بســـم اللــه الرحــمــن الـرحـــيــم

◾️Names of some of the companions of the prophet ﷺ from the jinn and some benefits regarding the jinn◾️


[Taken from lesson 30 from 'kitaabul aathaan', the chapter of the characteristics of the prayer, from saheehul Bukhaari رحمه الله]

By our Shaykh, the 'Allāmah, the Trustworthy Advisor, Abu 'Abdirrahmān Yahya bin 'Ali Al-Hajūri - may Allāh preserve him -

🔸▪️🔸▪️🔸▪️🔸▪️🔸▪️🔸▪️

"Al-haafidh bin hajr رحمه الله has mentioned a numerous amount of names of companions from the jinn in his book "Al-isaabah":

1- Abyadh Al-jinni
2- Al-Adras Al-jinni
3- Al-Arqam Al-jinni
4- Haasar Al-jinni
5- Hassaan Al-jinni
6- Z'alab Al-jinni
7- Zooba'ah Al-jinni
8- Saleet Al-jinni
9- Shsaar Al-jinni
10- Abdur-noor Al-jinni
11- Ghuthaym Al-jinni
12- 'Arfatah bin samaah Al-jinni
13- 'Amr bin jaabir Al-jinni
14- 'Amr Al-jinni, and he is a different 'Amr from the one mentioned before
15- Lahqam Al-jinni
16- Maalik bin Maalik Al-jinni
17- Naamir Al-jinni
18- Mu'takad bin muhlahal bin dathaar Al-jinni
19- Munsa-ah Al-jinni
20- Wardaan Al-jinni

▪️From that which is apparent, those that attended that gathering were many, Allah said:

(وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا ۖ فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِمْ مُنْذِرِينَ)

And (remember) when We sent towards you (Muhammad SAW) Nafran (three to ten persons) of the jinns, (quietly) listening to the Quran, when they stood in the presence thereof, they said: "Listen in silence!" And when it was finished, they returned to their people, as warners.

[Surat Al-Ahqaf 29]

Only a number of them has been mentioned however that which is apparent is that the seniors from the jinn attended the gathering of the jinn.
So they attended believing in the prophet ﷺ, they met the prophet ﷺ believing in him and died upon that, they were companions may Allah be pleased with them.
And they used to gather their zakaat for the prophet ﷺ, and also spend it upon the righteous amongst the jinn, and they used to establish that which Allah had made obligatory upon them:

(وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَائِقَ قِدَدًا)

There are among us some that are righteous, and some the contrary; we are groups each having a different way (religious sect, etc.).

[Surat Al-Jinn 11]

▪️And the righteous ones from the jinn do not harm the righteous ones (whether they are jinn or human)

(..مِنَّا الصَّالِحُونَ...)

"There are among us some that are righteous..."

And from their righteousness is that they do not harm, harm is from the evil ones amongst the jinn eg: knocking others out, possessing them etc..
You would find a Christian or Hindu or Jew or a disobedient Muslim that does not know the true religion of committing actions like this.

▪️There are no messengers from the jinn-kind, rather there are Warner's Allah said:

(وَإِذْ صَرَفْنَا إِلَيْكَ نَفَرًا مِنَ الْجِنِّ يَسْتَمِعُونَ الْقُرْآنَ فَلَمَّا حَضَرُوهُ قَالُوا أَنْصِتُوا ۖ فَلَمَّا قُضِيَ وَلَّوْا إِلَىٰ قَوْمِهِمْ مُنْذِرِينَ)

And (remember) when We sent towards you (Muhammad SAW) Nafran (three to ten persons) of the jinns, (quietly) listening to the Quran, when they stood in the presence thereof, they said: "Listen in silence!" And when it was finished, they returned to their people, as warners.

[Surat Al-Ahqaf 29]


___________
Translated by:
Abu Huthayfah
Saamy Atwal

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Original:
https://t.me/sh_yahia_duroos/9764

Is There A Sin Upon One Who Doesn’t Return Something Borrowed At Its Specified Time Or Is Easygoing Regarding It?

▪️Shaykh Bin Baz was asked:

Question:
“If an individual borrows things and doesn’t return it at its specified time, or he doesn’t return it and is easygoing regarding it while the owners of it are in need of it, is there a sin upon him in that?”

Answer:
“If it was for a specified time, then it is obligatory that he returns it after the time has finished, and if not, [i.e. if he does not do that] he is sinning. For example, if they give him the car for a day or two and he returns it after this time period [he is sinning]. Another example is they give him different needs which he benefits from and he returns it after its specified time [and so in this case he is also sinning]. It is not permissible to be easygoing regarding this because it is oppression. If he is easygoing, it is oppression and from the means of corrupting the affairs between neighbours and companions. If he transgresses upon the borrowed items [by breaking or losing it, etc], he is liable.

