snapscore:
^^
That too.

And it's important to make sure one isn't fatwa shopping. This is when you only pick a Fatwa that suits your desires. If the truth has been made clear,then accept it even if you fail to practice it. It is not a quality of the believers to reject the truth.

Hmmmmm, I like that "fatwa shopping" .

I hope dey don't fatwa-lift

OUR QURAN AND THEIR QURAN!!!
All the Muslims agree, no matter the group, upon the fact that the Quran that is with us, containing 114 chapters is perfect, no addition nor subtraction except some group of shiah who believe that the Quran has been reduced and that there are verses which praise Ahlul bayt which have been removed from it and they say the Quran has 17,000 verses.
Kolaynii has added a chapter titles in one of his books: THE QURAN WAS NOT COMPILED COMPLETELY EXCEPT THE (SHIAH) IMAMS.
And whoever says that among them is a disbeliever, whoever rejects a verse or claims the Quran has lost a verse or increased by a verse has become a kaafir. The Quran, as we know, has 6236 verses and Allah has surely protected it from changes; Allah says: "indeed it is We who have sent down the Quran and it is We who will protect it"Q15:9 He also says: "that is a Book in which there's no doubt in it, a Guidance for the pious"Q2:2.
However, I am mentioning this so that they will not decieve some Muslims and for people to know that whoever says that has disbelieved before even spitting it out and they(the shiah) are the ones who also curse the companions except the Ahlul bayt and their misguidance is much...... End quote
TRANSLATED from "kayfa tahfadhul quraan" by Dr Mustofa Murod page 95.
TRANSLATED by: Adejumo Muhammad Al Edowi

AbdelKabir:
Abuhammaad wehdon oo, you are just lurking and not contributing

RABIUSHILE04:


Abu Hammaad dey stealthMode

Aaah no be so oo. I really wish I could contribute. To even press phone after long hours of work dey hard me. I'm trying to create
time for myself and I promise to be back and strong very soon. I lurk just to let everyone know I'm still very much around
Jazakallah for all you guys have been doing on this thread

AbuHammaad:





Aaah no be so oo. I really wish I could contribute. To even press phone after long hours of work dey hard me. I'm trying to create
time for myself and I promise to be back and strong very soon. I lurk just to let everyone know I'm still very much around
Jazakallah for all you guys have been doing on this thread

aati gbo.

wa iyyak insha Allaah.

This one is for our "Islamic musicians"

Question: What is the ruling on using a verse of the Qur’aan as a line in a poem? And what is the ruling on singing a verse of the Qur’aan accompanied by music?

Answer by shaykh fawzaan hafidhohullaah:

Praise be to Allaah.

Including a verse of the Qur’aan in a poem is not permitted, and singing a verse is even more forbidden. This is a form of mocking the Qur’aan, which amounts to apostasy from the religion of Islam.

from Al-Hisbah magazine, issue no. 35, p. 14

source: https://islamqa.info/en/22303

The Reality of Sayyid Qutb & the Qutubīs | Shaykh Rabī’ bin Hādī Al-Madkhalī http://safeshare.tv/x/ss588747cc05746?clean=1 via @SafeShareBot

The Ahadeeth praising Intellect are all weak
By
the Muhaddith Allaama
Muhammad Nasir uddeen al-Albaani
Translated by
Abbas Abu Yahya

Shaykh Muhammad Nasir uddeen al-Albaani researched a narration and graded it to be false.

(الدين هو العقل، ومن لا دين له لا عقل له)
'The Religion is the intellect. Whoever has no religion has no intellect.'

Shaykh Albaani graded this hadeeth to be Baatil (false). Then the Shaykh said:

'An-Nisa'ee said: 'This hadeeth is false and Munkar (weak narration).

Al-Harith bin Abi Usama collected in his book 'Musnad' some thirty odd hadeeth from Dawood bin al-Mahbur about the excellence of the intellect. Al-Hafidh Ibn Hajr said: 'They are all fabricated.'

Shaykh Albaani continues:

'What is good to point out is that everything which is mentioned about the excellence of the intellect is from Ahadeeth of which none are authentic at all.

