Making a Choice Between Stricter and Easier Fatwa

Shaykh Muhammad bin Saalih al-Uthaymeen (may Allah have mercy on him) said:

If the scholars give an individual different fatwas, or if there is a difference in what he hears of their exhortations and advice, for example, then he should follow the one who he thinks is closer to the truth in terms of his knowledge and religious commitment. If the two men are equal in terms of knowledge and religious commitment, in his view, then in this case some of the scholars said that he should follow the view that is stricter. 

However, it was also said that he should follow that which is easier, and this is the correct view, because if the fatwas are equal in terms of evidence, then you should follow that which is easier, because the religion of Allah, may He be glorified and exalted, is based on ease and simplicity, not on hardship and difficulty. ‘Aa’ishah (may Allah be pleased with her) stated that the Messenger of Allah (sallallaahu alayhi wasallam) was never given the choice between two things but he would choose the easier of the two, so long as it was not a sin.[1] 

 Source: Kitaab al-‘Ilm, p. 152-153 by Shaykh Muhammad bin Saalih al-‘Uthaymeen

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[1] Recorded by al-Bukhaaree and Muslim

Gains of Restraining the Soul from Evil Desires

Imaam Ibn Qayyim (may Allah have mercy on him) wrote:

 If you ponder over the seven categories of people whom Allah will shelter under the shade of His Throne – on a day in which there will be no other shade except His shade – you will recognize that they only attain that shade by opposing base desires. The powerful and capable leader will not be able to do justice, except by opposing his desires; the youth who prefers the worship of Allah to the callings of juvenility would not have been able to do that if he did not go against his desires.

The man whose heart was attached to the mosques was only able to bear that by countering his desire that was calling him to places of pleasure. The one who spends and conceals his charity from his left hand would not have been able to achieve that if not for his subdual of his desires. The one that was invited by a beautiful and noble woman but he feared Allah and opposed his desires.

Resistance to his desires made the one who remembered Allah in seclusion and shed tears due to the fear of Allah attain that. Therefore, the heat of the standing, its perspiration and intensity will not be a problem to them on the Day of Resurrection while the companions of desires suffer from heat and sweat in excess, and they will be waiting to enter the prison of desires after that.

We ask Allah to protect us from the desires of our souls that command evil; and may He make our desires follow what He loves and He is pleased with, for He has power over everything and worthy of response.

Source: Rawdah al-Muhibbeen wa Nuzhah al-Mushtaaqeen by Ibn Qayyim al-Jawziyyah

The Recommended Way to Fast Six Days of Shawwaal

Questioner: Which of them is better in compliance with the Sunnah as regards the six days fast in the month of Shawwaal: consecutively or nonconsecutively?

Shaykh al-Albaanee: Consecutively.

Source: Silsilatul-Hudaa wan-Noor, cassette no. 325 of Shaykh al-Albaanee (may Allah have mercy on him)

Questioner: It is permissible to fast six days of Shawwal non-consecutively? Which of them is better: consecutively or nonconsecutively?

Shaykh al-‘Uthaymeen: It is better to observe the six fast of Shawwal consecutively; and it should be immediately after Fitr due to what it contains of hastening towards good. There is no harm in delaying the commencement of the fast away from the second day of Shawwaal.  And there is [also] no harm in observing it nonconsecutively till the end of the month due to the generality of the Prophet’s saying: “Whoever fasts during the month of Ramadaan and then follows it with six days of Shawwaal will be [rewarded] as if he had fasted the entire year.”  The Prophet (sallallaahu alayhi wasallam) did not stipulate that it should be consecutive nor that it should be immediately after Ramadaan.

Source: Fataawaa Noor ‘alaa ad-Darb, cassette no. 239 of Shaykh al-‘Uthaymeen (may Allah have mercy on him)

How to join Salaah when the Imaam is in Rukoo’ (Updated)

Shaykh al-Albaanee wrote:

Ataa’ (may Allah have mercy on him) narrated that he heard Abdullaah bin az-Zubayr say while on the pulpit: “When anyone of you enters the masjid while the people are in rukoo’, he should bow wherever he enters then he should move slowly while bowing till he enters the row, for this is the Sunnah.’ Ataa' said: 'I saw him doing that.'Ibn Jurayj said: 'I saw Ataa' doing that.'

Among that which attests to the authenticity of this hadeeth is that the companions acted on it after the Prophet; among them were Abu Bakr as-Siddeeq, Zayd bin Thaabit, Abdullah bin Mas’ood and Abdullah bin az-Zubayr.

1.      Al-Bayhaqee (2/90) reported from Abu Bakr bin Abdur-Rahmaan bin al-Haarith bin Hishaam that Abu Bakr as-Siddeeq and Zayd bin Thaabit entered the masjid while the Imaam was in rukoo’, so they bowed. Then they moved slowly while in rukoo’ till they joined the row.

I (al-Albaanee) say: Its men are trustworthy. Were it not that Makhool reported it in ‘an’an form from Abu Bakr bin al-Haarith, I would have graded it hasan. However, it is authentically reported from Zayd bin Thaabit as it will follow.

