Bismillāh,

Imām al-Ḥajjāwī [d. 968 AH] (1), may Allāh have mercy on him, said:

And whoever prays al-Ẓuhr prayer, from those whom it is obligatory upon them to attend the Friday Prayer, before [the mosques in his city] have completed the Friday Prayer, his prayer is incorrect.(2)

Shaykh Ṣāliḥ al-Fawzān, may Allāh protect him, commented on this passage by writing:

The Friday Prayer is obligatory [on Fridays]. Al-Ẓuhr is alternatively prayed in case the Friday prayer is missed. So, as long as the Friday Prayer is still being prayed, it is not permissible for someone who must attend the Friday Prayer to pray al-Ẓuhr.

He only prays al-Ẓuhr if he misses the Friday Prayer. Therefore, if he prays al-Ẓuhr before the [mosques in his city] have completed the Friday prayer, his prayer is not correct; this is because [if he prays al-Ẓuhr before the completion of the Friday prayers], he hasn’t [truly] missed the Friday Prayer.(3)

Shaykh Muḥammad b. Ṣāliḥ al-‘Uthaymīn [d. 1421 AH], may Allāh have mercy on him, commented on this issue by saying:

…A man, who must attend the Friday prayer, who prays al-Ẓuhr in place of it, [before the mosques in his city have completed the Friday Prayer], has performed an action that neither Allāh nor His messenger has commanded him with.

He has been commanded to attend the Friday Prayer, and instead, he has prayed al-Ẓuhr. Therefore, it is not accepted from him.

This is due to the statement of the Prophet, may Allāh exalt his mention and grant him security: ‘Whoever performs an action that we have not legislated, it is rejected.’ In other words, it is returned back to him…(4)

Al-‘Allāmah Manṣūr al-Buhūtī [d. 1051 AH] (5), may Allāh have mercy on him, commented on this issue by writing:

…The reason for this ruling is that he has prayed al-Ẓuhr when he was ordered to pray the Friday Prayer. So, in actuality, he has left off that which he was ordered to do. Therefore, his prayer is incorrect. Similarly, the same would be said if he prayed al-‘Asr in place of al-Ẓuhr…(6)

In conclusion, it is a mandatory for those who must attend the Friday Prayer to do so. And if he doesn’t, he does not make the mistake of praying al-Ẓuhr before the mosques in his city have completed the Friday Prayer; rather, he performs it (i.e. al-Ẓuhr) after their completion, just as scholars of Islām have said. And Allāh knows best.

[Important Point]

This discussion is pertaining to those who have left off the Friday Prayer without a valid excuse. As for those who have an excuse, such as women and the sick, scholars view it to be correct for them to pray al-Ẓuhr prayer even if the Friday Prayer hasn’t been completed in the mosques of the city. However, it is better to wait. (7)

Translation and Footnotes by:
Abū Ādam Jamīl Finch
Umm al-Qurā University, Faculty of Sharī’ah
Makkah, Kingdom of Saudi Arabia
1st of Rabī’ al-Ākhar, 1433/February 24, 2012

Bismillāh,

Dr. Muḥammad Bāzmūl, may Allāh protect him, said:

[The Third Stage]

After the era of the Companions, there came the era of their Students (al-Tābi’īn), those who upheld the fiqh of the Companions. They spoke based on what they heard from the Companions.

What’s unique about the era of the Companions and their Followers is that this is the era wherein the scope of fiqh expanded and spread to many countries. The reason for this is that the Companions had spread-out in the world due to Islamic conquests, causing the area of Islamic countries to expand.

Therefore, some of the Companions resided in al-Shām, some of them resided in al-‘Irāq, some of them remained in al-Madīnah, some of them resided in Makkah, and some of them resided in Miṣr (i.e., Egypt). They also separated and spread within these [very] countries.

As a result, in every country there was a Companion, a beaming light of fiqh and knowledge, disseminating that which he learned from the Messenger of Allāh, may Allāh exalt his mention and grant him safety. He would also spread that which he had of his own knowledge, basing it on diligent analyses of evidences.

This is exactly how you find their Followers as well, the students of the Companions. Indeed, they were spread throughout every country disseminating the knowledge of their teachers, the Companions, those whom they took [their religion] from. (1)

To be continued, in shā Allāh…

The Growth and Development of Fiqh, Pt: [1]

Strengthen Your Understanding:

1. What is the name of a Companion’s follower/student?

2. Why did Islamic fiqh spread during the era of the Companions and their Students?

3. Name some countries in which the Companions resided.

Translated by:
Abū Ādam Jamīl Finch
Umm al-Qurā University, Faculty of Sharī’ah
Makkah, Kingdom of Saudi Arabia
24th of Rabī’ al-Awwal 1433/February 16, 2012

Bismillāh,

As Muslims, we frequently hear the term fiqh (1). Before the readership is an article discussing the chronological development of fiqh. Perhaps it will give us a better understanding of the history of this noble science.

