Wrong understandings Regarding some of the Rulings of Wudhu.

Wrong understandings Regarding some of the Rulings of Wudhu.

Translated by Abbas Abu YahyaMay 6, 2014

Translated by Abbas Abu Yahya

1 – Some people presume that it is not allowed to perform Wudhu whilst being uncovered!

The noble scholar AbdulAziz Ibn Baz said:

‘Covering ones private parts is not a condition in the correctness of Wudhu [1].’

[Fatawa Ibn Baz 10/101]

2 – Some people presume that if one precedes washing a limb from the left hand side before one from the right hand side then their Wudhu is not correct.

Imam Nawawi said:

‘The scholars are in consensus that preceding the right over that of the left from washing the hands and feet in Wudhu is a Sunnah, if it is opposed in washing [left before the right] then a virtue is missed out on but the Wudhu is correct.’

[Sharh Saheeh Muslim 3/160]

3 – Many people raise their finger whilst reciting the testification of Islaam after Wudhu.

‘Allaama Ibn Uthaymeen said:

‘I do not know of a foundation for this action.’

[Fatawa noor ala Darb 8/117]

4 – Some people think that if you touched some impurity that you have to repeat your Wudhu from the beginning!

‘Allaama Ibn Uthaymeen said:

‘Stepping upon impurities while it is moist does not invalidate the Wudhu, however, it is upon the person to purify that which it is obligatory to purify; meaning you only have to purify the place that was affected by the impurity.’

[Fatawa Ibn Uthaymeen 52/119]

6 – Many people find it difficult in themselves to wipe over socks which have holes in them.

‘Allaama Ibn Uthaymeen said:

‘It is permissible to wipe over socks which have holes in them and it is permissible to wipe over thin Khuff (leather socks), because many of the Companions were poor, and generally the poor have Khuff which have holes in them.

[Fatawa Ibn Uthaymeen 11/116]

7 – Some people wipe over socks which have pictures on them of those things which posses a soul.

‘Allaama Ibn Uthaymeen said:

 ‘It is not permissible to wipe over a sock which has a picture of an animal on it because wiping over the Khuff is an allowance and it is not allowed with sinning.’

[Fatawa Ibn Uthaymeen 11/116]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his path.

[1] T.N. e.g. making Wudhu while having a shower.

https://abdurrahman.org/2014/05/06/wrong-understandings-regarding-some-of-the-rulings-of-wudu/

Transgressing in Duaa (Invocation) – Dr. Saleh as Saleh [Audio|En]

Transgressing in Duaa (Invocation) – Dr. Saleh as Saleh [Audio|En]Listen / Download Mp3 Here (Time 5:49)

The Incorrect and Futile Tawassul (Means of nearness to Allaah) and its Types – Shaykh ibn Uthaymeen (رحمه الله)

The Incorrect and Futile Tawassul (Means of nearness to Allaah) and its Types – Shaykh ibn Uthaymeen (رحمه الله)

Bismillah ir-Rahman ir-Rahim (بسم الله الرحمن الرحيم)

The Incorrect and Futile Tawassul and its Types

Question 58: Having known the Correct Tawassul and its Types, then it is inevitable for us to know the Incorrect Tawassul and its Types.

The Answer: The incorrect and futile Tawassul is to use an unprescribed way, something which is not affirmed as a legal way by Sharee’ah, as a means of nearness to Allaah, The Most High. Since Tawassul in this manner is from nonsense and falsehood that contradicts the intellectual and textual proofs.

And from this is that a person uses the supplication of a deceased man as Tawassul to Allaah (عز و جل). He asks this deceased person to supplicate to Allaah for him. Then this is not a correct and prescribed means. Rather it is foolishness on the part of the one who asks this deceased man to supplicate to Allaah for him. Since once he dies, the actions of the deceased cease to exist, and it is impossible for him to supplicate to Allaah for anyone. Even the Prophet (صلى الله عليه و سلم), it is not possible that he supplicates to Allaah for anyone after his (صلى الله عليه و سلم) death. For this reason, the companions (Radi Allahu Anhum) did not use as Tawassul to Allaah by asking the Prophet (صلى الله عليه و سلم) to invoke Allaah for them after his death.

In fact, when the people suffered a drought at the time of ‘Umar Ibn al-Khattaab (رضي الله عنه), he said: “O Allaah we used to ask Your Prophet to supplicate on our behalf to You and You would bless us with rain, and now we ask the uncle of our Prophet [i.e. al-‘Abbaas (رضي الله عنه)] to supplicate to You on our behalf, so bless us with rain.” So al-‘Abbaas (رضي الله عنه) stood up and supplicated to Allaah (عز و جل). Had the matter of asking the deceased’s supplication to Allah been a permissible and correct way, then ‘Umar and those with him from the companions would have asked that from Allaah’s Messenger (صلى الله عليه و سلم). Since the response to his supplication is more likely to take place than that of ‘al-‘Abbaas ibn ‘Abdul-Muttalib (رضي الله عنه). What is important, therefore, is that Tawassul to Allaah by means of asking supplication from the deceased is false and impermissible.

And from the incorrect type of Tawassul is to seek nearness to Allaah by means of the status of the Prophet (صلى الله عليه و سلم), saying: “O Allaah, I ask you by the rank of Your Prophet [to grant me] such and such.” This is since the status of the Prophet (صلى الله عليه و سلم) is not something of benefit to you. It is only beneficial to the Prophet (صلى الله عليه و سلم), but as regard to you then it is of no benefit to you that you use as Tawassul to Allaah, The Most High. And as we have mentioned, Tawassul is seeking the correct means that is fruitful. So, what is of benefit to you in that the Prophet (صلى الله عليه و سلم) has an honourable status with Allaah? And if you want to make correct Tawassul to Allaah, then say: “O Allaah, I ask You by my Eemaan in Your Prophet, or by my love of Your Prophet” or the like, then this is from the correct and beneficial means.

Translated by Dr Saleh as Saleh (rahimahullaah)

Source : Understanding Worship – Fiqh ul-‘Ibadah – Shaykh ibn Uthaymeen

The Ruling regarding observing Fasting in Allah’s month Al-Muharram – Shaykh Muhammad Ali Ferkous.

The Ruling regarding observing Fasting in Allah’s month Al-Muharram – Shaykh Muhammad Ali Ferkous.

by AbdurRahman.org

The question:

Is it permissible to observe fast during the whole month of Muharram?

The answer:

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.

Before answering your question, I want to draw attention to a spread mistake which consists in designating the term “Muharram” without the letters Alif and Lâm (Al-)(1). The correct form is to say “Al-Muharram” as it is mentioned in many prophetic hadiths, and because the Arabs did not mention this month in their speeches and poetry but with the definite article “Al”, which is not the case with the other months. So, this denomination is unwritten and not according to a rule.

Hereupon, one can fast during the month Al-Muharram, that is why it is recommended to observe much of fasting in it, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying:

“The most superior fasting after (the fasting of) Ramadan is that of Allah’s month of Al-Muharram and the most superior prayer after the obligatory (prayers) is the Night Prayer”(2).

Fasting `Âshurâ’ which is the tenth of the month of Al-Muharram is more recommended, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying: “This is the day of `Âshurâ’ (tenth of Al-Muharram). Allah has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not”(3).

Moreover, fasting `Âshurâ’ expiates the precedent year, in accordance with the Prophet’s صلَّى الله عليه وسلَّمsaying: “…Moreover, I expect from Allah that the fasting of the day of `Âshurâ’ will expiate (the sins of) the preceding year”(4). It is also recommended to fast the day preceding `Ashura’ which is the ninth day of the month Al-Muharram as it is mentioned in the hadith of Ibn `Abbâs رضي الله عنهما who said: “When the Messenger of Allah observed fast on the day of `Ashura, and ordered Muslims to fast on it, they said to him: “O Messenger of Allah! This is a day which both the Jews and the Christians venerate. Upon this, the Messenger of Allah said, “When it is the next year, Allah willing, we would observe fast on the ninth day (of Al-Muharram besides that day)”. But, it was not until the next year that the Messenger of Allah صلَّى الله عليه وسلَّم had died”(5), and in another narration: “If I survive to the coming year, I would surely observe fast on the ninth (day of Al-Muharram)”(6).

Furthermore, it is recommended to fast a day after `Âshurâ’, that is to say, the eleventh day of the month of Al-Muharram, as it is narrated in an authentic and Mauqûf(7) text according to Ibn `Abbâsرضي الله عنهما: “Fast the day of `Âshurâ’, be different from Jews, fast one day before it or one day after it”(8). Al-Hâfidh (Ibn Hajar) رحمه الله said, “…Fasting `Âshurâ’ comes under three categories, the lowest is to fast it alone, better than it, is to fast the ninth day with it, and the best is to fast the ninth and the eleventh days with it”(9).

It is worth mentioning that it is permissible to fast during Allah’s month Al-Muharram but without specifying the last day of the year with the intention of bidding a farewell to the lunar year of Hegira, nor the first day of Al-Muharram with the intention of welcoming the new year by fasting, except what has been previously mentioned regarding fasting the day of `Âshurâ’ and the two days in order to differ from Jews (i.e. the ninth and eleventh days).

In fact, those who specify the first day and the last day of the year by fasting, support their opinion with a fabricated hadith: “Whoever fasts the last day of Dhu Al-Hijja and the first day of Al-Muharram, has surely ended the last year and begins the current year by a fast which has the reward of expiating fifty years”(10). This is in fact an invented hadith which is falsely attributed to the Prophet صلَّى الله عليه وسلَّم. Abu Shâma said, “There is nothing reported about the first night of Al-Muharram. Besides, I made a research concerning the reported traditions whether authentic or weak and have examined weak hadiths, but I have found no one who mentioned something about that subject. Therefore, I fear-may Allah preserve us- that some prevaricator invents a hadith concerning this topic” (11).

Nothing is recommended then during the month of Al-Muharram, not even in `Âshurâ’ except fasting. As for performing a `Umra on the first of Al-Muharram or observing a special supplication or an invocation, or to devote oneself during the night of `Âshurâ’ to worship, supplications and invocations. Nothing of the aforesaid things were done, neither by the Prophet صلَّى الله عليه وسلَّم nor by his Companions رضي الله عنهم not even by the noble successors. The Prophet صلَّى الله عليه وسلَّم said: “Whoever does an action that is not in accordance with our tradition will have it rejected”(12)

The perfect knowledge belongs to Allah عزَّ وجلَّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Algiers, Al-Muharram 4th, 1429H.

Corresponding to: January 11th, 2008.

Footnotes:

(1) Al: a definite article in Arabic.