They revolve between being weak and fabricated. I researched what Abu Bakr bin Abi Duniya presented of these narrations in his book 'The intellect and its virtue' So I found it as I mentioned, nothing from it was authentic at all.

Allaama Ibn al-Qayyim said in 'al-Manar' :
'All of the Ahadeeth of the 'Aql (intellect) are weak.'

[Summarised from Silsilah Ahadeeth ad-Da'eefah no.1]

Miraathpubs.net

Question:

Is it the wife's duty to do all the housework, must the husband help her or not? Or is it possible, that her work is just a favour to the husband and the family and she will be rewarded for it, as if she gave sadaqa?

Answer:

Praise be to Allaah.

The more correct view in this matter is that stated by a number of scholars, such as Abu Bakr ibn Abi Shaybah, Abu Ishaaq al-Jawzjaani and Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on them), who said that it is the woman’s duty to serve her husband within the bounds of what is reasonable and as other women who are like her serve husbands who are like him. She also has to take care of the house, doing things like cooking and so on, in accordance with what is customary among people like her and her husband. This differs according to circumstances, time and place, hence Ibn Taymiyah said: “This varies according to circumstances. What the Bedouin wife has to do is not the same as what the urban wife has to do.”

The evidence for this more correct opinion is:

the Hadeeth of al-Bukhaari:

Imaam al-Bukhaari narrated in his Saheeh that Faatimah (may Allaah be pleased with her), the daughter of the Prophet (peace and blessings of Allaah be upon him) asked him for a servant. He said, “Shall I not tell you of something that is better for you than that? When you go to sleep, say ‘Subhaan-Allaah (Glory be to Allaah)’ thirty three times, ‘Al-Hamdu Lillaah (praise be to Allaah)’ thirty three times, and ‘Allaahu akbar (Allaah is Most Great)’ thirty four times.” (Saheeh al-Bukhaari bi Sharh al-‘Asqallaani, part 9/506).

Al-Tabari said, in his commentary on this hadeeth: we may understand from this hadeeth that every woman who is able to take care of her house by making bread, grinding flour and so on, should do so. It is not the duty of the husband if it is the custom for women like her to do this themselves.

What we learn from the hadeeth is that when Faatimah (may Allaah be pleased with her) asked her father (peace and blessings of Allaah be upon him) for a servant, he did not command her husband to find her a servant or hire someone to do these tasks, or to do these tasks himself. If it were ‘Ali’s duty to do these things, the Prophet (peace and blessings of Allaah be upon him) would have commanded him to do them.

The hadeeth of Asma’ bint Abi Bakr

Imaam al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh that Asma’ bint Abi Bakr (may Allaah be pleased with her) said: “I got married to al-Zubayr, and he had no wealth on earth and no slaves, nothing except a camel for bringing water and his horse. I used to feed his horse and bring water, and I used to sew patches on the bucket. I made dough but I was not good at baking bread, so my (female) neighbours among the Ansaar used to bake bread for me, and they were sincere women. I used to bring date pits from al-Zubayr’s land that the Messenger of Allaah (peace and blessings of Allaah be upon him) had given to him, carrying them on my head. This land was two-thirds of a farsakh away. One day I came, carrying the date pits on my head, and I met the Messenger of Allaah (peace and blessings of Allaah be upon him), who had a group of the Ansaar with him. He called me and made his camel kneel down, for me to ride behind him, but I felt too shy to go with the men, and I remembered al-Zubayr and his jealousy, for he was the most jealous of people. The Messenger of Allaah (peace and blessings of Allaah be upon him) realized that I felt shy, so he moved on. I came to al-Zubayr and told him, ‘I met the Messenger of Allaah (peace and blessings of Allaah be upon him) when I was carrying date pits on my head, and he had a group of his companions with him. He made his camel kneel down for me to ride with him, but I remembered your jealousy.’ He said, ‘By Allaah, it bothers me more that you have to carry the date pits than that you should ride with him.’” Asma’ said: “After that, Abu Bakr sent me a servant to take care of the horse, and it was as if I had been liberated from slavery.” (Reported by al-Bukhaari, Fath, 9/319).

