بســـم اللــه الرحــمــن الـرحـــيــم

◾️Losing out on in being interceded for by your child◾️

Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shu'ayb - may Allah preserve him -

📩🔹Question:

O Shaykh, May Allah bless you and benefit by way of you.

A questioner asks:

Is it true that the baby whose father doesn’t do Aqīqah for; will not intercede for him on the Day of Judgement?

📩🔸Answer:

Yes this is from one of the explanations of the Hadith:

(كل مولود مرهون بعقيقته)
“Every child is pledged for his Aqīqah”

Ibn Qayyim, may Allah have mercy upon him, said regarding its meaning:

"Imām Ahmad said regarding it’s meaning, is that a child is prevented from interceding for his parents. And (الرهن) linguistically means detained.

Allah the Most High said:

(كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ)
"Every person is a pledge for what they have earned."

The apparent of the Hadith is that a person is pledged for himself, prevented detained from good which is wanted for him.

However, it’s not binding upon him such that (if a person didn’t establish it) they would be punished for it in the Hereafter.

And if the child was detained due to his parents not performing the Aqīqah from that of the child who's parents did perform the Aqīqah, it's possible the child misses out on something good, all due to the neglect of their parents, even though it isn't due to anything they themselves did.

Just as at the time of marital relations, if the father says (the supplication beginning with) ‘Bismillah” the Shaytān will not harm his child, and if he fails to do so the child will miss out on this protection.

And also, this points to that it's essential and a must, so comparing it's essentiality and the lack of the child exemption from this with a pledge."

[End of speech from Zād Al-Ma’ād 2/297]

____
Translated by:
Abu Maalik Nāsir bin Rāshid Al-Mamry

Telegram link to the channel:
t.me/Bashuaiben

Original Fatwa:
t.me/Bashuaib/5662

بســـم اللــه الرحــمــن الـرحـــيــم

◾️Some of the books which mention the biographies of the narrators and the Muhaddithoon◾️

Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shu'ayb - may Allah preserve him -

📝🔹Question:

What are the books which mention to us the biographies of the narrators and the muhadithoon?

📩🔸Answer:

Tahdheeb Al-Kamaal by Al-Muzzi.
Tahdheeb At-Tahdheeb by Ibn Hajr.
Miyzaan Al-I'tidaal by Adh-Dhahabi.
Lisaan Al-I'tidaal by Adh-Dhahabi.
Al-Jarh wat-Ta'deel by Ibn Abu Hatim.
At-Taareekh Al-Kabeer by Al-Bukhari.
Al-Kaamil by Ibn 'Addiy
Ad-Du'afaa by Al-'Uqaylee.
Al-Majruheen by Ibn Hibbaan.
Ath-Thiqqaat by Ibn Hibbaan.
As-Siyyar by Adh-Dhahabi.
And many others.

____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Telegram link to channel:
t.me/Bashuaiben

Original Fatwa:
t.me/Bashuaib/5673

بســـم اللــه الرحــمــن الـرحـــيــم

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni
-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

📚 Chapter of Wudhu

📝The wiping of the head:

Imam Shawkāni, may Allah have mercy upon him, said:

"As for the obligation of the wiping of the head, then there's no differing on it generally speaking, where there is differing in is what exactly is to be wiped, is it all or does some of the head suffice."

End of speech from Ad-Darrāri (1/45)

The First Madhab:

Is that of:

➖Ahmed
➖Malik

They said it's obligatory for you to reach the entire head, their proof is the action of the Prophet ﷺ which is in explanation of the verse, as found in the Hadith of 'Abdullah bin Zayd, in it is:

(ثُمَّ مَسَحَ رَأْسَهُ بِيَدَيْهِ، فَأَقْبَلَ بِهِمَا وَأَدْبَرَ، بَدَأَ بِمُقَدَّمِ رَأْسِهِ حَتَّى ذَهَبَ بِهِمَا إِلَى قَفَاهُ)
"Then he wiped his head with his hands, taking them front and back, starting at the forehead until he reached the nape of the neck with his hands."

Reported by Bukhari (185) and he made chaptered it (Chapter wiping the entire head), also reported by Muslim (235).

The Second Madhab:

Is the Madhab of:

➖Shāfi'iyyah
➖Thāhiriyyah

They said that it's permissible to wipe with whatever the word wiping applies to, even if it's by using only one finger, and that it falls under the statement of the Most High:

(فَامْسَحُوا بِرُءُوسِكُمْ)
"Wipe your heads"
[Al-Māidah:6]

They said that the letter (ب) in this verse is for (تبعيض - partitive).

From the proofs that they present is:

➖The Hadith of Al-Mughīrah that the Prophet ﷺ wiped over his forelock (the forepart of the head) and upon the 'Imāmah. Reported by Muslim.

