How does one who has a wound perform Ablution?

In the name of Allaah, the Beneficent, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. As for what follows;

How does one who has a wound perform ablution?

The Permanent Committee of Senior Scholars have said:

“If there is a wound present on one of the places of ablution and it’s impossible to wash or wipe over it, because that will lead to more harm to the wound or it will delay the healing process, then it is binding upon this individual to perform tayammum[1].”

[Faataawa Al-Lajnah Ad-Daa’imah]

Sheikh Ibn ‘Uthaymeen, may Allaah have mercy upon him, stated:

“If there is a wound upon one of the limbs of purification then the procedures are as follows:

First Stage: The wound is uncovered and it isn’t affected by being washed. In this instance it is binding upon him to wash it if it is a limb that must be washed, i.e. like the hands, arms, etc.

Second Stage: The wound is uncovered but washing it harms it but wiping does not. Here at this stage, it is binding upon him to wipe it and not wash it.

Third Stage: The wound is uncovered but it is harmed by both washing and wiping. Hence, he makes tayammum[1].

Fourth Stage: It has a bandage on it. In this instance he wipes over the bandage and that suffices him from washing that particular limb however he does not make tayammum[1].”

[Fataawah Ibn ‘Uthaymeen]

Footnotes:

[1] The act of dry ablution when water isn’t available or one cannot use it.

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Speculations of Flatulations

In the name of Allah (The One). I send peace and blessings upon His Messenger (Al-Mustafa) and upon His Messenger’s family, companions, and those who follow him in righteousness until the Day of Judgment (Yowm Al-Qiyaamah).

On the authority of Abu Hurairah (radiAllahu ‘anhu — may Allah be pleased with him) who said: The Messenger of Allah said, “If one if you feels something in his stomach and becomes confused as to whether something came out or not, then do not leave from the masjid until you hear a sound or smell a smell.” [Muslim]

  • “do not leave from the masjid” — if leaving to repeat wudu
  • “until you hear a sound” — that something came out
  • “or smell a smell” — from you

 

It is not a condition that you hear or smell something that your wudu is nullified; rather, what’s intended is that you become certain.

This hadeeth is a foundation from the foundations of Islam and a principle from the principles of fiqh. It proves that things are judged by their original state until there is something certain that is in opposition to that. Also, that doubt doesn’t have an affect on anything.

So whoever finds himself doubtful or uncertain if he broke his wudu, and is certain that he is upon purity (i.e., he has wudu), then it is not affected by that doubt until he finds some certainty. This is what is benefited from his statement ﷺ, “until you hear a sound or smell a smell.” For he ﷺ made it (wudu) contingent upon what you’re aware of and mentioned those two things as an example. Everything else that nullifies your wudu follows the same rule as these two things, like sperm for example. It comes in the hadeeth of Ibn Abbaas, “Indeed Shaytan comes to one of you and blows in your buttocks so that he thinks he broke wind and he didn’t. So do not leave until you hear a sound or find a smell.” [Hasan]

This hadeeth is general for the one who’s in salah or out of it according to what the majority of scholars’ opinion. The Malikiya (Maliki Mathhab) explain and separate between the one who’s in salah and the one outside of salah, but they don’t bring any proof.

Taken from: Subl As-Salaam by Imam Muhammad ibn Isma’eel Al-Ameer As-San’aani (5/65)

With that I conclude by sending peace and salutations upon our Prophet Muhammad, his family, and his companions.

Rulings about Zakaat al-Fitr

In the name of Allaah, the Beneficent, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. As for what follows;

Question: “What is the ruling of Sadaqah al-Fitr and does one have to pay an excess amount on it? Are the types of this sadaqah enumerated? And if so what are they? Lastly does a man pay it to the people of his household like his wife and maids?”

Sheikh Bin Baaz, may Allaah have mercy upon him, says: “Zakaat al-Fitr is obligatory upon every Muslim whether he/she be young, old, male, female, free or  slave. For it has been authentically reported on the authority of Ibn ‘Umar, may Allaah be pleased with them both, that he said:

“The Messenger of Allaah enjoined the payment of one Sa’a[1] of dates or one Sa’a of barley as Zakat al-Fitr on every Muslim, young and old, male and female, free and slave.” [Bukhari and Muslim]

It does not have any nisaab (excess amount to be paid) rather it is binding upon every Muslim to pay it upon himself and the people of his household from his children, wives and what he possesses from slaves if he has extra food for himself and his family for his night and day. As for the rented maid then his/her zakaat is to be paid by himself unless the renter undertakes the tasks or it has been stipulated upon him.

As for the owned slaved then his zakaat falls on his owner as it has preceded in the hadeeth. It is obligatory to give it from the food of ones country whether it be dates, barley, wheat, grain or other than that according to the more correct statement of the Scholars. Because the Prophet, may Allaah exalt his rank and grant him peace, did not stipulate in that regard any specific kind because it is intended to aid and gladden and it isn’t upon the Muslim to do this from other than his food supply.”

http://ibnbaz.org/mat/1483

Fiqh Issue: Ruling on Praying alone behind the Row

In the name of Allaah, the Beneficent, Most Merciful. May peace and salutations be upon our Prophet Muhammad, his family and companions. As for what follows;

Question: Some differing has occured between a group of those who establish the prayer regarding one who enters into the masjid late and finds that the salah has already begun and the line(s) are full and complete and he has no place to stand in the row. Is it permissible for him to pull a person back with him to join him in this row? Or should he pray by himself behind the row or what should he do?

