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(Al-Qalam:4)And for this reason, one of the most distinguished morals of the Prophet (pbuh) was mercy; as if he was otherwise, people would have dispersed from him.
{And by the Mercy of Allâh, you dealt with them gently. And had you been severe and harsh--hearted, they would have broken away from about you}
(Âl-’Imrân:159)He was compassionate and forbearing, and did not wish any anguish for the people. Allah says:
{Verily, there has come unto you a Messenger (Muhammad SAW) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty. He (Muhammad SAW) is anxious over you (to be rightly guided, to repent to Allâh, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he SAW is) full of pity, kind, and merciful.}
(At-Taubah:128)And for this reason, Islam, which was sent from Allah, the Entirely Merciful, the Especially Merciful, and was revealed to the Prophet (pbuh) as a form of mercy for mankind to protect them from the misery of injustice and hatred, from the distress of depression, anxiety and disorder, and from the way of revenge, cruelty, tyranny and despotism, this religion came as a form of mercy for all of the worlds.
{And We have sent you (O Muhammad [sal-Allâhu ‘alayhi wa sallam]) not but as a mercy for the ‘Alamîn (mankind, jinns and all that exists).}
(Al-Anbiyâ’:107)Islam was sent to the world as an act of kindness from Allah for Muslims and non-Muslims too. It is a mercy to the obedient, the disobedient, the elderly, the young, the female, the male, the rich and the poor.
source: islamkingdom

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1- Emission of Semen
It is a thick white liquid which exits in spurts due to sexual stimulation and is followed by a loss of strength. Its scent resembles that of a rotten egg. The need for a ghusl is stated in Allah’s saying: “If you are in a state of janaba (ritual impurity), purify yourself (bathe your whole body).”(Al-Ma’idah:6)


And the Prophet’s ﷺ saying: “When you ejaculate, take a ghusl.” [ narrated by Abu Dawud.]


Points for Discussion


1- If a person has a wet dream yet doesn’t ejaculate, he does not have to make ghusl.


2- If he wakes up and doesn’t remember having a wet dream, yet he finds semen on himself, clothes, bed, etc. he must take a ghusl. The Prophet ﷺ said, “Water is only from water.” [ narrated by Muslim.] In other words the emission of semen - willfully or unwillfully - necessitates a ghusl.


3- If he feels semen moving in his penis, yet it does not exit, he does not have to make a ghusl.


4- If it exits due to some sort of sickness and not from sexual stimulation, then he does not have to take a ghusl.


5- If his state necessitated a ghusl, and he took a ghusl, but then semen exited immediately after the ghusl, he is not obliged to take another ghusl. He only has to make wudu’.


6- When a person wakes up from sleep and notices wetness on his clothes whose cause he can’t remember, then the following three conditions are possible:


a) He is sure that the wetness is semen. Then, it is obligatory on him to take a bath, whether he remembers having a wet dream or not.


B) He is sure it is not semen. In this case there is no need to take a bath. The ruling thus will be that of urine (i.e. wudu’).


c) He doubts whether it is semen or not, he must then examine the situation and recall what took place. If it occurs to him that it is semen, then it is semen. However, if it occurs to him that it was something else, then he considers it to be something else. But if nothing occurs to him, then it is compulsory (on him) to take a bath so that he can avoid any error.


7-If he sees semen on himself, but cannot remember when it was produced, it is compulsory to take a bath and repeat the Salat(prayer) from the last time he slept.


2. Sexual Intercourse
It is the meeting of the male and the female sexual organs. This is by the insertion of the head of the male’s penis into the female’s vagina. This is sexual intercourse even if ejaculation doesn’t occur. The Prophet ﷺ said: “When the circumcised penetrates the circumcised, bathing is compulsory.” [ narrated by At-Tirmidhi.]


3. When a non-believer becomes a Muslim
This is because “the Prophet ﷺ ordered Qais Ibn ‘Asim t to take a bath when he became a muslim.” [ narrated by Abu Dawud.]


