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
🔶🔹’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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
🔶🔹’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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
🔶🔹’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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
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
📝"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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
📚"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
📝"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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
📚"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)
t.me/bashuaiben/1734
Link contains 10 topics.
2)
t.me/bashuaiben/1742
Link contains 7 topics.
3)
t.me/bashuaiben/1770
Link contains 14 topics.
4)
t.me/bashuaiben/1780
Link contains 3 topics.
5)
t.me/bashuaiben/1785
Link contains 1 topic.
6)
t.me/bashuaiben/1797
Link contains 5 topics.
7)
t.me/bashuaiben/1803
Link contains 2 topics.
8)
t.me/bashuaiben/1876
Link contains 11 topics.
9)
t.me/bashuaiben/1886
Link contains 4 topics.
10)
t.me/bashuaiben/2102
Link contains 2 topics.
11)
t.me/bashuaiben/2361
Link contains 15 topics.
12)
t.me/bashuaiben/2459
Link contains 9 topics.
13)
t.me/bashuaiben/2694
Link contains 28 topics.
14)
t.me/bashuaiben/2719
Link contains 4 topics.
15)
t.me/bashuaiben/2736
Link contains 12 topics.
16)
t.me/bashuaiben/2739
Link contains 2 topics.
17)
t.me/bashuaiben/2748
Link contains 5 topics.
18)
t.me/bashuaiben/2758
Link contains 2 topics.
19)
t.me/bashuaiben/2776
Link contains 7 topics.
20)
t.me/bashuaiben/2788
Link contains 5 topics.
21)
t.me/bashuaiben/2798
Link contains 3 topics.
22)
t.me/bashuaiben/2801
Link contains 2 topics.
23)
t.me/bashuaiben/2837
Link contains 19 topics.
24)
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
📝"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 Intiqaalt.me/bashuaiben/2719
Link contains 4 topics.
15)
▪️The Rukuu't.me/bashuaiben/2736
Link contains 12 topics.
16)
▪️ Tranquillityt.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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
◾️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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
🔶🔹’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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
🔶🔹’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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
🔶🔹’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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
🔶🔹’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
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Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
🔶🔹’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
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The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
◾️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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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
◾️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
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
بســـم اللــه الرحــمــن الـرحـــيــم
◾️Visiting the grave of parents◾️
Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shu'ayb - may Allah preserve him -
📝🔹Question:
Is it from obedience and being good to the parents for a man to visit the grave of his parents?
📩🔸Answer:
Yes this is from obedience and being good to them and Allah knows best.
As the Prophet ﷺ asked his Lord for permission to visit the grave of his mother and was granted permission, then he went to visit it.
____
Translated by:
Abu Ibrāhim Nāsir bin Rāshid Al-Mamry
Telegram link to the channel:
t.me/Bashuaiben
Original Fatwa:
t.me/Bashuaib/5683
◾️Visiting the grave of parents◾️
Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shu'ayb - may Allah preserve him -
📝🔹Question:
Is it from obedience and being good to the parents for a man to visit the grave of his parents?
📩🔸Answer:
Yes this is from obedience and being good to them and Allah knows best.
As the Prophet ﷺ asked his Lord for permission to visit the grave of his mother and was granted permission, then he went to visit it.
____
Translated by:
Abu Ibrāhim Nāsir bin Rāshid Al-Mamry
Telegram link to the channel:
t.me/Bashuaiben
Original Fatwa:
t.me/Bashuaib/5683
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
بســـم اللــه الرحــمــن الـرحـــيــم
◾️Loving the people of the sunnah and defending them◾️
Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shu'ayb - may Allah preserve him -
📝🔹Question:
Those who love the people of the Sunnah, and defend them in their statements, however they testify that they commit a lot of sin.
Do they still enter into the Hadith of the Messenger of Allah ﷺ:
(المرء مع من أحب)
“A person will be with whom they love”?
📩🔸Answer:
Yes it’s hoped they enter into it, and Allah knows best.
