بسم الله الرحمن الرحيم
الحمد لله رب العالمين
والصلاة والسلام على من بعث رحمة للعالمين
وعلى آله وصحبه أجمعين
Assalāmu Alaykum Warahmatullāh Wabarakātuh
Brothers and Sisters, you are all welcome to this week’s session of the Halqah.
We ask Allah to make it beneficial to us all,
Āmīn.
We shall continue by answering the questions that we have pending.
Bārakallāhu fīkum
*Question 1*
*IS THE SALĀT OF TWO CONGREGATIONS IN A SINGLE MASJID AT THE SAME TIME VALID?*
_” As salaam ‘alaekum warahmatuLLAH. I happen to witness a 2 solatul maghrib being observed after the main jama’at. I entered upon *Tesleem* of imam, pronounced the iqomoh and started solah. One person joined me having confirmed it’s maghrib. Knowingly or maybe unknowingly, another solat commenced simultaneously. May I please ask, is it proper and is the solat of both valid?”_
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
On the matter of two Congregations of Jamā’ah in the same Masjid at the same time, the majority of the Ulamā have declared it a *Makrūh*
This is for three or more reasons
1. It goes against the spirit of Islām which obligated unity and congregation
2. It causes distractions in the Masjid and possibly confusions
3. It brings about hatred and enmity in the Ummah
Now, if the two Congregations were established without knowledge of the later about the former, then there is no blame on both parties.
If however it was intentional, then there is a sin on the establisher of that congregation if he intended by it to sow enmity or disunity in the ranks of the Muslims by so doing.
*Another Situation*: What if the second congregation came in and they intend to observe another Salāt different from the Salāt that is being observed by the first congregation?
Response: it is still not permissible for them to establish the second congregation.
This is among the innovations that people have innovated into Islām.
We see this in Travellers’ Mosques so often, and in Masājid during Ramadān when a people come into the Masjid to observe Salātu Al-‘Ishā while the Tarāwīh is already on.
What is expected of such persons is to join the first congregation but with an intention to observe whatever Salāt they intended.
This is because of the numerous Ahādith that have been reported that implies the permissibility of the follower behind an Imām having a different intention with that of the Imām.
An-Nawawī – rahimahullāh – mentioned in the Majmū’ that this is the position upheld by ‘Atā, Tāwūs, Al-‘Awzā’ī, Ahmad, Abū Thawr, Sulayman Ibn Harb, Ibn Al-Mundhir, Dāwud Adh-Dhāhirī, and the Stallions of the Shāfi’ī Madh’hab.
While some of the Ulamā such as Hasan Al-Basrī, Mālik, and Yahya Ibn Sa’īd differed with them, their position is rendered weak by virtue of the Ahādith that proves its permissibility.
Of them is the Hadīth that was recorded by Imām Al-Bukhārī and Imām Muslim from Jābir Ibn ‘Abdillah – radiyallāhu anhu – that Mu’ādh Ibn Jabal – radiyallāhu ‘anhu – used to observe Salātu Al-‘Ishā with the Rasūl – salallāhu alayhi wasallam – in Madīnah and then return to his people and observe with them the same Salāt.
In the narration of Īmān Ash-Shāfi’ī – rahimahullāh – he added:
_”It served as a Tatawwu’ to him but was for them a Fard”_
*
_”It served as a Tatawwu’ to him but was for them the Maktūbah of Ishā”_
This categorically shows the permissibility of that.
HavIng said that, it is necessary to state also that among the Ulamā are those that hold that if the observers of Ishā come to the Masjid while the Tarāwīh is going on, it is better they observe their Salāt in a seperate congregation outside the Masjid and not inside it.
But, as we have stated, this position is weak
Allāh’ s guidance is sought
None the less, none of the Ulamā have stated that the Salāt of such people, the second congregation was invalid.
This is because observing the Salāt in a single congregation is not among the Conditions for the acceptance of Salāt
And Allāh knows best
Bārakallāhu fīkum
*Question 2*
*ON FASTING THE ENTIRE MONTH OF RAJAB*
_” Question: Is fasting from the month of Rajab to the month of ramadan permissible in islam?”_
*Answer*
Alhamdulillāh
On the Virtues of observing the Fast in the month of Rajab, there are two broad positions by the Ulamā
The first: that its fast is recommended and preferred.
This is the position of the majority of the Fuqahā from the Hanafī, the Mālikī and the Shāfi’ī schools.
Their evidence is based on the generality of the Ahādith that recommended honouring the four Sacred months – Rajab is one of these months by consensus.