In the commentary on the hadeeth of Asma’, it says: from this incident we may understand that it is the woman’s duty to take care of everything that her husband needs her to take care of. This was the opinion of Abu Thawr. Other fuqaha’ suggested that Asma’ did this voluntarily and that she was not obliged to do it.

Ibn Hajar al-‘Asqallaani said: “It seems that this incident – Asma’ carrying the date pitss to help her husband – and other similar incidents were the matter of necessity, namely that her husband al-Zubayr and other Muslim men were preoccupied with jihaad and other things that the Messenger of Allaah (peace and blessings of Allaah be upon him) had commanded them to do, and they did not have time to take care of domestic matters themselves, and could not afford to hire servants to do that for them, and there was no one else who could do that apart from their womenfolk. So the women used to take care of the home and whoever lived in it, so that the men could devote their time to supporting Islam.”

Then he said (may Allaah have mercy on him): “What is more likely is that the matter had to do with the customs in that land, for customs may vary in this regard.”

It seems that what Ibn Hajar said is close to the view of those who say that the wife has to take care of her husband and the home in accordance with the dictates of local custom.

Ibn al-Qayyim said, concerning the story of Asma’: “When the Prophet (peace and blessings of Allaah be upon him) saw Asma’ with the date pits on her head, and her husband al-Zubayr was with her, he did not tell him that she did not have to serve him, or that this was unfair to her. He approved of her serving him and of all the women among the Sahaabah helping their husbands. This is a matter concerning which there is no doubt.”

The hadeeth of Jaabir

The Shaykh of the Muhadditheen, Imaam al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh that Jaabir ibn ‘Abd-Allaah said: “My father died and left seven daughters, or nine daughters. I married a woman who had been previously married, and the Messenger of Allaah (peace and blessings of Allaah be upon him) said to me, ‘Did you get married, O Jaabir?’ I said, ‘Yes.’ He asked, ‘A virgin or a previously-married woman?’ I said, ‘A previously-married woman.’ He said, ‘Why not a young woman so you could play and joke with one another?’ I said, ‘ ‘Abd-Allaah [the father of Jaabir] has died and left behind daughters, and I would not like to bring them someone who is like them, so I got married to a woman who can take care of them.’ He said, ‘May Allaah bless you’ or ‘Fair enough.’” (Saheeh al-Bukhaari bi Sharh al-‘Asqallaani, vol.9/513).

The evidence derived from the hadeeth of Jaabir is that al-Bukhaari introduced this hadeeth under the heading, “Baab ‘awn al-mar’ah zawjahaa fi waladih (Chapter: a woman helping her husband with his children)”.

Imaam Ibn Hajar al-‘Asqallaani said, commenting on this introduction by al-Bukhaari: “It seems that al-Bukhaari derived the idea that a woman should take care of her husband’s children from the fact that the wife of Jaabir took care of his sisters; if she should take care of his sisters then it is even more befitting that she should take of his children.” (Saheeh al-Bukhaari bi Sharh al-‘Asqallaani, vol.9/513).

We can say that the wife should take care of her husband, as this is more befitting than her taking care of his sisters or his daughters from another wife.

We may also understand from this hadeeth that what was customary at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) was that women did not only take care of their husbands, they also took care of those who were dependent on their husbands and lived in their houses.

The evidence that this understanding is correct is the fact that the Messenger of Allaah (peace and blessings of Allaah be upon him) did not tell Jaabir off for his reason for marrying a previously-married woman, which was that she could take care of his sisters. This indicates that the custom among the Muslims at that time dictated that the wife should take care of those who were dependent on their husbands and lived in their houses.

The evidence that this understanding is correct is the fact that the Messenger of Allaah (peace and blessings of Allaah be upon him) did not tell Jaabir off for his reason for marrying a previously-married woman, which was that she could take care of his sisters. This indicates that the custom among the Muslims at that time dictated that the wife should take care of those who were under her husband’s care, which means that the wife should serve her husband in those matters that are dictated by local custom, because the husband’s right to be served by his wife comes before that of his sisters.

