الحمد لله رب العالمين، والصلاة والسلام على من بعث رحمة للعالمين،
وعلى آله وصحبه ومن تبعهم بإحسان إلى يوم الدين
Assalāmu Alaykum Warahmatullāh Wabarakātuh
Beloved brothers and sisters in Islām. You are all welcome to this session of the Halqah.
We ask Allah to bless it and to make it beneficial for us all. Āmīn
We shall be answering some of the questions asked in this platform
And we ask Allāh to be our Aid. Āmīn
*Question1*
_” Salam alaykum…. Admin is it considered the same kind of shahada when a muslim is killed by a disbeliever due to a personal reason and when a muslim is killed in the cause of Allah?”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
Know that a Shahīd is one who dies rightly defending one of the five _Darūriyyāt_ (necessities of being) from incursion and oppression.
These five necessities of being according to most of the Ulamā are as follows:
The Dīn, the soul, the lineage, the intellect, and the wealth of existence.
Some of the Ulamā add a sixth which is the Honour (Al-‘Ird).
These are the main necessities of existence that the Sharī’a has come to protect and safeguard.
Imām Ash-Shātibī – rahimahullāh – said:
فَقَدَ اتَّفَقَتِ الْأُمَّةُ ـ بَلْ سَائِرُ الْمِلَلِ ـ عَلَى أَنَّ الشَّرِيعَةَ وُضِعَتْ لِلْمُحَافَظَةِ عَلَى الضَّرُورِيَّاتِ الْخَمْسِ، وَهِيَ: الدِّينُ، وَالنَّفْسُ، وَالنَّسْلُ، وَالْمَالُ، وَالْعَقْلُ
_”And the Ummah has formed a consensus – rather, all Creeds – that Sharī’a and Laws are established to protect the Five necessities of life. They are: the Dīn, the soul, the progeny (lineage) wealth and the intellect.”_
Evidence has come in the Ahādith to prove that whosoever is killed protecting any of these from incursion and oppression dies a Shahid.
Imām Ahmad recorded in the Musnad from the Rasūl – salallāhu alayhi wasallam – that he said:
: ( من قتل دون ماله فهو شهيد، ومن قتل دون أهله فهو شهيد، ومن قتل دون دينه فهو شهيد، ومن قتل دون دمه فهو شهيد)
_”Whosoever is killed defending his wealth is a Shahīd, whosoever is killed defending his family is a Shahīd, whosoever is killed defending his Dīn is a Shahīd and whosoever is killed defending his blood is a Shahīd”_
The Hadīth is Sahih as the Ulamā graded it.
That is the first category of the Shahīd.
The second category is the Shahādah of the one who dies of severe pain and suffering.
The Rasūl – salallāhu ‘alayhi wasallam – said in the Hadīth of Jābir Ibn Atīk:
المطعون شهيد, والغرق شهيد, وصاحب ذات الجنب شهيد, والحرق شهيد, والذي يموت تحت الهدم شهيد, والمرأة تموت بجمع شهيد
_”The one who dies of stabbing is a Shahīd, the one who dies by drowning is a Shahīd, the one who dies of Pleurisy is a Shahid, the one who dies due to burning is a Shahīd, the one who dies under a collapsed building is a Shahīd, and a woman who dies due to pregnancy is a Shahīd.”_
This Hadīth is recorded by Imām Abū Dāwud, Ibn Mājah, An-Nasa’ī and Imām Mālik
Imām Al-Bājī said:
_”Al-Mar’atu Tamūtu Bi Jam’, it is said that its meaning is that she dies in pregnancy, and others said what it means is that she dies Jam’ā’, meaning she dies while she is a virgin and had not been defiled by anybody.”_
While majority of the Fuqahā interpret it as the first, the second interpretation underscores the importance of a lady maintaining her chastity and protecting herself from Fahshā.
Despite all of these, the one to whom all the promises of the Shahīd that was mentioned in the Ahādith refers is the one who was killed in the defense of the Dīn.
