AbuHammaad:


Baarakallahu feek

Wa feeka baarak

﷽

Every week on Friday we hear the verse:

[يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا]

"O you who believe - exercise taqwa of Allah and say a *qawlan sadeedan* (appropriate word)" [al-Ahzab (33) : 70]

But what does *qawlan sadeedan* mean?

Sheikh ibn 'Uthaymeen explained:

"The *Qawl al-Sadeed* is that which is right for its situation, meaning that which is correct and in conformity with wisdom. So it is neither from the characteristics of *sadaad* (appropriateness) to [always] be gentle in speech nor to [always] be harsh therein - rather it is for your speech to be correct and in keeping with wisdom. So it could be that *al-sadaad* is through harshness of speech and it could be that *al-sadaad* is via gentleness of speech. Look at the Prophet (ﷺ), how sometimes he would intensify his speech and how sometimes he would soften his speech, and all of his speech (ﷺ) was appropriate and all of it was befitting."

[Tafsir Surah al-Nisaa' 1/60]

Credit: Khalil Phillip Klopfenstein

QUESTION (440)
What is the ruling on raising the finger when saying the shahaadah following wudoo’, and doing it regularly?
ANSWER TO THE QUESTION
Praise be to Allaah.
I do not know of any basis for that, rather what is prescribed for the one who finishes doing wudoo’ is to say: “Ashhadu allaa ilaaha illallaah wah'dahu laa shareeka lah wa Ashhadu anna Muhammadan ‘abduhu wa rasooluhu, Allaahumma-j’alni minat-tawwaabeen waj’alni minal-mutatahhireen.
(I bear witness that there is no god except Allah alone with no partner or associate, and I bear witness that Muhammad is His slave and Messenger, O Allaah, make me one of those who repent and make me one of those who purify themselves).”
See: Noor ‘Ala Ad-Darb (Fataawa At-Tahaarah, Furood Al-Wudoo’ Wa Sifatuhu).
May Almighty Allaah accept our prayer as an act of worship.
«Abu Mardiy Kewdirôrun At-thaqoofiy»

QUESTION AND ANSWER SESSION WITH SHAYKH, DR SHAROF GBADEBO ROOJI (HAFIDHOHULLAAH)
Questioner: Should we boycott the innovators?
Dr Sharof: Yes, it is from the methodology of Islaam. You don't sit with an innovator; you have to boycott him. However, you should boycott him so that he changes his ways. Make him know that you're boycotting him so that he follows the correct teaching of Islaam. This is very important. If you boycott him for sometimes, go back to him and ask him to repent. If he fails to repent, continue boycotting him till he repents. This means that our primary aim is to make him change, not to make him die upon the innovation. That is it.
[SOURCE: "QUESTION AND ANSWER SESSION DURING THE EXPLANATION OF MA'AARIJUL QABUUL AT IBADAN"; TIME: "1:14:05 to 1:14:43"]
Translated by Aboo Aaishah Al Odeomeey

Question:

What is the ruling if a man washes his right foot, then he puts the sock on after that, before he washes his left foot?

Answer:

All praise is for Allaah alone and may the salaat and the salaam be upon His Messenger and his family and his Companions…..

To proceed: there is no masH (wiping) upon the two (feet) for you because you put the first (foot) in before the completion of the purification.

And with Allaah is the tawfeeq. And may peace and blessings be upon our Prophet Muhammad and his family and his Companions.

Permanent Committee for Research and Verdicts

My father does not allow me to study in Madeenah university.


Question: I got accepted to the Islamic University – and all praise belongs to Allâh. My father, however, does not allow me to go to Madeenah, because he thinks that studying Sharee`ah is a waste of time – and he told me that he is free from me if I go there. What should I do with a father who does not pray – nor is he interested in religion in general?

Answer: Don’t listen to him; go, study and learn – and all praise belongs to Allâh. He ordered you to commit a sin, not to be obedient – and there is no obedience to the creature in disobedience to the Creator.

