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Basic's of Fiqh (visit my fb page)

This is a discussion on Basic's of Fiqh (visit my fb page) within the Islamic Law forums, part of the Islamic Knowledge category; Ghusal (Bathing) linguistically means: The action of people by pouring water over the whole body and rubbing it. And according ...

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    Default Basic's of Fiqh (visit my fb page)

    Ghusal (Bathing) linguistically means: The action of people by pouring water over the whole body and rubbing it.

    And according to the Scholars: The usage of pure water over the entire body in a specific manner..

    Evedently Allah said, "If you are in a state of Janaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body)." (V.5:6).


    The things that necessitate a full bath are the following:
    1-Diurnal ejaculation of semen due to desire, or passage of semen during sleep, with or without pleasure; and this includes Sexual intercourse, masturbation, or looking at something or thinking of something with desire that courses sperm to discharge. the Prophet (pbuh) said, '"If sperm is ejaculated, perform ghusl." (Abu Dawuod).

    And as for wet dreams this includes women as well, Narrated Um-Salama: (the mother of the believers) Um Sulaim, the wife of Abu Talha, came to Allah's Apostle and said, "O Allah's Apostle! Verily Allah is not shy of (telling you) the truth. Is it necessary for a woman to take a bath after she has a wet dream (nocturnal sexual discharge)?" Allah's Apostle replied, "Yes, if she notices a discharge." (Bukhari)

    If a women can not distinguish her sperm and its characteristics, the Prophet said, "The sperm of a man is white and thick and the sperm of a women in yellow and thin." (Muslim)

    However, if seminal fluid flows due to sickness or medication without the accompaniment of sexual arousal, Ghusl is not required. Such case as a severe blow to the body like concussion. The Scholars say that due to the fact its characteristic differ because its described as being thin in texture opposite to that which is emitted through desire, And Allah knows best...


    2-Entrance of the head of the penis into the vulva, even without ejaculation; The Prophet said, "When a man sits in between the four parts of a woman and had sexual intercourse with her, bathing becomes compulsory." (Bukhari)


    3-Upon accepting Islam, whether for the first time or after apostasy; Narrated Abu Huraira, regarding the story of Thumama bin Uthal (he was one of the companions) when he embraced Islam: The Prophet (pbuh) ordered him to take a bath.' (Bukhari & Muslim)

    4-Menstruation; based on the Prophet's statement to Fatimah bint Abi Hubaish:"Leave Salat for the number of days you used to menstruate, then perform a Ghusl and offer Salat." (Bukhari & Muslim)


    5-Post-partum bleeding; post-partum bleeding gets the same ruling according to the consensus of the Sahabah.
    6-Death of a Muslim; if a Muslim dies, he must be given a Ghusl (before burial), by the consensus of the scholars.


    The Obligatory Acts of Ghusl:

    It is obligatory to have the intention that one is performing ghusl in order to purify themselves from a state of major impurity.
    It is sufficient to -
    1-wash the entire body including rinsing one’s mouth and nostrils.

    A complete Ghusl in its sequence entails eight things:
    1-saying 'Bismillah'at the beginning; The Prophrt (pbuh) said, 'Every important matter that does not begin with Bismillah is imperfect.'

    2-Washing the hands before entering them into a vessel; Narrated 'Aisha: Whenever Allah's Apostle took a bath of Janaba, he washed his hands first. (Bukhari)

    3-washing the impurities from the private parts; Narrated Maimuna:I placed water for the bath of the Prophet and he poured water with his right hand on his left and washed them. Then he washed his private parts and rubbed his hands on the ground, washed them with water, rinsed his mouth and washed his nose by putting water in it and blowing it out, washed his face and poured water on his head. He withdrew from that place and washed his feet. A piece of cloth (towel) was given to him but he did not use it. (Bukhari)

    4-making wudoo; Narrated Maimuna: (the wife of the Prophet) Allah's Apostle performed ablution like that for the pray.. (Bukhari)

    5-Pouring water on the head three times; Narrated Jabir bin 'Abdullah: The Prophet used to pour water three times on his head. (Bukhari)

    6-pouring water on the entire body; 'The Prophet uses to take three handfuls of water, pour them on his head and then pour more water over his body.' (Bukhari)