____
Translated by:
Abu Ibrāhim Nāsir bin Rāshid Al-Mamry
Telegram link to the channel:
t.me/Bashuaiben
Original Fatwa:
t.me/Bashuaib/5683
◾️Loving the people of the sunnah and defending them◾️
Answered by Shaykh Abu Hamza Hassan bin Muhammed Ba Shu'ayb - may Allah preserve him -
📝🔹Question:
Those who love the people of the Sunnah, and defend them in their statements, however they testify that they commit a lot of sin.
Do they still enter into the Hadith of the Messenger of Allah ﷺ:
(المرء مع من أحب)
“A person will be with whom they love”?
📩🔸Answer:
Yes it’s hoped they enter into it, and Allah knows best.
____
Translated by:
Abu Ibrāhim Nāsir bin Rāshid Al-Mamry
Telegram link to the channel:
t.me/Bashuaiben
Original Fatwa:
t.me/Bashuaib/5683
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
📚"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-
Its ruling:
A pillar of the prayer, the prayer doesn't commence except through it, regardless if it was left off intentionally or forgetfully, this is the Madhab of the Majority, due to the following proofs:
➖ 1- The Hadith of Abu Huraira, may Allah be pleased with him, which is well known as the Hadith of the one who prayed poorly:
That a man– and he is Khallaad bin Raafi'- entered the Masjid, and the Messenger of Allah ﷺ was sitting in at the side of the Masjid- and he prayed, he then came and greeted him with the Salam, the Messenger of Allah ﷺ said to him:
(وَعَلَيْكَ السَّلَامُ، ارْجِعْ فَصَلِّ ؛ فَإِنَّكَ لَمْ تُصَلِّ)
"And may As-Salam be upon you, go back and pray, for indeed you haven't prayed"
Whereby the man returned and prayed, then he came and greeted him with the Salam, so he said to him:
(وَعَلَيْكَ السَّلَامُ، ارْجِعْ فَصَلِّ ؛ فَإِنَّكَ لَمْ تُصَلِّ)
"And may As-Salam be upon you, go back and pray, for indeed you haven't prayed"
At the second or the one after that he said: "Teach me O Messenger of Allah".
Whereby he said:
(إِذَا قُمْتَ إِلَى الصَّلَاةِ فَأَسْبِغِ الْوُضُوءَ، ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ فَكَبِّرْ، ثُمَّ اقْرَأْ بِمَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ حَتَّى تَسْتَوِيَ قَائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، ثُمَّ افْعَلْ ذَلِكَ فِي صَلَاتِكَ كُلِّهَا)
"If you get up to pray then perform the Wudhu well, then face the Qibla and perform the Takbeer, then recite whatever has been made easy for you of the memorisation of the Quran, then bow until you're serene at the bowing, then rise until you're standing straight, then prostrate until you're serene at the bowing, then rise until you're serene at the sitting, then prostrate until you're serene at the prostrating, then rise until you're serene at the sitting, then do this in your entire prayer"
Reported by Bukhari (763), Muslim (397).
📝"The Simplification and Clarification of the description of the prayer"
▪️By Shaykh Hassan bin Muhammed Ba Shu'ayb
-May Allah preserve him-
Takbeeratl IhraamIts ruling:
A pillar of the prayer, the prayer doesn't commence except through it, regardless if it was left off intentionally or forgetfully, this is the Madhab of the Majority, due to the following proofs:
➖ 1- The Hadith of Abu Huraira, may Allah be pleased with him, which is well known as the Hadith of the one who prayed poorly:
That a man– and he is Khallaad bin Raafi'- entered the Masjid, and the Messenger of Allah ﷺ was sitting in at the side of the Masjid- and he prayed, he then came and greeted him with the Salam, the Messenger of Allah ﷺ said to him:
(وَعَلَيْكَ السَّلَامُ، ارْجِعْ فَصَلِّ ؛ فَإِنَّكَ لَمْ تُصَلِّ)
"And may As-Salam be upon you, go back and pray, for indeed you haven't prayed"
Whereby the man returned and prayed, then he came and greeted him with the Salam, so he said to him:
(وَعَلَيْكَ السَّلَامُ، ارْجِعْ فَصَلِّ ؛ فَإِنَّكَ لَمْ تُصَلِّ)
"And may As-Salam be upon you, go back and pray, for indeed you haven't prayed"
At the second or the one after that he said: "Teach me O Messenger of Allah".
