Tuesday, January 17, 2017

Salah of the Rasool Described (Audio)

Salah of the Rasool Described
by Shaikh Faisal


January 11, 2017 



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Sunday, January 15, 2017

Wednesday, January 11, 2017

Fiqh of Food (Notes & Audio)

Fiqh of Food
by Shaikh Faisal

Notes Typed Live by AT19
Formatted and Edited by AT20

Monday, January 2, 2017 



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Food is a very important aspect of Islam. You are what you eat. What you eat alters your personality. Our Deen tells us what we can and cannot do; it tells us how and how not to do things.

It was narrated that Salman said, that a man said to him: "Your companion (meaning, the Prophet()) even teaches you how to go to the toilet!" He said: "Yes, he forbade us from facing the Qiblah when defecating or urinating, or cleaning ourselves with out right hands, or to use less than three stones." (SUNAN AN-NASA’I: Vol. 1, Book 1, Hadith 41)

We have Laws that Govern what we eat and drink: Islamic dietary laws. Only Allah Decides what foods are halal and haram.

Say (O Muhammad SAW to these polytheists) : "Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful." Say (O Muhammad SAW) : "Has Allah permitted you (to do so), or do you invent a lie against Allah?" (Yunus 10: 59)

To make things halal or haram without hujjah is to make up a new religion

SIX CONDITIONS FOR SLAUGHTERING AN ANIMAL

The most rigid madhab regarding food is the Hanafi madhab and the most lenient is the Maliki.  The Shafi and Hanbali are in between the two. 


N.B. If you study Islam at college and you only study one madhab, you are only half educated. Proper teaching includes study of all four madhab.  

1. They killed the animal according to Muslim conditions.

i.e. they used a sharp knife to cut the throat and allow the blood to spill out

Abu Qatadah narrated concerning the zebra. The Messenger of Allah () ate from it.' Agreed upon. (refer to hadith no.753)

1. The animal itself should be halal. I.e. you cannot slaughter a pig and call it ‘halal pork’

2. The animal has to be herbivorous. You cannot slaughter crocodiles, snakes, eagles etc.

N.B. Maliki madhab allows snake to be eaten. We disagree with this ruling.

3. The animal cannot die from drowning or electronic shock

Forbidden to you (for food) are: Al-Maytatah (the dead animals - cattle-beast not slaughtered), blood, the flesh of swine, and the meat of that which has been slaughtered as a sacrifice for others than Allah, or has been slaughtered for idols, etc., or on which Allah's Name has not been mentioned while slaughtering, and that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by the goring of horns - and that which has been (partly) eaten by a wild animal - unless you are able to slaughter it (before its death) and that which is sacrificed (slaughtered) on An Nusub (stone altars). (Forbidden) also is to use arrows seeking luck or decision, (all) that is Fisqun (disobedience of Allah and sin). This day, those who disbelieved have given up all hope of your religion, so fear them not, but fear Me. This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. But as for him who is forced by severe hunger, with no inclination to sin (such can eat these above-mentioned meats), then surely, Allah is Oft Forgiving, Most Merciful. (Al-Ma'idah 5: 3)

You can't eat an animal that has died on it's own, drowned or killed by being electrified.

4. Only Allah's Name can be recited at the time of slaughter

You cannot pour water in the mouth of the animal when it is slaughtered: this is a practice done by the shia and is bidah

5. The butcher should be a Muslim, Christian or a Jew

6. The animal should be alive at the time of its slaughtering

What if the animal brought for slaughtering is injured? Can you still slaughter and eat it? Yes

Narrated Mu`adh bin Sa`d or Sa`d bin Mu`adh:  A slave girl belonging to Ka`b used to graze some sheep at Sl'a (mountain). Once one of her sheep was dying. She reached it (before it died) and slaughtered it with a stone. The Prophet () was asked, and he said, "Eat it." (Sahih al-Bukhari 5505, Book 72, Hadith 31, ONLINE REFERENCE: Vol. 7, Book 67, Hadith 413)


MEAT SLAUGHTERED BY JEWS AND CHRISTIANS

Imam Abu Hanifa (rh) says we can only eat meat killed by Muslims. The Hanbali madhab says we can eat meat killed by Jews and Christians. Muslims who reject eating meat by Jews and Christians claim they were different during the time of the Prophet (saw) than they are today. But where did they get this idea? The reason why we don't accept this is because the Christians have been the same since the Council of Nicea in 325 CE where they concocted the idea of Trinity and left monotheism. The Prophet (saw) was born 570 CE, long after the Christians accepted polytheism. They are the same Christians that live in our time.

Allah said:

Surely, they have disbelieved who say: "Allah is the Messiah ['Iesa (Jesus)], son of Maryam (Mary)." But the Messiah ['Iesa (Jesus)] said: "O Children of Israel! Worship Allah, my Lord and your Lord." Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimun (polytheists and wrong doers) there are no helpers. (Al-Ma'idah 5: 72)

If the Christians didn't believe Jesus was the son of God during the time of the Prophet (saw) why did Allah bring down 5:72?

Surely, disbelievers are those who said: "Allah is the third of the three (in a Trinity)." But there is no ilah (god) (none who has the right to be worshipped) but One Ilah (God -Allah). And if they cease not from what they say, verily, a painful torment will befall the disbelievers among them. (Al-Ma'idah 5: 73)

Allah Made Takfir on the Christians for saying Jesus is the son of Allah and believing in trinity.
It is halal to eat the meat of the Christians and the Jews as long as three conditions are found:

2. At the time of slaughter, they didn't mention a false deity


3. They didn't kill the animal in order to celebrate one of the pagan holidays like Christmas or Easter

So why does Allah Allow us to eat their meat even though they are pagans? Because they had a Book and their religion had a Heavenly origin. If Muslim men are allowed to marry Jewish and Christian women why would we not be able to eat their meat?

Made lawful to you this day are At Tayyibat [all kinds of Halal (lawful) foods, which Allah has made lawful (meat of slaughtered eatable animals, etc., milk products, fats, vegetables and fruits, etc.). The food (slaughtered cattle, eatable animals, etc.) of the people of the Scripture (Jews and Christians) is lawful to you and yours is lawful to them. (Lawful to you in marriage) are chaste women from the believers and chaste women from those who were given the Scripture (Jews and Christians)  before your time, when you have given their due Mahr (bridal money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girl-friends. And whosoever disbelieves in the Oneness of Allah and in all the other Articles of Faith [i.e. His (Allah's), Angels, His Holy Books, His Messengers, the Day of Resurrection and Al Qadar (Divine Preordainments)], then fruitless is his work, and in the Hereafter he will be among the losers. (Al-Ma'idah 5: 5)

4. You cannot eat stunned animals.

If a Muslim or a kitaabi (Jew or Christian) slaughters an animal for meat, and it is not known whether he mentioned the name of Allaah over it or not, it is permissible to eat from it, and the one who eats it should say the name of Allaah, because of the report that was narrated by al-Bukhaari (2057) from ‘Aa’ishah (may Allaah be pleased with her), that some people said: O Messenger of Allaah, some people bring meat to us, and we do not know whether they mentioned the name of Allaah over it or not. 

