Monthly Archives: February 2015

Complains about Allah to people


Complaining..

“It is truly an ignorant person who complains about Allah to people.

Such a person has displayed the deepest depths of ignorance concerning both Allah and people:

– if he truly knew Allah, he would never complain about Him;
– if he truly understood people, he would never complain to them.

One of the pious predecessors saw a person complaining to another about his desperate state of affairs and commented, ‘What have you achieved besides complaining to someone who will not show you mercy, leaving the One who will?’

When you complain to the son of Adam

You have left the Merciful for one who is not.

Someone who truly knows Allah will only ever complain to Him.

Amongst this category of people, the best is the person who complains to Allah, not about other people, but about himself (and his spiritual condition).

This person has grasped the real reason behind his difficulties and is looking to His words,

“Any disaster that strikes you is through what your hands have earned,” (Q42:30)

“Any bad things that happens to you come from yourself,”(Qur’an, 4:79)

“Why is it that when a calamity happens to you, when you have already inflicted twice as much, you say, ‘How could this possibly happen?’ Say, ‘It has come from your own selves.’” (Qur’an, 3:165)

Therefore, there are three levels of people: the meanest is the person who complains about Allah to people, the most sublime is the person who complains about himself to Allah, and middlemost is the person who complains about other people to Allah.”

-Ibn al-Qayyim, (al-Fawāʾid, pg. 126)

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Describing of tayammum


How should a person do tayammum if he cannot find water or if he cannot use water?

Praise be to Allaah.

Al-Bukhaari and Muslim narrated the hadeeth of ‘Ammaar ibn Yaasir describing tayammum. Al-Bukhaari narrated it in a number of places in his Saheeh. One of these reports (no. 347; 1/455 of Fath al-Baari) says:

“ ‘It would have been sufficient for you to do this’ – then he struck the palms of his hands on the ground, then dusted them off, then wiped the back of each hand with the other, then he wiped his face with his hands.”

Abu Dawood (317; 1/515 of ‘Awn al-Ma’bood) narrated it with the same isnaad as al-Bukhaari, apart from the shaykh of al-Bukhaari (Muhammad ibn Salaam), instead of whom he mentioned Muhammad ibn Sulaymaan al-Anbaari, of whom al-Haafiz said in al-Taqreeb (2/167): he is sadooq (truthful). This version of the report says:

“He struck his hands on the ground and dusted them off, then he struck his right hand with his left hand, and his left hand with his right hand, then he wiped his face.”

Al-Haafiz mentioned in al-Fath (1/457) that al-Ismaa’ee’li narrated it with the wording: “It would have been sufficient for you to strike your hands on the ground, then dust them off, then wipe your right hand over your left and your left hand over your right, then wipe your face.”

Al-Shanqeeti said in Adwa’ al-Bayaan (2/43): “This hadeeth of al-Bukhaari states that the hands should be wiped before the face.”

Shaykh al-Islam said in al-Fataawa (21/423): “The report of al-Bukhaari clearly shows that the back of the hand should be wiped before the face. The fact that in another report he said ‘the back of the hand’ indicates that he wiped the back of each with the palm of the other.” He also said (21/425: “But the report which was narrated only by al-Bukhaari shows that he wiped the backs of the hands before the face.”

(See al-Fataawa, 21/422-427)

Based on this, the way in which tayammum is done is
– to say Bismillaah with the intention of doing tayammum,
– then strike the ground once with the palms of the hands,
– then wipe the back of the right hand with the palm of the left, and
– the back of the left hand with the palm of the right,
– then wipe the face with both hands.

Then the same du’aa’s that are recited after wudoo’ should be recited after tayammum. And Allaah knows best.

May Allaah bless our Prophet Muhammad.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Cannot do ghusl following menses


She had an operation and cannot do ghusl following menses. Can she do tayammum?

I have had surgery and I have had my monthly period, and I want to pray. What should I do? Should I do tayammum? What is the way to do tayammum following menses? Should I do tayammum for each prayer?.

Praise be to Allaah.
The woman who has her menses must do ghusl (full ablution) when she becomes pure from menses and wants to pray. If she is unable to do ghusl because she is not able to use water, because she cannot get out of bed or because the water will harm her, then she may do tayammum.

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

Because Islamic sharee’ah is based on ease, Allaah, may He be glorified and exalted, has made worship easier for those who are excused, according to their excuses, so that they will be able to worship Him without any hardship. Allaah says (interpretation of the meaning):

“and [Allaah] has not laid upon you in religion any hardship”

[al-Hajj 22:78]

“Allaah intends for you ease, and He does not want to make things difficult for you”

[al-Baqarah 2:185]

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16]

And the Prophet (peace and blessings of Allaah be upon him) said: “When I command you to do a thing, do as much of it as you can” and “Religion is easy.”

If a sick person is not able to purify himself with water, by doing wudoo’ in the case of minor impurity or ghusl in the case of major impurity, because he is unable to do so or because he is afraid that it may make the sickness worse or delay his recovery, then he may do tayammum, which means striking his hands once on clean dust, then wiping his face with the insides of his fingers and rubbing his hands together, because Allaah says (interpretation of the meaning):

“And if you are ill, or on a journey, or one of you comes after answering the call of nature, or you have been in contact with women (by sexual relations) and you find no water, perform Tayammum with clean earth and rub therewith your faces and hands (Tayammum)”

[al-Nisa’ 4:43]

The one who is unable to use water comes under the same ruling as one who cannot find any water, because Allaah says (interpretation of the meaning):

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16]

And the Prophet (peace and blessings of Allaah be upon him) said: “When I command you to do a thing, do as much of it as you can.”