➖And the Hadīth of Anas that the Prophet ﷺ placed his hand under the 'Imāmah and wiped his forelock. Reported by Abu Daud and the chain of narration contains Abu Ma'qil and 'Abdul-Azīz bin Muslim Al-Ansāri and they are both weak.

➖And the Hadīth of Ibn 'Umar that the Prophet ﷺ wiped upon his fontanel. Reported by Daraqutni and it's Hassan Mawqūf [what's attributed to a Companion of statement or action or description] upon Ibn 'Umar, and the fontanel is the front of the head.

The Third Madhab:

Is the Madhab of:

➖The Hanafis

They have many positions in this, from it is:

➖The minimum being a quarter of the head.
➖In a position it's the amount of three fingers.
➖In a position the amount is that of the forelock.
➖In a position narrated from Abu Yusuf is half of the head.

So there is four positions in the Madhab.

The most correct position is the wiping of the entire head.

And it is the position of Shaykh-Ul-Islām, Ibn Taymiyyah, may Allah have mercy upon him, he said:

"What's correct is the first position, due to the statement

(فَامْسَحُوا بِرُءُوسِكُمْ)
"Wipe your heads"
[Al-Māidah:6]

He commanded to wipe the head as He commanded to wipe the face in the verse of Tayammum, and if He obligated the reaching of the entire face with the sand then making water reach the entire face with water is Awlā (has more priority).

And because the entire head is called "head", one would not have implemented the wiping until he wiped his entire head, similarly as to one not having implemented the washing of the face except after having washed the entire face.

And because the Prophet ﷺ performed Wudhu and then wiped his entire head in clarification of the verse, as preceded.

As for what has been relayed from him that he wiped the front of his head alongside the 'Imāmah, as it came explained in the Hadīth of Al-Mughīrah bin Shu'bah, and this is permissible.

As for the claim that the entrance of the (ب) upon a verb which reaches with itself, comes with the benefit of (تبعيض - partitive), this is has no basis to it, because none who are trusted have narrated this, and its usage doesn't point to this, rather those that are relied upon from the scholars of the language have rebuked it, after this if it's said that:

This benefit is put in effect in every place.

Then this claim has been nullified by way of the verse of Tayammum, and by way of His statement:

(تَنبُتُ بِالدُّهْنِ)
"that grows oil"
[Al-Mu'minūn:20]

And
وقرأت بالبقرة في كل ركعة.
I read Al-Baqarah in every Raka'ah (unit of prayer).

And
وتزوجت بالمرأة
I married the woman.

And
حبست صدرَه بصدرِه
I prevented his chest by using his chest.

And
علمت بهذا الأمر
I knew this affair

And whatever Allah wished of speech.

If one claimed that this benefit is only extracted in some areas, then it's not due to the (ب) in and on itself but rather another reason, as the benefit could be extracted without the presence of the (ب).

After this from where is it understood that this area is from those areas, while it's has not been established in one area...".

End of speech from Sharh 'Umdahtl Fiqh (1/200).

____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/Bashuaiben

Original:
t.me/Bashuaib/1367

▪️Description of the Wudhu:
t.me/bashuaiben/1641

بســـم اللــه الرحــمــن الـرحـــيــم

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni
-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

📚 Chapter of Wudhu

📝Does it suffice to wash the head without wiping it?

This subject matter relates to when a person place their head under running water or dips it into water, and doesn't run his hands over his head while doing so.

If the washing of the head was done while wiping it then it would suffice, as for mere washing without wiping, then there's differing:

The first position:

That it suffices, and this is the position of the majority of the people of knowledge.

Their proof is:

They said that washing falls under the meaning of wiping.
They also said that Allah only commanded to wipe the head without washing it as an ease and a lightening, if a person was to wash the head then he would of chosen that which is more severe, so it would sufficr them.

From their proofs is that if a person was Junub (major state of ritual impurity) and was to dip into water and intended to uplift from himself the two states of ritual impurities then it would suffice, without having to wipe, similarly regarding the minor state of ritual impurity alone.

The second position:

What is the Madhab of:

➖A congregation of the Hanābilah and the Shāfi'iyyah
➖chosen by Ibn Si'di
➖Ibn 'Utheymīn

That it doesn't suffice.

Because it's not called wiping and Allah commanded to wipe.

And because it's one of the two types of purification and it's not sufficed by the other.

They used as an evidence the Hadith:

(من أحدث في أمرنا هذا ما ليس منه فهو رد)
"Whoever introduces into this affair of ours, which is not from it will have it rejected"

So whoever washes the head without wiping it has come with an affair which is introduced.

The most correct position is the first.

