Tag: fatwa

Ruling Regarding Holding Two Friday Prayers Due to Government COVID19 Restrictions – Shaykh Saalih al-Luhaydaan

Bismillaah ar-Rahmaan ar-Raheem

Shaykh Saalih al-Luhaydaan (hafidahullah), Member of the Committee of Senior Scholars of Saudi and Former Chief Council of the Supreme Judicial Court was asked:

Oh Honourable Shaykh, this questioner from Britain says, alhamdulillaah we have a Salafi masjid in the city of Manchester, “Salafi Centre of Manchester” Alhamdulillaah Allah has blessed us in being able to call to Tawheed and the Correct Methodology.

Our Shaykh, this Masjid normally accommodates approximately 400 people for the prayers, and sometimes for the Jumu’ah prayer it is full. However currently, due to the Corona Virus – Allah protect us and you from it – the government has placed conditions in this country restricting mixing in the masjid, it is therefore a must that we have at least a one metre gap between the people praying, this means – especially for the Jumu’ah prayer – that we can only accommodate 100 people.

The question oh Shaykh, is it permissible to establish two Jumu’ah prayers instead of one, so that we can accommodate more people, with the knowledge oh Shaykh, and this is important, that if we did not do this then indeed the people will feel compelled, especially the common folk, to go and pray in the masaajid of the people of innovation, and in this is great danger for their religion, especially with the fact that this country is full of evil misguided groups and their misguiding doubts – Allah’s aid is sought.

And if this is permissible, is it better that we establish the two Jumu’ah prayers with one khateeb or two different khateebs?Please give us fatwa (on this issue), Allah reward you with good.

The Shaykh (Allah preserve him) answered this question saying,

Yes this is permissible in necessity (like the current situation with Covid 19 and the Government restrictions). However it should be done by two separate khateebs, the first Jumu’ah prayer with their imam and khateeb, shortening the length of the khutbah and prayer Jumu’ah, then the other congregation with another imam and khateeb, shortening the Khutbah likewise and praying the Jumu’ah prayer.

Advisory note:
The shaykh also said, it is not allowed for anyone in the first congregation to repeat with the second. Allah knows best.


Question posed: Yawmul Ithnayn 15 Dhuʻl-Qiʻdah 1441 AH 4.00pm Saudi Time: Monday 6th July 2020 2.00pm UK Time

Saying “I Don’t Understand” – Shaykh Uthaymeen

When an Aalim is asked a question it’s befitting that the student of knowledge attentively listens to him and correctly understands the answer. Some students, if they ask a question and are answered, you find him shy to say, “I don’t understand”.

That which is better for a student of knowledge if he doesn’t understand is to say “I don’t understand”, and he should say it respectfully and with good manner towards the scholar. 


Sharh Kitab al-Ilm pg 242

A Brief Reminder Regarding The Internet

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Question to Shaikh Firkoos [may Allaah preserve him]:

It is permissible to install the internet in one’s house?

The Shaikh [may Allaah preserve him] stated: The internet is from those Wasaa’il [i.e. means] that take the same ruling as their aims. And its distinction from the television is that it is controlled based on choice, with the possibility of using a program that can prevent one from accessing sites of corruption and that which corrupts [people]. The internet is not like television because TV programs are imposed and based on a deliberate action plan- and the entire program is not without a call to debauchery, moral decadence and evil manners; [وَاللهُ لاَ يُحِبُّ الفَسَادَ – And Allaah does not like corruption]. [Surah Al-Baqarah’ Aayah 205]

Therefore, the means leading to the best aim is the best means, and the most repugnant aim is connected to the most repugnant means, and there is that which is in between the two. And what remains regarding this affair is the strength of a person’s Eemaan, steadfastness and truthful determination. So, if he is strong in utilising the internet in good, then it is good; but if he fears for the weakness of his Eemaan and [fears] falling into that which Allaah is not pleased with, then he leaves it for the sake of Allaah. [وَمَنْ تَرَكَ شَيْئًا للهِ عَوَّضَهُ اللهُ خَيْرًا مِنْهُ -whoever abandons something for the sake of Allaah, Allaah will replace it for him with something better]. [Abridged and paraphrased. See link: https://ferkous.com/home/?q=fatwa-570 ]


 

Marriage & Divorce Series: with Conditions, Rulings & Questions | Abu Humayd Salim Ahmed

Marriage & Divorce Series: Rulings, Conditions & Questions

by Abu Humayd Saalim Ahmed

Graduate of  Jaami’at (Universtity) ul-Imam Riyadh

Starts FRI 28th oct

⌚ 8pm

👥 Teacher: Abu Humayd Saalim Ahmed

🏡 Salafi Centre
2 Dudley Street
Manchester
M8 9DA

🔊 Broadcast LIVE on www.sunnahradio.net

🚪 Brothers and Sisters all welcome!