‘Urf (custom)

General contracts – including marriage contracts – should be governed by the customs that are known among the people, and the custom is that the wife should serve her husband and also take care of matters in the home. In some societies, the custom is that the wife should take care of more than the regular domestic matters.

Imaam al-Qurtubi said, concerning the matter of the wife serving her husband and taking care of the home: “This has to do with ‘Urf, which is one of the bases of sharee’ah. The women of the Bedouin and the desert-dwellers serve their husbands, even looking for fresh water and taking care of the animals…”

What happens nowadays is that the wife – usually – serves her husband and takes care of different matters within the home. There may be a servant to help her with that if her husband can afford it. If the husband knows that the majority of scholars say that it is not obligatory for the wife to serve her husband and take care of the house, I say that one of the benefits of this may be that he will not go to extremes and demand too much of his wife in this regard, and that he will not give her a hard time if she falls short, because what she is doing is not a duty according to the majority of fuqaha’. However, even it is a duty according to some of them – and this is what we think is more correct – the fact that there is such a difference of opinion means that the husband has to look at what she is doing as something voluntary rather than obligatory, or something in which the scholars differ as to whether it is obligatory, so he should be gentle with her if he sees that she is falling short in this regard, and he should encourage her and help her to do it.

source: https://islamqa.info/en/1704

^^ In summary, it depends on the custom and practices of your society.

^^ Read about it a few days back. Its a matter which the scholars differed on. I don't believe that just because something is a custom means that it must or should be done.

What is the meaning of customs being a bases for shariah?

* I am not sure I completely understand that*

snapscore:
What is the meaning of customs being a bases for shariah?

* I am not sure I completely understand that*

if you didn't understood it completely then why this; I don't believe that just because something is a custom means that it must or should be done.?

ok,

how do you understand this;

Ibn Taymiyah said: “This varies according to circumstances. What the Bedouin wife has to do is not the same as what the urban wife has to do.”

AbdelKabir:


if you didn't understood it completely then why this; I don't believe that just because something is a custom means that it must or should be done.?

ok,

how do you understand this;

Ibn Taymiyah said: “This varies according to circumstances. What the Bedouin wife has to do is not the same as what the urban wife has to do.”

I Understood it to be because something is a custom means that it is obligatory (a person would sin by not doing it). Then I started to doubts certain things because culture can also involve things that are prohibited and not obligatory. Just because something is a custom, does that make it obligatory? If it is a custom to clap my hands every time someone enters my house, would I be sinning if I don't? Also, does shariah come from customs and norms? So I thought to clarify. I made that comment after re-reading it again.

Never mind.

snapscore:


I Understood it to be because something is a custom means that it is obligatory (a person would sin by not doing it). Then I started to doubts certain things because culture can also involve things that are prohibited and not obligatory. Just because something is a custom, does that make it obligatory? If it is a custom to clap my hands every time someone enters my house, would I be sinning if I don't? Also, does shariah come from customs and norms? So I thought to clarify. I made that comment after re-reading it again.

Never mind.

this is a wrong interpretation but since i was told "never mind" then I'll pass.

Assalam alaykum wa rahmatullah wa barakatuh..

I have a Question

during solah while reciting suratul furqan or iqra n i get to wia i have to sujud ... Do i have to sujud stand up and continue my prayer or just keep praying?? Secondly izzit the same for asr and zuhr wia i dont have to recite loudly??
Answers with reference pls

neighy:
Assalam alaykum wa rahmatullah wa barakatuh..

I have a Question

during solah while reciting suratul furqan or iqra n i get to wia i have to sujud ... Do i have to sujud stand up and continue my prayer or just keep praying??

scholars say, you can do which ever you wish, either you continue your salaah or go for the sujood at-tilaawa.