(2) Reported by Muslim, chapter of “Fasting”, concerning the merit of observing fast in the month of Al-Muharram (hadith 2755), Abu Dâwûd, chapter of “Fasting”, concerning fasting during the month Al-Muharram (hadith 2429), At-Tirmidhi, chapter of “Prayer”, concerning what is reported about night prayer (hadith 438), An-Nassâ’i, chapter of “Night prayers and the supererogatory prayers of the day”, concerning the merit of night prayers (hadith 1613) and Ahmad in his “Musnad” (hadith 8329) on the authority of Abu Hurayra رضي الله عنه.

(3) Reported by Al-Bukhâri, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1899), Muslim, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 2653), Mâlik in “Al-Muwatta’” (hadith 663) and Ahmad in his “Musnad” (hadith 16425) on the authority Mu`âwiya Ibn Abi Sufyân رضي الله عنهما.

(4) Reported by Muslim, chapter of “Fasting”, concerning the recommendation of fasting three days in each month…(hadith 2746), Abu Dâwûd, chapter of “Fasting”, concerning fasting the whole year by way of supererogation (hadith 2425), Ibn Mâjah, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1738) and Ahmad in his “Musnad” (hadith 23290) on the authority of Abu Qatâda Al-Ansâriرضي الله عنه.

(5) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2666), on the authority of Ibn `Abbâs رضي الله عنهما.

(6) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2667), Ibn Mâjah, chapter of “Fasting”, concerning fasting the day of `Âshurâ’ (hadith 1736) and Ahmad in his “Musnad” (3203) on the authority of Ibn `Abbâs رضي الله عنهما.

(7) Mauqûf: A tradition attributed to a Companion.

(8) Reported as being attributed to the Prophet صلَّى الله عليه وسلَّم by Ibn Khuzayma in his “Sahîh” (hadith 2095), and Ahmad in his “Musnad” (hadith 2155). Al-Albâni said in “Sahîh Ibn Khuzayma” (3/290): “Its chain of narration is weak because the memorization of Ibn Abi Layla is bad, and because `Atâ’ contradicted him as well as others. In fact, `Atâ’ reported this hadith according to Ibn `Abbâs as attributed to him; its chain of narration is authentic according to At-Tahâwi and Al-Bayhaqi”. This hadith is reported Mauqûf by At-Tabari in “Tahdhîb Al-Âthâr” (Musnad `Umar/1430), this tradition has been judged as authentic by Al-Albâni as it is aforementioned and by Zakariya Ibn Ghulâm Al-Pâkistâni in “Fî Mâ Sahha Min Âthâr As-Sahâba Fi Al-Fiqh” (2/675).

(9) See, “Fath Al-Bâri” by Ibn Hajar (4/246).

(10) Ibn Al-Jauzi has judged this hadith as being fabricated in “Al-Maudhû`ât” (2/199), As-Suyûti in “Al-La’âli’” (2/108) and Ash-Shaukâni in “Al-Fawâ’id” (page: 96).

(11) See, “Al-Bâ`ith `Ala Inkâr Al-Bida` Wal-Hawâdith” (239).

(12) This version of the hadith is reported by Muslim, chapter of “Judgments”, concerning canceling the invalid judgments and abrogating the heresies (hadith 4590). The two Sheikhs, Al-Bukhâri in the chapter of “Reconciliation” (hadith 2697) and Muslim, chapter of “Judgments” (hadith 4589) agreed to report it according to the following version: “If somebody innovates something which is not involved in the principles of our religion, that thing will be rejected” on the authority of `Âishaرضي الله عنها and in Al-Bukhâri’s “Sahîh” : “…which is not part of it…”.

Posted from the Sheik’s website:

http://ferkous.com/home/?q=en/fatwa-en-817

Why is My Supplication Not Answered? By the Noble Scholar, Shaykh Muhammad Ibn Saalih al-’Uthaymeen [1]

Why is My Supplication Not Answered? By the Noble Scholar, Shaykh Muhammad Ibn Saalih al-’Uthaymeen [1]

Majmoo’ul-Fataawaa war-Rasaa‘il (no. 155)

Al-Istiqaamah Magazine, Issue No.3 – Rabî’ul-Awwal 1417H / August 1996.

[Q]: ‘Allaah says: ‘‘And your Lord says: Call upon Me and I will, respond to your supplication.’’ [Soorah Ghaafir 40:60] So why is it that a person’s du’aa (supplication) is sometimes unanswered?’

[A]: ‘‘All praise is due to Allaah, Lord of the worlds. May the Prayers and Peace be upon our Prophet Muhammad, and upon his Family and his Companions. I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.

Allaah says:

‘‘And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will, enter Hell in humiliation.’’ [Soorah Ghaafir 40:60]

The questioner stated that he did indeed make du’aa (supplication) to Allaah – the Mighty and Majestic – but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah – the Most Perfect – never breaks His promise.

So the clarification of this is that there are certain conditions that need to be fulfilled in order for a supplication to be answered. These conditions are:

Firstly: Sincerity to Allaah – the Mighty and Majestic. That is to say, one must be sincere in his du’aa (supplication), so he turns to Allaah – the One free from all imperfections with an attentive heart, being truthful in his turning to Him, knowing that Allaah – the Most Perfect, the Most High – is capable of answering his du’aa (supplication) and hoping that the du’aa will be answered.

Secondly: During du’aa, the caller should feel that he is in need of Allaah – the Most Perfect, the Most High – in fact in dire need; and that only Allaah alone answers the supplication of the one in distress and the One who removes evil.

Thirdly: That the one making du’aa should refrain from haraam (unlawful) matters, as this acts as a barrier between the person and his du’aa (supplication) being answered – as has been established in the authentic hadeeth, from the Prophet (sallallaahu ’alayhi wa sallam) who said: ‘‘Indeed Allaah – the Most High -is good and accepts only that which is good. Allaah has ordered the Believers to do that which He commanded the Messengers. Allaah – the Most High -has said:

‘‘O you Messengers! Eat of the good things and do righteous actions.’’ [Sooratul-Mu‘minoon 3:51 ]

And Allaah – the Most High – says:

‘‘O you who Believe! Eat of the good things wherewith We have provided you. ’’ [Sooratul-Baqarah 2:172]

Then he mentioned (the case of) a man who, having journeyed far is dishevelled and dusty and who spreads out his bands to the sky (saying): ‘O Lord! O Lord,’ whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!’ [2] So the Prophet (sallallaahu ’alayhi wa sallam) explained the un-likelihood that this person’s du’aa would be answered, even after fulfilling the apparent factors which aid the du’aa being answered. The apparent factors being:

[i]: Raising ones’ hands towards the sky, meaning towards Allaah – the Mighty and Majestic – since Allaah is above the heavens, above His ’Arsh (Throne). Extending the hands out towards Allaah -the Mighty and Majestic – is amongst the causes of du’aa being responded to, as is shown in the narration from the Prophet (sallallaahu ’alayhi wa sallam) that he said: ‘‘Indeed your Lord is Alive, Most generous. He feels shy that when his servant raises his bands towards Him, calling upon Him, that He should return him empty, having nothing.’’[3]

[ii]: This man called upon Allaah – the Most High – using the name Rabb (Lord). Seeking tawassul (the means of nearness to Allaah) with this name is also regarded as one of the causes for du’aa to be responded to, since the Rabb is the Creator, the Owner, the Governor of all affairs – and the reigns of the Heavens and the earth are in His Hands. Due to this, you will find that most of the supplications made in the Noble Qur‘aan are by this name:

‘‘Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,’ and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, whether male or female.’’ [Soorah Aal-‘lmraan 3:193-195]

So tawassul (seeking the means of nearness to Allaah) by this name is one of the causes for the du’aa to be responded to.

[iii]: This man was a traveller, and journeying is often a cause for du’aa to be responded to, because a person feels more in need of Allaah – the Mighty and Majestic – when travelling, than when a person is resident with his family. He was dusty and dishevelled, seeming very insignificant in himself, as if the most important thing to him was to implore Allaah and to call upon Him – in any condition he may be – whether dusty and dishevelled, or in ease and oppulance. Being dusty and dishevelled is also instrumental, like in the hadeeth attributed to the Prophet (sallallaahu ’alayhi wa sallam) in which he said: Indeed Allaah boasts to the people of the Heaven about the people standing at ’Arafah, saying: ‘‘Look at My servants who have come to Me dusty and dishevelled.’’ [4] However, these factors did not bring about anything, because his food, his nourishment and his clothing were all haraam (unlawful). So the Prophet (sallallaahu ’alayhi wa sallam) remarked: ‘‘So how can he be answered!’’

Therefore, if these conditions are not satisfied, then the question concerning the du’aa (supplication) being answered will seem distant. However, if the conditions are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allaah – the Mighty and Majestic – knows, and the one supplicating does not know what this wisdom is; and maybe that you like a thing and it is bad for you.

So when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allaah stores it for him until the Day of Resurrection, and he then gets a greater reward. This is so, because the one who makes du’aa – calling upon Allaah alone, fulfilling the conditions and not being answered, but rather being saved from a greater evil – is in the position of having carried out the causes yet has been prevented from being answered, and therefore has a two-fold reward. One reward for making du’aa (supplication), and another reward for bearing the trial of not being answered. So that which is greater and more complete is stored for him with Allaah – the Mighty and Majestic.

Also of importance is that the one supplicating should not express dissatisfaction if his du’aa is apparently not being answered, for this action in itself is a reason for the du’aa not being answered – as the Prophet (sallallaahu ’alayhi wa sallam) said: ‘‘A servants du’aa continues to be answered as long as be does not ask for anything sinful or breaking the ties of relations, and as long as be does not become impatient.’’ It was said: How does one become impatient O Messenger of Allaah? He said: ‘‘He says: I have supplicated, I have supplicated, yet it has not been answered.’’ [5] He therefore becomes dispondant and abandons supplicating. So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and dispondant, and thereby abandon making du’aa. Rather, one should call upon Allaah, since every du’aa you make to Allaah is an act of worship, which brings you closer to Him and increases your reward.

So my brother, you should take to making du’aa (supplication) in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allaah – the One free from all imperfections, the Most High – then that would be sufficient. So it is more befitting that a person strives in this – and with Allaah lies the success and the ability.’’

Footnotes:

[1] Majmoo’ul-Fataawaa war-Rasaa‘il (no. 155)

[2] Related by Muslim (no. 1015) from Aboo Hurayrah (radiyallaahu ’anhu)

[3] Saheeh: Related by Ahmad (5/438) and Aboo Daawood (no. 1488). It was authenticated by al-Haafidh Ibn Hajar in Fathul-Baaree (11/143).

[4] Saheeh: Related by Ibn Hibbaan (no. 1006), from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1868).

