Salaf-us-Saalih.com :: The Call of the Salaf is True Islam

Translated by Ahmed Abu Turaab @ http://shaikhalbaani.wordpress.com

From Abu Hurairah that the Prophet صلى الله عليه وسلم said, “Would you love to strive in making supplication [to Allaah]? Say:

  اَللَّهُمَّ أَعِنَّا عَلَى شُكْرِكَ وَذِكْرِكَ وَحُسْنِ عِبَادَتِكَ

Al̲lāhumma Aʿinnā ʿalā shukrika wa dhikrika wa ḥusni ʿibādatika

‘O Allaah! Aid us in thanking You, remembering You
    and performing well our worship of You.’”

Silsilah | 844 | Saheeh

بسم الله الرحمن الرحيم

Is it Permissible for a Woman to Pray Without Socks or With a Short Garment?

Questioner: Our teacher, many women go to the masjid for prayer without socks, they perform their prayer without socks.

Shaikh Al-Albani: Whether they go or not (to the masjid) their prayer in their houses without socks is an invalid prayer.

Questioner: Even in the house?

Shaikh Al-Albani: Even in the house, so how about the masjid?

Questioner: May Allah reward you.

Shaikh Al-Albani: And you also.

Another Questioner: Even if she completely covers her feet?

Shaikh Al-Albani: How do you imagine that she covers her feet? In the present day there are no women who drag their garments (because of it being long), but if you can picture this case then the prayer is correct, and the issue is that her feet are uncovered, however if her feet are covered, for example: her dress is loose and long where it covers her feet, then this is what is wanted from the women when she prays in her home or in the masjid, but sadly today women don’t have long clothing.

Questioner: Ok, do the socks cover, O teacher?

Shaikh Al-Albani: The socks cover and don’t cover. They cover the color of the skin, but they don’t cover the shape of the foot, therefore from the conditions of the garment that covers the private parts for men – aside from women – is that it is not transparent where the color of the skin is visible, and it is not tight where it defines the body part. So the garment is not permissible unless it contains these two characteristics, it’s not transparent and not tight.

Questioner: Ok, do the socks define the body part?

Shaikh Al-Albani: Absolutely, they define.

Questioner: Ok, how do they cover in prayer?

Shaikh Al-Albani: With time they cover; they cover and don’t cover. And I explained to you in detail how they cover and don’t cover.

Questioner: Meaning, the woman must wear socks in prayer?

Shaikh Al-Albani: I said, and I am still saying – she must cover her feet with a loose and wide garment, as for the socks they cover and they don’t cover, my words are clear.

Questioner: Is it better to wear socks?

Shaikh Al-Albani: If her garment is long […] if her garment is long where it covers her feet whether she wears socks or not, what is meant is a covering that is not tight or transparent. Socks without a garment over them define the body part, but they cover the skin color and this is not enough, so it is necessary for the garment to cover the color and the shape.

Questioner: Our teacher, in regards to nullification of the prayer, but they don’t have knowledge of these things.
Shaikh Al-Albani: Yes, they don’t have knowledge but they can learn, so if they learn and remain lenient then their prayer is invalid.

Tape 4 of “Silsilat al Huda wan Noor”
Translated by Abu Musa Muhammad Sulieman

Internet Source : Posted on  West_London_Dawah@yahoogroups.com

Related Links:

• What is the dress of the woman in the Prayer – By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani

Al-Wahshiyyi ibn Harb radiallaahu ‘anhu related that some of the Companions of Allaah’s Messenger sallallaahu ‘alayhi wa sallam said:

O Messenger of Allaah! We eat, but do not become satisfied.

So he said to them: “Perhaps you eat separately?”

So they replied: Yes.

So he said: “Eat your food collectively, mention the Name of Allaah upon it, then there will be blessings for you in it.”[1]

Shaykh Ibn al-’Uthaymeen said:

“This indicates that it is essential to eat collectively from a single plate. So if there are five or ten people, they should eat collectively from a single dish, depending upon the situation. Indeed, doing so is a cause for barakah (blessings) to descend, whilst eating separately is a cause for barakah to depart.”[2]

[1] Hasan: Related by Abu Daawood (no.3764). It was authenticated by al-Haafidh al-’lraaqee in his Takhreejul-lhyaa (214).
[2] Sharh Riyaadhus-Saaliheen (7/231) of Ibn al-’Uthaymeen.

