| 02 March 2010

Prohibition of Differences and Ikhtilaafaat

The Shaykh 'Abdullaah Al-Jarboo (حفظه الله تعالى) is a learned scholar from Saudi Arabia, a professor at the Islaamic University in Madeenah Al-Munawwarah (الجامعة الإسلامية بالمدينة المنورة). Perhaps those of you who listen to ‘Ilm-Online have heard many of his lectures. May Allaah سبحانه وتعالى reward him tremendously for being with us today.


Introduction

The Shaykh ‘Abdullaah Al-Jarboo حفظه الله تعالى proceeded: In previous lessons we discussed that eemaan (الإيمان – faith) increases and decreases depending on each person. Mankind differs in the amount of eemaan which they possess. The level of one’s eemaan is determined by:

• What is in one’s heart i.e. what is in one’s heart from knowledge (علم – ’ilm), belief (اعتقاد – al-I’tiqaad) and love (محبة – mahabbah). One person may have more love for Allaah سبحانه وتعالى and His messenger صلى الله عليه وسلم than another, so the degree of love will be stronger from one individual to another. Similarly the belief will be more correct in one individual as compared to another, and one individual may have a stronger volition than another to choose what is good. All of these qualities are from the actions of the heart.
  
  
• One’s actions i.e. the actions of the individual in his commitment to performing good/righteous actions; e.g. when he does good actions such as prayer (الصلاة – salaah), fasting (الصوم – sawm) and pilgrimage (الحج – Hajj), and leaves off the bad ones.
  
  
• One’s speech i.e. one must engage in good speech and busy one’s tongue with reciting the Qur’aan, remembering Allaah سبحانه وتعالى, saying good things (الكلام الحسن – alkalaamul hasan) and other than that from the acts of obedience. All these things as well as leaving off ill sayings will increase one’s eemaan.

 
THE PEOPLE ARE IN ONE OF THREE LEVELS BASED ON THEIR EEMAAN

The Muslims therefore vary in their eemaan (الإيمان) and the portion of it which each individual possess. For some it is high whilst for others it is lower. As has been previously mentioned, when consideration is given to the level of good deeds which one performs, then there are three (3) levels. Allaah سبحانه وتعالى has mentioned in Qur’aan:

These levels are in accordance with their difference in perfection of the branches of eemaan with knowledge and action.

1. First Level – Those who are oppressive to themselves
   
   As for the first level then he is oppressive to himself (ظالم لنفسه). He is the one who entered Islaam in a good manner, understood Tawheed (belief in the oneness of Allaah), fulfilled the salaah (prayer) etc. but then after that, he started to mix the good actions with the bad actions and we know who they are and the nature of their eemaan and their endings i.e. what they will get in this life, what they will have in their grave after death and what they will get on Yawmul Qiyaamah (the Day of Judgement) depending on their actions.
   
   
2. Second Level – Those in the middle
   
   As for the second level then he is al-muqtasid (المقتصد). He is the one who sort of stays in the middle. Such a person also entered into Islaam, understood Tawheed, did acts of obedience which Allaah سبحانه وتعالى made obligatory upon him and desisted from the prohibitions which Allaah سبحانه وتعالى prohibited. If he fell into anything from sin and major sins he repented quickly. However, he also fell short in some of the liked actions and he indulged in some of the disliked acts and he engaged himself plentifully in the allowable acts (i.e. there is no haraam in them). As for the muqtasid, we know who they are, the nature of their eemaan and also the portion of their reward in this world and the hereafter.
   
   
3. Third Level – Those who race to do good
   
   As for the third level then he is As Saabiqu bil Khayraat (السابق بالخيرات) – he who races to do good. They are those who race or are at the forefront in doing good actions and the ones who make all of their actions and all of their concerns in this dunyaa (worldly life), for the Deen. They are al-Muhsinoon (المحسنون) and al-Muqarraboon (المقربون) i.e. those who strive to get closer to Allaah سبحانه وتعالى. They are the ones who in this world, all of their concern and their time, whatever Allaah سبحانه وتعالى gave them from wealth and all of their life is spent in the way of Allaah سبحانه وتعالى. They are the ones who strive to do good by obeying Him and by being good to His servants. They also concern themselves with how they may help the Deen of Allaah سبحانه وتعالى. All of their actions are considered obedience, whether in the form of jihaad, teaching or learning the Deen, performing salaah or engaging in the remembrance of Allaah سبحانه وتعالى. Indeed all of their time is for Allaah سبحانه وتعالى.
   
