الحمد لله رب العالمين
والصلاة والسلام على من بعث رحمة للعالمين
وعلى آله وصحبه ومن تبعهم بإحسان إلى يوم الدين
Assalāmu Alaykum Warahmatullāh Wabarakātuh
Honored brothers and sisters in Islām, you are welcome to this session of the Halqah
We ask Allah to make its presentation and understanding easy.
As we have stated, we will be answering tonight some of the pending Questions
*QUESTION 1*
_” ASALAMUALAYKUM. Please what is expected of a muslim woman who is menstruating on her nikkah day. Will d nawafil expected of her and her husband be postponed till she resumes so lah? Or d husband observes d nawafil alone?”_
*ANSWER*
Wa alaykum Salām Warahmatullāh Wabarakātuh.
Alhamdulillāh we ask Allāh to bless the marriages of all our brothers and sisters.
It is a consensus of the Ulamā and the generality of the Muslim Ummah that menstruation is one of the Preventative factors ( _Mawāni’_ ) of Salāt.
And the two raka’āt mentioned in the ādāb of Zifāf is among the Salāt that are prevented by the menstruation.
Likewise, it is established in the Hadīth that a woman does not pay back what has missed her of the Salāt during her menstruation.
Rather, she compensates for the missed fast, that which is obligatory.
It is established in the Hadīth of Ibn Mas’ūd – radiyallāhu anhumā – that was recorded by Ibn Abī Shaybah and At-Tabarāni that the Raka’atayn on the night of the Dukhlah (Wedding night) is _Mustahabb_ and not Wājib.
That stated, if she is menstruating, then the husband does it alone.
And if she is pure, then they do it together.
It should be known however that the Ulamā past and present have advised that if the marriage is done when she is menstruating, the Dukhlah should be delayed until she is pure.
This is to serve as a means of preventing the husband from falling into the prohibition of intercourse while she is menstruating.
While at the same time preserving for him the opportunity to derive the pleasure in his Dukhlah.
And Allāh knows best
Bārakallāhu fīkum
*Question 2*
_” Asalam alaikun, please I want to know if it is permissible to use verses of Al Quran to be displayed in the house? Eg Ayatul Qurisiy”_
*Answer:*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
On the matter of hanging the verses of the Qur’ān in houses, the Ulamā have differed
…into three verdicts.
The first, considered it impermissible and declared it a bid’a. This is because there is no authentication of such practice from the time of the Sahābah.
The second, that it were disliked ( _Makrūh_). This is because it could serve as a means of mere beautification of the home
….and the Qur’ān and its verses are more sanctified than that.
The third, that it were permissible. That is because there is nothing to justify its forbiddance if its purpose was for Dhikr.
The first based their ruling on the evils it mostly leads to and the fact that the predecessors did not practice same.
This is the position of Ibn Al-Hāj among the predecessors, and Muhammad Nāsiruddīn Al-Albānī among the contemporaries.
The second is the majority. While the third are also a few.
Ibn Ābidīn Al-Hanafī – rahimahullāh – said:
_”It is Makrūh to write the verses of the Qur’ān and the Names of Allāh ta’ālā on the Dirham, on the Mihrāb, on Walls and on anything that is spread out. And Allāh ta’ālā knows best.”_
This is in the Hāshiyah
Imām Al-Qurtubī – rahimahullāh – said:
_”And of its sanctity is that it be not written on the floor nor on walls as it is done on modern Masjids”_
Ref: _At-Tidhkār Fī Afdali Al-Adhkār_
Imām An-Nawawī – rahimahullāh – said:
_”And our Madh’hab is that it is Makrūh to engrave the Qur’ān on the walls or on clothes. Same applies to the Names of Allāh ta’ālā”_
The forbiddance of printing verses of the Qur’ān on Dirham and money followed the Ummah much into its modern history as the Ottoman Empire maintained this Fatwa for 100 years and forbade the printing of the Qur’ān with modern machines.
In 1483, the Ottoman Ulamā declared it Harām to print the Qur’ān with a punishment if caught.
It was not until 1877 that the Ulamā later allowed its print based on need after revising the earlier fatwah.
Our inference from this is that our Ulamā did not take the writing of the Qur’ān anywhere and anyhow lightly.