Secondly izzit the same for asr and zuhr wia i dont have to recite loudly??
Answers with reference pls

yea, you should recite silently when observing asr and zuhr.

in first and second raka'atain you read faatiha and any other part of the Qur'an Allaah has made easy for you to remember.

in the last two raka'atain you read faatiha only.

in all four raka'aat(for zuhr and asr), you recite silently.

sorry i didnt put references for now, will do that later, a little busy now....

maybe i should add that reading out loudly or silently in the prayers that we do either of the two is sunnah and not obligatory, why I'm saying this is, your salaah wont be invalid if you read silently where you are supposed to read loudly or vice versa.

if you deliberately read out loud where you supposed to read silently or vise versa deliberately, then you neglecting a sunnah and your salaah is deficient but not invalid also no sin on you for that, as scholars explained.

AbdelKabir:


scholars say, you can do which ever you wish, either you continue your salaah or go for the sujood at-tilaawa.



yea, you should recite silently when observing asr and zuhr.

in first and second raka'atain you read faatiha and any other part of the Qur'an Allaah has made easy for you to remember.

in the last two raka'atain you read faatiha only.

in all four raka'aat(for zuhr and asr), you recite silently.

sorry i didnt put references for now, will do that later, a little busy now....

no i was directing the sujud question to zuhr and asr.. Going straight to sujud from qiyam might confuse the followers

neighy:
no i was directing the sujud question to zuhr and asr.. Going straight to sujud from qiyam might confuse the followers

since you have the choice of going for the sujood or not i.e its not obligatory, then i think it will be better to stay up anr continue in order not to confuse the followers.

The free woman is the one that wears niqab/jilbaab, not locked down by the chains and expectations of society, Rather she beautifies herself for her husband and that is sufficient for her. This is not oppression, it's freedom, Not forced to beautify herself for random men in the street and to keep up with unrealistic standards.
By Moosaa Richardson. Q&A on women's fiqh.
- Via Ukhti Sumayah As Salafiyyah

QUESTION AND ANSWER SESSION WITH USTAADH ‘UMAR DADA PAIKO (HAFIDHOHULLAAH)

QUESTIONER: What is the status of a Muslim that commits suicide?

USTAADH ‘UMAR DADA PAIKO: There are two positions in Islaam concerning this. There is the person who commits suicide out of despair. That one is a non-Muslim if he loses hope in Allaah (subhaanohu wa ta’ala) and thinks things will never get good again, like the Bouazizi in Tunisia. What he did was very wrong. Islaamically, you don’t do that. You don’t pour kerosene on yourself and set fire on yourself. But you see, the western world did not even condemn that, they were praising him because he did it for democracy, but when some other people do it for Islaam, they are called (so and so). This is the hypocrisy in all that we see in international politics. That is wrong; it is condemnable Islaamically, but they never even said that because it will give credit to Islaam if you say what he did is wrong. They praised that (act), but then when some other people do it the other way and it affects them, it now becomes wrong. So actually suicides like that, (in a situation) that you have lost all hope and you feel the thing to do is to kill yourself; that one makes you apostate. May Allaah save us from it.

The second case is somebody who commits suicide based on some convictions. He does it not because he has lost all hope, but because he thinks he will achieve an aim with it. If he does that as an individual, he has committed a very grave offence in Islaam, but he still remains a Muslim. But it is not permissible Islaamically, for any reason. But then if there is battle, the Islaamic Jihaad which has been forced by circumstances, if the Muslim Ummah comes together and decides that we want to fight back because we are being oppressed; if there is such a thing, and there is a Jihaad, the leader can decide that the only way we can break through this place will be for one person to sacrifice his life so that we break the place open and we defeat them. If he decides that, then he also will decide along with his Shuroo, (about) who should do that, and how it should be done. But before you get to that level you have to see that there is no other way that you can break through the place except through suicide. If there is a way, even if it is going to take some time and energy, it will be better to use that way than to lose somebody’s life. I hope I have answered this question too.