   They are those who perform what is obligatory upon them, then the mustahabbaat (المستحبات – recommended deeds) and they forsake the prohibitions and leave off all the evil actions that are haraam (حرام – prohibited) and makrooh (مكروه - disliked) and they get closer to Allaah سبحانه وتعالى after doing the faraaid (فرائض – obligated acts), by doing the mustahabbaat: the nawaafil (نوافل – optional deeds). They are also the ones who have zuhd (زهد) in this world i.e. abstinence from certain things in this world (dunyaa). They try their utmost to race to do good deeds. As for them we also know who they are, the nature of their eemaan is known so they are the ones racing to Allaah سبحانه وتعالى; they are the friends of Allaah سبحانه وتعالى and for them are the high places in this dunyaa and in the aakhirah (الآخرة). Concerning this third group, it is in reference to them Allaah سبحانه وتعالى says in His Book:
   
   
   وَالسَّابِقُونَ السَّابِقُونَ {10} أُوْلَئِكَ الْمُقَرَّبُونَ {11} فِي جَنَّاتِ النَّعِيمِ {12} ثُلَّةٌ مِّنَ الْأَوَّلِينَ {13} وَقَلِيلٌ مِّنَ الْآخِرِينَ

The questions which each Muslim, believing individual is presented with today are:

• What is the pathway which an individual may use to strengthen his eemaan and to increase it?
• What can one do to become amongst the friends of Allaah? How can one become amongst those who are beloved to Him سبحانه وتعالى and amongst those to whom He grants safety and honour in this world and the Hereafter?
• How can one really increase one’s eemaan?

THE WAYS TO INCREASE ONE’S EEMAAN

The causes which will lead to an increase in one’s eemaan can be summarised in two words: al-‘Ilm العلم – Knowledge and al-‘Amal العمل – Action.

So, eemaan increases with knowledge and action. Therefore the pathways to increase one’s eemaan are:

1. The pathway of Knowledge
2. The pathway of Action.

1. KNOWLEDGE – 1ST PATHWAY TO INCREASING ONE’S EEMAAN As for the first pathway, what is intended here by knowledge is:

As for the second path to knowledge i.e. the knowledge of Allaah سبحانه وتعالى, the Prophet صلى الله عليه وسلم and the Deen of al-Islaam, then it is through the way of the intellect (العقل –al-‘aql) or by using one’s intellect. However this path is restricted/limited (محدود – mahdood). The first path i.e. the path to knowing Allaah سبحانه وتعالى, His messenger صلى الله عليه وسلم and His Deen through the Book and the Sunnah is the best way – the most encompassing and complete because all that we need to know concerning our Lord, Allaah سبحانه وتعالى our Prophet صلى الله عليه وسلم and the Deen of al-Islaam can be found in the Book of Allaah سبحانه وتعالى and the Sunnah. Additionally through the usage of the ‘aql (intellect) one can gain knowledge of some things, but one cannot gain complete knowledge with it.

Many proofs have been mentioned where Allaah سبحانه وتعالى orders mankind with tadhakkur (تذكر – pondering) and tadabbur (تدبر – contemplation) and tafakkur (تفكر – reflection). He explains that tafakkur (reflection) upon the Kingdom of the heavens and the earth is from amongst the special qualities of the Believers – those who are God-conscious (المتقون – al-muttaqoon) and who have yaqeen (i.e. al-mooqineen – those who have certainty in their belief). Allaah سبحانه وتعالى has also said:


وَفِي الْأَرْضِ آيَاتٌ لِّلْمُوقِنِينَ {20} وَفِي أَنفُسِكُمْ أَفَلَا تُبْصِرُونَ

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لِّأُوْلِي الألْبَابِ

{Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding.} [aal-Imraan 3:190]

It is as if someone asked “Who are they (Ulool-Albaab – the men of understanding)?” and Allaah سبحانه وتعالى gave the response to this immediately in the next verse.