Dr. Muḥammad Bāzmūl (2), may Allāh protect him, said:

The development of Islamic fiqh has gone through intertwined stages. However, they can be distinguished by examining the following time periods:

 [The First Stage of Fiqh]

The first stage of fiqh was during the time of the Messenger of Allāh, may Allāh exalt his mention and grant him safety. This stage was unique due to its sole reliance on revelation, the Qur’ān and Sunnah. And [the Sunnah is revelation because] the Messenger does not speak except through revelation revealed to him (3).

[The Second Stage of Fiqh]

After the era of the Messenger of Allāh, may Allāh exalt his mention and grant him safety, came the era of the Companions. This era is unique due to the fatāwā (religious verdicts) of the Companions.

The Companions varied in their levels of knowledge about Islamic rulings, just as they were diverse in the amounts that they heard from the Messenger, may Allāh exalt his mention and grant him safety.

There were some amongst the Companions whose fatāwā (i.e. religious verdicts) were many. The reason for this was their extended lifespans and the numerous occurrences that happened therein. These types of companions are the leaders of fatāwā.

At the head of the list of are:

1. The Four Rightly Guided Caliphs (4),

2. ‘Abdullāh b. Mas’ūd,

3. ‘Abdullāh b. ‘Amr b. ‘Ās,

4. ‘Abdullāh b. ‘Umar [al-Khaṭṭāb],

5. ‘Abdullāh b. ‘Abbās,

and other than them from the Companions, may Allāh be pleased with them [all] (5).

To be continued, in shā Allāh… Also, watch the comments section of this article for biographies of the mentioned companions.

Strengthen Your Understanding:

1. What is considered the first stage of fiqh?

2. What is considered the second stage of fiqh?

3. What made each stage unique?

4. Who are some of the companions who gave many fatāwā?

5. Why were some companions fatāwā greater in number than others?

Translation and Footnotes by:
Abū Ādam Jamīl Finch
Umm al-Qurā University, College of Sharī’ah
Makkah, Kingdom of Saudi Arabia
17th of Rabī’ al-Awwal 1433/February 10, 2012

Bismillāh,

Before the intelligent reader, may Allāh have mercy on you, is an article identifying what is obligatory for a Muslim to learn about his or her religion. I ask Allāh, the All Able, to allow it to be a source of benefit to all.

Dr. Muḥammad Bāzmūl, may Allāh protect him, said:

Learning about Islamic fiqh has different circumstances. In this part of our discussion, I desire to discuss learning about the Islamic rulings relative to a Muslim’s daily life. For example: the rulings of purification, prayer, fasting, zakāh, ḥajj, etc. – the affairs that a Muslim must know once he or she reaches the age, or stage, wherein Islamic accountability takes place.

It is a personal obligation for the Muslims to learn the affairs needed to establish the daily worship of their Lord. The proof is the Messenger’s statement: ‘Seeking knowledge is obligatory upon every Muslim. (1)’

It’s also an obligation for a Muslim to learn these affairs because ‘whatever it takes to achieve an obligation is also an obligation.’ So, since Islām mandates that a Muslim perform certain compulsory acts of worship, that necessitates an obligation to learn about their rulings.

Additionally, the religion of Islām is established on two foundations:

1. That we worship nothing except Allāh

2. That we do not worship Allāh except by that which He legislated.

Thus, since we don’t worship Allāh except by that which He legislated, it is obligatory upon each of us to learn the details of what Allāh has legislated for us, especially that which is related to our daily worship…(2)

Translated by:
Abū Ādam Jamīl Finch
Umm al-Qurā University, College of Sharī’ah
Makkah, Kingdom of Saudi Arabia
11th of Rabī al-Awwal, 1433/February 3, 2012

Bismillāh,

I was reading the beginning of “The Chapter of Congregational Prayer” in Shawkānī’s “al-Sayl al-Jarrār,” and I came across a thought-provoking paragraph that encourages attending congregational prayer. I thought I might share it with the noble reader.

Al-Shawkānī [d. 1250 AH] (1), may Allāh have mercy on him, said:

The one who is truly deprived is the one who does not pray in congregation. This is because the reward of prayer in congregation is worth twenty-seven prayers (2). No one leaves off the congregational prayer for prayer [alone], which is only worth a fraction of the reward, except for someone who will be regretful in the future.