So this also affects suicide bombing because it was made a different question, but they are the same. Suicide bombing or no suicide bombing, the thing is the same, suicide is suicide, and you don’t engage in suicide as an individual. It is not a decision an individual takes. If you take it as an individual, most times it will mean that you’re apostate because you no longer fear or trust Allaah. You now think you’ve lost all hope and you’ve taken your destiny in your hands which is quite anti-Islaam actually, not just unislaamic. And Allaah knows best.

[SOURCE: ISLAAM AND EXTREMISM; TIME OF QUESTION AND ANSWER IN THE TAPE: 1:04:04 to 1:07:20]
Aboo Aaishah Al Odeomeey

QUESTION AND ANSWER SESSION WITH SHAYKH NAJMUDDEEN BN SULAYMAAN (HAFIDHOHULLAAH)
-------------------------
QUESTION ONE
-------------------------
“What is the evidence for reciting Khutbatul Haajah (the sermon for necessities) before the marriage contract?”
Shaykh Najmuddeen: It is mustahabb (recommended). It is to be done in every sermon we give; when giving speeches, and when we want to address the people. The sermon for necessities is something that the Messenger of Allaah (sollaLloohu ‘alayhi wa sallam) used to do. (All) praise is (due) to Allaah; Shaykunaa Shaykh al-Islaam Ibn Taymiyyah (rahmotuLlaahi ‘alaynaa wa’alayhi) used to establish it a lot. He is from the scholars who strongly established it; and Aboo ‘AbdirRahmoon Shaykunaa Imaam al-Muhaddeeth, Shaykh Muhammad Noosirudeen Al-Albaanee, wrote a book on it and gave a detailed explanation. He also started most of his books and his discourses with it. It is something that we should hold firmly at all times, because if we do not establish it, we will establish other than it.
--------------------------
QUESTION TWO
--------------------------
Questioner: “What is the evidence that goes against building a hotel wherein prostitutes and drunkards are not allowed to come in?
Shaykh Najmuddeen: If the word ‘hotel’ is mentioned, what comes immediately in the heart of the people is that it is the place where the prostitutes patronize. What about the one in the front of Ka’bah? (Shaykh laughed heavily); the place where a traveler can stay if he has nowhere to sleep is what they refer to as hotel. It can be built in such a way that there will be mosques in the surrounding or something which will make the travelers feel home outside home to establish acts of worships. Something of such is built at Abuja, and in the lands of the Arabs. One may not remember his home because there will be enough time and facilities for acts of worship. It will be easy to wake up in the nights for acts of worship. Recitation of the Qur’aan, learning knowledge, (and) people giving sermons and admonitions, are acts that are well organized in such establishments in such a way that one does not engage in illicit affairs. Something like this is okay; In shaa Allaah.
-----------------------------
QUESTION THREE
-----------------------------
Questioner: “If the husband is praying and a verse becomes difficult for him to recite, can his wife correct him?”
Shaykh Najmuddeen: Yes, she can correct him.
---------------------------
QUESTION FOUR
---------------------------
Questioner: “What (is the evidence that) contradicts courtship which is established with a good intention in Islaam?”
Shaykh Najmuddeen: (Shaykh and the listeners laughed)! A good intention is not to be used to establish an evil. The intention must be good and coupled with a permissible act. (Consider this), for example, a brother says he has a good intention and wishes to marry a sister. They were on courtship for about four or five years and later left each other. On what account should that be written? So that is from the problems.
--------------------------
QUESTION FIVE
--------------------------
Questioner: Someone asks, “If I am just pregnant and the pregnancy is not up to a month, can my husband have sexual intercourse with me?”
Shaykh Najmuddeen: (Yes), till she gives birth, and even when she is suffering the pangs of childbirth (if it easy for her). It is not haroom at any time within these periods.