Ibn-Ul-'Arabi al-Maliki says in his book "Ahkām Al-Qurān" (p66), in reply to those that prevent this:

"This enters into the corrupted Daūdi Madhab of following the apparent which renders the Sharī'ah false, which Allah Exalted is He casted blame upon:

(يَعْلَمُونَ ظَاهِرًا مِنْ الْحَيَاةِ الدُّنْيَا)
"They know only what is apparent of the worldly life"
[Ar-Ruwm:7]

And as He said:

(أَمْ بِظَاهِرٍ مِنْ الْقَوْلِ)
"Or what is apparent of speech"
[Ar-Ra'd:33]

Because the person who washed their head has come with what he has been commanded with, alongside addition.

If it's said: this addition has exited from the wording of that which is used as worship.

We say: it hasn't exited its meaning in having the action reach the area, and establishing what's required in terms of purification."

End of speech.


____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/Bashuaiben

Original:
t.me/Bashuaib/1368

▪️Description of the Wudhu:
t.me/bashuaiben/1641

بســـم اللــه الرحــمــن الـرحـــيــم

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni
-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

📚 Chapter of Wudhu

📝Is the wiping of the head with new water or does it suffice to use surplus water from washing the hands?

The position of:

➖Shāfi'ī
➖Ahmed
➖Abu Hanifa

Is that it doesn't suffice except by using new water, this position is built upon that the water which is on the hands has become used, and used water - by them - is not permissible to use as purification.

And it has come from:

➖Some Tābi'īs
➖Mālik

That it suffices.

Their proof is that the water which is sticking to the hands hasn't exited the criterion of what's considered purifying, so it's water, sufficient to use as to wipe.

As in the Hadith of 'Abdullah bin Zaid, in it is:

(ثُمَّ أَدْخَلَ يَدَهُ فِي الإِنَاءِ فَمَسَحَ بِرَأْسِهِ)
"Then he entered his hand into the watervessel and wiped his head"

Reported by Bukhari (185) and Muslim (235)

Ibnl Mundhir said:

What I prefer is for one to take new water to wipe their head, if they didn't do this and instead wiped their head with what's left on their hands of surplus water which was used to wash the arms, I hope that this suffices.


____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/Bashuaiben

Original Fatwa:
t.me/Bashuaib/1369

▪️Description of the Wudhu:
t.me/bashuaiben/1641

بســـم اللــه الرحــمــن الـرحـــيــم

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni
-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

📚 Chapter of Wudhu

📝Do the ears take the ruling of the head?

The majority of the people of knowledge are upon it being preferred to wipe the ears, and that it isn't an obligation.

The proof is the action of the Prophet ﷺ in that he wiped his head and ears.

Ibn Jarīr At-Tabari relayed a consensus upon the wiping of the ears being Mustahab (preferred).

What's correct is that there is differing, Ishāq and some of the Mālikiyyah went towards it being obligatory and the lack of soundness of the Wudhu without wiping the ears.

They used the Hadīth:

(الأذنان من الرأس)
"The ears are part of the head"

As a proof, the Hadīth has been narrated from a number of Companions Marfū' [what's attributed to the Prophet ﷺ of statement or action or description or silent approval] and Mawqūf [what's attributed to a Companion of statement or action or description]:

➖Abu Umāmah
➖Ibn 'Abbas
➖Ibn 'Umar
➖Abu Musa
➖'Āisha
➖Abu Hureyrah

May Allah be pleased with them.

But the Hadīths are weak with a weaknesses which do not become strengthened (when brought together), Ibn Salāh used them as an example in the introduction to the Hadīth which could have many chains of narrations but do not become strengthened due to this, because of the severity of their weakness.

The most correct position in this subject matter is that of the Majority, and it is that the ears are Mustahab to be wiped due to the action of the Prophet ﷺ.


____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/Bashuaiben

Original Fatwa:
t.me/Bashuaib/1370

▪️Description of the Wudhu:
t.me/bashuaiben/1641

بســـم اللــه الرحــمــن الـرحـــيــم

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni
-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

📚 Chapter of Wudhu

📝 Is new water taken to wipe the ears?

The Majority are upon that new water is to be taken for the ears.

Their proof is:

The Hadīth of 'Abdullah bin Zaid, that he saw the Messenger of Allah ﷺ perform Wudhu and take water for his ears and not the water which he took for his head.

Al-Hāfidh bin Hajr said in Bulūghl Marām (16):

Reported by Al-Bayhaqi (65/1), and it's with Muslim (236), from this angle with the wording:

(وَمَسَحَ بِرَأْسِهِ بِمَاءٍ غَيْرَ فَضْلِ يَدَيْهِ)
"And he wiped his head with water, besides that which was surplus from his hands"

And it's that which is Mahfūdh (preserved).