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Mention the name of Allaah over it and eat.” 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: It is not essential to ask about that which was slaughtered by a Muslim or a kitaabi, and how it was slaughtered, and whether the name of Allaah was mentioned over it or not. Rather that should not be done, because that is being obstinate in religious matters. The Prophet (peace and blessings of Allaah be upon him) ate meat slaughtered by the Jews and did not ask questions. In Saheeh al-Bukhaari and elsewhere it is narrated from ‘Aa’ishah (may Allaah be pleased with her) that some people said to the Prophet (peace and blessings of Allaah be upon him): Some people bring meat to us, and we do not know whether they mentioned the name of Allaah over it or not. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Mention the name of Allaah over it and eat.” She said: They were new in Islam, and the Prophet (peace and blessings of Allaah be upon him) told them to eat without asking, even though those who brought the meat to them may not have been aware of the rulings of Islam because they were new in Islam. End quote from Risaalah fi Ahkaam al-Udhiyah wa’l-Dhakaah by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

Based on the above, whoever travels to a non-Muslim country where most of those who slaughter meat are Christians or Jews, it is permissible for him to eat their meat, unless he knows that they stun the animals or mention over them the name of someone other than Allaah, as stated above. But if the slaughterman is an idol-worshipper or communist, it is not permissible to eat meat slaughtered by him. quote from Risaalah fi Ahkaam al-Udhiyah wa’l-Dhakaah by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

MEAT OF THE PEOPLE OF THE BOOK SERVED TO YOU AT A RESTAURANT AND YOU DON'T KNOW HOW IT WAS SLAUGHTERED 

The Prophet had Jewish neighbors and didn't question them as to how the meat was slaughtered. The sunnah is that you eat the meat without questioning them as to how the meat was slaughtered

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If this meat comes from one whose slaughter is permissible, then it is halaal, and we do not have to ask how it was slaughtered or to ask whether the name of Allaah was mentioned over it or not. We do not have to do that and indeed we should not do that, because asking about this comes under the heading of exaggerating about religious matters. Hence when people came and asked the Prophet (peace and blessings of Allaah be upon him), “People bring us meat, and we do not know whether they mentioned the name of Allaah over it or not?” He said: “Say Bismillaah yourselves and eat.” He said not say: Ask them; he said: “Say Bismillaah yourselves and eat.” ‘Aa’ishah (may Allaah be pleased with her) said, narrating this hadeeth, They had recently become Muslim, and the one who has only recently become Muslim may be unaware of the necessity of saying Bismillaah when slaughtering.

Whatever the case, if meat comes to you from people whose slaughter is permissible – and those whose slaughter is permissible are three types of people: Muslims, Jews and Christians – then do not ask.

The Jews used to give gifts of meat to the Prophet (peace and blessings of Allaah be upon him) and he would eat it without asking about it. The Jews would invite him to eat barley bread and fat, and he did not ask about this fat and how the animal it came from was slaughtered. The best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). End quote. Liqa’ al-Baab il-Maftooh.

Narrated `Aisha: A group of people said to the Prophet, "Some people bring us meat and we do not know whether they have mentioned Allah's Name or not on slaughtering the animal." He said, "Mention Allah's Name on it and eat." Those people had embraced Islam recently. (Sahih al-Bukhari 5507, Book 72, Hadith 33, ONLINE REFERENCE: Vol. 7, Book 67, Hadith 415)

In regards to the issue of gelatin, the scholars use the above fatwa. If the gelatin comes from halal meat or vegetable, you do not need to ask how the animal was slaughtered. You should assume the gelatin is halal to eat.

You cannot use doubt [dhann] to pronounce something haram. If the gelatin is from pork, it is haram to eat. If you go to a restaurant and there is no pork on the menu and you order lamb, don’t ask how the animal was slaughtered. It's bad adhab.

EATING MEAT KILLED BY A MUSLIM WHO FORGOT TO SAY BISMILLAH

If you refuse to say Bismillah, the meat is haram. 

If a Muslim or a kitaabi (Jew or Christian) slaughters an animal for meat, and it is not known whether he mentioned the name of Allaah over it or not, it is permissible to eat from it, and the one who eats it should say the name of Allaah, because of the report that was narrated by al-Bukhaari (2057) from ‘Aa’ishah (may Allaah be pleased with her), that some people said: O Messenger of Allaah, some people bring meat to us, and we do not know whether they mentioned the name of Allaah over it or not. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Mention the name of Allaah over it and eat.”

Narrated `Aisha: A group of people said to the Prophet, "Some people bring us meat and we do not know whether they have mentioned Allah's Name or not on slaughtering the animal." He said, "Mention Allah's Name on it and eat." Those people had embraced Islam recently. (Sahih al-Bukhari 5507, Book 72, Hadith 33, ONLINE REFERENCE: Vol. 7, Book 67, Hadith 415)

Imam Abu Hanifa says no meat is halal unless killed by Muslims

Shafi and the Neo Hanbali madhab say it is halal if it is killed by a Muslim, Christian or Jewish butcher.


EATING MEAT FROM A BUTCHER WHO DOESN'T PRAY SALAH

There is no such thing as a non-practicing Muslim

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked: Is it permissible to eat meat slaughtered by one who deliberately does not pray, knowing that if he is told of that he will claim that he says the Shahaadah? What should we do if we cannot find any butcher who does pray?

He replied: If a person does not pray, we should not eat meat slaughtered by him. This is the correct view, because the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr there stands his giving up prayer.” Narrated by Muslim in his Saheeh from Jaabir ibn ‘Abd-Allaah al-Ansaari (may Allaah be pleased with him). And the Prophet (peace and blessings of Allaah be upon him) said: “The covenant that stands between us and them is prayer; whoever does not pray is a kaafir.” Narrated by Imam Ahmad and the four authors of Sunan with a saheeh isnaad

EATING THE MEAT OF THE QADIYYANIS

The Qadiyanis – who also known as Ahmadiyyah or Ahmadis – are a misguided sect and false religion. There is a discussion in which their kufr and apostasy.

Based on that, it is not permissible for a Muslim to give his daughter in marriage to their followers or to marry any of them.

Based on that also, meat slaughtered by them is not permissible, because in Islam it is not permissible to eat meat slaughtered by any of the disbelievers except the People of the Book, namely the Jews and Christians, subject to two conditions: that the blood be drained out and that the name of Allah be said over animals that are permissible for us to eat.

Apart from meat that they slaughter themselves, it is permissible for the Muslim to eat their food, such as bread that they bake, sweets that they make, and fruits and vegetables that they grow.

Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abd ar-Razzaaq ‘Afeefi, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh ‘Abdullah ibn Qa‘ood  End quote from Fataawa al-Lajnah ad-Daa’imah, vol 3, 1/431-433 

MEAT KILLED BY MACHINES

It is halal to eat meat killed by machines

There is nothing wrong with slaughtering chicken by means of modern machines, so long as they are sharp and they cut the throat and the oesophagus. If the machine slaughters a number of chickens at once, then it is sufficient for the person who is operating the machine to say Bismillaah just once when he starts operating it, with the intention of slaughtering them, provided that the person who is operating the machine is a Muslim or a kitaabi (one of the people of the Book, i.e., a Jew or a Christian).  Fataawa al-Lajnah al-Daa’imah (22/463). 

MEAT KILLED BY THE SHIA

One of the conditions of meat being halaal is that the one who slaughters it must be a Muslim or a kitaabi (i.e., a Jew or a Christian). Hence meat slaughtered by a mushrik, Zoroastrian or apostate is not permissible and is not halaal.

One of the conditions of meat being halaal is that the one who slaughters it must be a Muslim or a kitaabi (i.e., a Jew or a Christian). Hence meat slaughtered by a mushrik, Zoroastrian or apostate is not permissible and is not halaal. The Shi‘ah have a number of beliefs and actions that put them beyond the pale of Islam, such as their belief that the Holy Qur’an has been distorted, and that their Imams have knowledge of the unseen, and are infallible and cannot be heedless or forget. They seek the help of the dead and call upon them instead of Allah; they prostrate towards their graves; and they revile the best of mankind after the Prophets and Messengers, namely the Companions of the Prophet (blessings and peace of Allah be upon him), and regard them as disbelievers. Fataawa al-Lajnah ad-Daa’imah (2/264)

Recap: the blood has to spill out; the person should be Muslim Christian or Jew; the person should say bismillah; if Muslim the person forget to say bismillah they should say it before they eat the meat.
.
MEAT KILLED BY THE SHIA:

- They are not Muslim
- They believe their imams are infallible (shirk)
- They make takfir on many of the sahabas (apostasy)
- They make dua to the inhabitants of the grave (shirk)

Thus because of their dodgy ideology, they are pagans and outside the fold of Islam.