Of them is the Hadīth of Abū Mujībati Al-Bāhilī that the Rasūl – salallāhu alayhi wasallam – said:
صم من الحُرُم واترك، صم من الحرم واترك
_”Observe the Fast of the Sacred months, and leave of it some (days)”_
Its recorded by Abū Dāwud and Imām Ahmad.
Some of the Ulamā have graded the Hadīth as weak, but it is strenghtened by other similar narrations.
*The Second*, which is the position of the Hanbalī School: that singling out the Fast of Rajab is Makrūh.
The evidence for this is that there is nothing from the Sahih Hadīth specifically mentioning the virtues of the fast of Rajab..aside the generality of the virtues of the sacred months.
Of note, the Hanbalis agree that there is nothing wrong with observing some part of the month. The Ulamā therefore have a consensus on this.
For this reason, Shaykhu Al-Islam Ibn Taymiyyah – rahimahullāh – said in Al-Fatāwā:
_”As for the singling out of the Fast of Rajab, the entirety of its Ahādith are weak, even fabricated. The People of Knowledge do not rely on anything of it. It isn’t even of the weak Hadīth that are quoted by virtue of the merits it encourages. Instead, its generality are of the fabrications and lies…”_
He also said:
Of note, the Hanbalis agree that there is nothing wrong with observing some part of the month. The Ulamā therefore have a consensus on this
_”In the Musnad and other references lie the Hadīth from the Prophet – salallāhu alayhi wasallam – that he encouraged the fast of the sacred months: these are Rajab, Dhul Qa’adah, Dhul Hijjah and Muharram. This refers to the virtues of fasting the entire four months and not Rajab in single.”_
As for fasting the entirety of Rajab, then this is a Bid’ah among the innovations that people bring into Islām from Jahiliyyah
It is mentioned in Ar-Rawdu Al-Murbi’:
_”And it is disliked to single out the entire month of Rajab with fast because this is a form of reviving the symbols of Jahiliyyah…”_
And it is not reported from the Rasūl – salallāhu alayhi wasallam – or from any of His Companions that they used to fast the entire month of Rajab.
And Allah knows best
Bārakallāhu fīkum
*Question 3*
*ON OBSERVING NĀFILAH AFTER SALĀTU AS-SUBH*
_” Assalam alaikum. QUESTION:PLS, CAN SOMEONE OBSERVE TWO RAKAh NAFIL MEANT TO BE OBSERVED BEFORE SALATUL-FAJR AFTER SALATUL-FAJR WHEN MISSED?”_
Wa alaykumus salãm warahmatullāh wabarakātuh
*Answer*
Wa alaykum Salām Warahmatullāh Wabarakātuh
Alhamdulillāh
Observing Nāfilah after Salātu As-Subh by choice is not acceptable by the consensus of the Ulamā.
This is because of the narration that was recorded by both Imām Al-Bukhārī and Imām Muslim from ‘Abdillah Ibn ‘Abbas – radiyallahu ‘anhumā – that he said:
_”People upon whom the Pleasure (of Allāh) has been confirmed testified to me – and the most pleased with among them to me is ‘Umar – that the Prophet – salallāhu alayhi wasallam – forbade from observing any Salāt after Subh until the rising of the sun, and after ‘Asr until it sets.”_
Imām Ibn Hajar – rahimahullāh – said:
_”An-Nawawī said: the generality of the Ummah has formed a consensus on the dislike of observing a Salāt that does not have a reason at any of the times where observing Salāt has been forbidden. But they have agreed also that it is permissible to observe the Obligatory ones that are made at that period and then differed on the Nawāfil that had a.Cause such as the Salāt of Tahiyyatu Al-Masjid, the Sujūd of Tilāwah, the Prayer of Shukr, Īd, Kasūf, Al-Janāzah and the paying back of the missed obligatory Salāt. Ash-Shāfi’ī, and some others posited that all of those are permissible without s dislike. Abū Hanīfah and others mentioned that all of those are included in the general ruling of forbiddance. Ash-Shāfi’ī made as evidence the fact that the Rasūl – salallāhu alayhi wasallam observed the Sunnah of Dhuhr after ‘Asr. This is clear evidence of observing payback for the missed Sunnah’\_”
Ibn Hajar said:
_”What he (An-Nawawī) mentioned as to have been a general consensus is lacking for some of the Salaf have held a position unrestricted in permissibility, holding that the Ahādith containing the forbiddance are abrogated. This is the position held by Dāwud and other than him among the Dhāhiris and the obstinate position of Ibn Hazm…”_
The stronger position, and Allāh knows best is that favoured by Ash-Shāfi’ī – rahimahullāh – that any of the Nawāfil that have a reason and cause are permissible during those stated times
As for your question to be precise, there are two opinions even among the Ulamā that hold the same position as Ash-Shāfi’ī
Which is on whether the missed raka’āt before Fajr can be observed after fajr.