Source for the above: Al-Istiqaamah Newsletter, Shawwaal 1418H / February 1998 ,Issue No.8

The following is taken from Imam Al-Nawawi’s Riyad-us-Saliheen - Chapter 107 :

745. `Abdullah bin Busr (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) had a large bowl called Al-Gharra’, which would be carried by four men. One day, when the Companions finished their Duha (forenoon optional) prayer, Al-Gharra’ was brought full of sopped bread, meat and broth, and they sat down around it. When their number increased, Messenger of Allah (sallallaahu ’alayhi wa sallam) sat down on his knees and rested on the soles of his feet. A bedouin said to him: “What sort of sitting is that?” Thereupon Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Verily, Allah has made me a courteous slave not a fierce tyrant.” Then he said, “Eat from the sides of the bowl and leave the central part of it so that your food will be blessed.”
[Abu Dawud].

Du`a’ during Sujud for worldly matters

Q: Is it permissible to supplicate during Sujud (prostration) for worldly matters?

A: The Sunnah (supererogatory act of worship following the example of the Prophet) for the praying person is to start Sujud with the Adhkar (invocations) reported from the Prophet (peace be upon him): “Subhana Rabbiya Al-A`la (Glory be to my Lord, the Most High)” ten times as this is the perfect number of glorification. Scholars maintain that the less perfect number of glorification is three time, and what is sufficient is one time.

This is supported by the evidence reported by the Five Compilers of Hadith (Imams Ahmad, Abu Dawud, Al-Tirmidhy, Al-Nasa’y, and Ibn Majah) save Al-Tirmidhy on the authority of Hudhayfah (may Allah be pleased with him) in the Hadith about his Salah (Prayer) with the Prophet (peace be upon him) at night, in which he said: I offered Salah along with the Prophet (peace be upon him). In his Ruku` (bowing), he would say: “Subhana Rabbiya Al-`Azhim (Glory be to my Lord, the Most Great),” and in his Sujud, he would say: “Subhana Rabbiya Al-A`la.” It was reported on the authority of `Uqbah ibn `Amir that he said: When the Ayah (Qur’anic verse) Glorify the Name of your Lord, the Most High, was revealed, the Messenger of Allah (peace be upon him) said, “Make it in your Sujud.”

The evidence that the perfect number of glorification is ten times is what was reported by Ahmad, Abu Dawud, and Al-Nasa’y from Sa`id ibn Jubayr on the authority of Anas that he said: After the Messenger’s (peace be upon him) passing away, I have not prayed behind anyone whose Salah is more similar to the Messenger’s Salah (peace be upon him) than this boy, meaning `Umar ibn `Abdul-`Aziz. We estimated the number of the glorifications that he made during his Ruku` to be ten and in his Sujud also to be ten.

However, if – after that – a person adds a Du`a’ Ma’thur (supplication based on transmitted reports) or Adhkar prescribed in Sujud, this is good.

This includes saying:

“Subbuhun quddusun Rabbul-mala’ikati war-ruh (Glorified, Holy, Lord of the Angels and the Ruh (Gabriel)”,

“Subhanaka Allahumma wa bihamdika. Allahumma ighfir li (Glory be to You, O Allah, our Lord, and praise be to You, O Allah, forgive me)”,

“Allahumma ighfir li dhanbi kullahu, diqqahu wa-jillahu, wa-awwalahu wa-akhirahu, wa-`alaniyatahu wa-sirrahu (O Allah forgive me all my sins, slight and grave, first and last, open and secret thereof).”

It is permissible for people to ask their Lord for whatever they need, as asking Allah and humiliating oneself to Him is in conformity with the meaning of Al-Uluhiyyah (Allah’s Exclusive Right to be worshipped) and answering the seekers accords with the meaning of Al-Rububiyyah (Oneness of Allah’s Lordship). Whenever a person perceives this, the light of Tawhid (belief in the Oneness of Allah/monotheism) and Iman (faith/belief) will fill their hearts and they will resort to their Lord in all their worldly and religious affairs. In this case, a person is given glad tidings and should hope for the best.

Sujud is a position where Du`a’ (supplication) is more likely to be answered, for the Prophet (peace be upon him) said: As for Sujud, strive hard in Du`a’ therein because it is more likely that your Du`a’ will be answered.

Source : http://alifta.net/

Related Links:

• [Blog] Dead Hearts and Empty Supplications – Sayings of the Salaf
• Whoever Does not Supplicate to Allaah, then Allaah is Angry with him [PDF]
  Taken from Silsilah Ahadeeth As-Saheehah Shaykh Nasir- Deen Al-Albaani, Translated. by Abbas Abu Yahya
• The Great Benefit and Virtue of Supplication- by Imâm Ibn Qayyim al-Jawziyyah
  Taken from ‘ad-Daa`u wa ad-Dwaa`u’ of Imaam ibn al-Qayyim
• Issues regarding Supplications, their Virtues and Supplications of the Prophet (Sallalaahu Alaihi wa Sallam) – Riyad as Saliheen
• Precious Rememberance – by Shaykh Muhammad Saleh Al Uthaymeen [PDF]
  A comprehensive collection of morning and evening supplications written by the hand of al-Faqih, al-Alaamah Muhammad bin Salaah al-Uthaymeen (raheemuallah).