So Allaah سبحانه وتعالى revealed:


الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَاماً وَقُعُوداً وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ

{Those who remember Allaah (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth…} [Ale-Imraan 3:191]

It explains who are the Mu’minoon (Believers) are – those whose hearts have been given light and they ponder upon these aayaat (signs) and the creation of Allaah سبحانه وتعالى, and by this reflection on the aayaat and the creation of Allaah سبحانه وتعالى, they attain knowledge and yaqeen upon yaqeen (i.e. certainty in their belief).

If we ponder upon the creation, we are able by using our intellect, to recognize many of attributes of Allaah سبحانه وتعالى. We become aware that Allaah is Present and that He is All-Knowledgeable, All-Wise and He does what He wishes and His Power is All-Encompassing. Indeed we come to know that Allaah has great knowledge. He has the most potent Power. We become knowledgeable of His Magnanimity and many of His attributes which are manifested by His actions. When we observe these actions as well as the creation we become absolutely certain that Allaah سبحانه وتعالى is the Creator, The Great, The All Knowing. So indeed we become cognizant of many of the Attributes (sifaat) of Allaah سبحانه وتعالى when we reflect on what He has created.

Through our intellect (العقل) we can ascertain the correctness and perfection of the Sharee’ah (Legislation of Islaam) which the Prophet Muhammad صلى الله عليه وسلم was sent with. If you look at the beliefs in Islaam and the beliefs of the false religions/nations and shirk, then you become aware of the soundness of the aqeedah (belief system) in Islaam. When you compare the law systems formulated by men to the Islaamic law system you will realize that the Islaamic Sharee’ah is the most comprehensive, perfect and the best law system put forth for mankind. It upholds justice (al-‘adl – العدل); in the laws of Islaam you will find that which incites with righteousness and doing good, and that which prohibits from doing evil. As a result of adhering to this Sharee’ah, the Muslims will live under it’s protection as brothers, loving one another and being satisfied, leading their lives in the best way. By following this Sharee’ah you can attain the best life.

Also, if you look at the manners in Islaam and the manners (الأخلاق – al-akhlaaq) of other nations i.e. the misguided nations, you will find in Islaam manners which are of the highest standard and the best of manners, and you will become aware of the greatness of Islaam by comparing Islaam with other than it. Additionally you will testify by using the intellect that it is not at all possible for anyone to have brought forth this Deen of Islaam.

Through the intellect we can also recognize many other good things in this Sharee’ah of Islaam and the greatness and truthfulness of the Messenger صلى الله عليه وسلم. But as we said before, it is limited and as such you cannot know through the intellect, the types of worship, the manner of worship and the best of manners and morals ever put forth for mankind. Also we cannot grasp through the intellect those matters which make up the laws of Islaam and those things which are unseen. We cannot know this purely by using intellect. There is no doubt that the Muslim must use his intellect and contemplate, however this is a restricted means, through which we cannot perceive everything.

What has been mentioned thus far is linked with the first way used to increase one’s eemaan and it is by gaining knowledge i.e. knowledge of Allaah سبحانه وتعالى and the Messenger of Allaah صلى الله عليه وسلم and the Deen of Allaah سبحانه وتعالى. In summary the two ways used to gain this knowledge are:

• Reflecting on the signs (aayaat) of Allaah which He سبحانه وتعالى has sent down.
• At-tafakkur fee aayaatillaahil-kawniyyah (الكونية التفكرفي آيات الله – reflecting on the Universal signs of Allaah) i.e. reflecting on the signs and creation of Allaah سبحانه وتعالى by using the intellect to recognize certain things; and again, this way is limited.