They always concerned with its sanctity and warned highly against transgressing it.
And then, if we look at the era we find ourselves we will notice that people hang pages of the Qur’ān just for beautification and to display religiousity.
If they want beautification, then there are other ways of beautifying houses other than the verses of the Qur’ān.
If it were for protection, then protection is attained by its recitation not by its hanging.
If it were for remembrance , then this would be permissible if and only if its author is sincerely doing the hanging for the sake of that alone.
We ask Allāh for guidance and soundness of Imān.
And Allāh knows best
Bārakallāhu fīkum
*QUESTION 3*
_” Question: What is the authenticity of saying Subhanaka fa bala when the worshipper recites_
اليس ذللم بقادر على ان يحي الموتى؟
_Does he not have the power to give life to the dead?_
_And saying Subhanaka Rabbiyal A’la After reciting_
سبح اسم ربك الاعلى
_And is this restricted to the worshipper alone to say it or the imam should also say it. Even in the prayers he recite aloud.. Jazakallahu khayran.. May Allah reward you all striving to teach us the Deen in Islam Node.”_
*ANSWER*
Alhamdulillāh
May Allāh grant you Ilm and answer your Du’ā, āmīn.
Indeed the statement to which you referred _”Subhānaka Fa Bala_ and its likes have references in some Ahādith.
…though some Ulamā have made statements regarding the authenticity of some of these Ahādith.
We will refer to some of them in this answer
It is recorded in the Sunan of Abū Dāwud – rahimahullāh – that Mūsā Ibn Abī Ā’ishah said:
_”There was this man who used to pray on the roof of his house, who whenever he recited the verse:_
أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى
_”would say:_
سبحانك فبلى
_”Subhānaka Fa Bala”_
_”He was asked where he got that from and he said: I heard it from the Messenger of Allāh – salallāhu alayhi wasallam”_
Shaykh Muhammad Nāsiruddīn Al-Albānī – rahimahullāh – declared it Sahih in Sahih Sunan Abī Dawūd.
It is also recorded by At-Tirmidhī and Abū Dāwud from Abū Hurayrah – radiyallāhu anhu – that he heard the Rasūl – salallāhu alayhi wasallam- saying:
_”Whosoever among you reads:_
:(و َالتِّينِ وَالزَّيْتُونِ )
And ends in:
أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ
_Should say_:
بلى وأنا على ذلك من الشاهدين
_Balā Wanahnu ‘Alā Dhālika Mina Ash-Shāhidīn_
_And whosoever recites:_
لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ
_Until he reaches:_
أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَنْ يُحْيِيَ الْمَوْتَى )
-Should say_:
بلى
_”Indeed”_
_And whosoever recites:_
فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ
_Should say:_
_”We believe in Allāh_”
The Ulamā differed on the authenticity of this Hadīth.
Al-Hāfidh Ibn Hajar – rahimahullāh – maintained that it were Hasan by virtue of the manyness of its Chains in the Fat’h.
While others maintained that it were weak.
It is authentically recorded from Ibn ‘Abbas, Ibn Az-Zubayr and Abū Mūsā Al-‘Ash’ārī – radiyallāhu anhum – that whenever they recited the verse:
سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى
They would say :
_Subhāna Rabbi Al-A’alā_
Then the Ulamā that upheld that the Ahādith were authentic differed on the places of recitation.
Some of them held that it couldn’t be said while in Salāt.
While others maintained that there was nothing to prevent that.
Then those that allowed it in the Salāt then differed. Majority held that it must be done inaudibly since it were not a part of the Qur’ān, whether one was a follower or the Imām.
And Allāh knows best.
Bārakallāhu fīkum
Our position, and Allāh knows best, is that it were permissible and recommended to state them as we have quoted in the Ahādith inaudibly whether as the Imām, a follower, or praying alone.
And Allāh knows best
Bārakallāhu fīkum
We shall take a pause here for tomorrow Allāh willing.
Bārakallāhu fīkum
Jazākumullāhu Khayran
سبحانك اللهم وبحمدك أشهد ان لا إله إلا الله نستغفرك ونتوب إليك
Assalāmu Alaykum Warahmatullāh Wabarakātuh