4. At The End of a Menstrual Cycle or Post-natal Bleeding
This is in accordance with the hadeeth related by A’ishah (may Allah be pleased him), when the Prophet ﷺ told Fatimah bint Abi Hubaysh: “When menstruation starts (you should) stop praying, and when it leaves, take a (purificatory) bath, then start praying again.” [ agreed upon.] It’s the consensus of the scholars of Islam that post-natal bleeding is like menstruation.


5. Death
This is according to the statement of the Prophet ﷺ when he told those preparing Zaynab (his daughter) for burial: “Wash her three times, five times or more if you think (it is necessary).” [ agreed upon.]
source : islamkingdom

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Visiting the Masjid of the Prophet ﷺ is not part of the conditions of Hajj, and neither is it one of its pillars or obligations; rather it is a recommended act (Sunnah) and can be performed at any time.


Furthermore, it is compulsory that the intention for the visit should be to pray in the Masjid, and not to visit the grave. On the authority of Abu Hurairah t, who said that the Prophet ﷺsaid: “No one should journey to any Masjid except for three Masjids: the Haram Masjid, the Prophet’s Masjid and al-Aqsaa Masjid.” [ Source: Muslim.]


Shayk al-Islam Ibn Taymiyyah said: “If the intention of traveling is to visit the grave of the Prophet ﷺ , but not to pray therein, then the view of the Imams and majority of scholars is that it is neither a legislated nor a commanded act. The ahadeeth about visiting the grave of the Prophet ﷺ are all weak, according to the consensus of the scholars of ahadeeth, rather they are all fabricated and none of the reliable narrators of the Sunan related any of them, nor have any of the imams used any of them as evidence.” [ Majmoo’ al- Fatawa vol.27, pg 26.]
Rulings Regarding the Visit and its Etiquettes

1- When the visitor to the Masjid arrives there, it is Sunnah for him to enter with his right foot saying: “Allahummaftah lee abwaaba rahmatika.” [ Source: Muslim.] Meaning: Oh Allah, open the doors of Your mercy for me.


2- He observes two raka-at to greet the Masjid. It is better to observe the two raka-at in the area of the Noble Meadow.


3- It is Sunnah to visit the grave of the Prophet ﷺ and those of his two companions, Abu Bakr and Umar. He (the pilgrim) stands politely and reverently facing the grave of the Prophet ﷺ, and in a low voice says: “As-salamu ‘alaika aiyuhal nabeyu warahmatullahi wabarakatuh, Salallahu ‘alaika, wa jazaka ‘an omatika Khayran.” Meaning: may the peace, mercy and blessings of Allah be upon you, O Prophet. May Allah bless you, and reward you on behalf of your nation.


After uttering the above, it is recommended to take a step or two to the right to reach the grave of Abu Bakr t and greet him, saying: “As-salamu ‘alaika ya Aba Bakr khalifata rasoullulahi, salallahu ‘alaiyhee wa salama, wa rahmatullahi wa barakatuh, radyallahu ‘anka wa jazaka ‘an omati mohammadin, salallahu ‘alayhee wa salam, khairan.” Meaning: may Allah’s peace, mercy and blessings be upon you, O Abu Bakr, Caliph of the Messenger of Allah ﷺ. May Allah bless you and reward you on behalf of the nation of Muhammad ﷺ


Following that, it is recommended to take a step or two to the right once more to reach the grave of Omar t and greet him, saying: “As-salamu ‘alaika ya Omar, Ameeral Mo’mineen, wa rahmatullahi wa barakatuh, radyallahu ‘anka wa jazaka ‘an omati mohammadin, salallahu ‘alayhee wa salam, khairan.” Meaning: may Allah’s peace, mercy and blessings be upon you, O Omar, Ameer of the believers. May Allah bless you and reward you on behalf of the nation of Muhammad ﷺ.