End of speech.

Albaani said:

I have no doubt regarding this.

End of speech from As-Silsilah Da'īfah (2/423).

The Hadīth of Dahtam bin Qurraana, from Nimrān bin Jāriyah, from his father, that he said:

The Messenger of Allah ﷺ said:

(خُذُوا لِلرَّأْسِ مَاءً جَدِيدًا)
"Take new water for the head"

Reported by Bazaar (3793) and Tabarāni in Al-Kabīr (2091), and Dahtam is Matrūk (abandoned).

Ibnl Qayyim, may Allah have mercy upon him said:

It hasn't been established from him ﷺ that he took new water for them (i.e the ears).

End of speech from Zādl Ma'ād (1/187)

Albaani, may Allah have mercy upon him, said:

What assists this is that the Hadīths which mention the wiping of the head and ears, none have mentioned that he ﷺ took new water for them, if he did so it would of been relayed.

End of speech from As-Silsilah Da'īfah (2/424).

And this is the Madhab of:

➖Abu Hanīfa
➖Abu Thawr
➖Ibnl Mundhir

That there's nothing in the sunnah which obligates taking new water for the ears, so they are then wiped with the water of the head, as the head is wiped with the remaining water on the arms after washing them.

And this is what is correct In-Shā-Allah.

____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/Bashuaiben

Original Fatwa:
t.me/Bashuaib/1371

▪️Description of the Wudhu:
t.me/bashuaiben/1641

بسم الله الرحمن الرحيم

All thanks and praise is to Allah, and may Salat and Salam be upon the Messenger of Allah and upon his Household and Companions and everyone who follows his guidance.

With the permission of Allah, we will seek to begin translating the book:

📚"at-Tasheelu wal-Iydaahu li kayfiyyatis-Salaati"
📝"The Simplification and Clarification of the description of the prayer"

Authored by our virtuous Shaykh:

Abu Hamza
Hassan bin Muhammed
Ba Shu'ayb
-may Allah preserve him and benefit by way of him-

With an introduction by:

The 'Allaamah, the Trustworthy Advisor:

Abu 'Abdirrahman
Yahya bin 'Ali
Al-Hajoori
-may Allah preserve him and protect him-


May Allah grant us correction and aid and make it a benefit for us and the Muslims.

🗓18th/Jumaadl Uwlaa/1442H


سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك

🍃————————🍃

READ HERE
↪️ t.me/bashuaiben/1693

____
t.me/Bashuaiben

📚"at-Tasheelu wal-Iydaahu li kayfiyyatis-Salaati"
📝"The Simplification and Clarification of the description of the prayer"

▪️Introduction:

All praise is to Allah, I bare witness and testify that none is worthy of worship in truth but Allah alone, without any partners, I bare witness and testify that Muhammad is His Slave and His Messenger ﷺ, as for what comes after:

I read in this article entitled:

"At-Tahqeequ wal-Iydaahu li kayfiyyatis-Salaati."

"The Verification and the Clarification of the description of the prayer."(1)

Compiled by our virtuous brother, the caller to Allah, Hassan bin Muhammad Ba Shu'ayb Al-Hadhrami, may Allah preserve him, and I found it to be a good and beneficial in clarifying the prayer of the Messenger of Allah ﷺ.

May Allah reward our virtuous brother Hassan Ba Shu'ayb with good and benefit by way of him.


Written by:
Yahya bin 'Ali Al-Hajoori
3rd, Safar, 1434H



____
(1) This was its name before I changed it to "at-Tasheelu wal-Iydaahu"

"The Simplification and the Clarification".


____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Telegram link to the channel:
t.me/Bashuaiben

Source:
Page 5 of the book.

▪️What's been translated so far:
t.me/bashuaiben/1693

📚"at-Tasheelu wal-Iydaahu li kayfiyyatis-Salaati"
📝"The Simplification and Clarification of the description of the prayer"

▪️Introduction:

All praise is to Allah the Lord of all that exists, with much good blessed praise in it, I bare witness and testify that none is worthy of worship in truth but Allah alone, without any partners, I bare witness and testify that Muhammad is His Slave and Messenger ﷺ, as for what comes after:

Before you is a research which is concise and verified, on the most important affairs relating to the description of the prayer.

Starting with the Takbeeratl Ihraam (saying Allahu Akbar to commence the prayer) and ending with the Salaam (the prayer's conclusionary greeting).

Allah Al-Aleem Al-Wahhaab has made it easy to compile these papers, and to study it with my brothers, the students of knowledge, in the circles, I paid care in it to cover the topics relating to the subject matter, and discoursed it with report based evidences, and knowledge-based statements without over lengthening.

While striving with all my capacity in choosing what is correct.