2. ACTIONS – 2ND PATHWAY TO INCREASING ONE’S EEMAAN
   
   As for the second matter i.e. the second means by which one’s eemaan can be increased, then it is action. What is intended here by ‘action’ is doing that which Allaah سبحانه وتعالى has ordered with i.e. action done in obedience to Allaah, complying with His commands and staying away from what He سبحانه وتعالى has prohibited. Action also has two paths:
   • The first path is tatheer (التطهير) i.e. purification
   • The other is tazkiyyah (التزكية) i.e. self-purification
   
   
   1. The First Path
      
      As for the first path – tatheer (التطهير) i.e. purifying oneself, then what is intended is staying away from the ugly affairs, distancing oneself from sins like shirk (associating partners with Allaah in worship), and those factors which would nullify one’s Islaam (falling into kufr – disbelief). It entails staying away from bad manners, ill conduct, the kabaair (الكبائر – the great major sins), all types of other sins, those things which are prohibited as well as those things which are disliked. This is the first path of action and it is purification by leaving off all that is qabeeh (قبيح – dirty and disliked). This is the first way.
      
      
      
   2. The Second Path
      
      As for the second path, it is tazkiyyah (التزكية) as Allaah has stated in the Qur’aan:
      
      
      خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلاَتَكَ سَكَنٌ لَّهُمْ وَاللَّهُ سَمِيعٌ عَلِيمٌ
   {Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it, and invoke Allaah for them. Verily, your invocations are a source of security for them; and Allaah is All-Hearer, All-Knower.} [At-Tawbah 9:103]
   
   The intended meaning is that man purifies himself by doing the correct, good, righteous actions, by obeying Allaah, having the right beliefs based on what came in the Book of Allaah سبحانه وتعالى and the Sunnah, performing the correct actions such as salaah, zakaah, fasting (sawm) and Hajj, and other than that from the actions which Allaah سبحانه وتعالى has ordered man with, and also remembering Allaah سبحانه وتعالى. One can also purify himself by having good morals and manners, virtuous character and good inter-personal relations (i.e. he deals with the people in the best of ways). He also cooperates with others in doing that which Allaah has commanded and doing everything that leads to good and all the good actions that Islaam has praised. Then this is the second way i.e. the way of action; and by doing these things it is the second way by which your eemaan can increase.

Summary

In summary, the matters which will increase a person’s eemaan, is that the Muslim has to exert himself, make jihad against himself in learning and performing actions in all branches of eemaan; the Messenger صلى الله عليه وسلم said: “Faith (eemaan) consists of more than sixty or seventy branches.”[2]

So whosoever fulfils these conditions having learnt them and acting upon them, then his eemaan would increase with his knowledge and by acting in accordance with the knowledge. And if the knowledge decreases then one’s eemaan will decrease; and if his actions decrease then so will his eemaan. Also, eemaan may be lost if a person does actions which will cause his Islaam to be nullified and we ask Allaah سبحانه وتعالى to save us from that. Aameen.


 

1. Question: The brother is asking:  If I were to pray alone in my home, is it waajib (obligatory) upon me to call the adhaan or iqaamah or is it just a Sunnah? Also, if I were to pray alone in salatul-jahr (audible salaah) then is it waajib upon me to recite the Qur’aan aloud?

 Answer: Regarding the first part of the question which deals with the adhaan and iqaamah, if you are in a village, town or city in which the adhaan is made and you can hear it from where you are, then all you have to do is make the iqaamah and pray. But if you’re in a place where the adhaan is not heard and is not sounded, then you have to make the adhaan and the iqaamah and this is when the adhaan is not sounded in the town in which you are.

 As for the second part of the question concerning recitation of the Qur’aan after sooratul-Faatihah; if you pray alone then it is mustahabb i.e. it is recommended that you recite the Qur’aan after sooratul-Faatihah. Meaning, that sooratul-Faatihah is a rukn (pillar) and what is after it, if is not read the salaah will still be correct without it (i.e. your salaah will not be negated). But, it is not liked that one leaves off recitation of the Qur’aan after sooratul-Faatihah (or makes it a habit i.e. he does this all the time) except if he is very tired, or sick or something prevents him from completing it. If he does this (persistently) it will be considered as naqs (deficiency) and it will take away from the completeness of his salaah. The Shaykh حفظه الله تعالى added that what is intended is the recitation after sooraatul-Faatihah in the first and second raka’aat.