The intent is that he should pay concern to that which he has borrowed and that he protects it, that he returns it at its specified time. If there is no specified time, if he has completed his need, he rushes to returning it.” End. [Reference]

Translated by
Majid Jawed Al-Afghanee
Abu Aisha

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بســـم اللــه الرحــمــن الـرحـــيــم

◾Supplicating in rukoo and sujood in other than the arabic language ◾

Our Shaykh Abu Bilaal Al-Hadhramy- may Allah preserve him- was asked the following question on 18th Jamaada Al-Awwal 1441(13th January 2020):

📝🔹Question:

The Questioner says: Is it permissible to supplicate in 'rukoo' (bowing) and 'sujood' (prostration) in other than the arabic language?

📩🔸Answer:

Yes, there is nothing to prevent this if one is not proficient in the arabic language or if it is difficult for him to supplicate in the arabic language; perhaps he may be incapable of supplicating at all if he attempts solely to do so in the arabic language - all the while he wishes to increase in supplication.

Therefore it is OK to supplicate in other than the arabic if there is difficulty in speaking the arabic language or if one has not mastered it to begin with nor do they speak it.

The Qur’ān however, cannot be recited in other than arabic. As for supplication; it is hoped to be OK for the one unable to do so in the arabic language.

Although ordinarily; all statements of the prayer should be in the arabic language and supplications are from the statements of the prayer.
________________________

Related Questions:

1. Is it permissible to make duaa in sujood in other than the arabic language?

2. What is the ruling of combining a number of the remembrances of Allah reported from the Prophet ﷺ during rukoo and is it from the Sunnah to combine them all?
________________________

Translated by: Abu Sufyaan
Saami ibn Daniel Al-Ghaani

✒Arabic Transcript: https://t.me/abubilalhami/3851

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بســـم اللــه الرحــمــن الـرحـــيــم

▪️Is it allowed for a male taxi driver to be alone with a female passenger?▪️

Our Shaykh, Muhammad ibn Hizām -may Allāh preserve him- was asked the following question:

📩 Question:

I have a friend who works as a taxi driver. He picks up passengers; men and women, and transports them to their destination of choice. At times, he might be alone with a strange woman (khalwah) in the car. I told him that it's not permissible for a man to be alone with a strange woman in the same car, but he told me that he has a different fatwa that says, this isn't khalwa - because the car is out in the public and the windows are transparent.?

📝 Answer:

This is incorrect, rather, this is considered khalwah (seclusion with a strange woman). If he picks up a woman without a mahram in his car, this is considered khalwah. And on the journey, he will pass by places where there's no one in sight. And he is exposing himself to fitnah (temptation) by way of her, seeing as no one is watching him except Allāh.

The Prophet ﷺ said:

((لا يخلون أحدكم بامرأة إلا والشيطان ثالثهما))
"No man is secluded with a strange woman except that the devil is the third of them.

Sheikh:
Who narrated this hadīth?

(students raise their hands and the sheikh picks someone to answer)

Student:
Reported by Aḥmad on the authority of 'Umar.

Sheikh:
Yes, and the chain of narration is 'Hassan' (sound).

Therefore, if a man works as a taxi driver, then he shouldn't pick up a female passenger unless she is with her mahram.

______
Translated by:
Abū Sulaymān khālid ibn Anwar Al-Hātimī

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بسم الله الرحمن الرحيم

📌Time Consuming Jobs📌

السلام عليكم ورحمة الله وبركاته
حفظكم الله

Question from a brother;
What's the ruling on working for 12hours or more than 12hours sometimes in which I can't even get time to recite Qur'an well and i also can't even get time to listen to lessons.

Sometimes it takes 3 days to complete a 45 minutes recorded lesson.
What's your advice concerning this type of working?


Answer:
وعليكم السلام ورحمة الله وبركاته

My dear brother, If your work prevents you from achieving the purpose for which Allaah created you, then how can it be a good work and how can you expect that blessing is placed in it?!
Is this not from the heedlessness that Allaah Almighty warned us of?!

Is this not from imbalance of priorities?!

Are we not Muslims who are supposed to rely on Allaah Almighty (while taking the legislative means?!

I advise you to look for a job that will be a means for you to be close to Allaah Almighty and not a reason for you to be distanct from Him.