I called it:

"At-Tahqeequ wal-Iydaahu li kayfiyyatis-Salaati"

"The Verification and the Clarification of the description of the Prayer"

From our Lord the Most High are the favours and blessings, to Him is Virtue and Kindness, and He suffices us and is the best disposer of affairs.

We will not forget in this place to thank our Shaykh, The 'Allaamah, the Faqeeh, the Muhaddith, the Imaam, the Mujaddid, Abu 'Abdirrahman Muqbil bin Hadi Al-Waadi'ee, may Allah have mercy upon him, and grant him an abode in His spacious Jannah.

We have taken from his pristine knowledge in Daarul-Hadeeth As-Salafiyyah in Dammaaj, and we have been influenced by his well groundedness in the Sunnah, and we have learned from his abstinence, and his carefulness in what could bring one harm in the Hereafter, may Allah reward him with good on behalf of Islam and the Muslims!

Similarly we remember the good of his successor, his dutiful student, our Shaykh, the 'Aalim, the Mujaahid, Abu 'Abdirrahman Yahya bin 'Ali Al-Hajoori, may Allah preserve him and protect him, for indeed Allah has strengthened by way of him the Prophetic Sunnah in these days, and He raised by way of him the heads of its people high.

This is by his beneficial knowledge-based efforts, and his pure Salafi call, and his defense of the truth and its people, and his crushing of falsehood and its party.

He is from the horsemen of the arena, and from the most outstanding of the scholars of al-Jarh wat-Ta'deel in this time.

This is from the Virtue of Allah, which He gives who He wants, and Allah is the possessor of Great Virtue!

I also direct thanks to all who helped and assisted to produce this work, whatever type of help it was, I ask Al-Mawlaa Al-Kareem, the Magnificent and Lofty, to reward them with the best of rewards, and to place their efforts as a provision for when they meet Him.

And all praise is to Allah, the Lord of all that exists.

Written by the needy of his Lord's pardon and forgiveness:

Abu Hamza Hassan bin Muhammad bin 'Umar bin 'Abdillah Ba Shu'ayb Al-Hadhrami

In the Salafi Library In Ad-Dees Ash-Sharqiyyah

'Asr on the day of Jumu'ah, 9th of Rabee'l Awwal, 1430H



____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Telegram link to the channel:
t.me/Bashuaiben

Source:
Page 6-7 of the book.

▪️What's been translated so far:
t.me/bashuaiben/1693

📚"at-Tasheelu wal-Iydaahu li kayfiyyatis-Salaati"
📝"The Simplification and Clarification of the description of the prayer"

▪️By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

🍃————————🍃

🖼 Picture of the front cover:
t.me/bashuaiben/1689

▪️Introduction:
The 'Allaamah, the Trustworthy Advisor, Shaykh Yahya bin 'Ali Al-Hajoori
-may Allah preserve him-
t.me/bashuaiben/1690

▪️Introduction:
Shaykh Abu Hamza Hassan bin Muhammad bin 'Umar bin 'Abdillah Ba Shu'ayb Al-Hadhrami
-may Allah preserve him-
t.me/bashuaiben/1692

1)▪️Takbeeratl Ihraam:
t.me/bashuaiben/1734
Link contains 10 topics.

2)▪️Al-Qiyaam Standing:
t.me/bashuaiben/1742
Link contains 7 topics.

3)▪️Raising the hands at performing the Takbeer:
t.me/bashuaiben/1770
Link contains 14 topics.

4)▪️Placing the right hand on the left while standing:
t.me/bashuaiben/1780
Link contains 3 topics.

5)▪️The prohibition of Ikthisaar or Takhassur in the prayer:
t.me/bashuaiben/1785
Link contains 1 topic.

6)▪️The area the one praying looks at:
t.me/bashuaiben/1797
Link contains 5 topics.

7)▪️Khushuu' in the prayer:
t.me/bashuaiben/1803
Link contains 2 topics.

8)▪️The opening supplication:
t.me/bashuaiben/1876
Link contains 11 topics.

9)▪️The Isti'aadha (the seeking of refuge) :
t.me/bashuaiben/1886
Link contains 4 topics.

10)▪️The Basmalah:
t.me/bashuaiben/2102
Link contains 2 topics.

11)▪️Reciting the Faatiha:
t.me/bashuaiben/2361
Link contains 15 topics.

12) ▪️Saying Aameen after the Faatiha:
t.me/bashuaiben/2459
Link contains 9 topics.

13)▪️Recitation after the Faatiha:
t.me/bashuaiben/2694
Link contains 28 topics.

14)▪️The Takbeeraatl Intiqaal
t.me/bashuaiben/2719
Link contains 4 topics.

15)▪️The Rukuu'
t.me/bashuaiben/2736
Link contains 12 topics.