If a person were pleased with settling for lesser amounts in his worldly dealings and transactions, he would certainly deserve to be prevented from managing his own wealth (al-ḥajr [3]). He would be prevented because he has reached the upmost point of foolishness. And success is in the hand of Allāh, far removed from imperfection is He. (4)

Translation and Footnotes by:
Abū Ādam Jamīl Finch
Umm al-Qurā University, College of Sharī’ah 
Makkah, Kingdom of Saudi Arabia
29th of Ṣafar, 1433/January 23, 2012

Bismillah,

Recently, Allāh, The Most Merciful, blessed my family and me with an opportunity to visit the city of the Messenger, al-Madīnah, in the Kingdom of Saudi Arabia; and He, The Most High, also blessed us with an opportunity to pray in the Messenger’s Masjid. And all praise is due to Allāh for that.

And to all, the virtue of praying in the Messenger’s Masjid is well-known (1); however, there is also another virtuous masjid in al-Madinah, Masjid Qubā (2); and inshā Allāh, this article will highlight its virtues.

Dr. Muḥammad Bāzmūl (3), may Allāh preserve him, wrote:

On the authority of Usayd b. Dhahīr al-Anṣārī (4):

‘The Messenger of Allāh, may Allāh exalt his mention and grant him safety, said: ‘Prayer in Masjid Qubā is like ‘Umrah.’ ’(5)

And on the authority of Sahl b. Ḥunayf (6):

‘The Messenger of Allāh, may Allāh exalt his mention and grant him safety, said: ‘Whoever sets out and reaches this Masjid (i.e. Masjid Qubā), then he prays in it, for him is a reward equal to ‘Umrah.’ ’(7)

Both of these ḥadīth show the virtue of prayer in Masjid Qubā.

And on the authority on [‘Abdullāh] b. ‘Umar [d. 73 AH] (8), may Allāh be pleased with him:

‘The Messenger of Allāh, may Allāh exalt his mention and grant him safety, used to come to Masjid Qubā, sometimes riding and sometimes walking, then he would pray two units of prayer [therein].’ [al-Bukharī]

And in another wording: ‘I saw the Prophet, may Allāh exalt his mention and grant him safety, approach it every Saturday.’ [al-Bukharī] (9)

I ask Allah, The Most Generous, to grant all the Muslims an opportunity to visit Masjid Qubā; just as I ask him to accept our righteous deeds. Finally, for those who have never visited Masjid Qubā, here are a few pictures that were taken of it, enjoy!

The Front of Masjid Qubā

Inside Masjid Qubā

Ceiling in Masjid Qubā

Zam Zam Water to Drink in Masjid Qubā

Translation and Footnotes by:
Abū Ādam Jamīl Finch
Umm al-Qurā University, College of Sharī’ah
Makkah, Kingdom of Saudi Arabia
25th of Ṣafr, 1433/January 19th, 2012

Bismillāh,

The Messenger of Allāh, prayers and peace upon him, said: “The virtue of a scholar over a worshipper is like the virtue of a full moon over the rest of the stars.” (1)

In the coming days, a scholar by the name of Shaykh Ḥasan b. ‘Abdul-Wahhāb b. Marzūq al-Bannā (2) will be visiting the Philadelphia area. Accordingly, here is a small article discussing the importance of the scholars and some etiquette of sitting with and learning from them. May Allāh, The Most High, make this effort solely for Him and a benefit to His slaves.

 [The Worth of a Scholar]

Coupled with the noble ḥadīth mentioned at the beginning of this article, here are some beautiful words by al-Imām Aḥmad b. Ḥanbal [d. 241 AH] (3), may Allāh have mercy on him, highlighting the value of the scholars:

All praise belongs to Allāh, He who has allowed people of knowledge to remain in times when there are no messengers. They invite those who have strayed back to guidance. They are patient with those who harm them. They bring back to life, with the Book of Allāh, the lifeless. And they give sight, with the light of Allāh, to the blind.