Some of them mentioned that it were permissible, others maintained that he must await the time of Duhā to observe them as a compensation.
The stronger of the two positions is that he may observe it at that time.
This is due to what has been authentically recorded by Imām Ash-Shāfi’ī, At-Tirmidhī, Abū Dāwud, Ibn Mājah and Al-Bayhaqī from Qays Ibn ‘Umar that he said:
_”The Messenger of Allāh – salallāhu alayhi wasallam – once saw me observing the two raka’āt of Fajr after Salātu Al-Fajr then he said: ‘what are these two raka’āt after the Subh O Qays?’ I said: I did not observe the two Raka’āt of Fajr. They are these two. The Prophet – salallāhu alayhi wasallam then kept silent.”
The Ulamā said: his silence implies acceptance.
The Hanafīs and others held that it remains forbidden.
Their evidence is the Hadīth of Abū Hurayrah – radiyallāhu ‘anhu – where the Rasūl – salallāhu alayhi wasallam – said:
_”Whosoever did not observe the raka’atayn of Fajr should observe them both after the rising of the sun”_
And because ‘Abdullah Ibn ‘Umar – radiyallāhu ‘anhuma – used to make it up after the rising of the sun and the setting in of the time of Duhā
This Hadīth is recorded by At-Tirmidhī
The Ulamā of Hadīth differed about the authenticity of both Hadīth and upon their difference lies the difference of position.
The position favoured by some of the Hanbalis is the middling one: that though it is permissible to make up for it after the Fajr, it is better to delay it till the time of Duha.
This is because of the Fiqh Precept that says:
الخروج من الخلاف مستحب
_”To take a position that takes out of the differences of the Ulamā is recommended”_
This is what was favoured by Ibn Qudāmah in Al-Mughnī.
Though this position is sound due to the Precept mentioned above, the permissibility of making it up after the Subh is stronger after taking a thorough look at the evidences that support it.
And Allāh knows best
Bārakallāhu fīkum
*Question 4*
A brother posted a picture with reference to certain ayāt and then asked for the Tafsīr of their contents. Apparently it was put together by a non-Muslim trying to plant doubts into the heart of weak Muslims and hatred into the hearts of non-Muslims
The image is seen below:
Answer
1. The compilation was made by someone who intends to make Islām’s image ugly.
This is evident from the heading: ‘A religion of Peace?’
2. None of the verses referred was rightly translated or quoted fully.
3. The writer’s choice of words are deliberately targeted at this misreading.
We will now take the verses one after another Allāh willing.
The first refers to Suratu Al-Baqarah : 191
Allāh – ta’ālā – says:
الآية: 191 { وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُمْ مِنْ حَيْثُ أَخْرَجُوكُمْ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ وَلا تُقَاتِلُوهُمْ عِنْدَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإِنْ قَاتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَاءُ الْكَافِرِين }
الآية: 192 { فَإِنِ انْتَهَوْا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ }
_”And kill them wherever you lay your hands on them, and expel them from the places from which they expel you. And Fitnah is worse than Killing. And do not fight them in the Masjid Al-Haram until they fight you in it. And if they fight you, then fight them. Such is the reward of the Disbelievers. And if they desist (from their aggression) then Allāh is Forgiving, Merciful”_ Al-Baqarah 191-192.
The pivot around which this Āyah revolves is the wording _”And fitnah is worse than Killing”_
What is meant by Fitnah as Ibn ‘Abbas explained is the oppression, torment and aggression that the Kuffār subjected the believers to which threatened their Imān because once a people are subjected to immense torment and persecution, their faiths are at risk.
Therefore, that they are killed in defense of their Creed is better than for them to be subjected to the torments and persecution of the Kuffār.
The second reading made by the Fuqahā is that the Shirk of the Kuffār here is a worse damage on the earth’s surface than that they are killed.
The verses clearly showed that it was a repulsion of aggression and a defense of the creed, and not an initiation of aggression.
The compiler of the verses deliberately avoided quoting the verse in toto for obvious reasons.
We shall pause here to continue from the next verse insha Allāh
Bārakallāhu Fīkum
Jazākumullāhu Khayran
سبحانك اللهم وبحمدك اشهد ان لا اله الا الله استغفرك واتوب اليك
Assalāmu alaykum Warahmatullāh Wabarakātuh
