1. Seeking knowledge from Ahlul Bid'ah and from their Books
السؤال:هل يجوز طلب العلم من أهل البدعة
وقراءة كتبهم لعدم وجود كتب أهل السنة في بلدي؟
الجواب: الحمد لله أهل السنة موجودون وكتبهم موجودة ولكن يحتاج منك
إلى طلب وإلى حرص ولا تعتمد على أهل البدع وكتب المبتدعة، لا تعتمد عليها لأنها
كالغذاء المسموم القاتل.
The question: Is it Permissible to seek knowledge from the Ahlul
Bid'ah and to read their books for there are no books of Ahlus sunnah found in
my country?
The Answer: Alhamdulillah! The People of Sunnah are existing and their books are found however you need to be keen in seeking knowledge from them and don't depend on the People of Bid'ah and their books of innovations. Don't depend on them for it is like a Fatal poisoned food.
The Answer: Alhamdulillah! The People of Sunnah are existing and their books are found however you need to be keen in seeking knowledge from them and don't depend on the People of Bid'ah and their books of innovations. Don't depend on them for it is like a Fatal poisoned food.
http://www.alfawzan.af.org.sa/node/14440
Translated by Aboo Juwairiyah Eliyas As Salafi Al Hindi
2.Traveler caught the last raka'ah of Isha Prayer..
السؤال:
رجل مسافر أدرك التشهد الأخير مع إمام
متم لصلاة العشاء وبعد سلام الإمام قام فصلى العشاء قصر ركعتين، فهل صلاته صحيحة؟
الجواب: لا غير صحيحة، حكمه حكم
الإمام ولو ما دخل إلا قبل السلام، لازم يتم الصلاة.
The Question:
A Traveler caught the last Tashahhud of the Ishaa Prayer with the Imaam and after the Imaam finishes the salaam he stood and prayed the Ishaa prayer shortening it for 2 rak'ah. Is his salaah is correct?
The Answer: No, it is not correct, The Ruling of his (in this case) is the ruling of the Imaam even if he did not enter until before salaam it is necessary for him to complete the prayer. i.e even though he just entered the salaah just before salaam it is necessary that he has to pray 4 Rak'ah and complete the salaah.
-Shaykh Saalih al Fawzaan
Translated Aboo Juwairiyah Eliyas As Salafi Al Hindi
Taken from http://www.alfawzan.af.org.sa/node/14695
3.Food in the Mouth Adhaan is going on..
السؤال:
إذا أذن المؤذن الفجر في رمضان
والإنسان في فمه طعام أو شراب فماذا يجب عليه؟
الجواب:
ما دام في فمه يمضيه - والحمد لله -، أما أن يأخذ شيء جديد لا.
Question: If the Mu'addin (the one
who calls for prayer) gives the call for the Fajr Prayer in Ramadaan and the
person has food or drink in his mouth then what is necessary upon him to do?
Answer: As long as it is in his mouth he has to continue finishing it Alhamdulillah and as far as that he takes anything again from food or drink then No!
Answer: As long as it is in his mouth he has to continue finishing it Alhamdulillah and as far as that he takes anything again from food or drink then No!
Translated by Aboo Juwairiyah Eliyas As Salafi Al Hindi
4. Praying next to Husband
ما هي
السنة في صلاة المرأة مع زوجها ؟
السؤال:
ما هي السنة في صلاة المرأة مع زوجها؟
هل تصف بجانبه أم تصلي خلفه؟
الجواب: كله سواء، إن صفت بجنبه لا مانع، وإن صفت خلفه فلا مانع.
The Question: what is the sunnah in
the Prayer of the woman with her husband? can she make a row next to him or she
should pray behind him?