[5] Related by al-Bukhaaree (11/140) and Muslim (no. 2735), from Aboo Hurayrah (radiyallaahu ’anhu)

Wiping the Face with the Hands After Du’a – alifta Fatwa no. 2396

Wiping the Face with the Hands After Du’a – alifta Fatwa no. 2396

Q: Some callers to Allah (Exalted be He) told us that a Muslim should not wipe over his face after making Du`a’ (supplication), because this is a form of Bid`ah (innovation in religion), as they say. They further say that if the Mu’adhin (caller to Prayer) says while performing Iqamah (call to start the Prayer): “The time of Salah (Prayer) has come”, it is not permissible for prayers to say: “May Allah establish it and cause it to continue.” Kindly give us the legal opinion in this regard.

A: First, the slave’s calling upon his Lord and asking Him for his needs is valid and encouraged, and raising the hands while performing Du`a’ (supplication) to beseech Allah (Exalted be He) and turn to Him, is an established act of worship.

Concerning wiping over the face after making Du`a’, there is Hadith which is classed as Da`if (weak) and is related by Ibn Majah from the narration of Salih ibn Hassan Al-Nadry on the authority of Muhammad ibn Ka`b Al-Qurazhy from Ibn `Abbas (may Allah be pleased with them) that the Prophet (peace be upon him) said, When you supplicate Allah, do so with the palms of your hands, not with their backs. After you have finished, wipe your face therewith. [1]

This Hadith is Da`if due to the weakness of Salih ibn Hassan. He was classified as a weak narrator by Ahmad, Ibn Ma`in, Abu Hatim, and Al-Daraqutny. Al-Bukhari said that his narrated Hadith are rejected, and the same was said by Abu Nu`aym Al-Asbahany who said that his (Salih’s) Hadith are rejected and he is Matruk (a narrator whose Hadith transmission was discarded due to unreliability). Ibn Hibban said: He used to listen to songs and singers and also used to narrate fabricated Hadith while falsely ascribing them to trustworthy narrators. It is also said by Ibn Al-Jawzy concerning this Hadith, it is unauthentic because of the presence of Salih ibn Hassan.

There is another Hadith in this regard related by Al-Tirmidhy in his Sunan: Abu Musa Muhammad ibn Al-Muthanna and Ibrahim ibn Ya`qub and others said: We were told by Hammad ibn `Isa Al-Juhany on the authority of Hanzhalah ibn Abu Sufyan Al-Jumahy from Salim ibn `Abdullah from his father, from `Umar ibn Al-Khattab (may Allah be pleased with him) that he said: Whenever Allah’s Messenger (peace be upon him) raised his hands for supplication, he would not lower them until he had passed them over his face.[2] Muhammad ibn Al-Muthanna said in the Hadith he narrated: “He did not put them back down until he had wiped them over his face.” [3]

Abu `Isa said: This is a Sahih Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration) Hadith which has only one narration by Hammad ibn `Isa and he is the only narrator of it although his narrations are few. Hanzhalah ibn Abu Sufyan is a Thiqah (trustworthy) narrator, as judged by Yahya ibn Sa`id Al-Qattan. However, the Hadith has in its Sanad (chain of narrators) Hammad ibn `Isa who is a weak narrator as well as being the only narrator of the Hadith as mentioned by Al-Tirmidhy in his Sunan.

As Du`a’ is a prescribed `Ibadah (worship), and there is no authentic evidence from the Sunnah of the Prophet (peace be upon him), whether in his words or actions to support that; rather, only Da`if narrations, it is preferable to abandon that act in favor of the authentic Hadith in which there is no mention of wiping over the face after finishing Du`a’.

Second, the basic rule concerning acts of worship is that they are Tawqifiy (bound by a religious text and not amenable to personal opinion), and Allah (Exalted be He) is only to be worshipped in the manner that He ordained.

Furthermore, it has not been authentically narrated from the Prophet (peace be upon him) upon hearing the Iqamah, that he said: “May Allah establish it and cause it to continue”. But this was narrated by Abu Dawud in his Sunan from a weak narrator. He said: We were told by Sulayman ibn Dawud Al-`Ataky who said: We were told by Muhammad ibn Thabit who said: I was told by a man from the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) on the authority of Shahr ibn Hawshab from Abu Umamah or from some of the Sahabah (Companions of the Prophet) that Bilal started to declare Iqamah, and when he said, “The time of Salah has come,” the Messenger of Allah (peace be upon him) said, “May Allah establish it and cause it to continue.” The reason behind the weakness of that Hadith is that its Sanad had an unknown narrator whose narration is not considered reliable. Therefore, the saying “may Allah establish it and cause it to continue” is not prescribed, because it was not authentically reported; rather, it is preferable on the part of anyone hearing the Iqamah to say as the person who declares it says, because it takes the same ruling as Adhan (call to Prayer). The Prophet (peace be upon him) said, When you hear the Mu’adhin (caller to prayer), repeat what he says.

Footnotes:

[1] Abu Dawud, Sunan, Book on Salah, no. 1485; and Ibn Majah, Sunan, Book on supplication, no. 3866.

[2] Al-Tirmidhy, Sunan, Book on supplications, no. 3386.’

[3] Al-Tirmidhy, Sunan, Book on supplications, no. 3386.’

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

The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman

`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Posted from: http://alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&BookID=7&View=Page&PageNo=1&PageID=9523

Having Sincerity for Allaah During Supplication – Shaykh AbdurRazzaq bin Abdul-Muhsin

Having Sincerity for Allaah During Supplication – Shaykh AbdurRazzaq bin Abdul-Muhsin

Lessons of Creed Acquired From The Hajj – By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr, Translated By Abbas Abu Yahya

Chapter 12

Having Sincerity for Allaah During Supplication

Indeed from the great acts of worship the Muslims increase upon and show great concern for during the Hajj is Dua’, which is the most important form and best type of worship. The Prophet (sallAllaahu alayhi wa sallam) described in the authentic hadeeth that Dua’ in itself is worship due to its great status and lofty nature. This is why there are many texts from the Qur’aan and Sunnah showing the great importance and high status of Dua’.

The texts comprise praise for making Dua’, encouragement to make Dua’ and inspire different ways to make Dua’, sometimes with a command to make Dua’, sometimes explaining its position and status, sometimes praising the people who make Dua’ and sometimes mentioning the great and different types of reward for those who make Dua’ and warning against those who neglect to make Dua’ or refuse to do so out of haughtiness or arrogance.

Allaah Ta’ala says:

<< Invoke your Lord with humility and in secret. He likes not the aggressors. And do not do mischief on the earth, after it has been set in order and invoke Him with fear and hope; Surely, Allaah’s Mercy is (ever) near unto the good doers. >> [Araaf: 55-56]

And He says:

<< He is The Ever Living, Lâ ilâha illa Huwa (none has the right to be worshipped but He), so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else, and by doing righteous deeds sincerely for Allaah’s sake only, and not to show off, and not to set up rivals with Him in worship). All the praises and thanks be to Allaah, The Lord of the all that exists >> [Ghafir: 65]

And He says:

<< And when My slaves ask you concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. >> [al-Baqarah: 186]

And He says:

<< And your Lord said: ‘Invoke Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me and do not believe in My Oneness,] they will surely enter Hell in humiliation!’ >> [Ghafir:60]

There are many Ayaat with this meaning.

What increases the pilgrims in their concern for Dua’ and strengthens them in it during the Hajj is that they have combined the virtue and honour of the place they are in with the virtue and honour of the time period they are in, along with what descends upon their hearts of gentleness, humility and turning towards Allaah, especially on the Day of ‘Arafat which is the greatest and most noble of days.

Shaykh al-Islaam Ibn Taymeeyah (Rahimullaah) said:

‘Indeed it is known that on the evening of ‘Arafat Eemaan, mercy, light and blessings which cannot be expressed descend upon the hearts of the pilgrims.’[1]

It is established on the authority of the Prophet (sallAllaahu alayhi wa sallam) regarding the great matter of Dua’ on the Day of ‘Arafat and in explanation of its excellence, that he said:

‘The best of Dua’ is the Dua’ of the Day of ‘Arafat.’[2]

Ibn Abdul Barr (Rahimahullaah)said:

‘… and from the Fiqh of the previous hadeeth is that the Dua’ of the Day of ‘Arafat is better than all other Dua’. Also, in this hadeeth, is evidence that the Dua’s on the Day of ‘Arafat are all, generally, answered.’[3]

During Hajj there are specific places at which it is necessary for the Muslim to stop. It is appropriate to make Dua’ at these places emulating the Prophet (sallAllaahu alayhi wa sallam), as it is established that the Prophet (sallAllaahu alayhi wa sallam) would stop there, face the Qiblah and supplicate to Allaah Azza wa Jal.

There are six places in particular:

(1) In ‘Arafat – as previously mentioned.

(2) In the places of al-Haraam where the Hajj rites take place, as Allaah Ta’ala said:

<<Then when you leave ‘Arafat, remember Allaah at Mash’ar-il-Haram>> [al-Baqarah:198]

(3,4) On as-Safa and al-Marwa as is established in Saheeh Muslim from the hadeeth of Jaabir (RadhiAllaahu anhu) that when the Prophet (sallAllaahu alayhi wa sallam) used to stand on as-Safa he would say Allaahu Akbar three times and would say:

‘There is none worthy of worship in truth except Allaah Alone, He has no partners, to Him belongs the Dominion and for Him is all praise, and He is capable of all things.’ [4]

He would do that three times and make Dua’ and would do likewise on al-Marwa.’[5]

(5,6) After the stoning the two Jamaraat (the small one and medium one) as it is established in Saheeh Bukhari:

Abdullaah bin Umar (Radhi Allaahu anhu) used to stone the small Jamaarah with seven small pebbles and used to recite Takbeer on throwing each stone. He then, would proceed further until he reached level ground, where he would stay for a long time, facing the Qibla to supplicate to Allaah whilst raising his hands. Then he would stone the medium Jamaarah similarly and would go to the left towards the level ground, where he would stand for a long time facing the Qibla to supplicate to Allaah whilst raising his hands. Then he would stone the big Jamaarah from the middle of the valley but he would not stay by it. Ibn Umar used to say: ‘This is what I saw the Messenger of Allaah doing.’[6]

So these are the six places where it is established that the Prophet (sallAllaahu alayhi wa sallam)stood, made Dua’ and raised his hands. Dua’ is a great matter and has a high status in Hajj. Generally, Dua’ has an innate nature in all aspects of worship, it is the spirit and essence of worship and it is established from the Prophet (sallAllaahu alayhi wa sallam) that he said: ‘Dua’ is worship.’[7]

If making Dua’ has distinguished status and a high rank then it is obligatory upon the Muslim to have a great concern for the significance of Dua’. He should understand that he is bound by its conditions and should be refined by its manners. He should be on-guard to avoid any actions that would prevent a Dua’ from being answered and he should be aware of the times when Dua’ is most likely to be answered.