You are only allowed to eat the meat of Muslim, Christian or Jew.

CAN WE EAT THE SLAUGHTERING OF A WOMAN ON MENSES (HAID)

Shaykh al-Islam Ibn Taymiyah said: “It is permitted to eat from an animal which a man or a woman slaughters Islamically before it dies, or from meat slaughtered by a woman, even if she is menstruating, because her menstruation is not in her hand. It is permissible to eat meat from an animal which a woman slaughters Islamically before it dies, by the consensus of the Muslims.” (Al-Fataawa, 35/234).

There is no difference of opinion about this, you can eat from her. Her menses does not impact the meat.


Narrated Mu`adh bin Sa`d or Sa`d bin Mu`adh:  A slave girl belonging to Ka`b used to graze some sheep at Sl'a (mountain). Once one of her sheep was dying. She reached it (before it died) and slaughtered it with a stone. The Prophet () was asked, and he said, "Eat it." (Sahih al-Bukhari 5505, Book 72, Hadith 31, ONLINE REFERENCE: Vol. 7, Book 67, Hadith 413)

EATING SEAFOOD

Allah told us seafood is halal

Lawful to you is (the pursuit of) water game and its use for food - for the benefit of yourselves and those who travel, but forbidden is (the pursuit of) land game as long as you are in a state of Ihram (for Hajj or 'Umrah). And fear Allah to Whom you shall be gathered back. (Al-Ma'idah 5: 96)

If an animal is called A GAME in the Quran, it is halal to eat.
E.g. when you are in a state of ihram, it is haram for you to go game hunting

Lawful to you is (the pursuit of) water­game and its use for food - for the benefit of yourselves and those who travel, but forbidden is (the pursuit of) land­game as long as you are in a state of Ihram (for Hajj or 'Umrah). And fear Allah to Whom you shall be gathered back. (Al-Ma'idah 5:96)

WUDU with sea water

Abu Huraira reported that a man asked the Prophet (SAW): 'We travel in the sea and we carry with us little water. If we used it for wudu then we would be suffering thirst! So should we still use this water for wudu?' The Prophet (SAW) replied: "Its [sea] water is pure and its dead meat [fish and whatever lives in sea and die by leaving it] is Halal to eat" [Sunan Tirmidhi (1/100) No. 69, Sunan Abu Dawud (1/21) No. 83, Sunan al-Nasa'i (1/50) No. 59, Sunan Ibn Majah (1/250) No. 386, Sunan al-Darime (1/201) No. 729, Musnad Ahmad (2/361) No. 8720]

If u are traveling and see a dead fish on the sea shore, you can eat it

Narrated Jabir: We set out in the army of AlKhabt and Abu 'Ubaida was the commander of the troops. We were struck with severe hunger and the sea threw out a dead fish the like of which we had never seen, and it was called Al`Anbar (whale). We ate of it for half a month. Abu Ubaida took (and fixed) one of its bones and a rider passed underneath it (without touching it).

(Jabir added Abu 'Ubaida said (to us), "Eat (of that fish)." When we arrived at Medina, we informed the  Prophet about that, and he said, "Eat, for it is food Allah has brought out for you, and feed us if you have some of it." So some of them gave him (of that fish) and he ate it. [Sahih Bukhari (5/167) No. 4362]

Dolphins and whales are not fish; they are mammals.
Everything in the sea is halal but there are some exceptions

Saltwater crocodiles are haram because they spend time on the sea and the land. Madkhali’s will say crocodiles are halal. The correct opinion is that it is haram.

Imam Abu Hanifa said sea snakes are haram. Imam Ahmad allowed sea snakes if they are not poisonous. Because sea snakes only live underwater the correct opinion is of Imam Ahmad.

Allah and the Prophet (saw) said everything in the sea is halal

Lawful to you is (the pursuit of) water game and its use for food - for the benefit of yourselves and those who travel, but forbidden is (the pursuit of) land game as long as you are in a state of Ihram (for Hajj or 'Umrah). And fear Allah to Whom you shall be gathered back. (Al-Ma'idah 5: 96)

Imam Ahmad said crab, shrimp etc are haram because they are scavengers. But they are all halal because Allah Said so in Maidah 96 (see ayah above)

The laws of the sea are different from the law of the land. You don’t slaughter fish like you slaughter animals on land.

CAN MUSLIM EAT FROG

Frogs: It is not permissible to eat them because the Prophet (peace and blessings of Allaah be upon him) forbade killing them, as is reported in the hadeeth of ‘Abd al-Rahmaan ibn ‘Uthmaan, who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade the killing of frogs. (Narrated by Imaam Ahmad and Ibn Maajah; see also Saheeh al-Jaami, 6970). The rule is that everything, which we are forbidden to kill, we are not allowed to eat; if we are allowed to eat it we are allowed to kill it. Some scholars exclude sea snakes, but the correct view is that as they live nowhere except in the water, we are permitted to eat them, because of the general nature of the aayah (interpretation of the meaning): “Lawful to you is (the pursuit of) water game and its use for food – for the benefit of yourselves …” [al-Maa’idah 5:96].

Eating frog is haram. There is no scholar that says it is halal.
It is forbidden to kill frogs  *see fatawa above*

CAN MUSLIMS EAT THE DONKEY

Narrated By Jabir bin Abdullah: On the day of Khaibar, Allah's Apostle forbade the eating of donkey meat and allowed the eating of horsemeat. [Sahih Bukhari, Vol 5, Book 59, Hadith #530]

The Prophet (saw) forbade it

CAN MUSLIMS EAT HORSE

Yes *see hadith above*

CAN MUSLIMS EAT ZEBRA

It is agreed that you are allowed to eat zebra

CAN A MUSLIM EAT CAMEL

It is permissible but you have to make wudu after eating it. Camel meat breaks wudu

The hadeeth of Jaabir: the Prophet (peace and blessings of Allaah be upon him) was asked, “Should I do wudoo’ after eating camel meat?” He said, “Yes.” The person said: “Should I do wudoo’ after eating mutton?” He said, “If you wish.” (Narrated by Muslim, 360).

The hadeeth of al-Baraa’: the Prophet (peace and blessings of Allaah be upon him) was asked about eating camel meat. He said, “Do wudoo’ after eating it.” He was asked about mutton, and he said, “Do not do wudoo’.” (Narrated by Abu Dawood, 184; al-Tirmidhi, 81. Classed as saheeh by Imaam Ahmad and Ishaaq ibn Raahawayh).

Some say it is Mustahab, and not fard to make wudu after eating camel meat.

Al-Nawawi said: Ahmad ibn Hanbal, Ishaaq ibn Raahawayh, Yahyaa ibn Yahyaa, Abu Bakr ibn al-Mundhir and Ibn Khuzaymah thought that it (eating camel meat) breaks wudoo’; this was also the view favoured by al-Haafiz Abu Bakr al-Bayhaqi. It was reported from the scholars of hadeeth and from a group of the Sahaabah.

They took as evidence the hadeeth of Jaabir ibn Samurah which was narrated by Muslim. Ahmad ibn Hanbal and Ishaaq ibn Raahawayh said: “It has been reported from the Messenger of Allaah (peace and blessings of Allaah be upon him) in these two saheeh hadeeths, the hadeeth of Jaabir and the hadeeth of al-Baraa’. This view has stronger evidence even though the majority follow the opposite.”

The majority responded to this with the hadeeth of Jaabir: the last of the two commands from the Messenger of Allaah (peace and blessings of Allaah be upon him) was that there was no need to do wudoo’ after eating meat that had been touched by fire. But this hadeeth is general, whereas the hadeeth about doing wudoo’ after eating camel meat is specific, and a specific ruling takes precedence over a general one. (Sharh Muslim, 4/49).