The Committee of Major Scholars On Imaam Albaanee

The man is known to us to (possess) knowledge and virtue, exalting the Sunnah and giving service to it, and aiding the Madhab of Ahlus Sunnah Wal Jamaa-ah in warning against bigoted partisanship and blind following, and his books are beneficial. However, he is just like others amongst the scholars, he is not infallible; he is correct (at times) and mistaken (at times) and we hope for him two rewards in what he is correct and one reward in what he is mistaken, as established from the Prophet (sallal-laahu-alayhi-wasallam) that he said:

“When a haakim (i.e. a judge or scholar who has reached the station in knowledge making him qualified to perform Ijtihaad) strives to make a ruling and is correct, he receives two rewards, and if he makes a wrong ruling he receives one reward.’


[Fatwa Lajna Daa-ima 12/324-325: Shaikh Abdul Azeez Bin Baaz, Shaikh Abdur-Razzaaq Al-Afeefee,Shaikh Abdullaah Al-Ghudiyaan and Shaikh Abdullaah Bin Qu’ood]

What if he finds out that he did not pray towards the Qibla?

Question:

What is the ruling, if after the prayer it becomes clear that it was prayed towards other than the direction of the Qiblah; does it make any difference if this (happened) in a Muslim land or a kaafir land or in the wilderness?

 

Answer:

If a Muslim is on a journey or in a land in which it is not easy to find someone to show him the Qiblah, then his prayer is correct even after it becomes clear to him that he did not pray towards the Qibla. But if he was in a Muslim land, his prayer is not correct, because he is able to ask someone to show him the direction of the Qibla, just as he is able to know the direction of the Qibla via the mosques. [Fataawaa Muhimma Tata-allaqu Bis-Salaah: Imaam Abdul Azeez Bin Baaz (rahimahullaah): page:5] 


The Mufti, Shaykh Ghudyaan, Shaykh Fawzaan and Shaykh Bakr Abu Zayd on grave mistakes of Halabi

 

Fatwa no. 21517

Q: Some people ask about the two books entitled “Al-tahdhir min Fitnat Al-takfir (the Warning Against the trial of Pronouncing Disbelief)” and “Sayhat Nadhir (the Cry of the Warner)” compiled by `Aly Hasan Al-Halaby The two books call to the Madh-hab (school of jurisprudence) of Irja’, which holds that actions are not a fundamental condition upon which the soundness of Iman (Faith) depends, and relate this opinion to Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream). The author based the two books on distorted transmissions from the Shaykh of Islam Ibn Taymiyyah Al-Hafizh Ibn Kathir, and others (may Allah be merciful with them all). The advisors hope to see clarifications of the material of the books so that readers will be able to differentiate between truth and falsehood.

A: After studying the two books, the Committee found that the book entitled Al-Tahdhir min Fitnat Al-Takfir, compiled by `Aly Hasan Al-Halaby where he added to the sayings of scholars in the introduction and commentaries, includes the following:

1. The author based the book on the invalid and innovated Madh-hab of Al-Murji’ah (a deviant Islamic sect), who limit Kufr (disbelief) to denial, rejection, conscious Istihlal (believing that what is prohibited is to be made lawful) as seen on page 6, commentary 2, and also page 22. This opinion opposes that of Ahl-ul-Sunnah wal-Jama`ah who believe that doctrinal disbelief, actions, statements, and/or doubt entail Kufr.

2. The author distorted facts when transmitting from Ibn Kathir (may Allah be merciful with him) from Al-Bidayah wal Nihayah 13/118, where he stated in his commentary in page 15 – as cited

(Part No. 2; Page No. 138)

from Ibn Kathir: “Verily, Genghis Khan claimed that Al-Yasiq was revealed by Allah and that is why they were regarded as Kafirs (disbelievers).” When referring to the stated page, the saying claimed to be Ibn Kathir’s (may Allah be merciful with him) was not found.

3. He fabricated lies against the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful with him) in pages 17-18, where he falsely related to him the claim that ruling by other than what Allah has revealed was not considered Kufr by Shaykh-ul-Islam unless it is done out of knowledge, belief, and Istihlal. This is sheer fabrication against the Shaykh of Islam Ibn Taymiyyah (may Allah have mercy on him), who promoted the Madh-hab of the Salaf (righteous predecessors), Ahl-ul-Sunnah wal-Jama`ah, which is already mentioned; however, this is the Math-hab of Al-Murji’ah.