Whereby he said:
(إِذَا قُمْتَ إِلَى الصَّلَاةِ فَأَسْبِغِ الْوُضُوءَ، ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ فَكَبِّرْ، ثُمَّ اقْرَأْ بِمَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ، ثُمَّ ارْكَعْ حَتَّى تَطْمَئِنَّ رَاكِعًا، ثُمَّ ارْفَعْ حَتَّى تَسْتَوِيَ قَائِمًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا، ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ جَالِسًا، ثُمَّ افْعَلْ ذَلِكَ فِي صَلَاتِكَ كُلِّهَا)
"If you get up to pray then perform the Wudhu well, then face the Qibla and perform the Takbeer, then recite whatever has been made easy for you of the memorisation of the Quran, then bow until you're serene at the bowing, then rise until you're standing straight, then prostrate until you're serene at the bowing, then rise until you're serene at the sitting, then prostrate until you're serene at the prostrating, then rise until you're serene at the sitting, then do this in your entire prayer"
Reported by Bukhari (763), Muslim (397).
➖2- The Hadith of 'Ali bin Abu Taalib, may Allah be pleased with him, he said:
The Messenger of Allah ﷺ said:
(مِفْتَاحُ الصَّلَاةِ الطُّهُورُ، وَتَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ)
"The key to the prayer is purity, what makes Haram (what's Halal outside the prayer) is the (opening) Takbeer, and what makes Halal (what's Haram inside the prayer) is the (closing) Salaam."
Reported by Ahmed (123/1), Abu Daud (61), Tirmidhi (3), Ibn Majah (275), and others.
In its chain of narration is Abdullah bin Muhammed bin 'Aqeel, what's most correct is that he's weak.
➖It has also come on the authority of Abu Saeed Al-Khudri, may Allah be pleased with him, reported by Tirmidhi (276), Ibn Majah (276), Bayhaqi (85/2), in it is Abu Sufyan Tarif bin Shihab, Matruuk (abandoned).
➖And on authority of 'Abdullah bin Zaid, may Allah be pleased with him, reported by Daraqutni (361/1), in it is Muhammed bin 'Umar Al-Waaqidi, Matruuk (abandoned).
➖And on the authority of Ibn 'Abbas, may Allah be pleased with him, reported by At-Tabaraani in Al-Kabeer (11369), in it is Naafi' Mawlaa Yusuf As-Sulami, Matruuk (abandoned).
➖And it has come on the authority of Ibn Mas'uud Mawquf [what's attributed to a Companion of statement or action or description] upon him, with the wording:
(مفتاح الصلاة التكبير، وانقضاؤها التسليم)
"The key to the prayer is the Takbeer, it's termination is the Salaam"
Reported by Ibn Abu Shaybah (229/1), Bayhaqi (16/2), At-Tabaraani in Al-Kabeer (9271), from the way of Abu Ishaaq, from Al-Ahwas, from Ibn Mas'uud, may Allah be pleased with him, this chain of narration is authentic.
The chains of narrations: all the Marfu' [what's attributed to the Prophet ﷺ of statement or action or description or silent approval] are severely weak, they don't assist the Hadith of 'Ali, may Allah be pleased with him.
For this Ibn Hibban said:
The Hadith:
(تَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ)
"what makes Haram (what's Halal outside the prayer) is the (opening) Takbeer, and what makes Halal (what's Haram inside the prayer) is the (closing) Salaam."
Is not authentic from the angle of narration.
End of speech from Al-Badrl Muneer (33-11/7).
It's only authentic Mawquf to Ibn Mas'uud, may Allah be pleased with him, and Allah knows best.
____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
Telegram link to the channel:
t.me/Bashuaiben
Source:
Page 8-9 of the book.