CAN MUSLIMS EAT ELEPHANT MEAT

This is Makhrooh, not haram. It is makhrooh to eat because it has a temper and is a terrestrial predatory animal. It has fangs (tusks) but does not eat meat. 

“An elephant is a fanged animal; hence, it will be prohibitively disliked (makruh) to consume its meat.” (al-Hidaya, 2/440)

The Prophet (saw) said not to kill one animal in front of another animal. Can u eat the meat if this was done? Yes, but what was done is makhrooh

Ibn Qudaamah (may Allah have mercy on him) said:  It is makrooh to slaughter one sheep when another is looking on. End quote.  Al-Mughni (9/317) 

And it says in ‘Awn al-Ma‘bood:  He should not handle it violently, or drag it to slaughter violently, or slaughter it in the presence of another. 

Shaykh Ibn Baaz (may Allah have mercy on him) said:  It is makrooh to slaughter (an animal) when another is looking on. End quote.   Majmoo‘ Fataawa Ibn Baaz (23/73-74) 

It is animal abuse to kill one animal infront of another

WHAT IS THE AGE OF THE ANIMAL YOU ARE ALLOWED TO KILL?

According to the hadeeth of Abu Hurayrah, when the Prophet (blessings and peace of Allah be upon him) visited Abu’l-Haytham, along with Abu Bakr, and ‘Umar, Abu’l-Haytham went to make some food for them. The Prophet (blessings and peace of Allah be upon him) said: “Do not slaughter any animal that is producing milk. He said: So he slaughtered a kid (young goat) or lamb for them and brought it to them, and they ate. Narrated by Muslim (2038); at-Tirmidhi (2369). 

The word translated as kid here refers to a female baby goat that has not reached the age of one year.

There is no age restriction; you can kill a baby goat. 

If a Muslim tells you not to kill an animal below the age of one year, bring them this hadith

CAN MUSLIMS EAT KANGAROO MEAT

It is halal. It is herbivore

CAN MUSLIMS EAT HYENA MEAT

Hyena is halal to eat

Ibn Abi Ammar said: "I asked Jabir bin Abdullah: 'Is the hyena game?' He said: 'Yes'" He said: "I said: 'Can it be eaten?' He said: 'Yes.'" He said: "I said: 'Did the Messenger of Allah say that?' He said: 'Yes.'" TIRMIDHI : Vol. 2, Book 4, Hadith 851

The question was asked multiple times because this is shocking. It is an exception to the rule as hyena’s eat meat. 

ARE MUSLIMS ALLOWED TO EAT LOCUST

Narrated Ibn Abi `Aufa: We participated with the Prophet () in six or seven Ghazawat, and we used to eat locusts with him. BUKHARI : Vol. 7, Book 67, Hadith 403

Two types of blood and two types of dead things are halal

“Two types of dead meat and two types of blood have been made lawful for our consumption: The two dead meats are: fish and locust, and the two types of blood are: liver and spleen.” (Sunan Abu Dawud, Musnad Ahmad, 2/97 and Sunan Ibn Majah, no: 3314)

Liver and spleen are halal, this is blood
Fish and locust are the two halal dead things

CAN MUSLIMS EAT THE OSTRICH

No scholar pronounced ostrich meat to be haram

Allah Said: Say (O Muhammad SAW to these polytheists) : "Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful." Say (O Muhammad SAW) : "Has Allah permitted you (to do so), or do you invent a lie against Allah?" (Yunus 10: 59)

MUSLIMS EATING PORK

Muslims are allowed to eat pork to save their life

And why should you not eat of that (meat) on which Allah's Name has been pronounced (at the time of slaughtering the animal), while He has explained to you in detail what is forbidden to you, except under compulsion of necessity? And surely many do lead (mankind) astray by their own desires through lack of knowledge. Certainly your Lord knows best the transgressors. (Al-An'am 6: 119)

If you are starving and pork is the only meat available but you didn't eat it and died - you have committed suicide. And you are an extremist. No sahaba ate pork. It wasn't their culture to keep pigs. 

A scholar of today would have to use Qiyas to determine the punishment for eating pork. 

An example of making qiyas is when the Rasool (saw) said to slaughter two sheep for a baby boy, but if you have no sheep you use a goat.  This is qiyas. It is one of the 15 sources by which we derive the Islamic shariah: Qiyas. 

EATING AND DRINKING WHILE STANDING

It is makhrooh. No one said it is haram. Some say it is halal but it is better to sit to eat and drink. They say halal because of the following hadith: 

Narrated An-Nazzal:Ali came to the gate of the courtyard (of the Mosque) and drank (water) while he was standing and said, "Some people dislike to drink while standing, but I saw the Prophet () doing (drinking water) as you have seen me doing now." BUKHARI : Vol. 7, Book 69, Hadith 519

Why did Ali stand and drink? To let the people know it is permissible but disliked. Sometimes you can't find a seat to drink, what do you do? Stand and drink.

MUSLIMS EATING FOOD WITH ALCOHOL IN IT

According to Ibn Taymiyyah, if the alcohol disappears and you can no longer smell it, it is halal to eat. But if you can smell the alcohol, you are not allowed to eat it because it is haram.

Shaykh al-Islam [Ibn Taymiyah] (may Allah have mercy on him) said: If alcohol falls into water and is completely absorbed in it, then someone drinks it, he is not regarded as drinking alcohol and the hadd punishment for drinking alcohol is not to be carried out on him, because nothing of its taste, colour or odour remained. End quote from al-Mustadrak ‘ala Majmoo‘ al-Fataawa (3/12).

The second scenario is where the essence of the alcohol remains present or its traces may be detected in the mixture, in terms of taste, colour, odour or flavour. In this case it is haraam to consume this food or drink, because of the presence in its ingredients of a percentage of alcohol that has not been fully absorbed. The presence of alcohol in this food or drink makes it prohibited, even if the percentage of alcohol is very small.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen said: If this alcohol is mixed with something and is not fully absorbed into what it is mixed with, and does not disappear into it, then that thing becomes haraam, because this mixture is affected by it.

But if the alcohol has been fully absorbed into what it has been mixed with, and no trace of it can be detected, then it does not become haraam thereby. End quote from Fataawa Noor ‘ala ad-Darb

Thus if you are given cake with alcohol, and you can't smell the alcohol – you can eat it. But if it has a smell of alcohol, don't eat it because it is haram

The issue of perfumes that are said to contain cologne or alcohol If the percentage of alcohol is very little, we say that it does not matter, and a person may use them without any concern, such as if the alcohol content is 5% or less. This does not matter.If the percentage of alcohol is very high, so that you can detect it, then it is better not to use it except where it is necessary, such as for sterilizing wounds and the like. [ Liqa' alBaab alMaftooh by Sheikh 'Uthaymeen, 24]

EATING FROM HALAL RESTAURANTS THAT SERVE ALCOHOL

You, a Muslim family, are hungry and stop at a halal restaurant selling alcohol - is it halal to eat there? Yes, out of necessity Because the alcohol doesn't impact on the meat

VINEGAR ON THE SHELVES

* see above fatawa for explanation on when they are halal *

Sheikh Uthaymeen gave a fatwa which said, "If a small quantity of alcohol is so submerged in something else that is has no tangible or theoretical effect, then the substance keeps the ruling that is in accordance with its own attributes. As for the hadith that states 'Whatever intoxicates in large quantities, then a small quantity of it is forbidden', this refers to a certain beverage that intoxicates when someone drinks a lot of it, but not when he drinks a little. It is unlawful to drink a small quantity of such a beverage, because even though a small quantity cannot make a person drunk, it can lead to drinking larger quantities." [Majmoo` al-Fatawa (4/260)]