The number of massacred souls by Iblīs (i.e. the devil) they have brought back to life are countless. And the number of misguided and lost [individuals]  they have returned to guidance are innumerable. So, there isn’t anything more beautiful than their effects on the people, and there isn’t anything more repugnant than the effects of the people on them… (4)

[Some Basic Manners of Sitting with a Scholar]

Noble reader, may Allāh have mercy on you, here a few basics manners to implement when sitting with the scholars. They have been taken from Ibn Ḥajr’s [d. 852 AH] (5), may Allāh have mercy on him, famous work “Nuzah al-Nathr.” He wrote:

Here is some important etiquette a student should have with his shaykh:

1. That he corrects his intention

2. That he purifies his intention from desiring worldly gains by learning

3. That he beautifies his manners

4. That he has the upmost respect for the shaykh

5. That he doesn’t irritate the shaykh

6. That he shares what he learns from the shaykh with others

7. That he doesn’t leave off seeking a benefit due to shyness or pride

8. That he writes in longhand

9. That he writes clearly, [and if he is writing in Arabic], he places vowels where vowels need to be placed

10. That he reviews what he has written so that the information becomes firm in his mind (6)

In conclusion, we encourage the Muslims in Philadelphia and its surrounding areas to take advantage of this rare opportunity. And we ask Allāh, The Most High, to make this scholarly visit a source of great benefit; just as we ask Him, The Most Merciful, to allow it to be a proof for us and not against us.

Translation and Footnotes by:
Abū Ādam Jamīl Finch
Umm al-Qurā University, College of Sharī’ah
Makkah, Kingdom of Saudi Arabia
9th of Ṣafar, 1433/January 3, 2012

[Q]: Are the vessels of non-muslims permissible or impermissible?

[A]: They are permissible and it is permissible to use them. This is because the base principle of things is that they are permissible. The Messenger of Allāh, prayers and peace upon him, and his companions performed wuḍ̣ū from the vessel of a polytheist.

However, if it becomes known that they are cooking pork in their vessels, then at that point the base principle is prevention from using them. This is because the foundation becomes that they (i.e. the vessels) are impure due to circumstantial evidence. Therefore, we do not eat from them except after washing them.

Additionally, caution and carefulness dictate that we don’t eat from their vessels when we can locate other than them. This is so we can stay away from having close contact with them and mistakenly using impure vessels. (1)

Translated by:
Abū Ādam Jamīl Finch
Umm al-Qurā University, College of Sharī’ah
Makkah, Kingdom of Saudi Arabia
3rd of Safar, 1433/December 28th, 2011

__________

(1) Muḥammad al-’Uthaymīn, A Study Guide for Fiqh, 36

Bismillāh,

Al-Imām Abī Isḥāq al-Shāṭabī [d. 790 AH] (1), may Allāh have mercy on him, wrote:

Certainly, Islamic legislation is complete and perfect. It doesn’t need any additions or subtractions. This is because Allāh, The Most High, has said: ‘This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islām as your religion.’ [Sūrah al-Mā’idah (5): 3]

And in the ḥadīth of al-‘Irbāḍ b. Sāriyah [d. 75 AH] (2) [we find]:

‘The Messenger of Allāh, prayers and peace upon him, delivered a sermon to us that caused eyes to water and hearts to tremble. We said, O’ Messenger of Allāh, this is the farewell sermon. What do you advise us with? He said: ‘I have left you upon clearness. Its night is like its day. No one strays from it after me except he who is destroyed. Whoever lives after me shall see much differing, so upon you is what you have come to know of my Sunnah and of the Sunnah of The Rightly Guided and Guiding Caliphs after me.’ (3)

It is also established that the Prophet, prayers and peace upon, before his death, clarified everything one would need concerning religious and worldly affairs. There is not a single person from Ahlus-Sunnah who opposes this.

Since this is the case, the actions and statements of an innovator (4) indicate: ‘Islamic legislation is not complete, and that there are things that are obligatory and recommended for us to amend.’ This is because if he believed that Islamic legislation was complete and perfect from all perspectives, he would not innovate new matters, nor would he seek to seek to amend [Islamic legislation]. [So the ruling on] he who speaks with innovated matters is that he has strayed from the straight path.

Ibn Mājashūn [d. 214 AH] (5), said:

‘I heard [al-Imām]  Mālik [d. 179 AH], may Allāh have mercy on him, (6) saying: ‘Whoever innovates an innovation into Islām and he thinks that it is commendable, certainly, he has alleged that Muḥammad, prayers and peace upon him, has been deceitful with the message [of Islām]. This is because Allāh, The Most High, said: ‘This day, I have perfected your religion for you.’ [Sūrah al-Mā’idah (5): 3]. Therefore, that which was not part of the religion then, it is not part of the religion now.’ (7)

Translation and Footnotes by:
Abū Ādam Jamīl Finch
Umm al-Qurā Unversity, College of Sharī’ah
Makkah, Kingdom of Saudi Arabia
28th of Muḥarram, 1433/December 24, 2011

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About Muḥammad

Your brother,
Abū Ādam Jamīl Finch
Umm al-Qurā University, College of Sharī’ah
Makkah, Kingdom of Saudi Arabia