We ask Allāh to grant us Shahādah, āmīn
Allāhu A’alam
Bārakallāhu fīkum
*Question 2*
” Salamualaikum, my name is mansur. Pls am asking this personal question? Are all this salat true cause I have never had of some”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh, malam Mansūr you are welcome
As for Salātu Al-Awwābīn, then according to the majority position, it is the same as Salātu Ad-Duhā.
The Rasūl – salallāhu alayhi wasallam – said:
صلاة الأوابين إذا رمضت الفصال
_”Salātu Al-Awwābīn is just when the baby camel just begin to feel the heat of the sun”_
This was recorded by Imām Muslim in his Sahīh.
And in another Hadīth, he – salallāhu alayhi wasallam – said:
: “لا يحافظ على صلاة الضحى إلا أواب، وهي صلاة الأوابين
_”Nobody safeguards the Salātu Ad-Duhā but the Awwāb, and it is the Salāt of the Awwābīn”_
Recorded by Ibn Khuzaymah and Al-Hākim and was graded as Hasan.
The Ulamā explained that the Salāt Ad-Duhā that is done when the sun had started becoming hot, but before it reaches the zenith is the one referred to here as the Awwābīn.
Though some Ulamā say it is the nawāfil after Maghrib, this position is very weak.
Bārakallāhu fīkum.
As for Salāt Al-Wudhū,
The Ulamā refer to it as _’Raka’atay Al-Wudhū’_
The Rasūl – salallāhu alayhi wasallam – promised Jannah and forgiveness for the one who does it with full sincerity.
He said:
(مَا مِنْ أَحَدٍ يَتَوَضَّأُ فَيُحْسِنُ الْوُضُوءَ وَيُصَلِّي رَكْعَتَيْنِ يُقْبِل بِقَلْبِهِ وَوَجْهِهِ عَلَيْهِمَا إِلاَّ وَجَبَتْ لَهُ الْجَنَّةُ)
_”There is no one that makes his Wudhū and perfects it, and then observes two raka’āt putting into them both his full heart and focus, in sincerity except that Jannah becomes obligatory for him_”
This is recorded by Imām Muslim in the Sahih.
The emphasis is with his heart and focus fully immersed into both Wudhū and Salāt.
And in another Hadīth, he – salallāhu alayhi wasallam – said
مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا ثُمَّ قَامَ فَرَكَعَ رَكْعَتَيْنِ لَا يُحَدِّثُ فِيهِمَا نَفْسَهُ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ
_”Whosoever makes a Wudhū in likeness with this Wudhū of mine and then makes two raka’āt in which he did not think of anything, his past sins will be forgiven for him”_
This Hadīth is recorded by both Imām Al-Bukhāri and Imām Muslim.
Al-Hāfidh Ibn Hajar said:
_”In this Hadīth is the recommendation of making two raka’āt after Wudhū”_
As for *Tahiyyatu Al-Masjid* upon its entering,
The Rasūl – salallāhu alayhi wasallam – said:
إِذَا دَخَلَ أَحَدُكُمْ الْمَسْجِدَ فَلَا يَجْلِسْ حَتَّى يُصَلِّيَ رَكْعَتَيْنِ
_”If any of you enters the Masjid, then let him not sit down until he has observed two raka’āt”_
This Hadīth is recorded from Abū Qatādah – radiyallāhu ‘anhu – by both Imām Al-Bukhāri and Muslim in the Sahīhayn.
The majority of the Ulamā consider it Sunnah
As for Salāt As-Safar which is a two raka’āt just before travelling, then there is nothing authentically reported on it from the Rasūl – salallāhu alayhi wasallam.
Rather, a weak Hadīth has been reported in which he said:
ما خلف عبد على أهله أفضل من ركعتين يركعهما عندهم حين يريد السفر
_”A servant has not left behind him for his family whenever he is about to travel anything better than two raka’āt”_
This is recorded by Ibn Abī Shaybah in the Musannif.