2.      Abu Umaamah bin Sahl bin Hunayf reported that he saw Zayd bin Thaabit enter the masjid while the Imaam was in rukoo’, so he walked until it was possible for him to join the row while bowing; he said takbeer and bowed. Then he moved slowly bowing till he joined the row.’ Recorded by al-Bayhaqee (2/90 and 3/106) and its isnad is saheeh.

3.      Zayd bin Wahb said: ‘I proceeded with Abdullah – that is, Ibn Mas’ood – from his house to the masjid. When we were in the middle of the masjid, the Imaam bowed. Abdullah said takbeer and bowed and I bowed along with him. Then we walked bowing till we reached the row at the time when the people raised their heads. When the Imaam finished the prayer, I stood up thinking that I did not catch the rak’ah. Then Abdullah held my hand and asked me to sit down. Then he said: ‘You caught the rak’ah.’ Recorded by Ibn Abee Shaybah in al-Musannaf and others with a saheeh isnad.

4.      ‘Uthmaan bin al-Aswad said: ‘I and ‘Amr bin Tameem entered the masjid. Then the Imaam bowed, so he and I bowed. We walked bowing until we entered the row. When we finished the prayer, ‘Amr said to me: ‘From who did you hear what you did now? I said: ‘From Mujaahid.’ He said: ‘I saw Ibn Az-Zubayr doing it.” Recorded by Ibn Abee Shaybah also; its isnad is saheeh.

Explaining the hadeeth of Abu Bakrah who reported that he came [to the masjid] while the Messenger of Allah (sallallaahu alayhi wasallam) was in rukoo’, then he bowed before joining the row. Then he walked [bowing] to the row. When the Prophet (sallallaahu alayhi wasallam) finished his prayer, he asked: “Who among you bowed before joining the row then walked to the row? Abu Bakrah said: ‘I.’ Then the Prophet (sallallaahu alayhi wasallam) said: “May Allah increase you in zeal, but do not do it again,”

Shaykh al-Albaanee said: ‘[The hadeeth] is only specific to rushing [in order catch the prayer] due to the fact that it negates [going to the masjid] in calm and dignified manner. This is the explanation given to it by Imaam Shaafi’ee. The Prophet’s saying: ‘Do not do it again’ is similar to his saying: ‘Do not come to the prayer rushing.’ Al-Bayhaqee mentioned it in his Sunan (2/90)

With regard to the hadeeth of Abu Hurayrah in a marfoo’ form which states: “When one of you comes to prayer, he should not bow before joining the row; [he should not do so] until he takes his place in the row;” it is not authentic. Refer to ad-Da’eefah, no. 981.

Shaykh al-Albaanee further stated: “al-Qaasim bin Rabee’ah narrated from Abu Bakrah that whenever he comes out of his house and finds the people bowing, he would bow along with them. Then he would walk bowing until he entered the row. And he would consider it a rak’ah.

I say: This isnad is saheeh. All its men are trustworthy. It contains a strong proof that what is meant by the prohibition [in the other hadeeth of Abu Bakrah] is rushing  [to join the prayer.] because a narrator of a hadeeth understands what he narrates more than others, especially if he is the one the prohibition is being addressed to. So hold onto it, for it is strong. You may not find it in detailed books of hadeeth or takhreej.

Source: Refer to Silsilah al-Ahaadeeth as-Saheehah, (1/2/926-927), ad-Da’eefah (2/408-409), Irwaa’ al-Ghaleel (2/264-265), Saheeh al-Adab al-Mufrad (401)

Source:  As-Saheehah, 1/418.

Make Allah the Qiblah of Your Heart

                                                                             

Imaam Ibn Qayyim (may Allah have mercy on him) said:

The secret of the Prayer, its soul and essence is for the servant to give his attention to Allah completely while observing it. Just as it is not permissible for him to turn his face away from the Qiblah to any other direction while performing the Prayer; it is not allowed for him to turn his heart away from his Lord towards any other than Him while observing it. He should rather make the Ka’bah – which is Allah’s House - the Qiblah of his face and body; and make the Lord of the Ka’bah – blessed and exalted be He - the Qiblah of his heart and soul. 

Allah will turn towards His servant in proportion to the attention the servant gives to Him in his Prayer. If he turns his attention away from Allah, Allah will turn His attention away from him. You will be treated the way you treat others. Paying attention during the Prayer has three levels:

First: A servant should pay attention to his heart by guarding and rectifying it from the disease of lusts, whisperings and the dangers that will nullify the reward of his Prayer or reduce it.

Second: He should direct his attention to Allah by being conscious of Him while observing the Prayer so that he could worship Him as if he is seeing Him.

Third: He should give his attention to the meanings and minute exposition of Allah’s words, and the fact of the Prayer being an act of servitude so that he could give it its right such as humility, calmness and the like.

It is by perfecting these three levels that he would have discharged the rights of the Prayer, and the attention Allah will give to the worshipper will be in proportion to that.

Source: Asraar as-Salaah, p. 75 by Imaam Ibn Qayyim al-Jawziyyah