    7-rubbing the body with the hands;Narrated 'Aisha: Whenever the Prophet took the bath of Janaba (sexual relation or wet dream) he asked for the Hilab or some other scent. He used to take it in his hand, rub it first over the right side of his head and then over the left and then rub the middle of his head with both hands. (Bukhari)

    8-Starting with the right side of the body; Narrated Aisha: Whenever any one of us was Junub (pre-, she poured water over her head thrice with both her hands and then rubbed the right side of her head with one hand and rubbed the left side of the head with the other hand. (Bukhari)


    Impermissible acts during the state of minor impurity (Not Having Wuduo):

    1-Touching the Qur’an; Many scholars have also used verses 77-80 of Sura Al Waqiah to establish this law. The verses state: - ‘This is indeed an honorable Quran, in a book well guarded, which none can touch but the pure ones’. With respect to this verse, although some scholars from among the Sahabahs and Tabieen have stated that ‘pure ones’ in the verse mean ‘angels’, many others have stated that it is a law that is connected to the human beings. It therefore means that none can touch the Quran except that he/she is in a state of purity (that is, being in a state of wazu or a bath if he needs one). (Tafseer Ibn Katheer vol.4 pg.298)

    2-Prayer; The Prophet (pbuh) said, 'The key to paradise is prayer, and the key to prayer is wudu.'
    (Tirmidhi, & Ahmad)
    3-performing the Tawaaf-(circulating) around the Ka’bah; based on the statement of the Prophet (pbuh), "Tawaf around the House is Salat, except that Allah has permitted in it (ordinary) speech, so whosoever speaks should speak nothing but good." (Tirmidhi).


    Impermissible acts during the state of major impurity:

    1-Recitation of the Qur’an; this is an agreed upon issue amongst the Scholars. 2-Attending the Mosque (Masjid), The Mosque is a place for worship, and the condition upon worship being excepted requirers one to be pure.


    Disliked acts during the state of major impurity:

    1-Sleeping after sexual intercourse or emission of semen without making wudoo; Narrated 'Aisha: Whenever the Prophet intended to sleep while he was Junub, he used to wash his private parts and perform ablution like that for the prayer. (Bukhari)

    2-Wasting water while bathing; Allah said, 'Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful. (17/27)
    In addition the Prophet and Maimuna used to take a bath from a single pot. (Bukhari)


    The Sunnah (recommended) acts for Ghusal is as follows,

    1-For Eid Prayers; It was narrated in a authentic hadith in al-Muwatta’ and elsewhere that ‘Abd-Allah ibn ‘Umar (radi Allahu anhu) used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. [Al-Muwatta’ 428]

    2-Juma'ah (Friday Prayers); Doing ghusl on Fridays is mustahabb (recommended), not obligatory, according to the majority of Scholars’, in the sense that not doing it is a sin. Although some of the Scholars view that it is obligatory, and Allah knows best... Doing ghusl on Fridays is mustahabb (recommended), not obligatory.This understanding of the Prophet's saying is derived from what al-Bukhari recorded about an incident from Ibn 'Umar about his father. One day, 'Umar ibn al-Khattab was standing and delivering the khutbah when 'Uthman, one of the people from among the emigrants and helpers, entered. 'Umar said to him, "What time is it now?" He said, "I was busy and could not return home. When I heard the call to prayer, I did not make more than the regular ablution." 'Umar said, "And the ablution only, when you know that the Messenger of Allah ordered us to perform ghusl ?" Commenting on the incident, says ash-Shaf'i, " 'Uthman did not leave the prayer to perform ghusl, nor did 'Umar order him to do so. This illustrates that the companions knew that this order was one of choice. It also shows that it is preferred."and Allah knows best...

    3-One that looses control, wrath or rage, this is to help clam one down, as similarly mention in the Sunnah when one gets angry to perform Wudu...

    4-Whom wakes from unconsciousness; to help one wake up and feel fresh, & also due to the fact that some people may be unconscious for a long period time which may require to purify themselves from any apparent impurities..