Does Jarh wa tadeel still exist today? – By Sheikh Rabee

(Translator‎s note: jarh wa tadeel is the science of criticizing and praising)

Question: Some of the Scholars have mentioned that the science of jarh wa tadeel was specific to the time period of narrators, but now in the year 1420 there is nothing called jarh wa tadeel, so what is the correct position concerning this?

Sheikh Rabee:  This, I swear by Allah is mockery, this from the things that make you laugh and make you cry, that speech such as this should be said. When the bida increases and the disbelief increases and the Secularists, the Communist, the Rafida, the Sufis and the misguided groups increase, they hinder Islam and the people are given free rein to do as the like and they can say whatever they like and there is no one to say this is wrong or this is evil nor anyone to say this one is a trouble maker and this one is a doer of good?

This is a loss and a lack of understanding in the religion of Allah the Mighty and Majestic. So the Salaf (Pious Predecessors) authored books in Aqeedah and in these books they criticized the people of innovation and misguidance and the called them by name, the individuals and the groups; so has this ended also?

And we say; verily the innovators that were present during the time of the Salaf, they were contested and criticized and their misguidance was made clear, and now it‎s not permissible, it‎s haram, now speaking against the people of bida is haram and speech against the secularist is haram and speech against the heretics and speech against the Rafida is haram and speech against the Sufis is haram? Masha Allah, is this a call to uniting the religions or what? We seek Allah‎s forgiveness and repent to Him, this is misguidance, it is obligatory that jarh wa tadeel remain to defend the religion of Allah and the Sunnah of the Messenger of Allah until the Day of Judgment. And to withdraw the swords is more than that, in order to make the statement of Allah the Blessed and Exalted the highest, and to defend against disbelief and falsehood.

And the Salaf used to say, ‎verily defending the Sunnah is better than fighting with the sword‎, and defending the Sunnah is done with jarh wa tadeel.

And in line with this I say to you, Verily Al Hakim (Abu Abdullah Muhammad ibn Abdullah al-Hakim al-Nishaburi) may Allah have mercy upon him, in his book ‎knowing the science of hadith‎ said, and his speech is the truth, ‎jarh wa tadeel is two sciences‎ the science of jarh (criticizing) and it is an independent science and this refutes the false minhaj of mentioning the good with the bad. The science of jarh is an independent science, and for this reason many of the Imams wrote books with just jarh (criticizing) in them. They specified these books with jarh such as Bukari in his book ‎the weak narrators‎ and An Nasaai in his book ‎Al Matrukeen‎

And ibn Haban in his book ‎Al Majruheen‎ and ibn Adi in his book ‎Al Kaamil‎ and in a like fashion Ad Dhabi and ibn Hajr and other than them, many others have authored works specifically in the field of criticizing because it is an independent science. And this breaks the back of the minhaj of mentioning the good along with the bad and it breaks the back of the people who follow this minhaj.

And other Imams authored books about reliable narrators, such as ‎the reliable narrators by Al Ajali‎ and ‎the reliable narrators by ibn Haban‎, have you understood this? If the Salaf believed that jarh wa tadeel was two separate sciences then how can there be mentioning the good along with the bad? One of them would author a book specifically in criticizing and there would not be in it any opening for mentioning the good along with the bad, have you understood this, may Allah bless you.

Jarh wa tadeel remains until the Day of Judgment, so when the people want to benefit from this scholar we say, this is a noble scholar upon the Sunnah, giving him recommendations; may Allah bless you.

And this scholar is a Rafida, this one is a Sufi he says that Allah is one with His creation, this one is a secularist, this one is communist hiding behind Islam, this one is like this, and this one is like that.

It is obligatory upon you to make this clear this is an obligation and it is from jihad and it will not cease and it is not specific for the narrators.

And when Tirmidhi mentioned in ‎Al Ella‎  the one that is at the end of his Sunan he said this knowledge, meaning that the people were condemning the Scholars who criticize hadith, he said surely so and so has been criticized and so and so has criticized Mubud Al Jahni and so and so has criticized Jaabir Al Jafy, therefore he began with the people of bida, why; because this was to criticize his bida not because he was a narrator.

Then the Salaf authored books to refute the people of bida like we have mentioned and they did not specify jarh wa tadeel for the narrators only, the innovator is never from the people of hadith. The mutazali, the jahmi, the Murji and the rest of them have no connection to the narrators, rather they are innovators so they were criticized.