The most important matter in this great act that is necessary for the Muslim to check, is that his Dua’ is solely and sincerely for Allaah – Azza wa Jal. So he does not make Dua’ except to Allaah, he does not seek aid except from Allaah, nor does he request assistance, support and help or cure except from Allaah. This is because Dua’, as previously mentioned, is worship and directing any act of worship to other than Allaah is Major Shirk which takes a person outside of Islaam. We seek refuge in Allaah.

Allaah Ta’ala said:

<< And invoke not besides Allaah any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong-doers).

And if Allaah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes to reach whomsoever of His slaves He will. And He is The Oft-Forgiving, Most Merciful >> [Yunus : 106-107]

<< And whoever invokes (or worships), besides Allaah, any other ilâh (god), for whom he has no proof, then his reckoning is only with his Lord. Surely! the disbelievers will not be successful >> [al-Muminoon:117]

<< He is The Ever Living, Lâ ilâha illa Huwa (none has the right to be worshipped but He), so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else, and by doing righteous deeds sincerely for Allaah’s sake only, and not to show off, and not to set up rivals with Him in worship). All the praises and thanks be to Allaah, The Lord of the all that exists >> [Ghafir: 65]

<< And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah >>[Jinn : 18]

Again, there are many Ayaat with this meaning.

From the manners of making Dua’ is what Allaah Ta’ala mentioned in His saying:

<< Invoke your Lord with humility and in secret. He likes not the aggressors. And do not do mischief on the earth, after it has been set in order and invoke Him with fear and hope; Surely, Allaah’s Mercy is (ever) near unto the good – doers >>[al-‘Aaraaf: 55-56]

In his Dua’, the Muslim combines bringing presence of the heart and the feeling of dire need of what is sought with the Dua’. He does this causing it to coincide with the best times for Dua’ along with Khushoo’ (humility) in the heart, subservience to his Lord, submission to Him, imploring Him, having graciousness, having faced the Qibla in a state of purification, raising his hands to Allaah, beginning with praise and exaltation of Allaah and joining this with prayer upon Muhammad (sallAllaahu alayhi wa sallam) who is His slave and Messenger. After this, he puts forward, to Allaah, his requests of repentance and forgiveness, then beseeches Allaah, earnestly asking of Him with total subservience to Him, supplicating to Him with fervent desire and dread and seeking closeness to Him with His Names, Attributes and Tawheed. He makes this Dua’ with sincerity and so this Dua’ is not about to ever be rejected. This is especially so if all of this coincides with supplications the Prophet (sallAllaahu alayhi wa sallam) taught as well as the best times and places for the answering of supplications along with the greatest Name of Allaah, whereby if He is asked He bestows and if He is called with it, He answers the supplication.

From the supplications established in the books of Sunnah is: that the Prophet (sallAllaahu alayhi wa sallam) heard a man saying: ‘O Allaah. I ask of You, whereby I testify that You are Allaah, there is no god except You, The One, The SelfSufficient, Who is not begotten nor does He beget and there is none that resembles Him.’ So the Prophet (sallAllaahu alayhi wa sallam) said: ‘Indeed you have asked Allaah with His greatest name which if He is asked by, He bestows, and if He is supplicated to with it, He answers.’[8].

[1] Majmoo’al-Fatwa (5/374).

[2] Narrated by tirmidhee in Sunan from the hadeeth of Abdullah bin Amr. It was graded hasan by the ‘Allama al-Albani in silsilah as-Saheehah nad he said: ‘the hadeeth is Thabit due to the collection of supporting evidences.’

[3] Tamheed (6/41).

[4] La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer.

[5] Saheeh Muslim.

[6] Saheeh al-Bukharee.

[7] Narrated by Ahmad and Tirmidhi.

[8] Narrated by Abu Dawood, Tirmidhi, Nisa’ee in Sunan al-Kubra, Ibn Majah & Ibn Hibban.

The correct way to recite in your prayers (Salah) and in morning – evening supplications: Shaykh Muhammad Bazmool

The correct way to recite in your prayers (Salah) and in morning – evening supplications: Shaykh Muhammad Bazmool

By Muhammad bin Umar Bazmool 
Translated & Foreword by Umm Yahya

Foreword:

Are you saying your morning and evening Dua’ yet being afflicted by trials? This concise article may shed light on some questions.

Shaykh Muhammad bin Umar Bazmool says speaking about the correct way in which one should recite silently:

‘Once one is a aware concerning the conditions of reciting audibly and silently, the way in which some people pray with their lips closed and not moving their tongue until they complete their prayer. They do not move their tongues to recite whilst standing in their prayer. Yet they are meant to be reciting but yet they do not move their tongues in remembrance, nor whilst in Ruku (bowing) or while standing up from it, nor in Sajood(prostration) or as they come up from Sajood or while they sit in the Tashahood(sitting at the end of the prayer).

So we say that those people who pray like this, in fact their prayer is nullified because they have not recited in their prayer.

This is because the tongue must move in recitation, and according to some of the Scholars (Fuqaha) it is necessary to move the tongue in the silent prayers and you must be able to hear yourself. And this matter is of utmost importance. Many people say: ‘I say my morning and evening supplications regularly and we seek refuge in Allaah yet we still experience afflictions.’ So we say if you recite the morning and evening supplications then it is necessary to move the tongue while reciting them, there is no benefit if you pass your eyes along the lines of the page and to say that this is a silent reading. This is not considered reading or speech in the Arabic tongue. Reading in the Arabic language necessitates movement of the tongue, as is known from the hadeeth which is narrated from the Companions (may Allaah be pleased with them) that they knew when the Messenger (sallAllaahu alayhi wa sallam) was reciting silently due to the movement of his beard. This illustrates that the Messenger (sallAllaahu alayhi wa sallam) whilst reciting silently would move his lips and tongue. This moving of the tongue is if the person has the capability to move his tongue and that there is nothing to hinder the movement of the tongue.’

[Taken from: ‘Sharh Sifat Sallat an-Nabi (sallAllaahu alayhi wa sallam)‘ by Muhammad Bazmool, p.221]

The Correct Understanding of The Fiqh of Current Affairs – Abu Hakeem Bilaal Davis

The Correct Understanding of The Fiqh of Current Affairs – Abu Hakeem Bilaal Davis
The Sunnah Is Like The Ark of Noah

As part of Muwahhideen Publication’s Summer Conference 2014 entitled, “The Sunnah Is Like The Ark of Noah”

The Prophet (sallAllahu ‘alayhi wa sallam) said: “I am pleased with for this Ummah what Ibn Ummi ‘Abd (i.e. ‘Abdullah Ibn Mas’ood) is pleased with for this Ummah.”

No doubt this is a very relevant hadeeth since the pieces of advice Ibn Mas’ood gave to this Ummah after the death of the Messenger were many. In a narration authenticated by Shaykh al-Albaani (rahimahullah) which was collected by Imaam ad-Daarimee, Imaam al-Laalakaa’ee and others, he (radhiyAllahu ‘anhu) said to his students:

“How will you be when you are overcome by fitnah? A fitnah that will cause the young to grow old and it will cause the old to become elderly. If something is abandoned in that time then it is said that the Sunnah has been left (in reference to the people abandoning something from bid’ah).” It was said to him: “When will that be Yaa Abaa ‘Abdir Rahmaan?” He said: “When your ‘Ulamaa` disappear and your juhhaal become plentiful; and your reciters become plentiful and your Fuqahaa become small in number; .and when your leaders become large in number (during the time of Ibn Mas’ood there was the Khilaafah Raashidah so one leader was present and beneath him were individuals in charge of certain regions who were answerable to the main Khaleefah) and the trustworthy ones among you become few; and when the dunyaa is sought by way of the actions of the Aakhirah and the people gain Fiqh for other than the Deen.”

Fiqh-ul-Waaqi’ is a reference to a particular type of knowledge, which has been utilized by those who are affected by the various deviant calls – for the most part, the call of the Ikhwaan al-Muslimeem and those affected by them. Usually what they mean by “al-Waaqi’” is the things that are taking place within the political arena, and they use this statement against our ‘Ulamaa`. This term has come about by the merging of two words: al-Fiqh and al-Waaqi’.
Linguistically, Fiqh with Ahlul ‘Ilm returns to fahm (understanding).

Shaykh Ibn ‘Uthaymeen (rahimahullah) stated that it is to have knowledge of the rulings of theSharee’ah that return to action; those rulings being extrapolated from their detailed proofs.
When our scholars define Fiqh, they likewise define the Faqeeh.

Imaam Ibn al-Qayyim (rahimahullah) mentioned concerning the Fuqahaa that they are the ‘Ulamaa` of Islaam and those who fatwaa return to and revolve around their statements. They are specialized in extrapolating rulings and concentrate on making precise principles of Halaal and Haraam.
Regarding the second part of the statement “al-Waaqi’”, it is a reference to those things that actually occur/ take place. The question is how does one obtain Fiqh-ul-Waaqi’? Are there any particular books authored by the ‘Ulamaa` that one may study from and obtain Fiqh-ul-Waaqi’? When they speak of Fiqh-ul-Waaqi’, what they want for us is that instead of understanding the Book of Allah and studying the Sunnah, ‘Aqeedah and true Fiqh they want us to waste our time with these news stations and magazines.
How then do we approach this affair of Fiqh-ul-Waaqi’? Our Scholars mention that the issue is not Fiqh-ul-Waaqi’ (understanding OF the current affairs) but the issue is to have Fiqh fil-Waaqi’ (understanding [fiqh] IN the current affairs).
The affair returns to knowledge and it is not one of sitting with those who agree with us or those whom we like. Now we hear of individuals calling to the Khilaafah in our time – Abu Bakr al-Baghdaadi who is now heralded the Khaleefah in ‘Iraaq and Shaam. We see the videos they display that absolutely amazes us that the various media channels would even display those videos. Do they not see that it is likewise a means to entice some of the youth who perhaps never came across those videos?
We hear people making statements that the Khilaafah is established and we are not going to join them, to the extent that some of the youth feel guilty. And this no doubt returns to the same jahl we are speaking of. When our ‘Ulamaa stand up and speak, they say O youth fear Allah regarding yourselves, this is not the Khilaafah! And this is not something our youth should be going towards. The smallest amount of Fiqh of the Book and the Sunnah would indicate to them that this could not possibly be the Khilaafah. Look at the actions of the man and what he carries out. In some videos you see them driving around and shooting indiscriminately at cars they encounter thus killing all the inhabitants of the car – men, women and children. Is this the Khilaafah Raashidah?