4. He fabricated the meaning intended by the knowledgeable Shaykh Muhammad ibn Ibrahim (may Allah be merciful with him) in his treatise “Tahkim Al-Qawanin Al-Wad`iyyah” (Seeking the Rulings of Man-made Laws), as he falsely claimed that the Sheikh considers conscious Istihlal a condition for Kufr, although the statements of the Sheikh plainly indicate that he followed the opinion of Ahl-ul-Sunnah wal-Jama`ah.

5. He commented on the statements of the people of knowledge and implied that these statements mean what they do not mean, as in page 108, commentary 1; page 109,

(Part No. 2; Page No. 139)

commentary 21; and page 110, commentary 2.

6. The book also lessens the sin of ruling by other than what Allah has revealed, particularly on page 5, commentary 1, claiming that paying special attention to enforcing Tawhid (belief in the Oneness of Allah) in this area is considered an imitation of the Rafidah (a Shi`ah group denying the caliphates of Abu Bakr Al-Siddiq and `Umar ibn Al-Khattab and making accusations against them and many other Companions of the Prophet), and this is a grave mistake.

7. On examining the second book entitled “Sayhat Nadhir”, the Committee found that it is a supporting tool for the contents of the first book. Accordingly, the Permanent Committee believes that it is not permissible to print, publish, or distribute the two books because of the falsehood and fabrications they contain. We advise the author to fear Allah for himself and for Muslims, especially the youth, and endeavor to acquire knowledge of the Shari`ah (Islamic law) at the hands of scholars trusted for their knowledge and beliefs. Knowledge is a trust which should not be spread unless it is in accordance with the Qur’an and the Sunnah (whatever is reported from the Prophet). The author must renounce these opinions and highly shameful approaches in distorting the statements of the people of knowledge. It is known that returning to the truth is a virtue and a cause of dignity for Muslims.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Permanent Committee for Scholarly Research and Ifta’

 

Member                 Member                       Member                                                 Chairman

Bakr Abu Zayd   Salih Al-Fawzan      `Abdullah ibn Ghudayyan           `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=10880&PageNo=1&BookID=7

Praying Behind an Imaam Who has defects (in his recitation)

Question:

There is a masjid whose Imaam is a Haafidh of the Qur’aan and he has good understanding in the issues of the prayer, except that there are some defects on his tongue (i.e. in his pronunciation); but he is from a non-Arab country. Is his Imaamship valid alongside the fact that there are those with a clearer tongue than him?

Answer: 

I say: (If) he is not able to pronounce the (letters and sentences) of the clear Arabic language, then he may (read) some of the verses with other than its intended (meaning), such as substituting(ر) with a ( غ ) or a (ح) with a (ه )- saying: (الرهمن), which is similar to what some non-Arabs do; saying: الهمد لله and substituting the (ح) with a (ه); [(saying) الهمد لله رب العالمين instead of الحمد لله رب العالمين] or substituting (ر ) with a ( غ) and what is similar to it; then it is not permissible to pray behind such a person, rather he should learn because the meaning of (what he recites) is the opposite.

And if his defects do not change the meaning, then there is no harm in praying behind him. (If) his defects changes the meaning, it is obligated on him to rectify his tongue (i.e. his pronunciation) by learning the Arabic language. It is obligatory to get other people to be Imaam if he changes the meaning (in his recitation).


[Al-Fataawaa Wad-Duroos Fil Masjidil Haraam of Shaikh Abdullaah Bin Humaid (rahimahullaah) Muhammad page:315-316]

Entering The Toilets With A Mushaf

Question:

One of us carries the Mushaf (copy of the Qur’aan) in his pocket and may enter the toilets with it; what is the ruling on this? Benefit us (with an answer).

Answer:

Carrying the Mushaf in one’s pocket is permissible, however it is not permissible for a person to enter the toilets with the Mushaf; rather he should put it away in a decent place out of respect for the book of Allaah; but if he is compelled by necessity to enter (the toilets) with it, out of fear that it may get stolen; then it is permissible to leave it outside due to that necessity (that compelled him to enter the toilets).  And to Allaah belongs all success, and may peace and blessings be upon our prophet Muhammad (salla Allaahu alaihi wa sallam), his family and his companions.


[Source: Al-lajnah ad-daa-imah – Al fatâwâ al Hasân fî ahkâm wa âdâb wa fadâ-il al Qur’ân p.101]

Translated by: Abu Zainab (Muhammad Al-Hindee)

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