Sheikh Muhammad bin Saalih al-‘Uthaymeen, may Allaah have mercy upon him, says: “This issue has three circumstances: If a person comes and finds that the row is complete either he:

1: Prays by himself behind the row.

2: Pulls someone from that row to pray with him.

3: Proceeds and prays on the right side of the Imaam.

These three circumstances are when he enters into the prayer. The last instance is that he leaves off the prayer in congregation.

So what is the correct choice from these four circumstances?

We say that the correct one is that he prays alone by himself in the row along with the Imaam, i.e. along with the congregation. This is because it is obligatory to pray in congregation and in a row, these two are obligatory. So if one of them drops -in this instance praying in the row- the other still remains which is praying in congregation.

So we say here; pray in congregation behind the row so that you can attain the merit of praying in congregation and standing in the row in this particular instance isn’t mandatory upon you due to your incapability of doing it. And Allaah, glorified be He and Most High, has stated: “So fear Allaah as much as you are able.” [64:16]

What supports this is that the woman prays alone behind the row when there are no other women present with her because she doesn’t have a legislated place in the mens row. So once her legislated place in the mens row is absent she prays by herself.

Therefore this man who comes to the masjid and the line is complete and he doesn’t find any place to stand in the row, that obligation of standing in the row is lifted from him but the obligation of the congregation still remains so he should pray behind the row.

As for pulling someone back to pray with him, then this is unbefitting because there are three troubles included in this:

The first: There will be an opening left in that row and this is in opposition to what the Messenger, may Allaah grant him peace and safety, ordered with from straightening the rows and filling in the gaps.

The second: Removing this man from a superior station to an inferior one and this is a type of injustice done to him.

The third: Causing him confusion in his prayer. Because this person who is praying when he is pulled from his place this is going to cause his heart to be disturbed and this is also a type of injustice done to him.

The third instance is praying next to the Imaam and as we mentioned this is unbefitting. That is because the Imaam must be distinguished from those who are praying behind him regarding his place. Just as he is distinguished from them in relation to preceeding them in speech and action in the prayer, making the takbeer before them, bowing before them, prostrating before them, etc. so it is a must that he be distinguihsed from them by his place.

This is the guidance of the Prophet, may Allaah grant him peace and safety, that the Imaam precedes those praying behind him. And this is an apparent position that shows his distinguishment over them by way of him standing alone. So when someone stands with him this distinguishment is removed.

As for the fourth instance which is leaving off the prayer then this as well has no play whatsoever because praying in congregation is obligatory as well as lining up in rows and if one falls the other still remains.

Source: Majmoo’ Fataawaa wa Rasaail 15/204

From the Abandoned Sunnan: Using the Siwaak when entering the House

In the name of Allaah, the Beneficent, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. As for what follows;

• On the authority of ‘Aaisha, may Allaah be pleased with her, said: “When the Messenger of Allaah, may peace and blessings be upon him, would enter the house, he would begin with the siwaak.”[1]

• On the authority of al-Miqdaad bin Shurayh on his father who said: “I said to ‘Aaisha, may Allaah be pleased with her, what did the Messenger of Allaah, may peace and blessings be upon him, used to begin with when he entered his house? She said: “The siwaak.”[2]

Sheikh ‘Abdul ‘Azeez bin Baaz, may Allaah mercy upon him, was asked:

“I heard that the siwaak is prohibited for the women, is this true?”

The Sheikh said: “This is not true. The siwaak is legislated for everyone to use; men and women at the time of prayer, wudoo’, when about to pray, when entering the house, when waking up from sleep, etc. The Messenger, may peace and blessings be upon him, said in an authentic hadeeth: “The siwaak is a purification for the mouth and pleases the Lord[3],” and he, may peace and blessings be upon him, said: “If I didn’t fear difficulty upon my nation I would have ordered them to use the siwaak at every prayer.”

Sheikh ‘Abdul Muhsin al-‘Abbaad, may Allaah preserve him, mentioned while explaining this hadeeth, i.e. hadeeth of ‘Aaisha, in Sunan Abi Daawud:

“This hadeeth only proves the commencement of the siwaak when entering the home and some People of Knowledge have said: “Indeed this sunnah is from the abandoned sunan.”

Therefore, for a man to use the siwaak when he enters his home is something that many of the people are ignorant of and from that which very few people perform.

So for a man to enter his house and begin to use the siwaak is a sunnah that the Messenger of Allaah, may peace and blessings be upon him, used to do.

And as for the wisdom behind this then perhaps, and Allaah knows best, is that so a persons breath can be pleasant and that his family gets a pleasant smell from him. And if there is anything in his mouth that could result in an unpleasant smell or the like then it will be removed by the usage of the siwaak. Perhaps this is the reason and Allaah knows best.”