The Messenger (sallAllahu ‘alayhi wa sallam) said: “The Prophethood will remain amongst you for as long as Allah wills it to be. Then Allah will raise it when He wills to raise it. Then there will be the Khilaafah upon the Prophetic methodology. And it will last for as long as Allah wills it to last. Then Allah will raise it when He wills to raise it. Then there will be biting kingship, and it will remain for as long as Allah wills it to remain. Then Allah will raise it when He wills to raise it. Then there will be tyrannical kingship and it will remain for as long as Allah wills it to remain. Then He will raise it when He wills to raise it. Then there will be a Khilaafah upon the Prophetic methodology.” Then he (the Prophet) was silent.

So if we look then to this claim of it being the Khilaafah that has been spoken about in the ahaadeeth, look at the actions of this individual, is it upon the Prophetic methodology? There is a video where they have a number of Christians lined up and each one of them took Shahaadah, yet they beheaded them one by one even after they pronounced the Shahaadah. When Usaamah Ibn Zayd(radhiyAllahu ‘anhumaa) confronted a man in battle and just as he was about to kill him, the man pronounced the Shahaadah and Usaamah killed him anyway. When this got back to the Messenger he said: “Yaa Usaaamah! You killed him after he said Laa ilaaha illa Allah!?” he said: “But Yaa Rasool Allah, he only said it in order to sae himself.” So the Messenger said: “Yaa Usaaamah! You killed him after he said Laa ilaaha illa Allah!? What would you do in front of Allah when he comes with Laa ilaaha illa Allah?!” Usamaah said that the Messenger (sallAllahu ‘alayhi wa sallam) continued to repeat this to the extent that he wished he had not yet embraced Islaam.

In another video, they enter into a masjid and the people say Wallahi, we bear witness to Laa ilaaha illa Allah yet they kill everyone in the masjid. Another video, a man is kneeling before this Abu Bakr who asked him if he understands anything about Islaam, the Prophet Muhammad and other aspects of faith, the man said: I don’t know much, I am a regular man, you teach me, and in spite of this he killed the man.

How many instances do we have where ignorant Bedouin Arabs approached the Messenger (sallAllahu ‘alayhi wa sallam) and he taught and explained to them to the extent that many of them would take Shahaadah either on the basis of this teaching the Messenger gave to them or merely on the basis of them observing his actions. A man came to the Messenger saying: “O Muhammad, give me something from wealth!” So he (sallAllahu ‘alayhi wa sallam) said: “Those sheep between those two mountains, all of them are yours.” So the man took all of the sheep and went back to his tribe and said: “O my people embrace Islaam because verily Muhammad gives and he does not fear poverty.”

Another man came to Messenger of Allah (sallAllahu ‘alayhi wa sallam) and pulled his cloak to the extent that he span and the narrator mentions that you could see the mark upon the shoulder of the Messenger from the tug. The man said: “Muhammad! Give me from the wealth of Allah that you have!” So the Messenger (sallAllahu ‘alayhi wa sallam) turned around, smiled and gave him from the wealth that Allah gave him. Before some of them even took Shahaadah the Messenger dealt with them well and on the basis of his actions, they would enter into Islaam.

Thumaamah was a prisoner of war and was tied up in the masjid for three days, and for three days they kept returning to him asking him what do you have to say? He would say: “O Muhammad I do not have anything additional to say but if you treat me well, you would treat well someone who is very grateful and thankful to you.” They would feed him and look after him and after the three days he had the same thing to say. Bearing in mind for the three days he was observing the five daily salaah, sittings of knowledge, the good treatment and the actions of the Messenger (sallAllahu ‘alayhi wa sallam). After the third day they untied him and let him go. As soon as they untied him he said: “Yaa Muhammad! Ashadu an-laa ilaaha illa Allah wa anna Muhammadan Rasool Allah”. Because he saw the good treatment of the Messenger and observed the ‘ibaadah, ‘ilm and khayr of the Muslims, this was sufficient for him. There is no text that the Messenger (sallAllahu ‘alayhi wa sallam) sat down and explained the details of the Deen to him.

As soon as the Messenger released him he embraced Islaam. Contrast that with the Abu Bakr al-Baghdaadi that we see – pillaging, killing, taking life and spilling blood. The Messenger prohibited the killing of women, children, the elderly and people of religion in Jihaad. If this is a jihaad as they claim, it is haraam to kill women, haraam to kill children, haraam to kill the elderly, haraam to kill men of religion (priests, rabbis). When you look at this killing of theirs, it is clear that they kill women, children and the elderly. This is the Khilaafah upon the Prophetic methodology that these people are speaking of?

How did this man even become a Khaleefah?! He stood up in a masjid in Mosul saying: “Verily I have been placed in charge of the affairs over you and I am not the best of you”, trying to mimic Abu Bakr as-Siddeeq (radhiyAllahu ‘anhu) when he was given the Khilaafah. So that’s it? He is the Khaleefah because he stood up and said this and a few of his little band agrees that he should be made the leader?

Who is Abu Bakr al-Baghdaadi? Where did he come from? What is his level of knowledge and understanding in Deen, Fiqh? Even those who are well-known Khawaarij such as al-Maqdisee declare him a false Khaleefah and his Khilaafah is not to be recognized – another Khaarijee denouncing his Khilaafah.

The Islaamic, legislated Khaleefah has beneath him the rulers of the various Islaamic lands who report to him, are answerable to him, they carry out his command and they recognize him as the leader of the Ummah. Which other state is under this Khaleefah and which other leader recognizes him as such?

Allah says:

“O you who believe! Obey Allah and obey the Messenger, and those of you (Muslims) who are in authority”. [Soorah an-Nisaa` 4:59]

“Ulil Amr” – those who are the possessors of al-Amr. Likewise, those who are in charge are referred to as Ahlul Halli wal-‘Aqd. Any Khaleefah, he is considered at the head of Ahlul Halli wal-‘Aqd i.e. he is at the head of those who are in charge of all of the mechanisms within the state. Ahlul Hall, which is a reference to taking care of/ dealing with and resolving issues and ‘Aqd in reference to binding, fortifying, solidifying affairs. They are those who have the instruments of government in their hand; within the state, they are able to fulfil what the state needs. They are in charge not only of a band of individuals who carry out skirmishes; they are in charge of the entire military, economics, finance, health, education – all of the mechanisms within the state are beneath them. If they give a command, it is carried out.

So what is it that he (Abu Bakr al-Baghdaadi) has in his disposal? Yes, they have won some victories in certain regions within ‘Iraaq and Shaam. Who recognizes him as a leader in those countries? Which Islaamic state recognizes his state and his leadership? Who from Ahlul ‘Ilm(people of knowledge) have affirmed that he is the Khaleefah? One ‘Aalim or even Taalib-ul-‘Ilm(students of knowledge)? Yet still the Ummah is immersed in junoon(madness) that people may claim that this is the Khaleefah we should run to and support. No doubt the affair is as Ibn Mas’ood mentioned in that tremendous athar.

The affair of Palestine is another issue. Now we believe that freeing or helping the affair is to wear Free Palestine t-shirts or to change our WhatsApp picture and this will somehow affect some type of change in Palestine. Are we really serious? We actually believe that is going to affect change and bring about khayr? They say the protesting is to bring awareness to the kuffaar, as though they are able to change our situation and remove from us the humiliation and oppression. The affair is in the Hands of Allah.

As the Messenger (sallAllahu ‘alayhi wa sallam) mentioned: “If you trade with ‘eenah and hold on to the tail of the cow, and are pleased with agriculture and you leave alone Jihaad, Allah will place upon you humiliation and will not lift it from you until you return to your Deen.”

It is Allah who will place the humiliation, not the Jews or Christians or Zionists or the various European countries; the sooner we understand this, the better. And Allah will not lift this humiliation until you return to your Deen – not to Jihaad or anything else – until you return to your Deen. When you return to knowledge and Deen, then In shaa` Allah something from this humiliation and madness will be raised.

These affairs of the waaqi’ return to our ‘Ulamaa` – those who have Fiqh FIL-Waaqi’ – those who have knowledge of what needs to be done and how to act in the waaqi’. Sometimes their advice goes against our desires but Fiqh and ‘Ilm necessitates holding on to their advice and being patient with what they have advised because no doubt they are upon noor and they advise and instruct this Islaamic Ummah.

Wa Billahi Tawfeeq

Wa SallAllahu wa Sallama wa Baarak ‘alaa Nabiyyinaa Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam

http://store.mpubs.org/the-correct-understanding-of-the-fiqh-of-current-affairs-by-abu-hakeem-bilaal-davis/

Etiquettes of Weddings and Marriage – Sheikh Muhammad Naasirud-deen Al-Albanee (رحمه الله)

ETIQUETTES OF WEDDINGS AND MARRIAGE – SHAYKH MUHAMMAD NAASIRUD-DEEN AL-ALBAANEE (رحمه الله)
THE AUTHOR’S INTRODUCTION
All praise is due to Allâh, the One who said in the clear verses of His Book:

“And among His Signs is this, that He created for you mates from among yourselves, that you may dwell in tranquility with them, and He has put love and mercy between your (hearts): Verily in that are Signs for those who reflect”. [al-Room 30:21].

May the prayers and peace of Allâh be upon His Prophet Muhammad, the one who said in an authenticated hadîth: “Marry the loving and fertile, for I will compete with the other Prophets with the number of my followers on the Day of Qiyama”. [Ahmad and atTabaarani with hasan isnaad. And declared saheeh from Anas by Ibn Hibbaan. And it has witnesses which will be mentioned in Question 19].

After this opening: There are in Islam, certain etiquettes upon anyone who marries and wishes to consummate his marriage with his wife. Most Muslims today, even those who exert themselves in Islamic worship, have either neglected or become totally ignorant of these Islamic etiquettes.

Therefore, I decided to write this beneficial treatise clearly explaining these issues on the occasion of marriage of someone dear to me. I hope that it will be an aid to him and to other believing brothers in carrying out what the Chief of the Messengers has ordained on the authority of the Lord of the Worlds. I have followed that by pointing out certain issues important to every one who marries, and with which many wives in particular have been tested.

I ask Allâh Most High to bring about some benefit from this treatise, and to accept this work solely for His glorious countenance. Surely, He is the Righteous, the Merciful.

