ah.” Narrated by al-Bayhaqi; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 2/262.
Ibn ‘Umar said: “Whoever catches up with the imam when he is bowing and bows before the imam raises his head, has caught up with that rak’ah.” Narrated by al-Bayhaqi and classed as saheeh by al-Albaani, op. cit., 2/263.
Also note that this is a point of difference between the Ulamaa.
Question 61
What should you do if shitan comes in your prayer?
The Messenger of Allah, (peace be upon him), said to the one who complained of being distracted by shaitan during the prayer:
"That is a shaitan called Khanzab, so if you feel his presence, seek refuge in Allah and blow a mist to your left three times." He said: "I applied this advice and Allah has rid me off him."
This hadith includes two ways to get rid off the shaitan during salah. The first is asking refuge in Allah from the shaitan's evil by pronouncing the words of seeking refuge and this is permissible in this case. And the second: blowing with mist to the left three times. This is basically blowing air in a similar manner to spitting, but with a minute mist of saliva (dry-spitting), on the condition that this does not disturb or bother the person next to him, or mess the masjid.
Question 62
Question(questionfrom section 5)
After rising a sun can we pray qadha?
In regards to session 5: Yes you are allowed to pray the Qadha of fajr when the sun is actually rising,as the Prophet SAW said: whoever (misses the prayer) because of sleep or forgetfulness, should make it up as soon as they remember.
Also after the fajr time sets in,you are allowed to pray those salaah that have a reason attached to them,according to the preferred view, such as tahiyyatul masjid, sunnah of fajr, funeral prayer etc.
Only General salaah is prohibited during these times.
QUESTION: 63
Dear Sheikh please clarify on the rulings of Tashahus wether to shake the finger or not pls explain me
Wa'alaykum salam, below is a detailed article by Sheikh Saalih Munajjid explaining the matter.
Akh Sajid
Praise be to Allaah.
Firstly:
It is proven that the Prophet (peace and blessings of Allaah be upon him) used to point with his index finger and move it during the tashahhud when praying.
The scholars differed concerning that and there are several points of view.
1 – The Hanafis say that the finger should be raised when saying “Laa (no)” in the phrase “Ash-hadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)” and it should be lowered when saying, “ill-Allaah (except Allaah).”
2 – The Shaafa’is say that it should be raised when saying “ill-Allaah.”
3 – The Maalikis say that it should be moved right and left until one finishes the prayer.
4 – The Hanbalis say that one should point with the finger when saying the name of Allaah, without moving it.
Shaykh al-Albaani (may Allaah have mercy on him) said: There is no basis for any of these definitions and manners in the Sunnah. The closest of them to the correct view is the Hanbali view, were it not that they limited raising the finger to when saying the name of Allaah.
Tamaam al-Minnah, p. 223.
Secondly:
With regard to the evidence concerning this issue:
(a) It was narrated that ‘Abd-Allaah ibn al-Zubayr said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) sat during the prayer, he would place his left foot between his thigh and calf, and tuck his right foot underneath him, and place his left hand on his left knee, and place his right hand on his right thigh, and point with his finger.
Narrated by Muslim, 579.
In al-Nasaa’i (1270) and Abu Dawood (989) it says: “He used to point with his finger when making du’aa’ but he did not move it.”
This addition – “but he did not move it” – was classed as da’eef by Ibn al-Qayyim in Zaad al-Ma’aad, 1/238. It was also classed as da’eef by al-Albaani in Tamaam al-Minnah, p. 218.
(b) It was narrated that Waa’il ibn Hajar said: I said: I will certainly watch how the Messenger of Allaah (peace and blessings of Allaah be upon him) prays. So I watched him and he stood up and said takbeer (“Allaahu akbar”), and raised his hands until they were level with his ears. Then he placed his right hand on his left hand, wrist and lower forearm. When he wanted to bow, he raised his hands likewise, and put his hands on his knees, and when he raised his head he raised his hands likewise. Then he prostrated and put his hands level with his ears, then he sat with his left foot tucked underneath him and put his left hand on his left thigh and knee, and he put the edge of his right elbow on his right thigh. Then he held two of his fingers and made a circle, then he raised his forefinger and moved it, making du’aa’ with it.
Narrated by al-Nasaa’i, 889; classed as saheeh by Ibn Khuzaymah, 1/354; Ibn Maajah, 5/170; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 367.
Shaykh Ibn ‘Uthaymeen quoted this hadeeth – “moving it, making du’aa’ with it” – as evidence that moving the forefinger during the tashahhud should be done with every phrase of the du’aa’. He said in al-Sharh al-Mumti’:
The Sunnah indicates that he should point with it when making du’aa’, because the wording of the hadeeth is “moving it, making du’aa’ with it”. So every time you make du’aa’, move your finger thus indicating the exalted nature of the One to Whom you are addressing your du’aa’s. So we say:
“Al-salaamu ‘alayka ayyuha’l-Nabiyyu (peace be upon you, O Prophet)” – you should point your finger because this salaam is a kind of du’aa’. “Al-salaamu ‘alayna (peace be upon us)” – you should point your finger. “Allaahumma salli ‘ala Muhammad (O Allaah, send blessings upon Muhammad)” – you should point your finger. “Allaahumma baarik ‘ala Muhammad) O Allaah, send blessings upon Muhammad)” – you should point your finger. ‘A’oodhu Billaahi min ‘adhaab jahannam (I seek refuge with Allaah from the torment of Hell)” – you should point your finger. “Wa min ‘adhaab al-qabr (and from the torment of the grave)” – you should point your finger. “Wa min fitnat il-mahya wa’l-mamaat (and from the trials of life and death)” – you should point your finger. “Wa min fitnat il-maseeh il-dajjaal (and from the tribulation of the Dajjaal) – you should point your finger. Every time you make du’aa’ you should point your finger, indicating the greatness of the One to Whom you are making du’aa’. This is closer to the Sunnah. End quote.