____________
Answered by: Ustaaz Ahmad Banaajah
~~~~

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بســـم اللــه الرحــمــن الـرحـــيــم

▪️Ruling on step cuts and fades▪️

Our Shaykh, Muhammad ibn Hizaam - may Allaah preserve him - was asked the following question:

📩 Question:

Does trimming hair from the sides of the head enter into Qaza'?

📝 Answer:

If the trim is so obvious that whoever looks at it notices a clear difference, this enters into Qaza', and Qaza' is prohibited as proven by the hadeeth of Ibn 'Umar in the two Saheehs that the prophet ﷺ forbade Qaza'; Qaza', as described in the same hadeeth, is shaving some of the infant's head and leaving some unshaved; this is Haraam; It is imitation of the disbelievers, regardless of whether one shaves the sides and leaves the middle, or shaves the middle and leaves the sides.

As for a light, unnoticeable trim, we can't confidently say this is impermissible, but it's feared to be an imitation of the enemies of Islaam. We can, however, confidently say that Qaza' is a noticeably trim, where the difference between the trimmed and the untrimmed sections is clearly noticeable.

The prohibition of Qaza' is general (i.e. It's not specific to infants). The description of Qaza' mentioned in the hadeeth; shaving some of the infant's head and leaving some unshaved, is a description given merely by one of the narrators. As for the Prophet ﷺ, he said:

احلقوه كله أو اتركوه كله

'You either shave all of it off, or leave all of it (unshaved)'

This is therefore an impermissible practice, and how much the Muslims have fallen short! And Allaah's aid is sought.

What's more, it's not even a pleasant sight, but the Fitar (pl. of Fitrah - natural disposition) have become spoilt. The Fitar of some people have become spoilt. They don't have correct understanding of affairs. The souls of many are inclined towards sin and opposition; they commit whatever is prohibited. We ask Allaah for pardon ('Aafiyah).

What also proves that this is imitating the enemies of Islam is that they mention their names; this is the hair style of so and so, and this of so and so. 'Whoever imitates a people is one of them'; reported by Ahmad, Abu Dawood and others from the Hadeeth of Ibn 'Umar - may Allaah be pleased with him -.

As you've heard, this is not even a pleasant sight. You find some of then (trimming the sides and) leaving the middle (untrimmed) like the comb of a rooster. People are living in ignorance, may Allaah rectify them.

Why doesn't he do as the Prophet ﷺ did? He ﷺ used to let his hair grow till it reached his earlobes and perhaps even touching his shoulders, and if he ﷺ shaved his head, he would shave the entire head, like in Hajj and 'Umrah, and if he trimmed, he would trim it all level.

__
Translated by:
Abu Ishaq Muhammad Ibn Ahmad Ba-'Alawi

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Original Fatwa: https://t.me/ibnhezam/4528

بســـم اللــه الرحــمــن الـرحـــيــم


◾️The ruling on placing the hands on the chest after Rukoo'◾️


Answered by our Shaykh, the 'Allāmah, the Trustworthy Advisor, Abu 'Abdirrahmān Yahya bin 'Ali Al-Hajūri - may Allāh preserve him - on the 27th, Muharram, 1443H


📥Question:

Is putting the hands back on the chest after rukoo' allowed?

📥Answer:

There's no evidence for that, and the ones who understood from that he used to do it whenever he was in Salaah, he didn't use to do it in his prostration, and he didn't used to do it in rukoo' , he used to do it while he was reciting.

It wasn't relayed, if the Prophet ﷺ did that it would've been relayed as the rest of the attributes. For indeed there has been relayed from the attributes what is more precise than this, the attributes of Salaah, and he is the one that said:

صلوا كما رأيتموني أصلي

"Pray as you see me pray."

So the likes of this is he used to do after rukoo', they wouldn't relay it? And Bukhaari has indeed relayed as you see and he is precise in one baab numerous attributes of Salaah, and other than him from the Fuqahaa (Scholars of Fiqh), there is no evidence for this.

And we don't say it's a Bid'ah, due to the possibility of those generalities that he such and such, so we don't say Bid'ah but what is more closer to the truth is not returning them to the chest after rukoo', due to the lack of reports of that, and acts of worship are restricted to the religious text.

They relayed his indicating, they relayed his Tasleem, they relayed the place which the Prophet ﷺ used to put his hands in Salaah, on the wrist, on the forearm, they relayed the sitting in between prostrations, they relayed things in Salaah with precision,

إِنِّي لأَشْبَهُكُمْ صَلاَةً بِرَسُولِ اللَّه

"My prayer has the most resemblance to the prayer of the Messenger of Allaah ﷺ than all of you".