It should be known that there are many etiquettes in the area of marriage. All that I am concerned with here in this quickly compiled work is that which is authenticated of the Sunnah of the Prophet Muhammad (ﷺ), that which is irreproachable from the standpoint of its chain of narration and upon which no doubt can be cast in terms of its constructions and meanings. In this way, whoever reads and follows this information will be on a clearly established basis in religion, and will have full confidence in the source and validity of his actions. I hope for him that Allâh will put the final seal of felicity on his life, in reward for beginning his married life with the following of the sunnah, and to make for him among His slaves whose statement He has described in the Qur’an saying:

“And those who pray, “Our Lord! Grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous.” [al-Furqaan 25:74].

The final disposition of things is for those of pious practise, as the Lord of the Worlds said:

“As to the Righteous, they shall be amidst (cool) shades and springs (of water). And (they shall have) fruits, – all they desire. “Eat ye and drink you to your heart’s content: for that you worked (righteousness).” Thus do We certainly reward the Doers of Good. [al-Mursalaat 77:41-44].

The following then, are those etiquettes:

KINDNESS TOWARD YOUR WIFE WHEN YOU WISH TO ENTER INTO HER.

It is desirable, when one goes into his wife on his wedding night, to show her kindness, such as presenting her with something to drink, etc. This is found in the hadîth narrated by Asmaa’ bint Yazid ibn As-Sakan who said: “I beautified ‘As’ishah for Allâh’s Messenger, then called him to come to see her unveiled. He came, sat next to her, and brought a large cup of milk from which he drank. Then, he offered it to ‘Aa’ishah, but she lowered her head and felt shy. I scolded her and said to her: “Take from the hand of the Prophet.” She then took it and drank some. Then, the Prophet said to her, “Give some to your companion.” At that point, I said: “O Messenger of Allâh, rather take it yourself and drink, and then give it to me from your hand.” He took it, drank some, and then offered it to me. I sat down and put it on my knees. Then, I began rotating it and following it with my lips in order that I might hit the spot from which the Prophet had drunk. Then, the Prophet said about some women who were there with me: “Give them some.” But, they said: “We don’t want it.” (ie. we are not hungry). The Prophet said: “Do not combine hunger and fibbing!” [Ahmad and al-Humaidi. Ahmad reports it with two isnaads – one of which supports the other, and it is supported…]”

PLACING YOUR HANDS ON YOUR WIFE’S HEAD AND PRAYING FOR HER.

The husband should, at the time of consummating the marriage with his wife or before that, place his hand on the front part of her head, mention the name of Allâh Most High, and pray for Allâh’s blessings. As in the statement of the Prophet: “When any of you marries a woman … he should hold her forelock, mention Allâh Most High, and pray for His blessings saying: “O Allâh, I ask You for the good in her and the good with which You have created her, and I seek refuge in You from the evil in her and the evil with which You have created her.” {Allaahumma innee as’aluka min khairiha wa khairi maa jabaltaha ‘alaihi wa a’oodhubika min sharriha wa sharri maa jabaltaha ‘alaihi}. [Abu Dawood and others. Al-Bukhari in “Af’aalul-‘Ibaad”, Abu Dawood, Ibn Majah, al-Haakim, al-Baihaqee and Abu Ya’laa with hasan isnaad …].

THE PRAYING OF HUSBAND AND WIFE TOGETHER.

It is desirable for the husband and wife to pray two rakaat together on their wedding night. This has been narrated from the earliest generation of Muslims, as in the following two narrations:

First: On the authority of Abu Sa’eed Mawla Abu Asyad who said: “I got married while I was a slave. I invited a number of the companions of the Prophet, among them was Ibn Mas’ood, Abu Dharr and Hudhaifa. When the prayer was called, Abu Dharr began to step forward when the others said to him: ‘No!’ He said: ‘Is it so?’ And they said: ‘Yes.’ Then, I stepped forward and led the prayer though I was a slave possessed. They taught me, saying: ‘When your wife comes to you, pray two rakaat. Then, ask Allâh for the good of that which has come to you, and seek refuge in Him from its evil. Then it is up to you and it is up to your wife.'” [Ibn Abi Shaybah and ‘Abdur-Razzaaq].

Second: On the authority of Shaqeeq who said: “A man named Abu Hareez came and said: ‘I have married a young girl, and I am afraid that she will despise me.’ ‘Abdullah ibn Mas’ood said to him: “Verily, closeness is from Allâh, and hatred is from Shaytan, who wishes to make despicable that which Allâh has allowed. So, when your wife comes to you, tell her to pray behind you two rakaat.'” In another version of the same story, “‘Abdullah went on to say: ‘And say: ‘O Allâh give Your blessings on me in my wife, and to her in me. O Allâh join us together as long as You join us in good, and split us apart if You send to us that which is better.'” [Ibn Abi Shaybah and at-Tabaraani and ‘AbdurRazzaaq: Saheeh].

WHAT TO SAY AT THE TIME OF MAKING LOVE.

When a Muslim man is about to enter his wife, he should always say first:  Bismillahi, Allahumma jannibnaa ash-shaitaan, wa jannib ash-shaitaan maa razaqtanna [In the name of Allâh, O Allâh, keep us away from the devil, and keep the devil away from that which You may grant us (ie. offspring).] About this, the Prophet said: “After that, if Allâh decrees that they will have a child, the devil will never be able to harm that child”. [al-Bukharee] [Some Scholars say that children are disobedient to their parents usually because the parents forget/forgot to say the above du’a before having sex.]

HOW HE SHOULD COME TO HER.

It is allowed for a Muslim man to enter his wife in her vagina from any direction he wishes – from behind or from the front. About this Allâh revealed the following verse:

“Your wives are a tilth unto you; so approach your tilth when or how you will.” [al-Baqarah 2:223].

There are also various ahadîth on this subject, of which I will give only two:

On the authority of Jaabir who said: “The Jews used to say that if a man entered his wife in the vagina but from behind, their child would be cross-eyed! Then Allâh revealed the verse: “Your wives are as a tilth unto you; so approach your tilth when or how ye will;” [al-Baqarah 2:223]. The Prophet said: “From the front or the back, as long as it is in the vagina”. [Al-Bukharee and Muslim].

On the authority of Ibn ‘Abbaas who said: “The Ansaar, who had been polytheists, lived with the Jews, who were people of the book. The former viewed the latter as being superior to them in knowledge, and used to follow their example in many things. The people of the book would only make love to their wives from the side, this being the most modest way for the woman, and the Ansaar had followed their example in that. These people from the Quraysh, on the other hand, used to expose their women in an uncomely manner. They took pleasure in them from the front, from the back, or laid out flat. When the Makkans came to al-Madeenah at the time of the Hijrah, one of them married a woman from among the Ansaar, and began doing that with her. She disapproved of it and told him: “We used only to be approached from the side, so do that or stay away from me!” This dispute became very serious until it reached the ears of the Prophet. So Allâh, revealed the verse: “Your wives are as a tilth unto you, so approach your tilth when or how ye will;” [al-Baqarah 2:223] (ie. from the front, the back, or laid out flat). What is meant here is the entry which produces children.” [Abu Dawood, al-Haakim and others: Hasan isnaad and is supported].

THE PROHIBITION OF SODOMY.

It is forbidden for a Muslim man to enter his wife in her anus. This is understood from the verse quoted above (i.e. since a “planting ground” can only refer to a place where something might grow), and from the narrations cited above. There are also other ahadîth on the subject, among them:

First: On the authority of Umm Salama who said: “When the Muhajireen came to Ansaar at al-Madeenah, some of them married women from the Ansaar. The women of the Muhajireen used to lie on their faces (during intercourse), while the women of the Ansaar never did it that way. Then, one of the men of the Muhajireen wanted his wife to do that. She refused until such time as she could ask the Prophet about it. She went to the Prophet but was embarrassed to ask the question, and so Umm Salama asked him. Then the verse was revealed which says: “Your wives are as a tilth unto you; so approach your tilth when or how you will;” [al-Baqarah 2:223]. The Prophet said: “No! (not any way you wish) Except in one opening! (ie. the vagina)”. [Ahmad, at-Tirmidhee and others: Saheeh].

Second: On the authority of Ibn ‘Abbaas who said: “‘Umar ibn Al-Khattaab came to the Prophet and said: ‘O Messenger of Allâh, I am destroyed!’ The Prophet asked: ‘And what has destroyed you, O ‘Umar?’ ‘Umar said: `I turned my mount around last night.’ (An expression which means he has sexual intercourse with his wife penetrating the vagina while mounting her from the rear.) The Prophet gave him no answer and when the revelation came and the verse was revealed which says: “Your wives are as a tilth unto you; so approach your tilth when or how ye will;” [al-Baqarah 2:223] and the Prophet said: “From the front and from the back, just beware of her anus and her menses”. [an-Nasaa’ee in “`Ishratun-Nisaa” with hasan isnaad, at-Tirmidhee and others].

Third: On the authority of Khuzayma ibn Thaabit who said: “A man asked the Prophet about entering women in the rear, or the entering by a man of his wife in her rear, and the Prophet answered: `Halaal (ie. permissible).’ When the man turned to leave, the Prophet called him or ordered for him to be called back and said : “What did you say? In which of the two openings did you mean? If what you meant was from her rear and in her vagina, then yes. But if what you meant was from her rear and in her anus, then no. Verily Allâh is not ashamed of the truth – do not enter your wives in their anuses!” [as-Shaafi, al-Bayhaqi and others: Saheeh].

Fourth: “Allâh does not look at one who comes to his wife in her anus”. [an-Nasaa’ee: Hasan isnaad and supported in “al-‘Ishrah”; at-Tirmidhee and Ibn Hibbaan].

Fifth: “Cursed are those who come to their wives in their anuses.” [Abu Dawood, Ahmad and others with hasan isnaad and is supported].

Sixth: “Whoever has sexual intercourse with a menstruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad.” [Abu Dawood, at-Tirmidhee and others: Saheeh].

MAKING WUDHUU’ BETWEEN TWO ACTS WITH ONE’S WIFE.

When a Muslim man has had sexual intercourse with his wife in the legal manner and then wishes to return another time, he should first perform wudhuu’, based on the statement of the Prophet : “When one of you comes to his wife and then wishes to return another time, let him perform wudhuu’ between the two times (In another version, the same wudhuu’ which he performs for prayer) for verily, it will invigorate his return.” [Muslim, Ibn Abi Shaibah and others].

BATHING IS PREFERABLE.

Bathing, however, is preferable to merely making wudhuu’ in such situations. Abu Raafi’ narrates: “That the Prophet made the rounds of all his wives one night, bathing in the house of each one. He (i.e. the narrator) asked the Prophet: “Couldn’t you have just bathed once (i.e. at the end)?” The Prophet answered: “This way is purer, cleaner and better”. [Aboo Daawood, an-Nasaa’ee: Hasan in “al-‘Ishrah”, and others].