Thirdly:
It is Sunnah when pointing to look at your finger.
Al-Nawawi said:
The Sunnah is not to let your gaze go beyond the pointing finger. There is a saheeh hadeeth concerning this in Sunan Abi Dawood. You should point in the direction of the qiblah and intend when pointing to affirm the Oneness of Allaah and exclusive devotion to Him.
Sharh Muslim, 5/81.
The hadeeth to which al-Nawawi (may Allaah have mercy on him) referred is the hadeeth of ‘Abd-Allaah ibn al-Zubayr quoted above. The version narrated by Abu Dawood is (989): “And he should not let his gaze go beyond his pointing finger.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Fourthly:
It is Sunnah to point with it towards the qiblah.
It was narrated from ‘Abd-Allaah ibn ‘Umar that he saw a man moving pebbles with his hand whilst he was praying. When he finished, ‘Abd-Allaah said to him: “Do not move pebbles whilst you are praying, for that comes from the Shaytaan. Rather do what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do. He put his right hand on his thigh and pointed with the finger that is next to the thumb towards the qiblah, and he fixed his gaze on it.” Then he said: “This is what I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing.” Narrated by al-Nasaa’i, 1160; Ibn Khuzaymah, 1/355; Ibn Hibbaan, 5/273. classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.
Fifthly:
Bending the finger slightly when pointing was mentioned in the hadeeth of Numayr al-Khuzaa’i, narrated by A u Dawood, 991, and al-Nasaa’i, 1275.
But this is a da’eef (weak) hadeeth.
See Tamaam al-Minnah by al-Albaani p. 222.
Question:64
What is the reward we get for the Prostration of Tilaawah?
Allah's mercy is vast,and indeed there will be a great reward.
I have not come across anything specifying the exact reward,however a worshipper is closest to Allah during his/her prostration.
Also,astaken in the lesson- as a result of prostration, shaitaan goes into seclusion and blames himself. He says: the son of Adam was commanded to prostrate and did whilst I was commanded to and did not.
Question:65
1) In question one, if I miss a ruku and give sijda in the first raka'ah, and start the second raka'ah, then the second raka'ah has to be counted as the first raka'ah--- if I heard the lecture properly, then this case was mentioned. the second raka'ah becomes the first raka'ah, when we miss a ruku in first raka'ah--- it means that the second raka'ah entirely, starting from surat al fatihah becomes the first raka'ah---is this it?
1.Yes the 2nd becomes the first.
Q.66.
for sujood of gratitude, does one need to have wudoo?
2. According to the view that sujood ash-shukr is not salaah, you do not need wudhu to perform it. This is the preferred view.
Q.67
can we make other duas, when in sujood of tilaawah, after saying SubhanaRabbiyalA'ala 3-10 times?
. The sunnah is to say what was mentioned, and other invocations said by the prophet SAW during the sijdah atTilaawah.
Q.68
As for the part that one must not prostrate like a dog, people often name this type of sajda as "doggy sajda". Is it ok to name a sajda in this way or should we avoid naming it so, because sajda is a thing of huge importance and blessings...naming it in this manner sounds bad?
I would not advise this type of naming, as 'sijda' is said to be done and complete when a person does it properly. When done imitating a 'dog', we say, the Prophet SAW prevented us from doing it that way- and not give it derogatory terminology.
We must be extra careful to the words we use, especially with regards to our pure religion. Our religion is elevated despite the names we give or the conduct we exercise. It does not require our praise or appraisal. However, we must, out of respect, be particular when we use our tongue.
Q.69
I did not understand the part in the first week note-- what is meant by pillars active in nature and verbal in nature.
Some pillars are verbal. Meaning they must be recited. Others are active. This means they are practised physically, and not verbally
Q.70
Here I have seen everyone linient with the matters of Ikhtilaaf, Alhamdulillah. I saw people fight a lot with matters of ikhtilaaf. How should we deal with people who follow a different view from that which we follow? This is becoming a big fitnah in our lives. Subhanallah, I saw learned Sheikhs never offend people following a different opinion.
The manner of dealing with one another despite difference is manifest in the pious before us. We should learn our history and give due diligence to these lessons.
The only people who make matters of difference an issue, especially when both views have substantiating evidence are those that are ignorant.
Every view reached by the pious and guided before us was done so with the fear of Allah, and prior research. If a mistake was made, and a weaker view given presidence; then good manners dictates that we respect that research but only follow the truth.
Also with matters of difference; the Ulamaa should be the body that mention it and correct it. Not those with 'half knowledge'- because half knowledge is worse than non, and a bigger problem could erupt as a result of one's correction which is free from perception.
In any case, this is a huge topic of discussion, and the ulamaa of usool alFiqh have discussed this at length.
Perhaps our next series can deal with this topic.
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