 

2.  Question: Is rejecting a hadeeth considered kufr (disbelief) or is it just misguidance, could you please elaborate?

Answer: If it becomes clear to the person that the hadeeth is from amongst the authentic aahaadeeth and he understands that the hadeeth has been established as being from the Prophet صلى الله عليه وسلم yet he rejects and denies it, then this is kufr; it is clear and it takes him out of the millah (way of life) of Islaam.

If this person makes ta’weel meaning that he tries to give an explanation of the hadeeth by saying “this hadeeth means such and such, or maybe it means this…” then this is not kufr but it is as they say ‘a way of interpretation’ (ta’weel).  In any event, the pronunciation of kufr on an individual is not something which anyone may do (i.e. it is not for everyone to start making takfeer of the people by pronouncing them to be disbelievers). Rather these affairs should be raised to the judges (قضاة – qudaah) and the jurists (المفتين) who would make the clarifications.

 As for the one who explains the hadeeth – who makes ta’weel of it, then this is an error and this person does not reach the stage of kufr due to his ta’weel (interpretation). However, he should be taught and should be redirected to the pure meaning of the aahaadeeth which the Salaf made clear; but if he stays upon his understanding and interpretation, although he does not reject the hadeeth, then this will be considered as misguidance and not kufr.

 

3. Question: Allaah سبحانه وتعالى said:

وَطَعَامُ الَّذِينَ أُوتُواْ الْكِتَابَ حِلٌّ لَّكُمْ

 {…The food (slaughtered cattle, eatable animals) of the people of the Scripture (Jews and Christians) is lawful to you...} [Surah al-Maa’idah 5:5]

 According to the above mentioned aayah (verse), is it permissible for us to buy and eat the meat of the People of the Book (Ahlul-Kitaab) i.e. the meat sold in the supermarkets; and is it permissible for us to eat Kosher?

Answer: Here, the intended meaning of ‘the food of The People of the Book’ is the food which the merchant slaughters according to their Deen and their Sharee’ah (Legislation). If it is established that one from the People of the Book or a Muslim strangles the animal i.e. he has not slaughtered it, then this will be considered maitah (ميتة – dead meat) and the maitah is not permissible. Whether it is a Muslim or not who did the strangling, this meat will not be permissible.

 We also need to mention that in your society and other than yours, there are atheists. They have no Deen – no belief, even though outwardly they may appear to be Jews and Christians. From them it (the slaughter) will also not be accepted.

However if it is confirmed that they are Jews and Christians (People of the Book), meaning that they are doing the slaughter according to the way of the Jews and Christians based on what is in their books, then it is permissible. This is because it will be considered that the slaughter was really the slaughter of the People of the Book.

As for the one about whom it cannot be ascertained whether he slaughtered, strangled, electrocuted or immersed the animal in hot water i.e. we do not know the method used, then it will be impermissible for us to partake of this meat since we cannot determine whether it was slaughtered or maitah. However, when it can be ascertained that the person who did the slaughtering was a Muslim, Jew, or Christian and the slaughter was done according to the way mentioned in their book and according to their Deen then this is permissible (jaaiz).

 

4. Question: Is it permissible for the Muslims to pay taxes in this town/city and b) If we don’t pay taxes within the time limit, then we must pay interest on it; so how do we take care of the situation?

Answer: Regarding what the Muslim is required to pay as taxes and other things that one has to pay, whether in a Muslim land or other than that, then it is permissible for the Muslim to pay them, if by his not paying them it will cause harm or molestation/inconvenience upon his Deen or his life. The Messenger of Allaah said “There should be neither harming nor reciprocating harm.”[3] Also, Allaah سبحانه وتعالى says:

 وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ

 {...and (He) has not laid upon you in religion any hardship…} [Al-Hajj 22:78]

 The People of Knowledge bring forward cases of that. For example, if a Judge, Commissioner or anyone in the Police Service, even in a Muslim country, demand that you pay a bribe (رشوة – rishwah) where it is not possible for you to get your right except by paying this bribe, then it is permissible for you to pay it and the sin will not be on you.