▪️What's been translated so far:
t.me/bashuaiben/1693
The Messenger of Allah ﷺ said:
(مِفْتَاحُ الصَّلَاةِ الطُّهُورُ، وَتَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ)
"The key to the prayer is purity, what makes Haram (what's Halal outside the prayer) is the (opening) Takbeer, and what makes Halal (what's Haram inside the prayer) is the (closing) Salaam."
Reported by Ahmed (123/1), Abu Daud (61), Tirmidhi (3), Ibn Majah (275), and others.
In its chain of narration is Abdullah bin Muhammed bin 'Aqeel, what's most correct is that he's weak.
➖It has also come on the authority of Abu Saeed Al-Khudri, may Allah be pleased with him, reported by Tirmidhi (276), Ibn Majah (276), Bayhaqi (85/2), in it is Abu Sufyan Tarif bin Shihab, Matruuk (abandoned).
➖And on authority of 'Abdullah bin Zaid, may Allah be pleased with him, reported by Daraqutni (361/1), in it is Muhammed bin 'Umar Al-Waaqidi, Matruuk (abandoned).
➖And on the authority of Ibn 'Abbas, may Allah be pleased with him, reported by At-Tabaraani in Al-Kabeer (11369), in it is Naafi' Mawlaa Yusuf As-Sulami, Matruuk (abandoned).
➖And it has come on the authority of Ibn Mas'uud Mawquf [what's attributed to a Companion of statement or action or description] upon him, with the wording:
(مفتاح الصلاة التكبير، وانقضاؤها التسليم)
"The key to the prayer is the Takbeer, it's termination is the Salaam"
Reported by Ibn Abu Shaybah (229/1), Bayhaqi (16/2), At-Tabaraani in Al-Kabeer (9271), from the way of Abu Ishaaq, from Al-Ahwas, from Ibn Mas'uud, may Allah be pleased with him, this chain of narration is authentic.
The chains of narrations: all the Marfu' [what's attributed to the Prophet ﷺ of statement or action or description or silent approval] are severely weak, they don't assist the Hadith of 'Ali, may Allah be pleased with him.
For this Ibn Hibban said:
The Hadith:
(تَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ)
"what makes Haram (what's Halal outside the prayer) is the (opening) Takbeer, and what makes Halal (what's Haram inside the prayer) is the (closing) Salaam."
Is not authentic from the angle of narration.
End of speech from Al-Badrl Muneer (33-11/7).
It's only authentic Mawquf to Ibn Mas'uud, may Allah be pleased with him, and Allah knows best.
____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
Telegram link to the channel:
t.me/Bashuaiben
Source:
Page 8-9 of the book.
▪️What's been translated so far:
t.me/bashuaiben/1693
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits
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 washing of the feet:
The majority of the people of knowledge are upon the obligation of washing the feet.
The Rāfidah and some of the Thāhiriyyah differed with them and they said it's wiped.
With Ibn Jarīr at-Tabari you find the choice of choosing between wiping and washing.
And the proof of those that say you can wipe is the verse of the Wudhu, upon the recitation of the a Kasra on the Lām (ِل) at His statement (وأرجلِكم), upon this the word is tied to the head, and the head is wiped, so they said the feet are wiped.
The majority responded to the Rāfida with a number of replies:
➖They responded that the verse which is read with as Majrūr (I.e with a Kasra on the Lām) is due to it being because of the Al-Mujāwirah I.e it became Majrūr because it being nearer to the Majrur, not that it follows it.
Then they mentioned well known statements from the 'Arabs, from it being:
" هذا جُحْرُ ضبٍّ خَرِبٍ "
هذا: مبتدأ
وجحر: خبر
وضب: مضاف إليه
وخرب : صفة مجرورة لفظاً مرفوعة محلاً، وجُرّت للمجاورة.
(Point of benefit: خَرِبٍ is a Siffa which is Majrūr in pronounciation but Marfū' in status, it has been made Majrūr due to Mujāwirah)
➖The second response:
That the verse which is read as Majrūr is understood on scenario when one is wearing Khuffs, and the recitation of it being Mansūb (وأرجلَكم) is understood as when the feet are uncovered.