The issue of perfumes that are said to contain cologne or alcohol If the percentage of alcohol is very little, we say that it does not matter, and a person may use them without any concern, such as if the alcohol content is 5% or less. This does not matter. If the percentage of alcohol is very high, so that you can detect it, then it is better not to use it except where it is necessary, such as for sterilizing wounds and the like. [Liqa’ alBaab alMaftooh by Sheikh 'Uthaymeen, 24]


Say (O Muhammad SAW to these polytheists) : "Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful." Say (O Muhammad SAW) : "Has Allah permitted you (to do so), or do you invent a lie against Allah?" (Yunus 10:59)

Monday, January 9, 2017

Tafsir Surah Baqarah (Audio)

Tafsir Surah Baqarah
by Shaikh Faisal


Saturday, January 7, 2017 PART 1
"Who are the mutaqeen"



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Monday, January 9, 2017 PART 2
"The Virgins of Paradise"



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Monday, January 16, 2017 PART 3
"Refuting the Atheist"



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NOTES Revisited from 2014:

Saturday, December 31, 2016

Fiqh of Salah (Audio & Notes)

Fiqh of Salah

By Shaikh Faisal

Saturday, December 31, 2016



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It is worthy of mentioning that the first thing Allah will ask us about on the Day of Judgement is our Salah.

Abu Hurayrah narrated the Prophet (SAW) said: “The first thing among their deeds for which the people will be brought to account on the Day of Resurrection will be prayer. Our Lord will say to His angels, although He knows best, ‘Look at My slave’s prayer, is it complete or lacking?’ If it is complete, it will be recorded as complete, but if it is lacking, He will say, ‘Look and see whether my slave did any voluntary (naafil) prayers.’ If he had done voluntary prayers, He will say, ‘Complete the obligatory prayers of My slave from his voluntary prayers.’ Then the rest of his deeds will be examined in a similar manner.” [Sunan Abu Dawud (1/229) No. 864, Sunan Tirmidhi (2/269) No. 413, Sunan An-Nasa'i (1/232) No. 465, Musnad Ahmad (2/425) No. 9490, Mustadrak al-Haakim (1/394) No. 965] 

  • also, the difference between a Muslim and a kaafir is the Salah 

The difference between a man (Muslim) and shirk and kufr is the abandoning of salah (Sahih Muslim Kitab ul Iman Book 001, Number 0147)

  • so the scholars ask about the man who abandoned or missed some Salah?
  • the man who missed sone Salah is not a kaafir 
  • the kaafir is the man who abandoned Salah all together 
  • a debate took place between Imam Shafi and Imam Ahmed ibn Hanbal 
  • Imam Hanbal said if you don’t pray you are a kaafir 
  • Imam Shafi said the person who doesn’t pray is still a Muslim because he says the shahada
  • However, Ahmed ibn Hanbali won the debate by using Taubah 11 as his hujjah 
But if they repent, perform As-Salat (Iqamat-as-Salat) and give Zakat, then they are your brethren in religion. (In this way) We explain the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail for a people who know. (At-Tawbah 9:11) 

Allah gives us three conditions to accept a reverts as our brother in deen

  • tawbah, from their kufr and shirk
  • Salah, and
  • Zakah
  • The companions of the Prophet (saw) were concerned about people coming into Islam under false pretenses. Hence, Allah revealed Tawbah 11 and gave them three conditions by which we can accept new reverts as our brothers in Islam.

Jabir (RA) reported that Allah’s Messenger (SAW) said, “Between a man (Muslim) and shirk and disbelief lies neglect of salah.” [Sahih Muslim (1/8 No. 82, Sunan Tirmidhi (5/13) No. 2620, Sunan Abu Dawud (4/219) No. 4678, Sunan Ibn Majah (2/181) No. 1078, Sunan An-Nasa'i (1/232) No. 463, Musnad Ahmad (3/370) No. 15021] 

Abdullah ibn Shaqiq Uqayli (RA) reported, saying “The companions of Muhummad (SAW) did not regard neglect of any of the deeds as disbelief as they did (neglect) of Salah." [Sunan Tirmidhi (5/14) No. 2622 and Mustadrak al-Haakim (1/4 No. 12 who said it met the conditions of al-Bukhari and Muslim]

  • How about the born muslim who slipped into jahiliyyah and started practicing in their 20's?
  • he missed many years of salah, what do you do with them?
  • Abu Hanifa said he has to make up all the Salah his missed while he was in jahiliyyah because he owes Allah
  • The Hanbali madhab says he doesn't make it up, but he has to make tawbah, beg Allah to forgive him and begin praying his five daily prayers
  • The Hanbali’s have the correct opinion on this matter
MAKING SALAH WITHOUT WUDU

  • wudu is the key to Salah
  • we cannot pray without wudu
  • however, sometimes a person may be forced to pray without wudu because he is at a place where there is no water and no soil to make tayamum.
  • Ibn Qudama commented on this senecio below 

Ibn Qudama said: Because Wudu is one of the conditions of prayer which is waived when one is unable to do it, as is the case with all the other conditions and pillars (essential parts) of the prayer. And he did what he was obliged to do as best he could, so he does not have to repeat it. This is like the one who is unable to cover himself and prays naked; or one who is unable to face the qiblah so he prays facing a different direction; or one who is unable to stand so he prays sitting. Al-Mughni, 1/157.

  • therefore, if we have no water for wudu and no soil for tayamum, we pray without wudu 
If it is not easy for you to do wudoo’ or tayammum until the time for the prayer is nearly over, then you have to pray even if you did not purify yourself with either water or dust. The evidence that it is permissible for a man to pray even if he cannot purify himself is as follows: It was narrated that ‘Aa’ishah borrowed a necklace from ‘Asma’ and lost it. The Messenger of Allaah (peace and blessings of Allaah be upon him) sent a man to find it, then the time for prayer came but they did not have any water, so they prayed then complained about that to the Messenger of Allaah (peace and blessings of Allaah be upon him). Then Allaah revealed the verse of tayammum. Usayd ibn Hudayr said to ‘Aa’ishah, “May Allaah reward you with good, for by Allaah there has never happened to you anything that you dislike but Allaah brought something good for you and for the Muslims through it.” (Narrated by al-Bukhaari, 329; Muslim, 367)

The Hadith above about Aisha loosing her necklace, and the sahabas went to look for it had to pray without wudu is clear evidence that we can pray without wudu if we cannot find water.

PRAYING IN CLOTHING WITH NAJAASA

  • najaasa = impurity
  • like menstrual blood or urine on the clothes
  • if a women detects menstrual blood on her clothes, she is not allowed to pray in that clothing until she washes away the traces of blood on the clothing
  • if a man drops urine on his trousers, he is not allowed to pray in those trousers until he washes away the urine from his trousers
  • one of the reasons people will be punished in their graves, is they drop urine on their trousers
  • according to Abu Hanifa and ibn Taymiyyah, a person who is suffering from incontinence due to old age and sickness, if he drops urine on his trousers due to his condition, his salah is valid
  • but if he is a young man without an illness, his salah is batil (void) ⁃ the reason why Abu Hanifa and ibn Taymiyyah were lenient with the person who is suffering from incontinence is because of the Quranic verses below: 

Allah intends for you ease, and He does not want to make things difficult for you. (Al-Baqarah 2:185) Allah burdens not a person beyond his scope. (Al-Baqarah 2:286)

  • when the Prophet (saw) sent Mu’ad ibn Jabal to Yemen, he gave him the following instructions: 

"Facilitate things to people (concerning religious matters), and do not make it hard for them and give them good tidings and do not make them run away (from Islam)." [al-Bukhari (6125) and Muslim (1734)] 

Allah has not laid upon you any hardship in religion. (Al-Hajj 22:78)

PRAYING WITH SHOES AND LEATHER JACKETS MADE FROM PIG SKIN

  • pig skin is called najaasa
  • therefore, it is naturally inpure
  • even after tanning, it doesn't become pure
  • one of the conditions for our salah to be valid is valid our clothing has to be clean and the place we pray also has to be clean
  • therefore, salah which is performed with shoes or clothing made of pig skin is batil 
PRAYING IN STOLEN CLOTHING

  • at times a Muslim may pray in clothing which was stolen, make wudu with stolen water, or even make Hajj with money he scammed from the kuffar
  • the wudu, Salah and Hajj are all valid because stolen items like clothing and water do not impact on the ibaada so as to render it void 
CLOTHING THAT A DOG RUBBED UP AGAINST

If you are the owner of a dog and the dog rubbed up against you, are you allowed to pray in that clothing?