The Answer: everything is same. If she makes a row next to him or behind him there is nothing wrong in it.
by Dr. Shaykh saalih al fawzaan
taken from http://alfawzan.af.org.sa/node/14854
Translated by Aboo Juwairiyah Eliyas As Salafi Al Hindi
5.Difference between Hadith Qudsi, Nabawiyy and The Qur'aan
فضيلة الشيخ ، ما
الفرق بين الحديث القدسي والحديث النبوي ، وما الفرق بين القرآن والحديث القدسي ؟
الجواب : الحديث القدسي ما رواه النبي -صلى الله عليه وسلم- عن ربه بلفظه ومعناه ، أما الحديث النبوي فهو ما قاله النبي -صلى الله عليه وسلم- ومعناه من عند الله عز وجل ، هذا هو الفرق ، والفرق بين الحديث القدسي والقرآن كلٌ منهما كلام الله ، ولكن القرآن متواتر والحديث القدسي قد لا يكون متواتراً ، قد يكون آحاداً ، وقد يكون ضعيفاً ، وقد يكون حسناً ، فالحديث القدسي يدخله ما يدخل الحديث غير القدسي من ناحية الرواية ، أما القرآن فإنه متواتر بإجماع المسلمين ، هذا من الفروق ، من الفروق أن القرآن يُتعبد بتلاوته في الصلاة وفي غيرها بخلاف الحديث القدسي فإنه لا يُتعبد بتلاوته ، يجوز أن ترويه بالمعنى أما القرآن فلا يجوز أن ترويه بالمعنى ، لابد من ألفاظه ، لابد أن تأتي بألفاظه التي نزلت من الله عز وجل ، أيضاً القرآن لا يمسه إلا طاهر ، أما الحديث القدسي فيجوز أن يمسه الإنسان ولو كان على غير طهارة . وبالله التوفيق . وصلى الله وسلم على نبينا محمد .
O Noble sheikh! what is the difference between Hadeeth Qudsi and Hadeeth Nabawi and what is the difference between The Qur'an and Hadeeth Qudsi?
The Hadeeth Qudsi is what the Prophet narrated it from Allah with His word and His meaning, As far as Hadeeth Nabawi it is what the Prophet said and meaning is from Allah. This is the difference.
The difference between the Hadeeth Qudsi and The Qur'an, both are speech of Allah but the Qur'an is a Mutawatir and the Hadees Qudsi may not be Mutawatir and it may be aahaad, it may be weak, it may be reliable. so the Hadeeth qudsi enters what the hadeeth other than Hadees Qudsi enters in regards to narration. As far as the Qur'an is concerned it is a Mutawaatir by the consensus of the Muslims. these are the differences.
From the differences, The Qur'an is used in worship in the salaah by reciting it and also other than salaah in opposite to the hadeeth qudsi which cannot be used for recitation. It is permissible to narrate Hadeeth Qudsi by meaning as far as Qur'an it cannot be narrated by meaning without bringing the words which was sent from Allah. Also Qur'an cannot be touched without purification and whereas Hadees Qudsi can be toched without purification.
Success is from Allah! May Allah's peace and blessings be upon the Prophet and his kins and his companions.
Dr Saalih Al-Fawzaan
http://www.alfawzan.af.org.sa/node/2405
Translated by Aboo Juwairiyah Eliyas As Salafi Al Hindi
Translator's Note:
A hadith is said to be mutawatir if it was reported by a significant number of narrators at each level in the chain of narration, thus reaching the succeeding generation through multiple chains of narration leading back to its source. This provides confirmation that the hadith is authentically attributed to its source at a level with absolutely no
doubt.
(آحاد), or singular narration, (refers to any hadith not classified as mutawatir. Linguistically, hadith ahad refers to a hadith narrated by only one narrator. In hadith terminology, it refers to a hadith not fulfilling all of the conditions necessary to be deemed mutawatir.