16)▪️ Tranquillity
t.me/bashuaiben/2739
Link contains 2 topics.

17)▪️Standing up from the Rukuu'
t.me/bashuaiben/2748
Link contains 5 topics.

18)▪️Descending to the Sujuud:
t.me/bashuaiben/2758
Link contains 2 topics.

19)▪️The Sujuud:
t.me/bashuaiben/2776
Link contains 7 topics.

20)▪️The sitting of between the two prostrations:
t.me/bashuaiben/2788
Link contains 5 topics.

21) ▪️The sitting of rest:
t.me/bashuaiben/2798
Link contains 3 topics.

22)▪️The description of the rising up to the standing position:
t.me/bashuaiben/2801
Link contains 2 topics.

23)▪️The sitting for the Tashahhud:
t.me/bashuaiben/2837
Link contains 19 topics.

24) ▪️The Tasleem:
t.me/bashuaiben/2872
Link contains 14 topics.

End of book.

All praise is to Allah the Mighty and Majestic.
Translation of book completed.
🗓 1st/Rajab/1443H
🖼 t.me/bashuaiben/2873

📱 FOR PDF CLICK HERE:
↪️ t.me/bashuaiben/2924

____
t.me/Bashuaiben

بســـم اللــه الرحــمــن الـرحـــيــم

◾️The condition of Sa'd Ash-Shithrī◾️

Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shu'ayb - may Allah preserve him - on the 2nd, Jumaadl Uwlaa, 1442H

📝🔹Question:

May Allah be good to you.

What's the condition of Shaykh Sa'd Ash-Shithrī?

📩🔸Answer:

"Ta'rifu Minhu wa Tunkiru"

"At times you approve [of him] and at times you disapprove."

____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Telegram link to the channel:
t.me/Bashuaiben

Original Fatwa:
t.me/Bashuaib/5688

بســـم اللــه الرحــمــن الـرحـــيــم

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni
-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

📚 Chapter of Wudhu

📝Wiping upon the 'Imāmah:

Hadiths have come in its regard, from it is:

➖The Hadith of 'Amr bin Umayyah Adh-Dhamri, he said:

I saw the Prophet ﷺ wipe his 'Imāmah and his khuffs.

Reported by Bukhari (205).

➖The Hadith of Al-Mughīrah bin Shu'bah, that the Prophet ﷺ performed Wudhu and wiped his forelock, and upon the 'Imāmah, and upon the khuffs.

Reported by Muslim (247).

And upon this the people of knowledge differed:

The first position:

The Majority took the position of the lack of restricting it to the 'Imāmah, and that the forelock is wiped along with the 'Imāmah, so they made the Hadith of Al-Mughīrah the explanation of the Hadith of 'Amr bin Umayyah.

From their proofs is the verse:

(فَامْسَحُوا بِرُءُوسِكُمْ)
"Wipe your heads"
[Al-Māidah:6]

Al-Khatābi said:

Allah obligated the wiping of the head and the Hadith regarding the wiping of the head is Muhtamil (carries the possibility to be understood differently), and that which is clear clear-cut isn't left for the Muthamil.

The second position:

Is the position of a number of Companions and those that come after them:

➖Ahmed
➖Ishāq
➖Abu Thawr
➖Ath-Thāhiriyyah

And it's the permission to wipe upon all the 'Imāmah and without wiping upon anything of the head.

Due to the Hadith of 'Amr bin Umayyah Adh-Dhamri.

It's what is most correct, which a number of Muhaqiqūn are upon.

Ibn Qudāmah, may Allah have mercy upon him, said:

The verse doesn't negate what we have mentioned, for indeed the Prophet ﷺ is a clarifier to the speech of Allah, an explainer to it, and the Prophet ﷺ wiped upon the 'Imāmah and commanded to wipe upon it, this points to that what's intended with the verse is wiping upon the head or what covers it.

What clarifies this is that the wiping usually doesn't reach the head, wiping is only on the hair, and it is a cover between the hand and the head, similarly the 'Imāmah, for indeed what is said to those that touch the 'Imāmah or kiss it, that they have kissed the head and touched it.

End of speech from Al-Mughni (1/219).

As for using the Hadith of Al-Mughīrah as a proof then the reply to this is, that this Hadith clarifies a scenario of the scenarios of wiping, which is to wipe upon a part of the head and upon the 'Imāmah.

Due to this Ash-Shinqītī, may Allah have mercy upon him, said:

Three scenarios have been established regarding the wiping of the head:

(1) Wiping the head.
(2) Wiping the 'Imāmah.
(3) Combining the two and wiping upon the forelock, and the 'Imāmah.

What's apparent from the proof is that the three aforementioned scenarios are permissible.