    5-After washing a deceased person; Narrated 'Aisha Allah's Messenger (pbuh) used to take a bath from four things; after sexual intercourse, on Fridays, after extracting blood from his body, and after washing a dead body. (Abu Dawud and Ibn Khuzaima graded it authentic)
    Related by 'Umar, who said, "We used to wash the dead. Some of us would perform ghusl and some would not." (Related by al-Khateeb with a sahih chain.) When 'Asma bint Umaish washed the body of her deceased husband, Abu Bakr as-Siddiq, she asked if there were any among the emigrants present, and said, "This day is extremely cold and I am fasting. Do I have to make ghusl?" They said, "No." (Related by Malik.)6-For

    6-the rituals of Huj & Umrah; According to the scholars, it is also preferable for one who is undertaking the pilgrimage or 'umrah to perform ghusl. Zaid ibn Thabit related that he saw the Messenger of Allah, when he intended to perform the hajj, perform ghusl. (Related by ad-Daraqutni, al-Baihaqi and at-Tirmizhi, who called it hassan.)
    And Allah knows best..

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    Basic's Of Fiqh: The Chapter of Ghusal (Bathing)

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    Default Basic's of Fiqh The Chapter of Tayammum

    Tayammum Linguistically means: Intent or Motive
    And according to the Scholars; Using specified soil or earth on specified limbs by a specific person in a specified time..

    Evidently this is proven through the Quran & Sunnah & the consensus of amongst all Scholars-
    Allah The All-Mighty said, 'But if you are ill or on a journey or any of you comes from answering the call of nature, or you have been in contact with women (i.e. sexual intercourse) and if you find no water, then perform Tayammum with Saaed itayib (clean earth) and rub therewith your faces and hands.' (5/6)
    In Addition, Jabir bin 'Abdullah narrates, The Prophet (pbuh) said, "I have been given five things which were not given to anyone else before me. Allah made me victorious by awe (of frightening my enemies) for a distance of one month's journey. The earth has been made for me (and my followers) a place for praying and purification (performing Tayammum). Therefore, anyone (of my followers) should pray wherever the time of Salat (prayer) becomes due."
    In the version of Muslim narrated by Hudhaifa: "The soil of the earth has been made for us as a means of purification when we do not find water."
    In the version of Ahmad narrated by 'Ali, "The soil has been made for us a means of cleansing."


    The essence of Tayammum;
    It takes the place of water when there is none available, and this for purifying oneself from Major Impurities that require Ghusal (Pre-ejaculation of sperm, Menses,etc) and from minor imputes, and this is the nullifiers of Wuduo. Also it can be used in place of sickness or illness as it will be explain further more to come...

    The Conditions of Tayammum;
    1-The inability to use water; and this is divided into two categories-

    a-The unavailability of water
    b- Fear of using water due to possibilities of harming one's self


    a-The unavailability of water;
    Allah said, 'and if you find no water, then perform Tayammum with Saaed itayib (clean earth) ' (5/6)
    And the Prophet (pbuh) said, 'Verily the Saaed At-Tayib (Tayammum) is the Wuduo of a Muslim, even if he doe not find water for ten years; but when he finds water he should guard against disobeying Allah and let it touch his skin' (Tirmadhi)
    Situations for the unavailability of water;
    Danger lurking between one and the water e.g., a beast or human and having no other sources to attain water from. Such examples as an enemy or authority official might cut off water supplies for the country or city you’re in, or the water supply such as a well or a stream or anything that relates to a source where one receives the supple of water from is cut off or blocked (taking in consideration that there is no way of getting in contact of any water in your surroundings)
    Also one might fear for their valuables or property getting stolen or damaged (Might not have water available at these times & places or cannot reach the place where they have their water supplies stored) or a prisoner under harsh conditions.
    Or one might be travelling and finds know water and fears that the time of their Prayer might alps (the prescribed time frame between each prayer) or even if one is not a traveller and fears that the prayer time will alps, and will not be able to use or reach water until the next prayer or even longer then it is also permissible to result to Tayammum.