الجواب : الحديث القدسي ما رواه النبي -صلى الله عليه وسلم- عن ربه بلفظه ومعناه ، أما الحديث النبوي فهو ما قاله النبي -صلى الله عليه وسلم- ومعناه من عند الله عز وجل ، هذا هو الفرق ، والفرق بين الحديث القدسي والقرآن كلٌ منهما كلام الله ، ولكن القرآن متواتر والحديث القدسي قد لا يكون متواتراً ، قد يكون آحاداً ، وقد يكون ضعيفاً ، وقد يكون حسناً ، فالحديث القدسي يدخله ما يدخل الحديث غير القدسي من ناحية الرواية ، أما القرآن فإنه متواتر بإجماع المسلمين ، هذا من الفروق ، من الفروق أن القرآن يُتعبد بتلاوته في الصلاة وفي غيرها بخلاف الحديث القدسي فإنه لا يُتعبد بتلاوته ، يجوز أن ترويه بالمعنى أما القرآن فلا يجوز أن ترويه بالمعنى ، لابد من ألفاظه ، لابد أن تأتي بألفاظه التي نزلت من الله عز وجل ، أيضاً القرآن لا يمسه إلا طاهر ، أما الحديث القدسي فيجوز أن يمسه الإنسان ولو كان على غير طهارة . وبالله التوفيق . وصلى الله وسلم على نبينا محمد .
O Noble sheikh! what is the difference between Hadeeth Qudsi and Hadeeth Nabawi and what is the difference between The Qur'an and Hadeeth Qudsi?
The Hadeeth Qudsi is what the Prophet narrated it from Allah with His word and His meaning, As far as Hadeeth Nabawi it is what the Prophet said and meaning is from Allah. This is the difference.
The difference between the Hadeeth Qudsi and The Qur'an, both are speech of Allah but the Qur'an is a Mutawatir and the Hadees Qudsi may not be Mutawatir and it may be aahaad, it may be weak, it may be reliable. so the Hadeeth qudsi enters what the hadeeth other than Hadees Qudsi enters in regards to narration. As far as the Qur'an is concerned it is a Mutawaatir by the consensus of the Muslims. these are the differences.
From the differences, The Qur'an is used in worship in the salaah by reciting it and also other than salaah in opposite to the hadeeth qudsi which cannot be used for recitation. It is permissible to narrate Hadeeth Qudsi by meaning as far as Qur'an it cannot be narrated by meaning without bringing the words which was sent from Allah. Also Qur'an cannot be touched without purification and whereas Hadees Qudsi can be toched without purification.
Success is from Allah! May Allah's peace and blessings be upon the Prophet and his kins and his companions.
Dr Saalih Al-Fawzaan
http://www.alfawzan.af.org.sa/node/2405
Translated by Aboo Juwairiyah Eliyas As Salafi Al Hindi
Translator's Note:
A hadith is said to be mutawatir if it was reported by a significant number of narrators at each level in the chain of narration, thus reaching the succeeding generation through multiple chains of narration leading back to its source. This provides confirmation that the hadith is authentically attributed to its source at a level with absolutely no
doubt.
(آحاد), or singular narration, (refers to any hadith not classified as mutawatir. Linguistically, hadith ahad refers to a hadith narrated by only one narrator. In hadith terminology, it refers to a hadith not fulfilling all of the conditions necessary to be deemed mutawatir.
6.What an Excellent Bid'ah!
السؤال:
كثير من الناس يسمع قول عمر رضي الله عنه: "نعمة البدعة"،
فيقول أن البدعة هنا لغوية لا شرعية نود من فضيلتكم الفرق بينهما؟
الجواب: البدعة اللغوية هي الشيء
المستحسن الذي لم يسبق له مثيل: (بَدِيعُ السَّمَوَاتِ وَالأَرْضِ)، (مَا كُنْتُ
بِدْعاً مِنْ الرُّسُلِ)، البدعة في اللغة هي التي لم يسبق لها مثيل، وهي الشيء
الحسن الذي لم يسبق له مثيل، عمر رضي الله عنه لما جمع الصحابة في التراويح على
إمام واحد كما كانوا صلوها مع الرسول صلى الله عليه وسلم مع إمام واحد وهو الرسول؛
لكن الرسول خشي إن استمر بهم أن يفرض عليهم فتخلف عن الخروج إليهم ليعلموا أنها
سنة وليست واجبة، فتقررت السنة – والحمد لله – بصلاة الرسول بهم جماعة وتخلف لعذر،
وهو أنه خشي أن تفرض عليهم أنه لو استمر صارت فريضة فعجزوا عنها، عمر رضي الله عنه
لما مات الرسول صلى الله عليه وسلم وانتهى التشريع، انتهى التشريع بموت الرسول صلى
الله عليه وسلم، جمع الناس وأعاد بالسنة التي كانت على عهد الرسول جمعهم على إمام
واحد كما اجتمعوا خلف الرسول صلى الله عليه وسلم لأنه لا محذور الآن لأن التشريع
انتهى فلا يشخا أن تكون فريضة بعد الرسول صلى الله عليه وسلم، قال: "نعمة
البدعة هذه" يعني البدعة الحسنة اللغوية ليست البدعة الشرعية، الشرعية لا
يحبذها عمر وليست التراويح، التراويح ليست بدعة سنة الرسول صلى الله عليه وسلم ما
هي بدعة إنما أراد بهذا البدعة اللغوية وهي الشيء الحسن الذي لم يسبق له مثيل بعد
الرسول، وإلا فهو سبق على عهد الرسول، لكن بعد الرسول كانوا يصلون أوزاعاً فجمعهم
على إمام واحد.