[SOURCE: THE TAPE TITLED, “H.AL-AQIIDAH 18B 1430”; TIME OF THE TRANSCRIBED QUESTIONS AND RESPONSES IN THE CLIP, “00:08-01:09, 05:35-06:40, 06:41-06:47, 06:49-07:30, and 12:58-13:20 respectively]
Aboo Aaishah Al Odeomeey

“It is not every speaker who should rightly be considered a source of knowledge, even if he is well-spoken and eloquent, and can manipulate words captivating his listeners. Do not be taken in and accept him until you are aware of the degree and scope of what he possesses of knowledge and understanding.” - Shaykh Sālih al-Fawzān [A Valued Gift for the Reader of Comments Upon the Book Sharh us-Sunnah‘, page 102-103]

Not necessary. They are 2 different things. So my question is still on point. Wind or poop?

here is a hadeeth that specifically say hadath is breaking of wind;

Allah's Messenger (ﷺ) said, "The salaah of a person who does Hadath is not accepted till he performs the ablution." A person from Hadaramout asked Abu Huraira, "What is 'Hadath'?" Abu Huraira replied, " 'Hadath' means the passing of wind." (Bukhari 135)

I totally forgot that this hadeeth exist in Bukhari, just decided to read chapter of wudhu in Bukhari today and saw it, thats why its coming late.

@friendNG.

AbdelKabir:


here is a hadeeth that specifically say hadath is beeaking of wind;

Allah's Messenger (ﷺ) said, "The prayer of a person who does Hadath (passes urine, stool or wind) is not accepted till he performs the ablution." A person from Hadaramout asked Abu Huraira, "What is 'Hadath'?" Abu Huraira replied, " 'Hadath' means the passing of wind." (Bukhari 135)

I totally forgot that this hadeeth exist in Bukhari, just decided to read chapter of wudhu in Bukhari today and saw it, thats why its coming late.

@friendNG.

Unless in the case of medical condition.

AbdelKabir:
maybe i should add that reading out loudly or silently in the prayers that we do either of the two is sunnah and not obligatory, why I'm saying this is, your salaah wont be invalid if you read silently where you are supposed to read loudly or vice versa.

if you deliberately read out loud where you supposed to read silently or vise versa deliberately, then you neglecting a sunnah and your salaah is deficient but not invalid also no sin on you for that, as scholars explained.

Please, can u provide evidence for me on this. Jazakallahu khayran.6

Coccoh:


Please, can u provide evidencea for me on this. Jazakallahu khayran.

it was inferred from the hadeeth where the prophet said: There is no salaah for one who does not read ummul kitaab(i.e faatihah), so the scholars like ibn uthaymeen inferred that the prophet didnt specify if it is silent or loud.

in the shareeah, things are generally permissible except there is text stating otherwise

I think these links from shaykh saalih al-munajjid(hafidhohullaah) site should suffice.

https://islamqa.info/en/67672

https://islamqa.info/en/26268

AbdelKabir:


it was inferred from the hadeeth where the prophet said: There is no salaah for one who does not read ummul kitaab(i.e faatihah), so the scholars like ibn uthaymeen inferred that the prophet didnt specify if it is silent or loud.

in the shareeah, things are generally permissible except there is text stating otherwise

I think these links from shaykh saalih al-munajjid(hafidhohullaah) site should suffice.

https://islamqa.info/en/67672

https://islamqa.info/en/26268

Jazakallahu khayran.

AbdelKabir:


it was inferred from the hadeeth where the prophet said: There is no salaah for one who does not read ummul kitaab(i.e faatihah), so the scholars like ibn uthaymeen inferred that the prophet didnt specify if it is silent or loud.

in the shareeah, things are generally permissible except there is text stating otherwise

I think these links from shaykh saalih al-munajjid(hafidhohullaah) site should suffice.

https://islamqa.info/en/67672

https://islamqa.info/en/26268

Not all things bro @ the bolded

busar:
Not all things bro @ the bolded

an example?


BTW it should be noted that, it is not my opinion, but a scholarly opinion, first got that principle from ibn taymiyyah.

AbdelKabir:


an example?


BTW it should be noted that, it is not my opinion, but a scholarly opinion, first got that principle from ibn taymiyyah.

not on ibaadaat but for muha malaat

busar:
not on ibaadaat but for muha malaat

ok, jazakallaah khayr for bringing my attention to that, really really appreciate it.

i.applied the principle. wrongly....

ibaadah is tawqeefi