4- It is Sunnah for someone visiting the Prophet’s Masjid to pray the five daily prayers therein and engage in much remembrance of Allah and supplication to Him there, and also perform many supererogatory prayers, especially in the Noble Meadow.


5- It is Sunnah to visit the Quba Masjid to pray therein and it is more preferable if such a visit takes place on a Saturday, according to the hadeeth of Ibn Umar t who said: “The Messenger of Allah used to visit the Quba Masjid both while on his mount and on foot and he used to observe two rak’aat therein.” In another wording, “He used to visit the Masjid at Quba every Saturday (i.e. every week).” [ Source: Muslim.]


6- It is Sunnah to visit the cemetery of Baqee’[ Al-Baqee’: The place where a large number of the companions were buried.] and the graves of Hamzah and other martyrs, because the Prophet ﷺ used to visit them to pray for them. He would say: “As-salam alaykum ahlad diyaar minal mu’mineen wal muslimeen wa innaa insha Allah bikum lalaa’ikoon, as’alu llaha lana walakumul ‘aafiyah.” Meaning: “Peace be upon you, O people of the graves from among the believers and Muslims. Indeed we shall join you if Allah wills. I ask Allah to grant us and you safety.” [ Source: Muslim.]
source: islamkingdom

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Brother Explain how to perform this task of ghusl to these ignoramus masses.

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What happens if you fart while making wudhu or ghusl? Do you have to start all over again or can you continue?

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What happens if you fart while making wudhu or ghusl? Do you have to start all over again or can you continue?

 

pretty sure you have to start over

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pretty sure you have to start over

Oh, thanks. gonna have to hold in those last minute farts from now on.

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1- Sickness

It is permissible for the sick to break fast in Ramadan. Allah Almighty says:

“... but if any of you is ill or on a journey, the same number of days (should be made up) from other days”

(Al-Baqarah : 184).The sickness that permits the breaking of fast is the one that causes or leads to a more serious pain, if the sick were to fast.
2- Traveling

It is permissible for a traveler in the month of Ramadan to break his fast, and it is compulsory on him to pay back the missed days. Allah Almighty says:

“... but if any of you is ill or on a journey, the same number of days (should be made up) from other days.”

( Al-Baqarah : 184).The same distance that permits Al-Qasr (reduction of the number of prostrations in prayers) (Salat) also permits the breaking of fast, provided it is known as traveling according to the customs of the people and it is a permissible form of traveling. If, however, it is a form of sinful traveling or a traveling done in order to be free from fasting, then it will be prohibited for him to break his fast.However, if a traveler decides to fast, it will be valid. This is due to the hadeeth reported by Anas ibn Malik who said:

“We used to travel (during fasting) with the Prophet ﷺ, and those of us who fasted neither abused nor looked down upon those who broke their fast, nor did those who broke their fast look down upon those who fasted.”

[ Source: Bukhari.] However, this permission is upon the condition that fasting is not a burden on him nor a cause of pain for him. If it is, then it will be better for him not to fast. This is because the Prophet ﷺ in one of his journeys, saw a man whose fasting had become burdensome upon him (had been severely weakened) due to the severe heat, and as such people had gathered around him. Thereupon, the Prophet said:

“Fasting while on a journey is not part of righteousness.”

[ Source: Tirmidhi.]3- Pregnancy and Breastfeeding

A pregnant or breastfeeding woman who fears there would be a burden on herself if she fasted may break her fast, and she must pay it back, just like the sick.The Prophet ﷺ said:

“Allah Almighty has relieved the traveler of fasting and some parts of Salah (daily prayers), and He relieved the pregnant and the breastfeeding woman of fasting.”

[ Source: Bukhari.]However, if she fears the burden on only her child or fetus, then she must pay the missed fasts back and feed one poor person for every missed day. Ibn ‘Abbas said:

“As for the pregnant and breastfeeding women, if they fear the burden of fasting on their children, then they must pay it back (the missed fasts) and feed one poor person for every missed day.”

