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Summarised Description of Umrah

مختصر صفة العمرة

Summarised Description of Umrah Based on the Works of Shaykh Abdul Aziz At-Tarefe

First Step: Entering into the State of Ihram

Ihraam means having the intention of starting the rituals of Umrah.

Bathing before entering the state of Ihram is Sunnah.

The one intending to perform Umrah should say:

لبيك عمرة

“Labbayka ‘umratan”

(Here I am for ‘Umrah)

Pronouncing the Talbiyah is Sunnah according to the majority of the scholars.

لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ لَبَّيْكَ لاَ شَرِيكَ لَكَ لَبَّيْكَ إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ لاَ شَرِيكَ لَكَ

“Labbayka Allaahumma labbayk, labbayka laa shareeka laka labbayk. Inna al-hamd wa’l-ni’mata laka wa’l-mulk, laa shareeka lak”

“Here I am at Your service. O Allah, here I am at Your service, here I am at Your service. There is no associate with You; here I am at Your service. Verily all praise and grace is due to You, and the sovereignty (too). There is no associate with You.”[1]

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Book of Menstruation, Postpartum Bleeding and Vaginal Bleeding

Taken from the Book: Fiqh According to the Quran and Sunnah by Shaykh Muhammed Subhi bin Hasan Hallaq

Book of Menstruation, Postpartum Bleeding and Vaginal Bleeding 

Definition of the menstruation (Haidh):

The literal meaning of the Arabic word Haidh is flowing and what is meant by it here is the blood which comes out from the private parts of the woman when she is in good health and it is not due to childbirth or the deflowering of a virgin.

The Colour of Menstrual Blood

1-Black: This is based on the Hadith of Fatimah bint Abi Hubaish who reported that she had vaginal bleeding and the Prophet (ﷺ) said to her: “When the blood of menses comes it is black blood which can be recognized; so when that comes, refrain from prayer; but when a different type of blood comes, perform ablution and pray, for it is (due only to) a vein.”[1]

2-Red: This is because it is the original color of blood.

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Authentic Narrations: Some Signs of a Good Death

There are many signs of a good end, which the scholars (may Allaah have mercy on them) have derived from the texts which speak of that. These signs include the following:

1 – Uttering the shaahadah (testimony of faith) when dying:

The Prophet (peace and blessings of Allaah be upon him) said, “A person whose last words are Laa ilaaha ill-Allaah [there is no go but Allaah] will enter Paradise.”

Narrated by Abu Dawood, 3116; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2673.

2 – Dying with sweat on the forehead:

Al-Buraydah ibn al-Husayb (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “The believer dies with sweat on his forehead.”

Narrated by Ahmad, 22513; al-Tirmidhi, 980; al-Nasaa’i, 1828. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

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The Complete Guidance on the Rulings of Wiping: Shaykh al-Albanee (part 2)

The Complete Guidance on the Rulings of Wiping: Shaykh al-Albanee (part 2)

When does the time limit for wiping begin? 

There are two well-known views of the scholars concerning this issue:

The First: It begins at the point when the ablution is broken (for the first time), after having put on the footwear.

The second: It begins at the point when the first wiping occurs after, having broken the ablution.

Abu Haneefah, Ash- Shaafi’ee, Ahmad and their companions held the first opinion. And we do not know of any evidence on their part, which deserves mentioning, other than that it was simply an opinion. It is for this reason that some of their companions (i.e. from the same madh-hab) have contradicted them, as we shall mention. Nor do we know any of the predecessors from the Sahaabah that opposed the second view, for their guide was the authentic ahaadeeth and the ruling of ‘Umar Ibn Al- Khattaab (raa).

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The Complete Guidance on the Rulings of Wiping: Shaykh al-Albanee

The Complete Guidance on the Rulings of Wiping: Shaykh al-Albanee (Part 1)

Wiping over the shoes:As for wiping over the shoes (na’alayn) [1] when performing ablution, then it has become popular amongst the contemporaries to say that it is not permissible to wipe over them. And we do not know of any evidence to support that claim, other than what has been stated by Al- Bayhaqee (rahimahullaah) in hisSunan(1/288):

“The asl is the obligation for washing the feet, unless there is an established aspect of the Sunnah that makes it more specific, or there is a consensus (ijmaa’) in which there is no differing. And wiping over the shoes or the socks is not included in any of the two, and Allaah knows best.”

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Raising hands for invoaction and wiping over the face by Shaykh Irshadul Haq Athari

This is adapted from article of Shaykh Irshad ul Haqq Al-Athari written about the permissibility of wiping hands on the face and a refutation of those who think it is an innovation or only done by ignorant. This article was published in Al-I’tisam and is present in the Shaykh’s “Maqalat” volume 1. Shaykh ‘Abdul Mannan An-Nurpuri also mentioned it in his “Ahkam wa Masail” volume 1.

Hafiz ibn Hajar wrote in “Bulugh Al-Maram” concerning hadith of Umar narrated in At-Tirmidhi about wiping hands on the face after invocation : “Narrated by At-Tirmidhi, and this has Shawahid (witnesses), among them Abu Dawood from Hadith of ibn ‘Abbas and others, and the total requires that it is a Hassan Hadith”

First Hadith: The narration of At-Tirmidhi has Hammad ibn ‘Issa Al-Juhani who is weak, not Matruk or liar (“Tahzib” v 6 p 419)

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16 False Narrations About Wearing Turbans (Imaamahs)

In the Name of Allaah, the Most Gracious, the Ever Merciful…..

The following is a brief list of some of the fabricated and unauthentic narrations that many turban enthusiasts often try to pass off as authentic hadeeth:

1 – Turbans are the Mark of the Angels?

عليكم بالعمائم فإنها سيما الملائكة، وأرخوها خلف ظهوركم
“Upon you is (to wear) ‘imaamahs (turbans), as they are the mark of the Angels. Fix them so their tails are down your backs.”

Munkar (unauthentic and contradictory): It was collected by al-Bayhaqee in Shu’ab al-Eemaan, at-Tabaraanee in al-Mu’jam al-Kabeer, and Ibn ‘Adee inal-Kaamil with contradictory chains narrated by weak and unknown narrators. See: Al-Maqaasid al-Hasanah (no.717) and Silsilat al-Ahaadeeth ad-Dha’eefah (no.677).

2 – Multiplied Rewards and Angels Praying for People with ‘Imaamahs (Turbans)?

صلاة بعمامة تعدل خمسا وعشرين صلاة بغير عمامة، وجمعة بعمامة تعدل سبعين جمعة بغير عمامة، إن الملائكة ليشهدون الجمعة معتمين، ولا يزالون يصلون على أصحاب العمائم حتى تغرب الشمس
“A prayer performed whilst wearing an ‘imaamah (turban) is equal to 25 prayers performed without wearing an ‘imaamah. Jumu’ah prayer whilst wearing an ‘imaamah is equal to 70 Jumu’ah prayers performed without wearing an ‘imaamah. Verily the Angels attend Jumu’ah prayer wearing ‘imaamahs, and they go on praying for people with ‘imaamahs until the sun sets.”

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