And knowledge is with Allah, the Most High.

End of speech from Adwāl Bayān (1/353).


____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/Bashuaiben

Original:
t.me/Bashuaib/1372

▪️Description of the Wudhu:
t.me/bashuaiben/1641

بســـم اللــه الرحــمــن الـرحـــيــم

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni
-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

📚 Chapter of Wudhu

📝Wiping upon the Qalansuwah (skull cap):

The Majority are upon the lack of wiping upon the Qalansuwah at performing the Wudhu, because the Hadith from the Messenger of Allah ﷺ has only come regarding the 'Imāmah, so there is no analogy drawn with the Qalansuwah due to the difference in the two:

This is that the 'Imāmah covers the entire head usually and there is some nuisance in removing it, contrary to the Qalansuwah.

Ibn Hazm differed in this, and said it's permissible to wipe upon the Qalansuwah, using as the narration reported by 'Abdurrazaaq (745) as a proof:

From Ath-Thawri, from Al-'A'mash, from Sa'īd bin 'Abdillah bin Dhirār, he said:

"I saw Anas bin Malik go to the toilet, and then come out and he was wearing a white Qalansuwah tight, he wiped upon his Qalansuwah and his black fluffy hide khuffs, then he prayed."

Ath-Thawri said:

"The Qalansuwah is at the place of the 'Imāmah."

Sa'īd bin 'Abdillah bin Dhirār, Abu Hatim said about him:

Laysa bi Qowi (he is not strong).

So what's most correct is the position of the Majority.

____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/Bashuaiben

Original:
t.me/Bashuaib/1373

▪️Description of the Wudhu:
t.me/bashuaiben/1641

بســـم اللــه الرحــمــن الـرحـــيــم

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni
-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

📚 Chapter of Wudhu

📝Wiping upon the Khimār:

Khimār: what's intended with this is the 'Imāmah which is left untied and is hanging down.

The majority of the people of knowledge are upon the lack of wiping upon it due to lack of proof permitting it.

As for what has been reported by Muslim (275)

On the authority of Bilal, may Allah be pleased with him:

That the Messenger of Allah ﷺ wiped upon the khuffs and the Khimār.

It has been directed that what's intended with Khimār here is the 'Imāmah.

Nawawi said:

What's meant with Khimār is 'Imāmah because it Takhammar the head, i.e covers it.

End of speech from Sharh Muslim (3/174).

What assists this explanation is that the Hadith of Bilal has come with Bayhaqi with the same chain of narration which has come in Sahih Muslim;

From Al-A'mash, from Al-Hakam, from 'Abdurrahman bin Abi Laylā, from Ka'b bin 'Ujrah, from Bilal

With the wording:

That the Prophet ﷺ performed Wudhu and wiped up in the khuffs and the 'Imāmah.

As for women wiping upon their Khimārs, then the Majority are upon the lack of this.

➖Ahmed in a narration
➖Ibn Hazm

Took the position that it's permissible and their proof is what has been reported by Ibn Abi Shaybah in Al-Mussanif (249) on the authority of Um Salamah:

That she would wipe upon her Khimār.

The summary conclusion of the topic is:

Shaykh-Ul-Islām, Ibn Taymiyyah, may Allah have mercy upon him, said:

If the woman feared the cold or the likes and wiped upon her Khimār, for indeed Um Salamah would wipe her Khimār and it's a must that some of the hair is also wiped alongside the wiping, as for if there isn't any need to do this then there is differing with the scholars.

End of speech from Majmūl Fatāwa (21/218).

What's safer for her is to leave doing so unless there is difficulty.


____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/Bashuaiben

Original:
t.me/Bashuaib/1374

▪️Description of the Wudhu:
t.me/bashuaiben/1641

بســـم اللــه الرحــمــن الـرحـــيــم

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni
-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

📚 Chapter of Wudhu

📝If there was to be Henna on the head, can it be wiped?

Shaykh Ibn 'Utheymīn, may Allah have mercy upon him, said:

If there was Talbīd upon the head, by way of henna, tree sap, honey or the likes then it's permissible to wipe, because it has been authenticaly established from the Prophet ﷺ that he was in a state of Ihrām while having Talbīd on his head, whatever is placed on the head as Talbīd then it follows its ruling, this points to that the purification of the head contains something of ease.

Upon this, if a woman performed Talbīd upon her head by placing Henna then it's permissible for her to wipe upon it, and there's no need for her to clear her head and to remove this Henna.

Similarly if she tied the form of beautification jewelry, which is called Al-Hāmah, upon her head, she can wipe upon it, because if we permitted the wiping upon the Khimār then for this Min Bāb Al-Awlā (has more priority).