  • if a dog rubs up against a person, the clothing is not considered impure
  • therefore, he is allowed to pray in that clothing
  • it is only haram to pray in that clothing if the saliva of the dog drips on that clothing 
PRAYING IN A MASJID BUILT AWAY FROM THE QIBLA

  • facing the Qibla is one of the pillars of the Salah
  • hence, Allah said: 
Verily! We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. (Al-Baqarah 2:144) 

  • The pillars of the salah are 15
  • if you don't face the qiblah, the salah is void
  • however, if the masjid was build slightly away from the qibla, your salah is valid
  • other imams said you should put lines on the carpet that show the people where the qibla is
  • this is the opinion of Imam Shafi.
  • Those who say, if the masjid is built slightly away from the qibla the salah is still valid, rely on the Hadith below for their hujjah: 
Abu Hurairah narrated that :Allah's Messenger said: "What is between the east and the west is Qiblah." TIRMIDHI : Vol. 1, Book 2, Hadith 342

  • The Hanbali’s say it is ok to pray slightly away from the qibla and they have the correct opinion. 
THE 15 PILLARS OF SALAH

The pillars of Salah are those things which if one of them is left off, the salah is batil

1. INTENTION
  • if you acknowledge in your heart that it is time for Maghrib and you stand up to and perform wudu to pray Maghrib, you have already formed an intention so your salah will be valid
  • this is the same ruling for the man who is fasting in the month of Ramadan and he wakes up and takes suhor.
  • by him waking up to take suhur, he has formed an intention to fast for that day so his fast will be accepted
  • an intention is needed for acts of ibada like Salah, Zakah, Sawm, and Hajj ⁃ this is because the Prophet (saw) said:
 “Actions are but by intentions, and each person will have but that which he intended.” Narrated by al-Bukhaari (1) and Muslim (1907). 
 
  • the place for the intention is the heart
  • and we are not allowed to verbalize our intention
  • For example, whenever a Muslim stands up to pray Maghrib
  • he/she has to say in his heart "I am about to pray three rakah of salatul maghrib for the sake of Allah"
  • the only intention we are allowed to verbalize is Hajj and Umrah
  • if the Imam of a a Masjid verbalizes the intention of Salah and Sawm to teach the congregation how to make the intention, this is permissible because it falls under the category of education. 
CAN THE INTENTION OF THE IMAM BE DIFFERENT FROM THOSE WHO PRAY BEHIND HIM?


The question is, what about a traveller who enters a masjid and he finds the imam praying Isha and the traveller needs to pray Maghrib. Should he pray Maghrib behind an imam who is praying Isha or should he pray Maghrib by himself and then join the Imam in Isha? Shaykh Uthaymeen was asked this question and he gave his answer below:

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Some worshippers were delayed in praying Maghrib, and they found that the imam had started to pray ‘Isha’. Should they pray Maghrib in a congregation on their own, or join the imam? And how should they pray? 

He replied: The correct view is that if a person comes (to the mosque) and the imam is praying ‘Isha’, whether he is with a group or not, he should join the imam, with the intention of praying Maghrib. It does not matter if the imam’s intention is different from that of one who is praying behind him, because the Prophet (peace and blessings of Allaah be upon him) said: “Actions are but by intentions, and each person will have but that which he intended.” If they join him in the second rak’ah, they can say the tasleem with him, because they will have prayed three rak’ahs, and it does not matter if they sit for the Tashahhud during their first rak’ah. If they join him in the first rak’ah, then when he stands up for the fourth rak’ah, they can sit and recite the Tashahhud and say the tasleem, then join him in what remains of ‘Isha prayer.

  • Abu Hanifa doesn't allow this
  • Abu Hanifa says to pray by yourself
  • Uthaymeen, Bin Baaz, and Hanbali agree to join the imam
  • this unites the jam'ah and unites the ummah 

2.  STANDING FOR THE FARD PRAYERS

  • Standing for the fard prayer is the second pillar of Salah
  • no one is allowed to sit down and pray a fard salah unless he is very old or very sick
  • you can pray the fard prayer sitting down in a plane, train, bus or car
  • on many occasions we experience bad weather while traveling; rain, snow etc
  • therefore, we are allowed to pray the fard prayers sitting in our cars, busses, planes and trains
  • the Prophet (saw) was traveling on his horse and prayed on top of his horse because there was mud on the ground
  • in this regard, Allah said: 

Allah intends for you ease, and He does not want to make things difficult for you. (Al-Baqarah 2:185) Allah burdens not a person beyond his scope. (Al-Baqarah 2:286)

3. THE OPENING TAKBER

4. RECITING FATIHA IN ARABIC

  • it is haram to pray behind an imam who cannot say Fatiha properly
  • when you don't recite properly, you change the meaning
  • and your salah is batil 

5. MAKE THE RUKU PROPERLY SO YOUR BACK IS FLAT

when a person makes ruku his back should be flat to the extent if you put a glass of water on his back, it should not spill

6. RISING UP FROM RUKU

7. KEEP YOUR BACK STRAIGHT AFTER GETTING UP FROM RUKU

  • if your back isn't straight, you are a thief
  • and you are stealing from your salah

'Abdullah ibn 'Amr ibn al-'As said, "A liar is someone who lies in his oath. A miser is someone who is miserly with the greeting. A thief is someone who steals the prayer." Al-Adab Al-Mufrad 1041: Book 42, Hadith 1041

8. MAKE SAJDA ON ALL SEVEN BONES

Seven Bones

  • forehead [with the nose included]
  • two palms of hands
  • two knees
  • toes on your two feet (if some of your toes don’t touch the ground, the salah is still valid. It is not necessary for all 10 toes to touch the ground]

9. RISING FROM SAJDA

10. SITTING BETWEEN TWO PROSTRATIONS

11. BE AT EASE IN EACH OF THE PHYSICAL POSITION

  • a Bedouin came to pray and was rushing thru his Salah
  • like a chicken picking up corn grain ⁃ the rasool (saw) told him to go back and pray because he didn’t pray 

Narrated Abu Huraira: Allah's Messenger (ﷺ) entered the mosque and a person followed him. The man prayed and went to the Prophet and greeted him. The Prophet (ﷺ) returned the greeting and said to him, "Go back and pray, for you have not prayed." The man went back prayed in the same way as before, returned and greeted the Prophet who said, "Go back and pray, for you have not prayed." This happened thrice. The man said, "By Him Who sent you with the Truth, I cannot offer the prayer in a better way than this. Please, teach me how to pray." The Prophet (ﷺ) said, "When you stand for Prayer say Takbir and then recite from the Holy Qur'an (of what you know by heart) and then bow till you feel at ease. Then raise your head and stand up straight, then prostrate till you feel at ease during your prostration, then sit with calmness till you feel at ease (do not hurry) and do the same in all your prayers. BUKHARI : Vol. 1, Book 12, Hadith 724

12. FINAL TASHAHUD

13. SITTING TO RECITE THE TASHAHUD

  • Imam Shafi, ibn Hazm, Bin Baz and Albani said you should recite the tashahud with its two parts in the first sitting
  • however, Abu Hanifa, Malik, Ahmed ibn Hanbal and Uthaymeen said we should recite the first part of the tashahud only in the first sitting without making dua for the Prophet (saw)
  • we recite the tashahud with its two parts in the second sitting only
  • the more accurate opinion is the second opinion