Or for instance, if you want to enter a town with your car and you are required to pay a toll or a fee and you must get insurance on your car otherwise you cannot enter, then it is permissible for you to go ahead and pay and the sin will be upon them. Likewise, if they impose taxes on you for your house, car, salary and other than this, then you pay them because if you do not pay the taxes harm and difficulty may befall you and this Deen is a Deen of ease and Allaah سبحانه وتعالى said:

 وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ

 {...and (He) has not laid upon you in religion any hardship…} [Al-Hajj 22:78]

 The sin will be upon those who imposed it on us since there is dislike linked to that (i.e. paying them the taxes, bribe, insurance etc.).

 

5. Question: What is the best way to advise the imaam in the three following situations:

1. He recites Suratul-Faatihah loudly in salaatud-Dhuhr and Salaatul-‘Asr.
2. He makes bowing (rukoo’) and the prostrations (sujood) very fast.
3. He does not order the ones performing the prayer (musalleen) with straightening the rows and filling the gaps.

Answer: As for some of the matters mentioned, some will invalidate the salaah and some will not.

1. 1. As for his reciting aloud in Salaatud-Dhuhr and salaatul-‘Asr, then it will not render the salaah invalid but this action is contrary to the Sunnah. You should explain this to him and show him that this is opposing the Sunnah. Tell him that you love the Messenger of Allaah صلى الله عليه وسلم and you want to follow his way, tell him that it is necessary for him to fulfil the Sunnah and it was the Sunnah of the Messenger صلى الله عليه وسلم that he would not recite aloud in salaatud-Dhuhr and salaatul-‘Asr, (the salaah performed in the daytime) but he would recite aloud in the night prayers (Fajr, Maghrib and ‘Ishaa). Inform him that you love the Messenger of Allaah صلى الله عليه وسلم and search for the aahaadeeth that describe how the Prophet صلى الله عليه وسلم prayed. This action of his will not invalidate the salaah nor would it prevent you from praying behind him but you should explain to him that this is contrary to the Sunnah. If he persists and does not heed the advice then you can pray behind other than him and this will be preferred.
2. As for not ordering the people with making the lines straight, then this is also not in accordance with the correct way. Some of the People of Knowledge and the imaams know that in their congregation (jamaa’ah) there are people who know that they must make the lines straight so there is no reason to order them with it because they know and they obey the rule so they don’t need this (reminder). If it is opposite to this and the people don’t make their lines straight and he is not ordering them, this is something waajib (obligatory), so it is upon you to remind them and show them that the lines should be straight and that this is the guidance of the Messenger صلى الله عليه وسلم as he used to order with the straightening the lines.
3. As for the issue of hurrying in the pillars (arkaan) of the salaah, then this reduces the salaah by making it deficient in tranquillity (طمأنينة – tama’neenah). Tama’neenah is one of the pillars of the salaah. This means that if there is no tranquillity in the salaah i.e. being calm and serene, then the salaah is nullified.

 So the least that is upon the person and what is waajib (obligatory) upon him, is after making takbeeratul Ihraam (تكبيرة الإحرام – the takbeer by which he enters the salaah) is that:

• He recites sooratul-Faatihah without haste; this is the minimum required from him.
• Then he recites another soorah after it.
• Then he says Allaahu Akbar and bows for rukoo’.
• When his bones are settled in rukoo’ he says Subhaana Rabbial- ‘Adheem (سبحان ربي العظيم) at least once without haste, this is the minimum.
• Then he rises saying Sami’Allaahu liman hamidah (سمع الله لمن حمده) until he is completely upright.
• Then (when he is straight and his bones are in place) he says at least Rabbanaa wa lakal hamd (ربنا ولك الحمد), whether or not it is waajib he must still observe the arkaan.
• Then he says the takbeer (Allaahu Akbar) and goes into sujood (prostration) with all his seven limbs on the ground and his bones in place.[4]
• Then he should say Subhaana Rabbial-a’laa (سبحان ربي الأعلى) once while in this state (prostration) and this is the minimum, but it is waajib to say the adhkaar when in  rukoo’ and sujood three times or more times.