Despite this, some of the Ulamā mentioned the goodness in doing it due to the generality of the goodness of raka’atayn before leaving the house as it came in a Hadīth that was graded sound by some Ulamā and weak by others.
He – salallāhu alayhi wasallam – said:
إذا خرجت من منزلك فصل ركعتين يمنعانك من مخرج السوء، وإذا دخلت إلى منزلك فصل ركعتين يمنعانك من مدخل السوء
_”Whenever you leave your house, observe two raka’āt that protects you from evil going out, and whenever you return to your house, observe two raka’āt that protects you from an evil entering.”_
As stated, one of its narrators is weak according to many of the Muhaddithūn
And it was recorded by Imām Al-Bazzār in his collection.
As for *Salātu Ash-Shurūq*, then it is the same as Salātu Ad-Duhā if it is observed very early after the sun’s rising.
As for *Salātu At-Tawbah*, then we have referred to its recommendation in the course of explaining Salātu Al-Wudhū.
As for *Salātu Al-Istikhārah*, then it has been recorded in the Sahīhayn from Jābir Ibn ‘Abdillah.
As for *Salātu At-Tasbīh*, then the Ulamā differed about its establishment. Some of the Ulamā considered it sound and based their argument on a Hadīth that was declared weak by some of the Muhaddithūn.
And argued that the weakness in the Hadīth is strenghtened by other collaborating Ahādith.
There is a treatise we are currently writing that examines the position of both schools of the Ulamā on this Matter and closes on that which is stronger, we ask Allāh to ease its completion and posting, Aameen.
As for *Salātu Al-Hājah*, then there is a Hadīth recorded by Ibn Mājah and At-Tirmidhī from ‘Abdullah Ibn Abī ‘Awfā – radiyallāhu ‘anhu – that refers to this Salāt.
The Ulamā differed in their consideration of this Salāt based on their difference of ruling on this Hadīth.
While some of them considered this Hadīth to be weak due to the presence of Fā’id Ibn ‘Abdurrahmān Al-Kūfī who narrated from Ibn Abī ‘Awfā.
He is generally believed to be a weak narrator
Bārakallāhu fīkum
*Question 3*
_” Is it permissible to buy Christmas chicken or goat for my biological mother who is a Christian at Christmas if she insisted.”_
*Answer*
Alhamdulillāh. This would not be permissible as it would fall under the category of things that are done to aid the Kuffār in their celebrations. Instead, what we advise you to do is to explain mannerly to your mother that your Dīn does not allow you to do that. And be kind and gentle to her.
Bārakallāhu fīkum
*Question 4*
_”Asalam alaykum warahmatullah wabarakatu, pls is it permissible in Islam for someone to eat gorilla or monkey meat. Since it not carnivorous animal.”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
The Ulamā explained that the categories of animals that are forbidden for eating are as follows:
1. Animals that a clear cut textual evidence has forbidden us from consuming.
Example of this is the pig.
2. Animals that we were commanded to kill whenever we find them. An example of this is the Wall Geko.
3. Animals that we were forbidden from killing. Examples are Ants, Bees, etc.
4. Every animal that has claws for carnivorous purposes.
5. Every bird that has claws for same.
6. Any animal whose eating is harmful.
7. Any animal that was despised.
As for the Ape, it falls under this seventh category.
The Ulamā did not differ on the prohibition of eating the monkey/ape/gorilla.
Imām Ibn Qudāmah – rahimahullāh – said in the Mughnī:
_”It is not permissible to eat monkeys. Umar forbade it. So did ‘Atā, Mujāhid, Mak’hūl and Al-Hasan. It is also not permissible to transact it (for same). Ibn ‘Abdilbarr said: I do not know of any difference among the Ulamā of the Muslims that the monkey/ape must not be eaten nor transacted. And Ash-Sha’abī narrated that the Prophet – salallāhu alayhi wasallam – forbade eating the meat of the Ape…”_
What is meant by it been despised is that when Allāh wanted the punish the Jews for their rebellion and transgression, he despised and humiliated them by transformig them into Apes
Allāhu A’alam
Bārakallāhu fīkum
*Question 5*
_” Salamuni alaikum waramotulahi wabarakatuhu, can a Muslim Corper Stay in a community where there is no Muslim and no mosque”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
It is not permissible for a Muslim to stay in isolation and in the community of Kuffār from whom he is neither safe in his Dīn nor with his life.