The question:Many people are hearing the saying of Umar
(radiallahu anhu) "what an excellent Bid'ah is this" and They
say that the Bid'ah here is linguistic not legislative. so we like you to
clarify the difference between both please.
The Answer: The Bida'h linguistically means a praiseworthy thing which was not there before.
بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ
Originator of the heavens and the earth.(i.e heavens and earth were not before and Allah brought it new by creating them) -2:117
قُلْ مَا كُنتُ بِدْعًا مِّنَ الرُّسُلِ
I am not a new thing among the Messengers (of Allah) (i.e. I am not the first Messenger)-46:9
Umar (radiallahu anhu) gathered the sahaabah in the Taraaweeh behind one Imaam as they used to pray behind the Messenger of Allah(صلى الله عليه و سلم) who was an Imaam for them;but the Messenger (صلى الله عليه و سلم)feared if he continues with them that it becomes obligatory upon them. So, he(صلى الله عليه و سلم) stayed behind from going out for Taraweeh in order that they may learn that Taraweeh is sunnah and not obligatory.
So, Taraweeh was determined as Sunnah Alhamdulillah by the salaah of Messenger(صلى الله عليه و سلم) with them in congregation and by staying behind from the congregation for a reason. The Reason is he feared that the Taraweeh becomes a compulsory duty upon them and they will be unable to do it if he had continued.
Umar (radiallahu anhu) gathered the people behind one Imaam and revived the sunnah which happened at the time of the Messenger (صلى الله عليه و سلم) where people used to be behind the Messenger in the Taraweeh salaah. He renewed this sunnah as there was no danger at that time because of the ending of legislation by the death of the Messenger (صلى الله عليه و سلم) and because of this reason, he did not fear that it will become fard. His saying "what an excellent bid'ah is this" means good bid'ah linguistically not legislative.
Umar did not approve this word "Bid'ah" as legislative and also did not approve the Taraweeh as bid'ah . Taraweeh is not a Bid'ah but the sunnah of the Messenger(صلى الله عليه و سلم) and the Bid'ah what he intended by this, is the bid'ah which is Linguistic and it means it is a thing which did not happen after the death of the Messenger (صلى الله عليه و سلم) while it happened at the time of the Messenger (صلى الله عليه و سلم).
But after the Messenger (صلى الله عليه و سلم) they were praying in groups so he gathered them behind one imaam. (and this kind of praying is new(Bid'ah-linguistically) which didn't happen after the death of the Messenger (صلى الله عليه و سلم). so he said "what a good innovation is this" linguistically not legislative.- Translator's note )
The Answer: The Bida'h linguistically means a praiseworthy thing which was not there before.
بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ
Originator of the heavens and the earth.(i.e heavens and earth were not before and Allah brought it new by creating them) -2:117
قُلْ مَا كُنتُ بِدْعًا مِّنَ الرُّسُلِ
I am not a new thing among the Messengers (of Allah) (i.e. I am not the first Messenger)-46:9
Umar (radiallahu anhu) gathered the sahaabah in the Taraaweeh behind one Imaam as they used to pray behind the Messenger of Allah(صلى الله عليه و سلم) who was an Imaam for them;but the Messenger (صلى الله عليه و سلم)feared if he continues with them that it becomes obligatory upon them. So, he(صلى الله عليه و سلم) stayed behind from going out for Taraweeh in order that they may learn that Taraweeh is sunnah and not obligatory.
So, Taraweeh was determined as Sunnah Alhamdulillah by the salaah of Messenger(صلى الله عليه و سلم) with them in congregation and by staying behind from the congregation for a reason. The Reason is he feared that the Taraweeh becomes a compulsory duty upon them and they will be unable to do it if he had continued.
Umar (radiallahu anhu) gathered the people behind one Imaam and revived the sunnah which happened at the time of the Messenger (صلى الله عليه و سلم) where people used to be behind the Messenger in the Taraweeh salaah. He renewed this sunnah as there was no danger at that time because of the ending of legislation by the death of the Messenger (صلى الله عليه و سلم) and because of this reason, he did not fear that it will become fard. His saying "what an excellent bid'ah is this" means good bid'ah linguistically not legislative.
Umar did not approve this word "Bid'ah" as legislative and also did not approve the Taraweeh as bid'ah . Taraweeh is not a Bid'ah but the sunnah of the Messenger(صلى الله عليه و سلم) and the Bid'ah what he intended by this, is the bid'ah which is Linguistic and it means it is a thing which did not happen after the death of the Messenger (صلى الله عليه و سلم) while it happened at the time of the Messenger (صلى الله عليه و سلم).
But after the Messenger (صلى الله عليه و سلم) they were praying in groups so he gathered them behind one imaam. (and this kind of praying is new(Bid'ah-linguistically) which didn't happen after the death of the Messenger (صلى الله عليه و سلم). so he said "what a good innovation is this" linguistically not legislative.- Translator's note )
Dr. Allamah sheikh Saalih Ibn Fawzaan ibn abdillah Ibn Fawzan (May Allah preserve him)
Taken from http://www.alfawzan.af.org.sa/node/14543
Translated by Aboo Juwairiyah Eliyas As Salafi Al Hindi
7.Praying Sunnah after the Fard Immediately
السؤال:
قراءة أن رفع الذكر بعد الصلاة
المكتوبة سنة، فما هو ضابط رفع الصوت لأنه بعض الأحيان يكون هناك إزعاج للذين
يصلون السنة؟
الجواب:
ما تصلى السنة إلا بعد الذكر، مخطئون الذين يقومون على طول إذا سلم الإمام يقومون
يصلون السنة هذا خطأ، يصبرون لما يأتون بالأذكار، ثم يقومون ويأتون بالسنة، أيضا
نهي عن وصل صلاة بصلاة حتى يفصل بينهما بكلام أو انتقال.
Question: Reading the dhikr after
the Fard prayer is Sunnah so what is the ruling of raising the voice in reading
of the dhikr, because sometimes it is a disturbance for those who are praying
Sunnah?
Answer: You should not Pray sunnah except after Dhikr, They are wrong the one who straightaway stands for sunnah prayer when the Imaam finishes the salaam in the Fard Prayer. This is incorrect. They should have patience and perform the adhkaar then they should standup and perform the Sunnah Prayer. Also it is prohibited in connecting a prayer with the prayer until it is separated with a speech or change of location.
http://alfawzan.af.org.sa/node/14856
Sheikh saalih al Fawzaan
Answer: You should not Pray sunnah except after Dhikr, They are wrong the one who straightaway stands for sunnah prayer when the Imaam finishes the salaam in the Fard Prayer. This is incorrect. They should have patience and perform the adhkaar then they should standup and perform the Sunnah Prayer. Also it is prohibited in connecting a prayer with the prayer until it is separated with a speech or change of location.
http://alfawzan.af.org.sa/node/14856
Sheikh saalih al Fawzaan
Translated by Aboo Juwairiyah Eliyas As Salafi Al Hindi