• Ibn al-Qayyim, may Allaah have mercy upon him, said when mentioning the guidance of the Messenger, may peace and blessings be upon him, concerning the fitrah, i.e. the natural disposition:

“And he used to love the siwaak, he would use the siwaak when he was muftir (not fasting) and when fasting, when waking up from sleep, at the time of wudoo’, at the time of prayer, when entering the house and he would clean his teeth with a siwaak from the araak tree.”

Footnotes:

[1]Muslim

[2]Muslim

[3]An-Nisaa’ee

http://www.sahab.net/forums/index.php?showtopic=129341

Supererogatory Prayers Before and After Jumu’ah

In the name of Allah (The One). I send peace and blessings upon His Messenger (Al-Mustafa) and upon His Messenger’s family, companions, and those who follow him in righteousness until the Day of Judgement (Yowm Al-Qiyaamah).

BEFORE JUMU’AH 

There aren’t any narrations about praying Sunnahs before Jumu’ah. Shaykh Uthaymeen said, “There aren’t any (perscribed) Sunnahs before it (Jumu’ah). So, you can pray whatever you want without intending a specific number. So you can pray 2 Rak’ahs or what ever you want, but when the Imam enters then you refrain.”

He continued to say: If someone was to say, “Do you choose for me if I come to Jumu’ah that I busy myself with Salah or should I busy myself with reading the Qur’an?” The answer is that I see 2 Rak’ahs are a necessity, and they are Tahiyah Al-Masjid (greeting the Masjid). Other than that, the person has to look into what is best for him. If he is in a Masjid crowded with people and there are a lot of people moving around in front of you then obviously reading the Qur’an is more beneficial and will bring the soul more tranquility. And if you are in a place free from annoyances, then no doubt praying is better than reading. This is because Salah combines reading, remembrance (of Allah), Du’a, standing, sitting, bowing, and prostrating. Surely it is a garden of the gardens of worship, so it is better. Imam Ahmed was asked about an issue of knowledge and said, “Look at what is best for your heart and do that.”

AFTER JUMU’AH

There are 3 different narrations dealing with this:

  • Abdullah ibn Umar narrated, “After praying (Salah) Al-Jumu’ah he ﷺ would pray two Rak’ahs in his house.” [Bukhari and Muslim]
  • Abu Hurayrah narrated, “If one of you prays Jumu’ah then pray after it four (Rak’ahs).” [Muslim]
  • Ibn Umar, “If he was in Makkah, then after Jumu’ah he would pray two Rak’ahs and then another four. And in Madinah he would pray two Rak’ahs in his house. He said, “The Messenger ﷺ used to do this.” [Abu Dawud]

The scholars differ on what is to be done here and there are three different opinions:

  1. The opinion of Shaykh Al-Islam Ibn Taymiyya who said, “If you are going to pray the Sunnahs of Jumu’ah in the Masjid then pray two and if you are going to pray them at home then pray two also.”
  2. There are different types, sometimes he ﷺ prayed four and sometimes he prayed two.
  3. It is only four, because if there is a contradiction between the statement and the action of the Prophet ﷺ then you act upon his statement.

As for praying six Rak’ahs after Jumu’ah. Shaykh Uthaymeen said, “This comes from a hadeeth of Ibn Umar where he said, “He ﷺ used to do this.” [Abu Dawud]. But that what comes in Bukhari and Muslim is that he used to pray four. It is possible to prove that the Prophet ﷺ used to pray two at home and commanded that we pray four after Jumu’ah, thus being six — four with his statement and two with his actions. That does make you ponder.”

Taken from: Sharh Al-Mumt’i by Shaykh Ibn Al-Uthaymeen, volume 5 pages 76-78

And I send peace and salutations upon our Prophet Muhammad, his family and his companions.

Q: Some of the Muslims take part in the holidays of…

In the name of Allaah, the Beneficent, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family and companions. As for what follows;

Question: Some of the Muslims take part in the holidays of the Christians so what do you advise (them with)?

Sheikh Bin Baaz, may Allaah’s mercy be upon him, answers: “It is impermissible for the muslim, male or female, to assist the Christians, Jews, or other than them from the disbelievers in their holidays. Rather it is a must to abandon this type of affair for certainly whoever resembles a people he is from them. The Messenger, may peace and blessings be upon him, warned us from resembling and acting like them. Therefore it is upon the believing men and women to beware of this. And it isn’t permissible for them to aid them, i.e. disbelievers, in that at all because they are holidays that contradict the legislation of Allaah.

Hence it isn’t permitted to cooperate with them in that (matter) without question nor aid them with any type of assistance, not even serving coffee or arranging the utensils or the like because Allaah says:

“Help you one another in righteousness and piety; but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is severe in punishment.”[5:2]

And cooperation with the disbelievers during their holidays is a form of cooperation upon sin and transgression.”

Source: http://ar.islamway.net/fatwa/3815?ref=g-rel