It could be said:

This has a basis, being the ring, the Messenger of Allah ﷺ would wear a ring and with this he might not place water between his ring and the skin, the likes of these affairs the legislation could overlook it.

Especially due to that the head, its basis is that it's not obligated to wash, it's only purified by wiping, for this its purification has been lessened by wiping.

End of speech from Sharh Az-Zād (1/96)

____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/Bashuaiben

Original:
t.me/Bashuaib/1375

▪️Description of the Wudhu:
t.me/bashuaiben/1641

بســـم اللــه الرحــمــن الـرحـــيــم

🔶🔹’Ad-Durar Al-Bahiyyah’🔹🔶

▪️Author: Imām Ash-Shawkāni
-May Allah have mercy on him-

▪️Explanation: By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-

📚 Chapter of Wudhu

📝If the 'Imāmah was removed after wiping upon it, is the Wudhu still sound?

Ibnl Mundhir said:

If one wiped upon their 'Imāmah, then removed it, then there is the position of Al-Awzā'ī: he wipes his head.

Ahmed said: he repeats the Wudhu.

The analogy is that of those that say if the khuffs are removed one remains upon being in a state of ritual purity, similarly those that remove the 'Imāmah they remain upon their state of ritual purity.

Makhūl said: wiping upon the khuffs and the 'Imāmah are the same, when they are wiped and then removed, the Wudhu remains.

End of speech from Al-Awsat (1/472)

Ibn Hazm said:

If one wiped upon their 'Imāmah or Khimār then removed it, they don't have to re-do their Wudhu, nor wipe their head, rather they are in a state of ritual purity as they were and they can pray like this.

End of speech from Al-Muhallā (1/337) (subject 219)

Ibn 'Utheymīn said:

The principle which is befitting to be understood is:

Everything which is wiped, and then removed after wiping it, there's no re-doing of the wiping upon it, except after performing the complete purification.

End of speech from his Majmūl Fatāwa (15/414)


____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani

Click on the link to subscribe:
t.me/Bashuaiben

Original:
t.me/Bashuaib/1376

▪️Description of the Wudhu:
t.me/bashuaiben/1641

بســـم اللــه الرحــمــن الـرحـــيــم

◾️The ruling on Qunūt for the Fajr prayer◾️

Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shu'ayb - may Allah preserve him -

📩🔹Question:

O Shaykh, may Allah preserve you.

Is it established that the Prophet ﷺ used to perform the Qunūt in the Fajr prayer?

Because yesterday I went to Hudaidah escorting a patient and (earlier) in the day I prayed Fajr with them in the hospital, and during the last Rakah the Imām made Qunūt, so I performed it with him, then after the prayer I said to them that the Qunūt for the Fajr prayer is not permissible, rather Qunūt is only for when calamities come about, and Witr.

(To which) They said: Imām Shāfi’i used to perform the Qunūt, and when he didn’t do Qunūt he would make prostration of forgetfulness.

Did Imām Shāfi’i perform the Qunūt?

May Allah reward you with good.

📩🔸Answer:

The Fajr Qunūt is an innovation, due to the Hadith of Abi Mālik Al-Ashja’i, he said: I said to my father:

“You have prayed behind the Messenger of Allah ﷺ, and behind Abu Bakr, 'Umar, Uthman, and 'Ali. Did they used to make Qunūt in the Fajr prayer?" He replied, "O my son, it is newly introduced."

Reported by the Five (narrators of Hadith) except Abā Dawud, and Albani authenticated it in “Al-Irwā”.

As for the Hadith of Anas:

(ما زال النبي صلى الله عليه وسلم يقنت حتى فارق الدنيا)
“The Prophet ﷺ never left off performing Qunūt up until he departed from the Dunya”

Then it’s unauthentic, in its chain is Abu Ju’far Ar-Rāzi ‘Ēsa bin Māhān, he is weak in memory.

____
Translated by:
Abu Maalik Nāsir bin Rāshid Al-Mamry

Telegram link to the channel:
t.me/Bashuaiben

Original Fatwa:
t.me/Bashuaib/5683

بســـم اللــه الرحــمــن الـرحـــيــم

◾️Acquiring a phone through impermissible income then wanting to spread Islamic benefits with it◾️

Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shu'ayb - may Allah preserve him -

📝🔹Question:

A man bought a phone from money which most of it was acquired through selling Qāt (a prohibited narcotic plant) and cigarettes; to use for his needs as well as to spread through this phone religious (benefits) and the Sunnah.

Will he be rewarded for that?

📩🔸Answer:

There’s no blessings in this phone that was acquired through impermissible money.

____
Translated by:
Abu Ibrāhim Nāsir bin Rāshid Al-Mamry

Telegram link to the channel:
t.me/Bashuaiben

Original Fatwa:
t.me/Bashuaib/5683