    b-Fear of using water due to possibilities of harming one's self
    Cuts or gashes that medically require not to be wet, so one can Tayammum in replace of limb that can not be washed in Wuduo or Ghusal.
    Or very severe weather conditions, Narrated by Umaru Ibnul-Aa's aid, 'I become Junab-(pre-ejaculated with sperm) on a cold night will we were at war, and I feared if I would suffer. So I made Tayammum and Prayed amongst my friends', then the Prophet (pbuh) reminded me, 'O'Umar you Prayed amongst your friends and you were Junab' So I informed him what stopped me from bathing, and I said, "I have heard the statement Allah has Said, 'And don't kill yourselves, Indeed, Allah is to you ever Merciful' " Then the Prophet laughed and never said anything.' (Abu Dawaud)
    Or the water is very cold and one fears of being sick if they use it, and this only applies if they are in a place where there are no facilities to warm that water up (such as on a gas stove or over some sort of fire or heat) & if these facilities are available then one must take this option by heating it up then using it, & Allah knows best...
    When one is in a state of Janabah (sexual impurity) and fears that one will die from cold or become ill if Ghusl is made with water (provided that one has no means to heat the water or use public bathrooms). Tayammum is a substitute for Wuduo or Ghusl, and these are the opinions of Ibn Taymiyah, Ahmad, & Abu Haniffa Rahimahum Allah.
    Or one is sick fear of getting sick, or any sickness in genral that requires one to not apply water to their bodies. Shaykh al-Islam Ibn Taymiyah said in Sharh al-‘Umdah (1/425): If a sick person who is unable to use water does Tayammum, then it becomes easier for him to use water after he has finished his prayer, he does not have to repeat it, because he has done what is required of him and what he is commanded to do.
    When the quantity of water is only sufficient to meet the basic necessities e.g. drinking, cooking, or water for the animal, the fear of one becoming thirsty, it may be that one is travelling and they have only a certain amount of water with to drink and if they used it they might die of thirst. Then in this case it is permissible to resolve to Tayammum in fear of one’s life. Baring in mind that this only is required to those that have no other access to any sort of water, If one can buy water or get it from another source then this does not apply to them..

    2-Pure soil has dust; as it is a condition for water to be pure it is the same as for Tayammum that it must be pure soil with dust. It is still permissible for one to use other then soil that has no dust, Sheikh Ibn Uthaymeen said, 'The revised opinion is it is not a required condition for one to perform Tayammum using soil that has dust. Verily if one was to perform Tayammum by using the ground (its permissible) wether it has dust on it or not. For example if it was to rain and the rain water covers the ground, a person then strikes the ground and then wipes his face and hands, and in this case there is no dust on the ground, as Allah said, ' perform Tayammum with Saaed itayib (clean earth) and rub therewith your faces and hands ' and furthermore the Prophet (pbuh) and his companions use to travel to places where there was nothing but soil, and it would rain in those areas, thus they would perform Tayammum in these condition as Allah commanded them..
    So the revised opinion is that if a person performs Tayammum on the ground that has dust or no dust. (end of quote for the Sheikh Rahimullah)
    And this is one of amongst the opinions of Ahmad & Abu Haniffa Rahima-humu Allah, and Allah knows best...
    Evidently the Hadith of the Prophet also proves that Tayammum is permissible through other means then soil, The Prophet came from the direction of Bir Jamal. A man met him and greeted him. But he did not return back the greeting till he went to a (mud) wall and smeared his hands and his face with its dust (performed Tayammum) and then returned back the greeting. (Bukhari)

    3-Intention; Intention doesn’t need to be uttered verbally or loudly, it is an action of the heart. It is the condition in order to make most Islamic actions correct. The Prophet (pbuh) said: Deeds are (a result) only of the intentions (of the actor), and an individual is (rewarded) only according to that which he intends. (Bukhari & Muslim)

    Arkan-The Essential elements of Tayammum;
    1-The first strike to the ground; The Prophet (pbuh) said, ' It was enough for you to strike the ground with your hands and then blow (the dust) and then wipe your face and palms' (Bukhari & Muslim) as the Hadith states that he (pbuh) striked the ground once, and this is what is compulsory any extra strikes are considered Sunnah.

    2-Wipping the entire Face once, as stated in the verse for Wuduo, Allah begin the verse in commanding to wash the face as He said, 'O you who have believe, when you rise to [perform] prayer, wash your faces' Then further on in the verse He mentions Tayammum by commencing with the face, ' then seek clean earth and wipe over your faces and hands with it.' (5/6)

    3-Wippining both the back of hands; The Prophet stroked the earth with his hands and then passed them over his face and the backs of his hands (while demonstrating Tayammum). (Bukhari)


    The Nullifiers of Tayammum;
    1-The Nullifiers of Wuduo; whatsoever nullifies one's Wuduo nullifies one's Tayammum.