THE BATHING OF HUSBAND AND WIFE TOGETHER.

It is permissible for the husband and wife to bath together in the same place even though he sees her private parts, and she sees his. This is established by a number of authentic ahadîth, among them:

On the authority of ‘Aa’ishah (radiallahu anha) who said: “I used to bathe with the Prophet from a single container of water which was placed between us such that our hands collided inside it. He used to race me such that I would say: `Leave some for me, leave some for me!’ She added: `We were in a state of Janaba (i.e. the state of having slept together).'” [Al-Bukharee and Muslim].

On the authority of Mu’aawiya ibn Haida, who said: “I said: `O Messenger of Allâh, which of our nakedness is allowed, and of which must we beware?’ The Prophet answered, “Guard your nakedness except from your wife or those whom your right hand possesses.” (So it is permissible for both spouses to look at and touch the body of his or her companion even the private parts). He said: `O Messenger of Allâh, what about if the relatives live together with each other?’ The Prophet answered : “If you can make sure that no one ever sees your nakedness, then do so.” He said: `O Messenger of Allâh, what about when one is alone?’ The Prophet said: “Allâh is more deserving of your modesty than are the people”.” [Ahmad, Abu Dawood, at-Tirmidhee and others: Saheeh].

MAKING WUDHUU’ AFTER SEX AND BEFORE SLEEPING.

It is best for husband and wife not to sleep after having sex until they first perform wudhuu’. There are various ahadîth about this, among them:

First: On the authority of ‘Aa’shah who said: “Whenever the Prophet wished to sleep or eat while in a state of Janaba (i.e. after having sex and before bathing), he would wash his private parts and perform wudhuu’ as for prayer.” [Al-Bukhaaree and Muslim].

Second: On the authority of Ibn ‘Umar who said: “O Messenger of Allâh, should we go to sleep in a state of janaba?” The Prophet answered: “Yes, after making wudhuu.” [Al-Bukhaaree and Muslim]. In another version: “Perform wudhuu’ and wash your private parts, and then sleep.” [Al-Bukhaaree and Muslim]. And, in another version: “Yes, you can perform wudhuu’, sleep, and bathe whenever you want.” [Muslim and al-Bayhaqi]. And, still in another version: “Yes, and perform wudhuu’ if you wish.” (This last version proves that this wudhuu’ is not obligatory.) [Ibn Khuzayma and Ibn Hibban: Saheeh].

Third: On the authority of ‘Ammaar ibn Yaasir, the Prophet said: “There are three which the angels will never approach: The corpse of a disbeliever; a man who wears perfume of women; and, one who has had sex until he performs wudhuu’.” [Abu Dawood, Ahmad and others: Hasan].

THE RULING OF THIS WUDHUU’.

This wudhuu’ is not obligatory, but is very highly and definitely commendable. This (i.e. its not being obligatory) is based on the hadîth narrated by ‘Umar in which he asked the Prophet: “Should we go to sleep in a state of janaba?” To which the Prophet answered: “Yes, and perform wudhuu’ if you wish.” [Ibn Hibbaan: Saheeh]. This is also supported by other ahadîth, among them a hadîth narrated by ‘Aa’ishah who said: “The Prophet used to sleep in a state of janaba without having touched water, until he would get up later and bathe.” [Ibn Abi Shaiba, at-Tirmidhee, Abu Daawood and others: Saheeh].

In another version narrated by ‘Aa’ishah, she said: “”He used to spend the night in a state of janaba until Bilal came in the morning to make the adhaan. Then, he would get up, bathe while I looked at the water dripping from his head, and go out. Then, I would hear his voice in the Fajr prayer. Then, he would remain fasting.” Mutarrif said: “I said to Aamir: In the month of Ramadhaan?” He said: “Yes, in Ramadhaan and in other than Ramadhaan.” [Ibn Abi Shayba, Ahmad and others: Saheeh].

MAKING TAYAMMUM IN A STATE OF JANABA INSTEAD OF WUDHUU’.

It is also permissible to make Tayammum sometimes instead of wudhuu’ before sleeping. This is based on a hadîth of ‘Aa’ishah in which she said: “When the Prophet was in a state of janaba and wished to sleep, he used to make wudhuu’ or Tayammum (dry ablution).” [Al-Bayhaqi: Hasan].

BATHING BEFORE SLEEPING IS PERFERABLE.

Bathing however, is preferable to any of the above-mentioned possibilities as is clear in the hadith of `Abullaah ibn Qais who said: “I asked ‘Ai’ishah : “What did the Prophet do when in a state of janaba? Did he bathe before sleeping or sleep before bathing?” She answered: “He did all of those things. Sometimes he bathe and then slept. And sometimes he performed wudhuu’ and then slept.” I said: “Praise be to Allâh who made things flexible.” [Muslim, Ahmad and Abu `Auwaana].

THE PROHIBITION OF SEX WHEN SHE IS MENSTRUATING.

It is forbidden for a Muslim man to have sexual intercourse with his wife when she is menstruating. This is clear in the following verse of the Qur’an:

“They ask you (Muhammad) concerning women’s courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, you may approach them in any manner, time, or place ordained for you by Allâh. For Allâh loves those who turn to Him constantly and He loves those who keep themselves pure and clean.” [Al-Baqarah, 2:222].

There are also ahadîth about this, among them:

First: “Whoever has sexual intercourse with a menstruating woman, or a woman in her anus, or approaches a soothsayer and believes what he is told has disbelieved in that which was revealed to Muhammad.”

Second: On the authority of Anas ibn Malik, who said: “When one of their women has their period, the Jews used to put her out of the house, and they would not eat, drink, or sleep with her in the house. The Prophet was asked about this, and Allâh revealed the verse:

“They ask you (Muhammad) concerning women’s courses. Say: They are a hurt and a pollution: so keep away from women in their courses, …” Then the Prophet said: “Be with them in the house, and do everything except for intercourse itself.” The Jews said: “This man wants to leave nothing which we do without doing something different.” Then, Asyad ibn Hudair said: “O Messenger of Allâh, verily the Jews says such-and-such, should we not then have sexual intercourse during menstruation?” The Prophet’s face changed such that they thought that he was enraged with them, so they left. As they were coming out, they saw a gift of milk being brought to the Prophet. The Prophet then sent someone after them to give them a drink of milk, so they felt that he was not actually angry with them.” [Muslim, Abu ‘Auwaana and Abu Daawood].

THE PENITENCE OF ONE WHO HAS SEX DURING MENSES.

Whoever is overcome by desire and has sexual intercourse with his wife when she is menstruating and before she becomes clean must give the value of one dinar’s weight of gold or about 4.25 grams (4.2315 to be more precise), or half that amount. This is based on a hadîth narrated by ‘Abdullaah ibn ‘Abbaas from the Prophet in relation to one who enters his wife while she is on her period as follows: “Let him give one dinar in charity, or one half dinar.” [At-Tirmidhee, Abu Dawood, At-Tabaraani and others: Saheeh].

WHAT IS PERMISSIBLE WHEN SHE IS ON HER PERIODS.

It is allowed for him to enjoy pleasure with his wife in any way except for her private parts when she is on her period. There are several ahadîth about this:

First: “and do everything except intercourse itself.” [Muslim, Abu ‘Auwaana and Aboo Daawood].

Second: On the authority of ‘Aa’ishah who said: “When we were on our periods, the Prophet used to order us to put on a waist cloth that her husband can then lie with her.” One time she said: “… her husband can then fondle and caress her.” [al-Bukhaaree, Muslims and others].

Third: On the authority of one of the wives of the Prophet who said: “When the Prophet wanted something from one of his wives who was on her period, he put a cloth over her private parts, and then did whatever he wanted.” [Abu Daawood: Saheeh].

WHEN IS IT ALLOWED TO RESUME SEXUAL ACTIVITY AFTER MENSES?

When she becomes clean of any menstrual blood, and the flow stops completely, it is allowed for them to resume sexual activity after she washes the place where the blood had been, or performs wudhuu’, or takes a complete bath. Whichever of these three alternatives she does makes it allowed for them to resume sexual activity, based on Allâh’s statement in the Qur’an:

“But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allâh. For Allâh loves those who turn to Him constantly and He loves those who keep themselves pure and clean.” [Al-Baqarah 2:222].

This is the position of Ibn Hazm, ‘Ataa, Qatadah, al-Awzaa’ee and Daawud az-Zaahiree and of Mujaahid: as Ibn Hazm says: “All three of these are a purification – so whichever of them she uses after the cessation of her periods, then she is lawful for her husband.”

The same term is used to mean washing the private parts in the Aayah revealed concerning the people of Qubaa:

“In it are men who love to be purified; and Allâh loves those who make themselves pure.” [at-Tawbah 9:108].

There is nothing here in the Aayah however, or in the Sunnah, to restrict the Aayah in question to any of the three meanings – and to do so requires a further proof.

THE LAWFULNESS OF COITUS INTERRUPTUS (Withdrawal of the penis from the vagina at the time of ejaculation with the purpose of avoiding impregnation. This can be done only with the permission of one’s wife).

It is allowed for a Muslim man to practise coitus interruptus with his wife. There are several ahadîth about this:

First: On the authority of Jaabir who said: “We were practising coitus interruptus, and the Qur’an was being revealed.” [al-Bukhaaree and Muslim]. In another version, he said: “We used to practise coitus interruptus in the lifetime of the Prophet. This reached the Prophet, and he did not prohibit us from doing it.” [Muslim, an-Nasaa’ee and at-Tirmidhee].

Second: On the authority of Abu Sa’eed al-Khudhriy, who said: “A man came to the Prophet and said: “I have a young girl (right-hand possession), and I practise coitus interruptus with her. I want that which men want, but the Jews claim that coitus interruptus is minor infanticide.” The Prophet said: “The Jews have lied, the Jews have lied. If Allâh wished to create a child, you would not be able to prevent it.” [AnNaasaa’ee in al-‘Ishrah: Abu Dawood and others: Saheeh].

Third: On the authority of Jaabir, a man came to the Prophet and said: “I have a slave girl who serves us and waters our date trees. Sometimes I go to her, but I dislike that she should become pregnant by me”. The Prophet said: “use coitus interruptus if you like, but whatever has been ordained for her will come.” After some time, the man again came to the Prophet and said: “She has become pregnant!” The Prophet (Salla Allahu ‘Alayhee wa Sallam) told him: “I told you that whatever has been ordained for her will come.” [Muslim, Abu Dawood and others].

IT IS PREFERRABLE NOT TO PRACTICE COITUS INTERRUPTUS.