 It is waajib upon him to have tama’neenah (tranquillity). If he is not tranquil in his salaah, then his salaah is (word unclear). If the salaah is done in haste and you are able to, then recite the adhkaar (remembrances, those things which are uttered) of each pillar even if only once, and put all limbs on the ground in sujood. Indeed this is a hastiness which is makrooh (disliked) if it prevents one from having tama’neenah (tranquillity). (Translator: If it is does not affect the tranquillity in salaah too much then it would not be nullifying the salaah, but it is warned against and it is dangerous as you are getting very close to nullifying the salaah.)  [/list]

 

6. Question: If someone came to know after performing the obligatory salaah (صلاة الفريضة) that he did not make wudhoo’ (ritual purification) before the salaah, what is the situation with his salaah?

Answer: If it becomes clear to this person after he made the salaah that he was in a state of sexual defilement or in a state of ritual impurity i.e. he wasn’t pure, then he should repeat the salaah which he performed without purification (طهارة – tahaarah). As for the salaah that came after it, then he does not have to repeat them but he repeats the salaah for which he remembers that he was impure. This is what is safer, in fact this is what is correct; this is Saheeh.

 

7. Question: Is it permissible for someone who owns a bird to cut its wings so that it won’t fly out and would that be considered changing the creation of Allaah سبحانه وتعالى? Also, would the bird droppings be considered impure (najis)?

Answer: As for cutting the wings of the bird as some people do when they buy pigeons or birds and cut their wings and feathers so that they don’t fly away and as a means of taming them, then there is nothing wrong with this Inshaa’ Allaah. This is permissible and it is not changing the creation of Allaah سبحانه وتعالى just as it is permissible for you to cut the hair of the sheep, camel and other animals in order to benefit from them. So there is nothing (wrong) with this, Inshaa’ Allaah this is permissible.

 As for the bird droppings and what comes from it, then there is an ‘asl (principle) in Islaam which states: Whatever exits from an animal whose meat is permissible to eat, is pure [5] i.e. it is not najis (impure) whether urine or faeces Inshaa’ Allaah.

 

References and Notes

[1] Reported with the following wording by al-Haakim as part of a longer hadeeth. Shaykh al-Albaanee says Saheeeh in Saheeh al-Jaami’ as-Sagheer. Hadeeth (#2937).

تركت فيكم شيئين لن تضلوا بعدهما كتاب الله وسنتي

[2] Reported as part of a longer hadeeth in Saheeh al-Bukhaaree, The Book of Faith (كتاب الإيمان), Hadeeth(#9) and in Saheeh Muslim, The Book of Faith (كتاب الإيمان), Hadeeth(#35).

الإيمان بضع وسبعون أو بضع وستون شعبة

[3] Shaykh al-Albaanee رحمه الله says Saheeh in Silsilah as-Saheehah 1/498, Hadeeth (#250). 

لا ضَرَرَ وَلا ضِرَارَ 

[4] In Saheeh Muslim, The Book of Prayer (كتاب لبصلاة), Hadeeth (#490) Ibn Abbaas رضي الله عنهما reported that the Messenger of Allaah صلى الله عليه وسلم said, “I was commanded to prostrate myself on the seven (bones) and forbidden to fold back hair and clothing. This is the hadeeth of Yahyaa. Abul-Rabee’ said, “On seven bones, and he forbade folding back hair and clothing. (The seven bones are): hands, knees, feet and forehead.”

أمر النبي صلى الله عليه وسلم أن يسجد على سبعة. ونهى أن يكف شعرة وثيابه. هذا حديث يحيى.

وقال أبو الربيع: على سبعة أعظم. ونهى أن يكف شعره وثيابه. الكفين والركبتين والقدمين والجبهة.

 The nose is also included based on the hadeeth also found in Saheeh Muslim as hadeeth (#490) on the authority of Ibn Abbas who reported that the Messenger of Allaah (may peace be upon him) said: “I have been commanded to prostrate myself on seven bones: " forehead," and then pointed with his hand towards his nose, hands, feet, and the extremities of the feet; and we were forbidden to fold back clothing and hair.”

أمرت أن أسجد على سبعة أعظم. الجبهة (وأشار بيده على أنفه) واليدين والرجلين وأطراف القدمين. ولا نكفت الثياب ولا الشع

 [5] Principle: Whatever exits from an animals whose meat is permissible to eat, is pure.

ما جاز أكل لحمه فإن ما يخرج منه طاهر