14. GIVING THE TWO SALAMS

  • Imam Malik said one salam is ok for the fard salah
  • Abu Hanifa, Shafi and Ahmad said we need to give two salams in the fard salah and we are allowed to give one salam in the nafl Salah
  • the correct opinion is the jamhoor [majority]

15. PERFORM ALL THE PILLARS OF SALAH IN ORDER

  • if you go down in sajda before the ruku your salah is void because you didn't follow the format ⁃ in Islam, everything is done in an orderly manner
  • if you want your ibaada to be accepted, you need to go along with the format
  • if a person should leave off one of the 15 pillars mentioned here, your Salah is baatil 
MOVING DURING THE SALAH

  • moving during the salah is of five types
  • it can make the salah baatil if it is done inappropriately 

1. Fard

  • you are praying and someone told you that najaasa is on your shoes
  • you take the shoes off and continue to pray
  • but if you didnt take the shoes off, your salah is baatil 

Jibreel came to the Prophet (peace and blessings of Allaah be upon him) when he was leading the people in prayer and told him that there was something dirty on his shoe. So the Prophet (peace and blessings of Allaah be upon him) took it off whilst he was praying and carried on praying. Narrated by Abu Dawood, 650; classed as saheeh by al-Albaani in al-Irwa’, 284. 

2. Haram movement in salah

  • unnecessary movements in salah makes the salah baatil because you are making a mockery of Allah 

3. Mustahab [recommended]

  • move in Salah to fill the gaps 

Hence when Ibn ‘Abbaas (may Allaah be pleased with him) prayed with the Prophet (peace and blessings of Allaah be upon him) and stood to his left, the Messenger of Allaah (peace and blessings of Allaah be upon him) took hold of his head from behind and made him stand on his right. (Agreed upon).

4. Permissible movements in Salah

  • small movements or large movements done for a valid reason
  • example, to pick up a baby or answer the door when someone is knocking 

Abu Dawood narrated that Aa'isha (may Allah be pleased with her), said, "The Messenger of Allah (peace be upon him), used to pray with the door closed, so I arrived and asked him to open it, so he came and opened it and returned to his prayer" (the narrator mentioned that the door was in the direction of the qibla). Sunan Abu Dawood, number 922, and Sahih Sunan Abu Dawood 815. 

The Prophet (peace and blessings of Allaah be upon him) did when he was praying and he carried Umaamah, the daughter of Zaynab the daughter of the Messenger of Allaah (peace and blessings of Allaah be upon him), whose maternal grandfather he was. When he stood up he picked her up, and when he prostrated he put her down. Al-Bukhaari, 5996; Muslim, 543. 5. Makruh ⁃ fiddling with things during salah, like a watch, beard, hijab, nose, etc. done continuously invalidates the Salah 

CAN WOMEN CALL THE ADHAN

Hanbali allows it in a ladies only gathering but it should be done in a moderate (not loud) voice

WOMAN LEADING MEN IN PRAYER

  • scholars agree that woman can lead other women
  • they differ about a woman leading men in prayer
  • Hanbali allow women to lead men in prayer out of necessity
  • see fatwa below 

Ibn Taymiyyah (rh) said: "A learned woman leading unlettered men in the night prayers of Ramadan is permissible in the well known statement of Ahmed (ibn Hanbal), and as for all other superagatory prayers, then there are two narrations." [Naqd Maratib al-ijma' (pg. 290)] 

Ibn Rushd said: They disagreed about imama of a woman. The majority maintained that she cannot lead men, but they disagreed about her leading women (in prayer). Al-Shafi'i permitted this while Malik prohibited it. Abu Thawr and al-Tabari deviated (from the majority opinion) and permitted her imama in absolute terms. The majority agreed to prohibit her from leading men, because had this been permitted such permission would have been transmitted from the first generation (of Islam). Further, a known practice in prayer is that women should stand behind men; therefore it is obvious that their being at the front is not permitted. The Prophet (SAW) said: "Keep them behind insofar as Allah has kept them behind." It is for this reason that some jurists permitted them to lead women, as they have equal precedence for purposes of prayer. This has also been narrated from some members of the first generation. 

Those who permitted her imama argued on the basis of the tradition of Umm Waraqa recorded by Abu Dawud "that the Messenger of Allah (SAW) used to visit her at her house and appointed a mu'adhdhin for her to recite the adhan for her. He ordered her to lead the members of her household in prayer." 

There are many issues under this topic of imama, including their disagreement about the qualifications stipulated for the imam. We have left out their discussion as they are not expressly mentioned in the law. The Qadi (Ibn Rushd) said: "What we have aimed for in this book is the discussion of issues that have been transmitted and of those that are closely related to the transmitted issues."[Bidayat al-Mujtahid (vol. 1, pg. 161)]

  • a woman marries a revert who doesn't know any Quran, she has to lead him in the salah
  • Imam Tabari allowed women leading men in absolute terms without any restrictions
  • Hanbali’s put a condition that is is allowed for a woman to lead men in prayer when no men are available who know the Quran 

FEMALE ONLY MASJID

  • This is only allowed if the women are living in a town or village in which women are banned from attending their local Masaajid
  • A woman only masjid is allowed because women are allowed to lead other women in prayer
  • If women are living in a community that allows them to attend the local masaajid, it is haram for them to open a female only masjid because they will be guilty of dividing the ummah 
WHAT INVALIDATES THE SALAH

there are 15 things that invalidate the Salah

1. Anything that breaks wudu, invalidates your Salah

  • for example: to break wind breaks the wudu so it invalidates the Salah 
2. To uncover your aura deliberately

It was narrated from 'Aishah that:The Prophet said: "Allah does not accept the prayer of a woman who menstruates (i.e., an adult woman) except with a head cover." IBN MAJAH: Vol. 1, Book 1, Hadith 655

  • if you pray without hijab, your salah is void 

3. To turn away from the qibla to a large extent

  • when the Prophet (saw) opened the door for Aisha he didn't invalidate his salah because he didn't turn away to a large extent from the Qiblah 

Abu Hurairah narrated that Allah's Messenger said: "What is between the east and the west is Qiblah." TIRMIDHI : Vol. 1, Book 2, Hadith 342 

  • because of the above Hadith, in order to invalidate our Salah, we have to turn away from the Qiblah to a large extent. 

4. The presence of najaasa on your clothing or body

  • to be clean in body and clothes is one of the conditions for the salah to be accepted

5. Excessive movement without a valid reason

6. To leave off one of the pillars of salah like ruku or sajda

7. To deliberately do an extra ruku or extra sajda

  • if you pray four rakah for maghrib deliberately, your salah is batil (void) because it means you have made up your own Islam 

8. To do some pillars before others

  • you didn't follow the format and in Islam, everything is with a format
  • even wudu has a format
  • so if we wash our feet before we wash our face, the wudu is batil 

9. to give salam before the salah is finished

10. to recite surah Fatiha so badly you change the meaning

11. to leave off reciting the first tashahud

12. to stop praying to do other things

13. to laugh out loud during the salah

  • if you smile remembering something in the past, this doesn't break the salah
  • but to laugh out-loud breaks the salah 

14. to speak deliberately in the salah

15. eating or drinking during the salah

  • if you stand to pray with food between your teeth, and the food is bigger than a chick pea, the salah is void 

It says in al-Mawsoo‘ah al-Fiqhyyah (27/124): The fuqaha’ are unanimously agreed that the prayer is invalidated by eating and drinking in general, but they made an exception with regard to that which is caught between the teeth and is less than the size of a chickpea. This does not invalidate the prayer if it is swallowed, but they stated clearly that the prayer is invalidated by chewing if it is a large amount. End quote. 