So from where do they say that the door for jarh wa tadeel has been closed? This is like the call of those who are bigoted towards the madhabs. They say the door for Ijtihad has been closed since the second generation, and some of them say since the third and some say since the fourth, meaning it is finished. Allah the Mighty and Majestic paralyzed the intellects of the Muslims from that time until now, their minds are paralyzed and they are not able to understand the speech of Allah or the Sunnah of the Messenger of Allah peace and blessings are upon him. This judgment is unfair and a lie against Allah the Blessed and Exalted.

And in a like fashion is the slander of the one who says, jarh wa tadeel has ended and its doors have been closed This I swear by Allah is a crime against Islam, fear Allah my brother don’‎t block the door of jarh wa tadeel; and the people of truth and the people of the Sunnah will not listen to you.

The above is a summary translation taken from Rabee.net

http://rabee.net/show_fatwa.aspx?id=128

Translated by brother Rasheed Barbee hafithahullaah @

http://salafitalk. net/st/viewmessa ges.cfm?Forum= 9&Topic=6468 – Check for further understanding of this subject

It was narrated that Abu Hurayrah said: I heard the Prophet (peace and blessings of Allaah be upon him) say:

“A person committed a sin and said: ‘My Lord, I have sinned; forgive me.’ His Lord said: ‘Is My slave acknowledging that he has a Lord Who forgives sins and punishes for them? I have forgiven My slave.’

Then as much time passed as Allaah willed, then he committed a sin and said, ‘My Lord, I have sinned; forgive me.’ His Lord said: ‘Is My slave acknowledging that he has a Lord Who forgives sins and punishes for them?  I have forgiven My slave.’

Then as much time passed as Allaah willed, then he committed a sin and said, ‘My Lord, I have sinned; forgive me.’ His Lord said: ‘Is My slave acknowledging that he has a Lord Who forgives sins and punishes for them? I have forgiven My slave,’ – three times.”  [Narrated by al-Bukhaari, 7507; Muslim, 2758. ]

Al-Nawawi (may Allaah have mercy on him) included this hadeeth under the heading:

“Acceptance of repentance from sins even if the sins and repentance happen repeatedly.”

He said in his Sharh:
We have already discussed this issue at the beginning of the Book of Repentance. These ahaadeeth clearly point to that, and even if the sin is repeated a hundred times or a thousand times or more, and he repents each time, his repentance will be accepted and his sin will be erased. And if he repents once from them all, his repentance will be valid.
Sharh Muslim, 17.75. s

Related Links:

• A Cry for Help : Turn to Repentance – Shaykh bin Baaz , Al-Istiqaamah Magazine,Issue No. 6 – Must Read !!
• The Most Excellent Way of Seeking Forgiveness – Shaikh Abdur-Razzaaq ibn Abdul-Muhsin al-Abbaad
• Three Conditions to Forgiveness – From Jami Al Uloom Al Hikam – Ibn Rajab Al-Hanbali [ PDF ]
• Duas seeking forgiveness & Repentance – from Hisn al Muslim
• [Blog] The Difference between Taubah and Istaghfar - Ibn Qayyim Al-Jawziyah
• [Blog] Salat-ul-Tawbah (Prayer of Repentance) – Shaykh Ibn Baaz
• Kitaab-ut-Tawbah (Book of Repentance) – Riyaad-us-Saaliheen
• A Brief Look at Repentance – Ad-Dawah ilaLlaah Magazine Vol 1 , Issue 1
  

Q: Someone from Al-Sharqiyyah governorate, the Arab Republic of Egypt, asks: If a man touches his private parts or the private parts of one of his children, or if the mother touches the private parts of one of her children, must they renew their Wudu’ (ablution)?

A: Yes, if a man touches the private parts without a barrier; namely, the skin of the hand touches the skin of the private part, penis or anus, his ablution will be nullified. Similarly, if a woman touches her private parts or the private parts of her children, her ablution will be nullified.

The Prophet (peace be upon him) stated: He who touches his penis should perform ablution. He (peace be upon him) also stated: He who touches his private parts without a barrier should perform ablution.

Therefore, if someone touches their private parts without a barrier, their ablution will be nullified. But if they do this over a barrier of clothing, loincloth or pants, there is nothing wrong with this and their Wudu’ remains valid. What invalidates Wudu’ is the bare hand touching the skin of the private parts without a barrier between them.

Source for above:  http://alifta.net/

Abu Hurayrah (radhi-yAllaahu ‘anhu) said: Rasoolullaah (sal-Allaahu ‘alayhe wa sallam) said:

 «If one of you touches his penis and there is no veil between him and it nor any cover, then wudhoo has become obligatory for him.» [al-Haakim (1/138) and others]. (al-Albaanee says: hadeeth Saheeh.)