➖The third response:
That what is intended with wiping is the washing the Khuffs, this has been said by Abu 'Ali Al-Fārābi, because the 'Arabs calls light washing wiping, it's said:
"I wiped for the prayer" with the meaning I performed Wudhu
The position which is most correct without a doubt is that of the Majority that the washing of the feet is obligatory.
Imām Nawawi, may Allah have mercy upon him, said:
All those that have described the Wudhu of the Messenger of Allah ﷺ in different places and upon different descriptions, all unanimously agree upon the washing of the feet.
End of speech from Sharh Muslim (3/129)
What assists this is the Hadith of Abdullah bin 'Amr, he said:
The Prophet ﷺ remained behind from a travel which we travelled then caught up on us -while we were fatiqued for the prayer- as we were performing Wudhu, so we were wiping upon our feet, whereby he [ﷺ] called out with the loudest his voice could go:
(وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ)
"Woe unto the heels of the Fire"
Twice or thrice.
Reported by Bukhari (60), Muslim (241).
____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
Telegram link to the channel:
t.me/Bashuaiben
Original:
t.me/Bashuaib/1393
▪️Description of the Wudhu:
t.me/bashuaiben/1641
🔶🔹’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 washing of the feet:
The majority of the people of knowledge are upon the obligation of washing the feet.
The Rāfidah and some of the Thāhiriyyah differed with them and they said it's wiped.
With Ibn Jarīr at-Tabari you find the choice of choosing between wiping and washing.
And the proof of those that say you can wipe is the verse of the Wudhu, upon the recitation of the a Kasra on the Lām (ِل) at His statement (وأرجلِكم), upon this the word is tied to the head, and the head is wiped, so they said the feet are wiped.
The majority responded to the Rāfida with a number of replies:
➖They responded that the verse which is read with as Majrūr (I.e with a Kasra on the Lām) is due to it being because of the Al-Mujāwirah I.e it became Majrūr because it being nearer to the Majrur, not that it follows it.
Then they mentioned well known statements from the 'Arabs, from it being:
" هذا جُحْرُ ضبٍّ خَرِبٍ "
هذا: مبتدأ
وجحر: خبر
وضب: مضاف إليه
وخرب : صفة مجرورة لفظاً مرفوعة محلاً، وجُرّت للمجاورة.
(Point of benefit: خَرِبٍ is a Siffa which is Majrūr in pronounciation but Marfū' in status, it has been made Majrūr due to Mujāwirah)
➖The second response:
That the verse which is read as Majrūr is understood on scenario when one is wearing Khuffs, and the recitation of it being Mansūb (وأرجلَكم) is understood as when the feet are uncovered.
➖The third response:
That what is intended with wiping is the washing the Khuffs, this has been said by Abu 'Ali Al-Fārābi, because the 'Arabs calls light washing wiping, it's said:
"I wiped for the prayer" with the meaning I performed Wudhu
The position which is most correct without a doubt is that of the Majority that the washing of the feet is obligatory.
Imām Nawawi, may Allah have mercy upon him, said:
All those that have described the Wudhu of the Messenger of Allah ﷺ in different places and upon different descriptions, all unanimously agree upon the washing of the feet.
End of speech from Sharh Muslim (3/129)
What assists this is the Hadith of Abdullah bin 'Amr, he said:
The Prophet ﷺ remained behind from a travel which we travelled then caught up on us -while we were fatiqued for the prayer- as we were performing Wudhu, so we were wiping upon our feet, whereby he [ﷺ] called out with the loudest his voice could go:
(وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ)
"Woe unto the heels of the Fire"
Twice or thrice.
Reported by Bukhari (60), Muslim (241).
____
Translated by:
Abu 'Abdirrahman 'Abdullaah bin Ahmed Ash-Shingaani
Telegram link to the channel:
t.me/Bashuaiben
Original:
t.me/Bashuaib/1393
▪️Description of the Wudhu:
t.me/bashuaiben/1641
Telegram
The Official English Channel of Shaykh Hassan bin Muhammad Ba Shu'ayb
This channel broadcasts:
Fatāwa, Authorings, Lessons and Benefits
Fatāwa, Authorings, Lessons and Benefits