PRAYING BEHIND A FAASIQ

  • a faasiq is a sinful muslim
  • he drinks, does drugs or has a girlfriend
  • salah behind a faasiq is not batil especially if he cannot be replaced with another imam
  • the fatwa of Ibn Taymiyyah below explains further 

Ibn Taymiyyah said: The correct view is that he should pray behind them and not repeat the prayers. The Sahaabah used to offer Jumu’ah prayers and prayers in congregation behind imams who were evildoers, and they did not repeat the prayers. Ibn ‘Umar used to pray behind al-Hajjaaj, and Ibn Mas’ood and others prayed behind al-Waleed ibn ‘Uqbah, who used to drink wine. The prayer of an evildoer or innovator is valid in and of itself, so if a person prays behind him, his prayer is not invalid. 

But with regard to those who disliked the idea of praying behind one who is an evildoer, they based their view on the fact that enjoining what is good and forbidding what is evil is obligatory. So one who openly commits bid’ah or evil should not be appointed as the regular imam for the Muslims. He deserves to be rebuked until he repents, and if it is possible to shun him until he repents, then that is good. If some of the people stop praying behind him and pray behind someone else, that may affect him and make him repent or withdraw or make the people stop committing sins like his. Stopping praying behind such a man may serve a purpose so long as people do not miss out on praying Jumu’ah or other prayers in congregation. But if stopping praying behind him means that people will miss out on praying Jumu’ah or other prayers in congregation, then in this case no one will stop praying behind him but one who is an innovator and who goes against the Sahaabah (may Allaah be pleased with them) End quote from Majmoo’ al-Fataawa, 23/351- 356

  • the prayer of the evil doer is valid ⁃ so your salah is valid if you pray behind him
  • if you are in prison, who will lead the salah?
  • and the people there are rapist, thieves, drug dealers and murderers?
  • their salah is valid if they pray behind a convict in prison
  • Hajaj was a murderer, he killed sahabas yet ibn Umar prayed behind him
  • if they did'nt pray behind him, he would've killed them also
  • he would have accused them of practicing mutiny against him and killed them also
  • Abdullah ibn Masood prayed behind Waleed ibn Uqba even though he drank wine habitually 

PRAYING BEHIND A KAAFIR, MUNAFIQ AND AN INNOVATOR

  • People who practice bid’ah are of two types
  • those whose bid’ah is of minor kufr and those whose bid’ah is a major kufr
  • if the bid’ah is minor kufr like celebrating the Prophet’s (saw) birthday without dabbling in major shirk or celebrating death anniversaries or to wear amulets, these are minor kufr so you can pray behind this person
  • however, if the person who leads the prayers believes that the Prophet Muhammad (saw) is alive in the grave so we can pray to him or the Quran is created or the Sahabas are kuffar or their Imams are above the status of Angels and Prophets or Allah lies and makes mistakes but their Imams are infallible; we are not allowed to pray behind these people because their bid’ah is major kufr that takes them beyond the fold of Islam
  • it is worthy of mentioning that the worse bid’ah is the bid’ah of aqeeda which is major kufr
  • this is because people can be fanatical about their beliefs
  • as for the munafiq, these are people like the madkhali [saudi salafi] and the celebrity scholars
  • they believe in democracy, they call the mujahideen terrorist and khawarij, they make it halal to spy for the taghoot against the Muslims who are practicing proper tawheed
  • these Muslims are called Muwahhideen [those who are on proper tawheed]
  • when you pray behind a person, you endorse his religion and creed
  • therefore, we are not allowed to pray behind every so-called Imam who claims to be Muslim
  • As for the Zindeeq, there are people who claim that Islam and democracy are the same because democracy means Shurah
  • we cannot pray behind these people who call to democracy because democracy is the greatest shirk
  • and it is the religion of Ibles.
  • the Zindeeq and the Munafiq are people who do not reject the taghoot
  • we cannot be Muslims until we reject the taghoot and them believe in Allah
  • in this regard, Allah said: 

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. (Al-Baqarah 2:256)

  • these madkhalis who spy forthe taghoot rely on a fatwa from their shaikh Salia al Fawzan who claims that to track down the mujahideen and turn them into the taghoot to be persecuted is the greatest Jihad: 

SHAIKH FAWZAAN CLAIMS: TRACKING DOWN THE MUJAHIDEEN IS ONE OF THE GREATEST FORMS OF JIHAD: http://www.youtube.com/watch?v=8wwJPZTDJw8

  • When you go to Makkah and Madinah for pilgrimage, you are allowed to pray behind the madkhali imams appointed by the king because you don't have the power to remove them
  • there is no need to pray in your hotel rooms like many Muslims do
  • this is extremism
  • if you pray behind a kaafir Imam out of necessity, like what ibn Umar did, the kaafir imam doesn’t have his Salah, but you have your Salah
  • if you try to remove the Imam in Makkah, there would be a big war like what happened in 1979 with the siege of Makkah: 

A look back at history: The siege of Mecca http://5pillarsuk.com/2013/11/29/a-look-back-at-history-the-siege-of-mecca/ 

PRAYING IN A CHURCH

  • when Umar conquered Jerusalem, they offered him to pray in the church
  • he refused because he didn’t want Muslims to adopt it as a Sunnah of praying in churches
  • this was the personal choice of Umar
  • it is not haram for Muslims to pray in churches
  • the scholars have discussed this matter, see ibn Qadaamah fatwa below 

Ibn Qudaamah (may Allah have mercy on him) said: There is nothing wrong with praying in a church that is clean. That was allowed by al-Hasan, ‘Umar ibn ‘Abd al-‘Azeez, al-Sha‘bi, al-Awzaa‘i, and Sa‘eed ibn ‘Abd al-‘Azeez. It was also narrated from ‘Umar and Abu Moosa. Ibn ‘Abbaas and Maalik regarded churches as makrooh because of the images. But we know that the Prophet (blessings and peace of Allah be upon him) prayed at the Ka‘bah when there were images in it. It is also included in the words of the Prophet (blessings and peace of Allah be upon him): “Wherever you are when the time for prayer comes, pray, for it [the earth] is a place of prayer.” End quote from al-Mughni, 1/407

  • it was Umar's personal choice not to pray in the church
  • if you are traveling and it is time for salah and you choose to pray in a church because the weather is bad outside, the salah is excepted even if there are idols in the church because the Rasool (saw) prayed at the kaaba when there were 360 idols in it 

PRAYING IN CLOTHING WITH ANIMALS OR HUMANS DEPICTED ON IT

  • The scholars discussed this matter and said it is haram
  • they also said it is haram to buy baby clothes with animals or humans on them
  • because what is haram on adults is also haram on babies in regard to food and clothing 

The Scholars of the Standing Committee were asked: Is it permissible to pray in a garment on which there is an image of a person or images of animals? Is it permissible to enter the toilet in a garment on which there is the name of Allaah? They replied: It is not permissible to pray in clothes on which there are images of animate beings, whether people, birds, camels, cattle, sheep, or other animate beings, and it is not permissible for a Muslim to wear them when he is not praying either. The prayer of one who prays wearing clothes on which there are images is valid, but he is sinning if he knows the shar’ih ruling. It is not permissible to write the name of Allaah on clothing, and it is makrooh to enter the toilet wearing it, because that is showing disrespect to His name, may He be exalted. End quote. Fataawa al-Lajnah al-Daa’imah (6/179)

  • it is also haram to wear that clothing in the house outside of salah times
  • however, your salah is valid if you pray with clothing having images,
  • but you have incurred some sin in doing so 

IS IT COMPULSORY ON YOU TO PRAY IN A MASJID FOR EVERY SALAH

The person who lives close to the masjid and is able to hear the adhan without a loud speaker should pray in the masjid because it is compulsory on him to do so.


END