    2-The availability of water; Once one has water available it is no longer permissible for one to perform Tayammum and there for nullifies it.

    3-The Cure of one's Sickness; If one has a certain illness that requires them to performs Tayammum, Thus later heals for it, it is no longer valid for them to continue performing Tayammum. Thus therefore nullifies it.

    Sunnah (recommendable) acts of Tayammum;
    1-Saying Bismillah before commencing Tayammum;
    2-Doing it in sequence, as motioned in the verse the sequence that Allah has prescribed from the face to the hands. The Prophet (pbuh) said, ‘Begin with what Allah had begun with' (Nisaai) but the reason to sequence being a Sunnah act of Tayammum not a compulsory act is due to the Hadith of Abu Musa who said to Abdullah: You have not heard the words of 'Ammar: The Messenger of Allah (pbuh) sent me on an errand and I had a seminal emission, but could find no water, and rolled myself in dust just as a beast rolls itself. I came to the Messenger of Allah (pbuh) then and made a mention of that to him and he (the Holy Prophet) said: It would have been enough for you to do this. Then he struck the ground with his hands once and wiped his right hand with the help of his left hand and the exterior of his palms and his face. (Muslim)

    3-Doing in succession; meaning not to leave long periods of time between limbs when performing Tayammum..

    4-Saying the Du'a after finishing completing ones Tayammum; The same Du'a that one say's upon completing Wuduo, The Prophet (pbuh) said: 'There is no one amongst you who does Wuduo' and does it properly and does it well THEN he says, ash-hadu an laa ilaha illa Allah, wahdahu, laa shareeka lah, wa ash-hadu anna muhammadan a'abduhu warasooluhu, Except the gates of Paradise will be opened to him and he may enter through whichever of them he wishes." (Muslim)

    The Manner of Performing Tayammum;
    Fist one must make intention (in the heart), then say Bismillah, Then strikes the ground once with both hands, Then wipes on the face by passing it over the face, Then wipe hands form the top right with the palm of the left, & the top of the left over with the palm of the right, then say the Du'a as mentioned above..

    How one should perform Tayammum if they have a broken bone or cut or gash;
    If one has a cut or broken bone or gash or anything that is similar in its attributes & cannot wash it due to medical reasons or fear of increasing their illness, then they should wash the rest of their body that is able to be washed and to perform Tayammum in place of that part that has been injured...
    And if one has no presence of water or anything that they can use to perform Tayammum with then they pray in the state they are in, and there is no need on compensating for that prayer, for verily it is excepted insha-Allah, And Allah knows best.....


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    Default Basic's of Fiqh The Chapter of Vessels and Utensils

    It is not lawful the usage of gold and silver vessels and utensils in purification. Evidently as mentioned the Messenger of Allah said, "Do not drink in gold or silver vessels and do not eat in dishes made of them, for they are for them (unbelievers) in this life and for you in the Hereafter" (Bukhari & Muslim)
    Umm Salama, the wife of Allah's Apostle (pbuh), said: He who drinks in the vessel of silver in fact drinks down in his belly the fire of Hell. (Muslim)
    The ruling of vessels soldered by them takes on the same ruling, except if it is a small amount of silver solder (only in need for necessities), related by Annas, When the (drinking) cup of the Prophet (pbuh) was broken, he fixed it with a silver wire at the crack. (Bukhari)

    There are conditions for the exceptional permissibility of silver solder:
    1. It must be for a need
    2. It must be small in amount
    3. It must be for soldering
    4. Only silver can be used (gold cannot be used at all)
    The Scholars mention that these necessities are replacing teeth or certain bones of the body with silver or even gold as it has been recorded that the permission of the Prophet to some of his companions in the replacement of bones due to illness, ‘Abd al-Rahmaan ibn Tarafah narrated that his grandfather ‘Arfajah ibn As’ad had his nose cut off in the battle of al-Kulaab, and he wore a nose made of silver, but it began to stink, so the Prophet (pbuh) told him to get a nose made of gold. (This hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood.)
    Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) said: It is not permissible for men to have gold teeth fitted unless that is essential, because it is haraam for a man to wear gold or adorn himself with it. With regard to women, if it is customary for women to adorn themselves with gold teeth, then there is nothing wrong with them doing that; a woman may plate her teeth with gold if it is customary for women to adorn themselves in this manner, and it is not extravagance, because the Prophet (peace and blessings of Allaah be upon him) said: “Gold and silk have been permitted for the females of my ummah.”
    If a woman dies in this state, or if a man dies who wore a gold tooth out of necessity, then it should be removed, unless there is the fear of mutilation of the corpse, i.e., there is the fear that the gum may be split, in which case it should be left alone. That is because gold is considered to be a kind of wealth, and wealth is to be inherited by the heirs of the deceased; leaving it with the deceased and burying it is a waste of money.
    Such opinions were motioned by Sheikhal Islam Ibn Tayimyah, and Allah knows best...
    Other then gold and silver it is permissible to use all other utensils that are pure and (it is permissible) to own them. This is proven through the Sharriah that everything is halal unless there is something to prove it to be haram derived from the verse,“It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.”
    (2/29)