Not practising coitus interruptus is preferable for a number of reasons:

First: It is harmful for the woman, since it reduces her pleasure by cutting it short. If she agrees to it, it still contains the following negative points.

Second: It negates part of the purpose of marriage which is enlarging the Muslim nation through offspring, as in the statement of the Prophet: “Marry the loving and fertile, for I will compete with the other Prophets with the number of my followers.” [Abu Dawood, an-Nasaa’ee and others: Saheeh]. This is why the Prophet once referred to it as “minor infanticide” (and not because it is forbidden as infanticide is forbidden) when asked about it saying: “That is minor infanticide”. [Muslim, Ahmad and al-Bayhaqi]. For this was preferable in the hadith narrated by Abu Sa’eed al-Khudhriy saying: “Coitus Interruptus was mentioned in the presence of the Prophet and he said: “Why would one of you do that? (note he did not say “let none of you do that”) Allâh is the Creator of every single soul.” [Muslim]. In another version, he said: “You act and you act. There are no people destined to be from now until the day of Qiyama but that all of them will be.” [Muslim].

WHAT THE TWO SPOUSES SHOULD INTEND WITH THEIR MARRIAGE.

Both spouses should enter into marriage with the following intentions: freeing themselves of unfulfilled sexual desires, and protecting themselves from falling into that which Allâh has forbidden (i.e. adultery and fornication). What’s more, a reward as the reward for sadaqa (voluntary giving of charity) is recorded for them every time they have sex. This is based on the following hadîth of the Prophet narrated by Abu Dharr: “Some of the companions of the Prophet said to him: ‘O Messenger of Allâh, the affluent among us have taken the rewards (of the hereafter)! They pray as we pray, fast as we fast, and then they give charity from the surplus of their wealth!” The Prophet said: “Did Allâh not make for you that from which you can give sadaqa? Verily for every time you say Subhannallah (Exalted is Allâh) there is a sadaqa, and for every time you say Allahuakbar (Allâh is Most Great) there is a sadaqa, and for every time you say AlHamdulillah (Praise is to Allâh) there is sadaqa, and in every act of enjoining what is right there is sadaqa, and in every act of forbidding what is wrong there is a sadaqa, and in your sexual relations there is a sadaqa.” The Companions said: “O Messenger of Allâh, is there a reward for one of us when he satisfies his sexual desire?” The Prophet said: “Don’t you see, if he had satisfied it with the forbidden, would there not have been a sin upon him?” They said: “Why, yes!” He said: “In the same way, when he satisfies it with that which is lawful, there is for him in that a reward.” [Muslim, an-Nasaa’ee in al-‘Ishrah, and Ahmad].

WHAT HE SHOULD DO THE MORNING AFTER HIS WEDDING NIGHT.

It is desirable for the husband to go to his relatives who came to visit him in his house, on the following morning, to give them greetings and pray for them. It is also desirable for them to do likewise for him, as in the following hadîth narrated by Anas: “The Messenger of Allâh gave a feast on the morning of his wedding night with Zaynab, at which he fed the Muslims to satisfaction on bread and meat. Then, he went out to the Mothers of the Believers (i.e. to his other wives), gave them greetings and prayed for them, which they returned in kind. This is the way he used to do on the morning after a wedding night.” [Ibn Sa’d and an-Nasaa’ee: Saheeh].

THE HOUSE MUST HAVE A PLACE FOR BATHING.

The married couple must have a place to bathe in their house, and the husband must not allow his wife to go to the public bath houses. This is forbidden, and there are various ahadîth about it, among them:

First: On the authority of Jaabir who said: “The Prophet said: “Whoever believes in Allâh and the Last Day, let him not allow his wife to go to the Public baths. Whoever believes in Allâh and the Last Day, let him not go to the baths except with a waistcloth. And whoever believes in Allâh and the Last Day, let him never sit at a table at which intoxicants are being circulated.” [Al-Haakim, at-Tirmidhee and others: Saheeh].

Second: On the authority of Umm ad-Dardaa’ who said: “I came out of the public bath and I met Allâh’s Messenger who said to me: ‘From where have you come O Umm Dardaa’?’ I said: ‘From the baths’. Then he said: “By the One in whose hand is my soul, every woman who removes her clothes anywhere except the house of one of her mothers has torn down all that veils her before ar-Rahman.” [Ahmad: Saheeh].

Third: On the authority of Abu al-Maleeh who said: “Some women from Ash-Shaam entered upon ‘Aa’ishah and said: “Where are you from?” The women answered: “We are of the people of Ash-Shaam (the area of present-day Syria).” ‘Aa’ishah said: “Are you perhaps from that district which allows its women to enter the public baths?” The said: “Yes”. She said: “As for me, I heard the Messenger of Allâh say: “Every woman who removes her clothes other than in her house has torn down all veils of modesty between herself and Allâh.” [at-Tirmidhee, Abu Dawood and others: Saheeh].

THE PROHIBITION OF SPREADING BEDROOM SECRETS.

It is forbidden for either the husband or the wife to spread any of the secrets of their bedroom to anyone outside. The following two ahadîth are about this:

First: “Verily among the worst people before Allâh on the Day of Judgement is a man who approaches his wife sexually and she responds and then he spreads her secrets.” [Muslim, Ibn Abi Shayba, Ahmad and others].

Second: “On the authority of Asmaa bint Yazid who narrated “that she was once in the presence of the Prophet and there were both men and women sitting. The Prophet then said: “Perhaps a man might discuss what he does with his wife, or perhaps a woman might inform someone what she did with her husband?” The people were silent. Then I said: “O, Yes! O Messenger of Allâh verily both the women and men do that.” Then the Prophet said: “Do not do that. It is like a male shaytan who meets a female shaytan along the way, and has sex with her while the people look on!” [Ahmad: Hasan or Saheeh due to supports].

THE OBLIGATION OF A WEDDING FEAST.

The husband must sponsor a feast after the consummation of the marriage. This is based on the order of the Prophet to ‘Abur-Rahman ibn ‘Auf to do so, and on the hadith narrated by Buraida ibn At-Haseeb, who said: “When ‘Ali sought the hand of Faatimah (the Prophet’s daughter) in marraige, he said that the Prophet said: “A wedding (and in another version “a bridegroom”) must have a feast.” The narrator said: “Sa’ad said: ‘(a feast) of a sheep.’ Someone else said: ‘Of such and such a quantity of corn.” [Ahmad and at-Tabaraani: Its isnaad is acceptable as al-Haafiz Ibn Hajr says in Fathul-Baaree: 9/188].

THE SUNNAH OF THE WEDDING FEAST.

The following should be observed with regard to the wedding banquet:

First: It should be held three days after the first wedding night, since this is the tradition of the Prophet which has reached us. On the authority of Anas who said: “The Prophet entered upon his wife and sent me to invite some men for food.” [al-Bukhaaree and al-Bayhaqi]. Also on the authority of Anas, he said: “The Prophet married Safiya, and her freedom was her dowry. He gave the feast for three days.” [Abu Ya’laa and others: Hasan].

Second: One should invite the righteous to his banquet whether they be rich or poor. The Prophet said: “Do not be the friend of any except believers, and have only the pious eat your food.” [Abu Dawood, at-Tirmidhee and others: Saheeh].

Third: If one is able, he should have a feast of one or more sheep. Based on the following hadîth, Anas said: “Abdur-Rahmaan came to al-Madeenah, and the Prophet assigned Sa’ad ibn Ar-Rabee’ al-Ansaariy as his brother. Sa’ad took him to his house, called for food, and they both ate. The Sa’ad said: “O my brother, I am the wealthiest of the people of al-Madeenah (in another version: “… of the Ansaar”), so look to half of my property and take it (in another version: “… and I will divide my garden in half”). Also, I have two wives (and you, my brother in Allâh, have no wife), so look to which of mine pleases you more, so I can divorce her for you. Then upon the completion of the prescribed waiting period, you may marry her.” ‘Abdur-Rahmaan said: “No, by Allâh, may Allâh bless you in your family and your property. Show me the way to the marketplace.”And so they showed him the way to the market-place and he went there. He bought and he sold and he made a profit. In the evening, he came back to the people of his house with some dried milk for cooking and some ghee. After that some time elapsed, until he appeared one day with traces of saffron on his garments. The Prophet said to him: “What is this?” He said: “O Messenger of Allâh, I have married a woman among the Ansaar.” The Prophet answered: “What did you give her for her dowry?” He answered: “The weight of five dirhams in gold.” Then, the Prophet said: “May Allâh bless you, give a feast if only with one sheep.” ‘Abdur-Rahmaan said: “I have seen myself in such a state that if I were to lift a stone, I would expect to find some gold or silver under it.” Anas said: “I saw after his death that each of his wives inherited one hundred thousand Dinars.” [Al-Bukhaaree, an-Nasaa’ee and others].

Also on the authority of Anas he said: “I never saw the Prophet sponsor such a wedding feast as the one he gave for Zaynab. He slaughtered a sheep and fed everyone meat and bread until they ate no more.” [Al-Bukhaaree, Muslim and others].

WEDDING FEASTS CAN BE GIVE WITH OTHER THAN MEAT.

It is allowed to give the wedding banquet with any food which is available and affordable, even if that does not include meat. This is based on the following hadîth narrated by Anas: “The Prophet stayed between Khaibar and al-Madeenah for three days during which he had entered with his wife Safiya. Then I invited the Muslims to his Wedding feast. There was neither meat nor bread at his feast. Rather, leather eating mats were brought out and on them were placed dates, dried milk, and clarified butter. The people ate their fill.” [Al-Bukhaaree, Muslim and others].

PARTICIPATION OF THE WEALTHY IN THE FEAST WITH THEIR WEALTH.

It is commendable for the wealthy to help in the preparations for the wedding feast based on the hadith narrated by Anas about the Prophet’s marriage to Safiya: “Then, when we were on the road, Umm Sulaim prepared her (Safiya) for him (the Prophet and brought her to him at night, and so the the Prophet awoke the next morning a new bridgegroom. Then he said: “Whoever has something, let him bring it.” (In another version, he said “Whoever has an excess of provisions, let him bring it.”) Anas continues: “And so the leather eating mats were spread out and one man would bring dried milk, another dates and another clarified butter and so they made Hais (hais is a mixture of the above three things). The people then ate of this hais and drank from pools of rainwater which were nearby, and that was the wedding feast of the Prophet.” [Al-Bukhaaree, Muslims and others].

This concludes the treatise, “etiquettes of weddings & marriage” authored by the late Muhaddith, Muhammad Nasirudeen Al-Albaanee (رحمه الله). May Allâh aid us in following the Sunnah of His Messenger (ﷺ).