[ Source: Abu Dawud.]4- Menstrual and Post-Partum Bleeding

But a woman who menstruates or has post-natal bleeding is obligated to break her fast, as it is prohibited for her to fast. If, however, she does fast, it will not be valid; andshe will still have to pay back the equivalent fasts for the period she missed. When ‘Aisha (may Allah be pleased with her) was asked why a menstruating woman pays back the missed fast, but not the missed prayers, she said:

“That (i.e. post natal and menstrual bleeding) used to befall us and we were ordered to pay back missed fasts, but not missed Salah (prayers).”

[ Agreed upon.]
source: islamkingdom

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1- Assuming Ihram from the meeqaat;
the Prophet ﷺ after listing the mawaqeet said: “Those mawaqeet are for their residents and non residents who pass through them with the intention of making Hajj or ‘Umrah.” [ Source: Bukhari.]


2- Standing on ‘Arafah until sunset for those that stayed there in the day,
because the Prophet ﷺ stayed there until sunset.


3- Spending the night at Muzdalifah,
because the Prophet ﷺ spent the night there. He said: “My nation should take its religious rites (from me), because I do not know if I shall be with them after this year.” [ Source: Ibn Majah.] He ﷺ permitted the weak Muslims (to leave for Mina) only after the middle of the night. This indicates that spending the night in Muzdalifah is obligatory, and Allah ordered the pilgrims to engage in His remembrance at Al-Mash’ar Al-Haram (Muzdalifah).


4- Passing the night in Mina during the days of Tashreeq
as it is established that the Prophet ﷺ permitted the camel herders to not spend the night at Mina. [ Source: Abu Ya’la in his Musnad.] This shows that the original ruling is that spending the night in Mina is obligatory.


5- Stoning the Jamraat:
Allah says: “And remember Allah during (specific) numbered days.” (al-Baqara: 203). The specific numbered days: The days of at-Tashreeq.


Stoning the pillars is a form of remembrance of Allah, the Most High, due to the Prophet’s statement ﷺ: “Indeed circumambulating the House, (the circuits) between as-Safa and al-Marwa, and stoning the pillars; all have been ordained to serve as a (form of) remembrance of Allah.” [ Source: Abu Dawud.]


6- Shaving and trimming the hair:
Allah says; “Certainly, you shall enter al-Masjid al-Haram, if Allah wills, secure, (some) having their heads shaved, and (some) having their hairs cut short.” (al-Fath: 27)


7- Farewell circumambulation (Tawaaf Al-Wada’):
as confirmed on the authority of Ibn Abbas t: “The people were ordered to make the last of their worship (to be) at the House, but this has been waived for the menstruating women.” [ Source: Muslim.]
source: islamkingdom

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Visiting the Mosque of the Prophet ﷺ is not part of the conditions of Hajj, and neither is it one of its pillars or obligations; rather it is a recommended act (Sunnah) and can be performed at any time.Furthermore, it is compulsory that the intention for the visit should be to pray in the Mosque, and not to visit the grave. On the authority of Abu Hurairah t, who said that the Prophet ﷺsaid:
“No one should journey to any Mosque except for three Mosques: the Haram Mosque, the Prophet’s Mosque and al-Aqsaa Mosque.”
[ Source: Muslim.]Shayk al-Islam Ibn Taymiyyah said: “If the intention of traveling is to visit the grave of the Prophet ﷺ , but not to pray therein, then the view of the Imams and majority of scholars is that it is neither a legislated nor a commanded act. The ahadeeth about visiting the grave of the Prophet ﷺ are all weak, according to the consensus of the scholars of ahadeeth, rather they are all fabricated and none of the reliable narrators of the Sunan related any of them, nor have any of the imams used any of them as evidence.” [ Majmoo’ al- Fatawa vol.27, pg 26.]
source: islamkingdom

 

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