    It is likewise permissible to use the vessels and utensils of the people of the Book (Christians & Jews), as well as their garments, so long as they are not known to be impure.
    Narrated from Abu Tha‘labah al-Khushani that he asked the Messenger of Allah (pbuh), We live close to some the people of the Book and they cook pork in their pots and drink wine in their vessels. The Messenger of Allah (pbuh) said: “If you can find other vessels, eat and drink from them. If you cannot find anything else, then wash them with water and eat and drink” (Classed as sahih by al-Albaani in Sahih Sunan Abi Dawood.)
    There is a difference in opinion among the Scholars with regards to if weather it is permissible to use the vessels and utensils of the Mushrikeen (The Polytheists) but the revised opinion in this matter is it’s permissible based on the evidences through the numerous Hadith that have been narrated. Evidently it has been reported in Bukhari & Muslim that the Prophet (pbuh) made Wuduo from a drinking vessel of a Polytheist. This and many narrations that have been authentically narrated prove it being permissible to use the vessels and utensils of the Mushrikeen (The Polytheists), and Allah knows best...

    It is not permissible to use the skins of dead animals for drink vessels or clothes, unless they are tanned and are pure animals (such as the animals that are permissible to eat)
    Allah said, 'Say, "I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than Allah.' (6-145)
    In addition the Prophet (pbuh) said: “Tanning the skin of the dead animal (that died without being slaughtered) is its purification.”
    (Narrated by Ibn Hibbaan & al-Daaraqutni classed as Sahih by Albani.)
    It is also pure the Parts of animals on the outside, that has no blood flowing through it, such as wool, teeth, fur, and tusks, Allah said, ‘..and from their wool, fur and hair’ (16/80).

    With regard to animals whose meat may be eaten, slaughtering them in accordance with Sharriah makes their meat and skin permissible, and tanning makes their skin permissible if the animal died without being slaughtered in accordance with Sharriah (maytah or “dead meat”).
    In the case of animals that cannot be eaten, slaughtering them in the Sharriah manner does not make their meat or skins permissible, and tanning does not make their skins permissible.
    This is the view of al-Awza‘i, ‘Abd-Allah ibn al-Mubaarak, Abu Thawr and Ishaaq ibn Raahawayh; it is one view narrated from Imam Ahmad; and it is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) according to one of his two opinions.
    This view was also favoured by a number of contemporary scholars, Sheikh Muhammad ibn Saalih Uthaymeen (may Allah have mercy on him) said: And it was said that the skin of an animal that died without being slaughtered correctly may be purified by means of tanning so long as it comes from an animal that may be made permissible by means of proper slaughter. But if it cannot be made permissible by means of proper slaughter, then it cannot be purified. This view is most likely to be correct. Based on that, the skin of a cat and any smaller animal cannot be purified by means of tanning.
    And Allah knows best...
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    Default Basic's Of Fiqh The Chapter of Sunan Al-Fitrah (The State (Condition) That Allah (S.W.T.) Likes the