We advise you to distance yourself from that community and to call upon any Muslim that does that to desist and move to where Muslims reside.
Bārakallāhu fīkum
*Question 6*
_” As Salaam ‘Alaykum everyone. Pls can a bricklayer or automobile Engineer observe Solat with his(Dirty) working cloth?”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh, it is recommended in the Sharī’a to always approach Allāh in Salāt in an excellent atire.
This is because there is barakah in that and in it is a form of veneration.
Likewise, it helps you and others that pray alongside you to attain Sakīnah (tranquility) and concentration in the Salāt.
But when you observe the Salāt in such dirty clothes, you have not venerated Allāh as He deserves and will lose some form of Sakīnah definitely in your Salāt.
Therefore, if by so doing, you lose concentration in the Salāt or harm others who pray beside you, then this act of yours is Harām.
However, your Salāt remains intact if there are no Najāsah on the said clothing but you would lose a lot of rewards accordingly.
Therefore what we advise you to do is to always change your dress whenever you are about to observe Salāt.
Bārakallāhu fīkum
*Question 7*
_” _Please is it good for a Muslim to watch film?_ *forward as received*”
*Answer*
Alhamdulillāh!
Firstly, we advise our brothers and sisters to not send questions carrying ‘forwarded as receiced’ this is because the manners of question-asking and fatwa-seeking in Islām is to ask question not to forward question.
It is Harām for a Muslim to watch any movies that contain transgressing the limits of Allah such as movies containing scenes of Zīnah and so on…
Generally, we advise Muslim youths to concentrate their efforts in reading and studying rather than in audiovisuals.
Bārakallāhu fīkum
*Question 8*
_” Assalamualaikum admin pls how authentic is it that the prophet (SAW) got married to Khadijah (AS) while he was 25 years and she was 40 years. Jazaakumullahu khayran”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh, there is nothing authentically recorded concerning the Age of Khadījah – radiyallāhu ‘anhā – as at the time of their marriage.
Ibn Sa’ad recorded in the Tabaqāt that it was narrated that she was forty years at the time , and also that it was narrated that she was twenty eight years at the time.
Therefore, there is nothing authentically narrated and we are not tasked with its confirmation.
What is obligratory upon us as Muslims is to respect her, to honour her and to hold her as one of our mothers
May Allāh unite us in the Firdaws with the first ranks of Muslims. Aameen
*Question 9*
_” As-salaamu alaikum Yaa ADM ! Please answer the following questions: 1- Is hire purchase riba or haram. 2- Is armless shirt good for observing solaah.”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh, hire purchase is among the transactions that are permisisble in Islām as long as the transaction is made plain, known, open and sincerely and the commodity is Halāl in the first place.
And as long as the two transactions of hire and purchase are clearly spelt out.
Bārakallāhu fīkum
As for armless shirt, there is nothing that forbids its use for Salāt.
*Question 10*
_” Salam alaykum, admin pls is it permissible for a woman to follow the jammah within her room provided the masjid is situated in her compound.”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
The Ulamā differed about this mildly.
The Hanafis considered it permissible without restrictions.
The Shāfi’īs and the Hanbalis considered it impermissible unrestrictedly.
The Mālikīs considered it permissible as long as it is not Jumu’a and she can hear the voice of the Imām and be aware if the Imām makes any mistake.
Given the situation you described , the Mālikī position will suffice Inshā Allāh.
Bārakallāhu fīkum.
We shall Inshā Allah pause here now.
سبنحانك اللهم وبحمدك أشهد أن لا إله إلا الله نستغفرك ونتوب إليك
Assalāmu alaykum Warahmatullāh Wabarakātuh
Bārakallāhu fīkum; Jazākumullāhu Khayran
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