Then he mentioned, and Abu Humayd in the Hadith along with ten of the Sahaabah relayed in that Hadith a number of Sunan and Waajibaat and other than that.


____
Translated by:
Abū 'Abdillāh 'Omar bin Yahya Al-'Akawi

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Original Fatwa:
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       بســـم اللــه الرحــمــن الـرحـــيــم

♻️ The Conditions of Repentance (Tawbah) ♻️


🎙️Our Shaykh Abū Muhammad Abdul Hamid al-Hajoori- may Allāh preserve him- was asked:


📥 Question:

What are the conditions of repentance (tawbah)?

📤 Answer:

The are 5 conditions of repentance; that is if the sin is between the servant and his lord:

❁ The First: Sincerity - because repentance is a type of worship (and deeds are not accepted without sincerity).

❁ The Second: it must be at a time when repentance is accepted, i.e., it must not be delayed until the time of death, nor until when the sun rises from its setting place (i.e. from the West).

❁ The Third: to give up the sin.

❁ The Fourth: to feel regret for engaging in the sin.

❁ The Fifth: to make a firm resolve not to return to the sin.

♻ If the sin is between him and other people, then on top of these five conditions he must restore the rights back to those who he wronged, except in certain cases, such as backbiting; because if he informs him about that, it will aggravate the situation and upset him even more, unless he already knows, in which case he must apologise; the expiation (in this case) is to simply apologise. Likewise, if he made unacceptable remarks about someone's honour, it is not permissible for him to go to and inform him about that, because this will lead to greater evils, and Allah has enjoined with concealing (faults).

♻ If the sin was an innovation, he must fulfil the (previous) five conditions and also mend his way and openly declare (the truth); mending his way by rectifying what was corrupted in his belief and methodology; and openly declaring (the truth) by admitting that he was upon misguidance and that his previous belief was corrupt.

♻ And if the sin is hypocrisy, then he adds the following to the five conditions:

{إِلَّا ٱلَّذِینَ تَابُوا۟ وَأَصۡلَحُوا۟ وَٱعۡتَصَمُوا۟ بِٱللَّهِ وَأَخۡلَصُوا۟ دِینَهُمۡ لله}

"except those who repent, mend their ways, hold fast to Allah, and are sincere in their devotion to Allah."
[Surah An-Nisa' 146]

i.e. He must replace his hypocrisy and double-dealing by mending his way and being sincere in his devotion to Allāh.

♻ And if the sin is disbelief, he must repent by embracing Islam; as Allāh said:

{قُل لِّلَّذِینَ كَفَرُوۤا۟ إِن یَنتَهُوا۟ یُغۡفَرۡ لَهُم مَّا قَدۡ سَلَفَ وَإِن یَعُودُوا۟ فَقَدۡ مَضَتۡ سُنَّتُ ٱلۡأَوَّلِینَ}

"Tell the disbelievers that if they cease (from disbelief), their past will be forgiven. But if they persist, then they have an example in those destroyed before them."
[Sūrah Al-Anfāl 38]

This is a summary of the conditions for repenting from all types of sins by which a person disobeys his lord.

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If you intend to do something for your Hereafter – such as giving charity – then apply yourself to doing it quickly before the shaytaan (the devil) weakens your resolve and thus prevents you from doing it.

[Transcribed from: The Biography of Sufyaan ath-Thawree (rahimahullah), Salah ud Din ‘Ali Abdul Maujood published by Darus Salam or adh-Dhahabee (rahimahullah), Siyar A’lâm an-Nubalâ (Biography/Life of Noble Characters) in his biography of Sufyaan ath-Thawree (rahimahullah), pgs. 176 - 181]

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Who Is The Happy One? - Abuu Salwah Abdul-Qaadir Ibn Ahmed

https://www.spreaker.com/episode/46477588

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*The Ruling On Hitting Young Children.*

Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him] said:


“[This all depends on whether] if the child will become disciplined by being hit and there is no other way, then there is no problem with that. The customs of the people have continued upon this. If the one whom is being disciplined behaves like a baby in the cradle whereupon he begins to scream and thus his mother hits him, *then this is not permissible, because this is causing pain without any benefit.* It all depends on whether the child will be disciplined by this beating or not. If he will become disciplined, then he should not beat him and leave a mark, he should not be struck upon the face, nor be struck upon a lethal place [which will lead to major harm/damage]. Rather, he should only hit upon the back, shoulder, or that which is similar to it and it should not be a means, or cause for his destruction.”

Fatāwa Nūr ‘alā ad-Darb | Shareet Raqam #345 | Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him]

Translation: Authentic Quotes