    The Sunnan Al-Fitrah are as followed,
    1- Circumcision:The scholars (may Allaah have mercy on them) differed as to the ruling on circumcision. According to Shafei’s and Hanbali’s it is obligatory , based on a fair Hadith reported by Imam Abu Dawood and Al-Baihaqi that the Prophet Muhammad (pbuh) had said to a man who converted to Islam: “Get rid of the Kufr hair and circumcise.” It is only recommended according to Hanafi’s and Maleki’s, because they consider the above-mentioned Hadith as weak. Imam Ash-Shawkani also favors this opinion. They all base their opinion on an authentic Hadith reported by Imam Bukhari and Muslim that the Prophet Muhammad (S.A.W.) said that five acts are considered from the (Sunan) Al-Fitrah and he mentioned circumcision as one of them.
    Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: The most correct view is that it is obligatory in the case of men and Sunnah in the case of women. The difference between them is that in the case of men, it serves an interest which has to do with one of the conditions of prayer, namely purity (tahaarah), because if the foreskin remains, when the urine comes out of the urethra, some of it will collect there, and this causes burning and infection every time the person moves, and every time the foreskin is squeezed, some drops of urine come out, thus causing najaasah (impurity).
    In the case of women, it serves a useful purpose which is to reduce desire. This is seeking perfection, not removing something harmful.
    Al-Sharh al-Mumti’, 1/133-134
    This is the view of Imam Ahmad (may Allaah have mercy on him). Ibn Quddamah said in al-Mughni (1/115): As for circumcision, it is obligatory for men and it is good in the case of woman, but it is not obligatory for them.
    And this is the most revised opinion in regards to this matter, & Allah knows best...

    2-Shaving pubic hair and pulling out underarm hair: These are two recommended acts. If either hair is shaved, trimmed or pulled out, it will suffice. Based on an authentic Hadith reported by Imam Bukhari & Muslim that the Prophet Muhammad (pbuh) said that five acts are considered from the (Sunan) Al-Fitrah and he mentioned shaving the pubic hair and pulling out the underarm hair as two of them. It is preferred that they are removed whenever they get long, not exceeding forty days. In an authentic Hadith reported by Ahmad, Abu Dawood and others that Anass said: “The time period for us to trim the moustache, cut the nails, pluck out the underarm hair and cut the pubic hair was forty nights.”

    3-Clipping one’s fingernails and toenails, and trimming or shaving his mustache: Based on an authentic Hadith reported by Imam Bukhari & Muslim that the Prophet Muhammad (pbuh) said that five acts are considered from the (Sunan) Al-Fitrah and he mentioned clipping one’s fingernails and toenails, and trimming or shaving his mustache as two of them. It is preferred that they are removed whenever they get long, not exceeding forty days as reported in the Hadith by Anass mentioned above in.

    4. Letting the beard grow and become thick: It’s prohibited to shave it according to the opinion of the four scholars, because it is considered as changing Allah’s creation of the male and imitation of the female. In many authentic Ahadith, the Prophet Muhammad (pbuh) ordered the believers to grow their beards. Among this is a Hadith reported by Imam Bukhari & Muslim that the Prophet Muhammad (pbuh) said: “Be different from the Mushrikin (idolaters) and let your beards grow and trim your mustaches”. Imam Bukhari added “Ibn Umar used to grab his beard with his full hand and trim any excess, after performing Hajj (pilgrimage to Makkah) or Umrah (a visit to Makkah different from Hajj)”. And the same act was done by Umar Ibn Al-Khattab and Abu Hurierah during the life of the Prophet Muhammad (pbuh).
    Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The Qur’aan, Sunnah and ijmaa’ (scholarly consensus) all indicate that we must differ from the kuffaar in all aspects and not imitate them, because imitating them on the outside will make us imitate them in their bad deeds and habits, and even in beliefs, which will result in befriending them in our hearts, just as loving them in our hearts will lead to imitating them on the outside.

    5-Using the Siwak (a piece of a root of a tree called Al-Arak found in the region of Hejaz in the Arabian Peninsula):
    It is from the Sunnah of the Prophet (pbuh) to use Siwak to clean one’s teeth and mouth, based on many authentic Ahadith like the one reported by Imam Bukhari and Imam Muslim that the Prophet (pbuh) said: “Had I not feared burdening myUmmah (Muslims), I would have ordered them to use the Siwak before every prayer.” In another narration reported by Imam Ahmad “
    It is especially recommended to do so before each prayer, before reciting the Qur’an, before rinsing one’s mouth in ablution, after waking from sleep, before entering the Mosque or one’s house, and anytime when the smell of one’s mouth has changed.
    It is preferred that one begins with the right side while using Siwak or in purification, and that he uses the left hand to remove what is not desired (e.g., in removing any impurities).
    And Allah knows best...

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