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

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

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

[Speech unclear]

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

The rest of the question?

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

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

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

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

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

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

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

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

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

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

(1) Shaykh’s Official Website

(2) Sunan Abu Dawood 4903)

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

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

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

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

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

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

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

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

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

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

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

https://salaficentre.com/2017/02/24652/

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

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

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

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

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

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

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

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

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

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

 

The Correct Belief of Ahlus Sunnah wal Jama’ah

We would like to welcome you all to our Summer Conference in Manchester at the Masjid. Topics will centre around the correct Islamic Beliefs of Ahlus Sunnah (The People of Sunnah). Topics discussed will be matters of belief in: tawheed (Islamic Monotheism), shirk (associating partners in worship and dua with Allah), bid’ah (newly invested matters that sects and groups have added to the religion), sunnah (correctly following the Prophet and his companions in their example) intercession (permissible and impermissible types practiced by deviated groups) belief in Allah, Awliyah (the Close friends and allies) of Allah, seeing Allah, the month of Muharram, Where is Allah, The correct belief taught by scholars such as Ibmn Taymiyyah, the four Imaams and more

Speakers

We welcome our elder brothers and teachers from around the U.K. on this date:

• Abu Hakeem Bilaal Davis
• Abu Khadeejah Abdul Wahid
• Abu Idrees MuhammAd
• Uways At-Taweel
• Abdulilah Lahmami

Time, Date and Venue

• Entry – Completely Free
• Sunday 23rd June
• 11:30am to 10pm
• The Salafi Centre of Manchester – 2 Dudley Street, Manchester | M89DA

Further Information

• Men and women’s side open
• Refreshments available
• Free books, CD’s and literature available
• Stalls for Scents, Oils Jilbaabs and Islamic Clothing and more available

Broadcast Channels

There will be a live broadcast throughout the day on the following channels and streams:

• Our website: SunnahRadio.net
• Our Mixlr Channel – Mixlr.com/Sunnahradio
• Our Youtube Live Channel: Youtube.com/user/SalafiCentreUK (we will post the URL here once updated)
• Our Facebook Live Channel: Facebook.com/SalafiCentreUK (we will post the URL here once updated)

All talks will be uploaded to our website LearnAboutIslam.co.uk after the conference.

Please see and spread poster below. More information will be added to this post.

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

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

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

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

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

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