He also said: Several scenarios may apply with regard to a sick person purifying himself:

1 – If his sickness is mild and there is no fear that using water may lead to death, severe sickness, delay of recovery or increase of pain, or if he is able to use warm water and that will not harm him, then it is not permissible for him to do tayammum, because it is permitted in order to ward off harm, but he is not likely to be harmed. And because he can find water, he is obliged to use it.

2 – If he has a sickness where there is the fear of death or loss of a limb, or the fear of further sickness that may lead to death or the loss of a limb, then it is permissible for him to do tayammum, because Allaah says (interpretation of the meaning):

“And do not kill yourselves (nor kill one another). Surely, Allaah is Most Merciful to you”

[al-Nisa’ 4:29]

3 – If he has a sickness which makes him unable to move and there is no one to bring him water, then it is permissible for him to do tayammum.

4 –If he has wounds, sores, broken limbs or a sickness in which use of water will harm him, and he becomes junub, it is permissible for him to do tayammum, because of the evidence mentioned above. If he is able to wash the sound parts of his body then he must do that, and do tayammum for the rest.

5 – If the sick person is in a place where there is no water and no dust, and there is no one who can bring him whichever of them if available, then he may pray as he is, and he should not delay the prayer, because Allaah says (interpretation of the meaning):

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16]

End quote from al-Fataawa al-Muta’alliqah bi’l-Tibb wa Ahkaam al-Marda, p. 26.

Secondly:

The way in which to do tayammum following menses is no different from the way of doing tayammum in the case of minor impurity.

How tayammum is done has already been explained in the answer to question no. 21074.

Thirdly:

Tayammum, like wudoo’, removes impurity, according to the correct view, so it is permissible to offer more than one obligatory prayer with it, and you do not have to repeat it for every prayer.

So if you do tayammum for Zuhr, for example, and you do not break your wudoo’, it is permissible for you to pray ‘Asr with it, and so on.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a person does tayammum for a naafil prayer, can he offer an obligatory prayer with that tayammum? He replied: Tayammum removes impurity, so he can offer the obligatory prayer even if he did tayammum for a naafil prayer, just as if he did wudoo’ for a naafil prayer, it is permissible for him to offer an obligatory prayer with the same wudoo’. He does not have to repeat tayammum if the time for the prayer ends, so long as nothing invalidated that tayammum.

End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (11/240).

And Allaah knows best.

Islam Q&A

His wife cannot do ghusl because of sickness


His wife cannot do ghusl because of sickness; can he have intercourse with her and let her do tayammum?

My wife has a sickness which prevents those who suffer from it from using water. This has been going on for three weeks with my wife.

Is it haraam for me to be intimate with my wife during this period, because she cannot do ghusl from janaabah, or can I fulfil my desire with her and let her do tayammum for prayer?.

Praise be to Allaah.
There is nothing wrong with you being intimate with your wife, even if the matter is as you describe, and she cannot use water because she is sick. It is sufficient for her to do tayammum until Allaah heals her and she can do ghusl.

Abu Dawood (333) narrated that Abu Dharr (may Allaah be pleased with him) said:

I was staying in a place that was far from any source of water and my wife was with me. I became junub and I prayed without purifying myself (i.e., without doing tayammum or ghusl).

I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and he told me to use water and do ghusl. Then he said: “Clean earth is a means of purification even you cannot find water for ten years.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Some scholars regarded it as makrooh for a man to have intercourse with his wife when he does not have water with which to do ghusl. But the correct view is that it is not makrooh, because of the hadeeth of Abu Dharr quoted above.

The Prophet (peace and blessings of Allaah be upon him) did not tell him not to do that, rather he told him that tayammum is sufficient until he finds water and can do ghusl.

Ibn Qudaamah (may Allaah have mercy on him) said, after quoting the view of those who regard that as makrooh:

It is more likely that it is permissible to have intercourse with her and it is not makrooh, because Abu Dharr said: The Prophet (peace and blessings of Allaah be upon him) said: … then he quoted the same hadeeth.

Ibn ‘Abbaas had intercourse with a slave woman of his, when he did not have any water available, and he led his companions in prayer, among whom was ‘Ammaar, and they did not criticize him. Ishaaq ibn Raahawayh said:

This is a Sunnah which is narrated from the Prophet (peace and blessings of Allaah be upon him) concerning Abu Dharr, ‘Ammaar and others. End quote from al-Mughni (1/171).

And Allaah knows best.

Islam Q&A

The sweetness of asking and imploring


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“It is possible that a person has a need for something… so he earnestly prays and requests Allah for it, until the sweetness of asking and imploring Allah is opened for him.

So he enjoys being humbled before Him, and trying to draw closer to Him, using His Names and Attributes, and his heart becomes void of eveything besides Him, and he cuts off any relationship or hope for good from anyone else – all of which would never have occurred had it not been for his need…

So it is possible that what good has come about because of this state of his is even greater, and more pleasing to him, than the actual need (that was the cause of such a state), to such an extent that he wishes to continue in this state, and prefers it over the actual fulfillment of his need.

So his happiness due to this state is greater than the happiness he would achieve had his need actually been fulfilled.”

— Ibn ul Qayyim (RA), Madarjis al-Salikeen, 2/229

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