Sheikh Sâlih bin Fawzân al-Fawzân

http://salafi.eu/father-does-not-allow-studying-at-the-islamic-university/

https://www.youtube.com/watch?v=1hwwtL-ZIK4

QUESTION AND ANSWER WITH SHAYKH, DR SHAROF GBADEBO ROOJI (HAFIDHOHULLAAH)
Questioner: A person asks, ‘A sister who beliefs she is knowledgeable about Islaam because she can recite the Qur’aan married a Christian with the aim of converting him to Islaam…’
Dr Sharof: Cuts in…Ah! We seek refuge with Allaah.
Questioner: The questioner said he boycotted the sister because of this act but her mother said it is blameworthy.
Dr Sharof: How is it blameworthy? For what reason?! Allaah does not make it permissible for the Muslim women to marry the non-Muslims even if the person is from the people of the book, a Jew or a Christian. It is not permissible. Something of this nature is very common in the Yoruba communities. You may see one Musili married to one Jacob or Solomon. We seek refuge with Allaah from the accursed Shaytoon. There are fathers who even celebrate with them on this evil act. This is absolutely unfortunate yet they still congratulate themselves; they drink alcohol in such unfortunate events. What do you expect to see in such gatherings? Muslim women must not marry the non-Muslims! Muslim women must not marry the non-Muslims!! From the ways of making such sister regret her actions is to boycott her. Don’t give her any attention (until she repents). That is it.
[SOURCE: "Q AND A SESSION DURING THE EXPLANATION OF THE CONCEPT OF NIKAAH]
Translated by Aboo Aaishah Al Odeomeey

QUESTION AND ANSWER WITH SHAYKH, DR SHAROF GBADEBO ROOJI(HAFIDHOHULLAAH)
Questioner: Is it permissible for one to enter the Masjid (mosque) and go straight to the position of the Imaam to observe Tahiyyat al-Masjid (two raka’aat prayer observed to greet the Mosque)?
Dr Sharof: Is it permissible or not for one to enter the Masjid (mosque) and go straight to the position of the Imaam to observe Tahiyyat al-Masjid? It is not permissible; it is not appropriate. This is because if you do so, it is possible that the Imaam misinterprets your stance, and the one who enters the Masjid (after you) may also have that misinterpretation. While standing there (at the Imaam’s position), some people may enter the Masjid thinking that the prayer had started and as such they may form a congregation behind you thinking that you are standing at that position because you’re the only one praying the obligatory prayer. If the Imaam comes in and discovers that the congregation has been formed behind you he may become terrified. This can result to mayhem; this is called al-Iftiyaat (treason against the religion). This will cause a great confusion which you may not be able to contain. For this reason, we should stay at the Saff (rows in the mosque) and pray our Nawaafil (supererogatory prayer). That is it.
[SOURCE: EXPLANATION OF BAABU SOLAATUL JUMU’AH OF BULUUGHUL MUROOM (TAPE 1); DATE: 2-4-2013; TIME OF THE TRANSCRIBED QUESTION AND ANSWER, 1:10:29]
Translated by Aboo Aaishah Al Odeomeey

RESERVING PLACES IN THE MOSQUE. (Translated by Dawud Burbank) Shaikh `Abdur-Rahmaan ibn Naasir as-Sa`dee - rahimahullaah(d.1376 H)was asked: What is the ruling on reserving places (at-tahjeer) in the mosque? Answer: You should know -may Allaah have mercy upon you- that reserving places in the mosque, and placing a stick; when the person is delayed in his house, or in the market place, from attending, is not lawful, and is not permissible. That is because this is contrary to the Legislation; and contrary to what the Companions, and those who followed them upon goodness, were upon. So the Prophet ( ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ) encouraged the people to come to the front in the mosques, and to draw close to the imaam themselves; and he gave encouragement with regard to the first row, and said: << If the people knew what there is in the call, and in the first row>>, meaning with regard to tremendous reward, << and then they did not find any way to it except to draw lots, then they would indeed draw lots.>> And compliance with this, and this tremendous reward, will not come about except for one who himself comes to the front and precedes. As for one who puts his stick or the like down, and comes later on, then he has acted contrary to what the bringer of the Legislation encouraged, and he is not complying with his command. So whoever claims that he attains the virtue of coming to the front, and the virtue of the place of excellence, by reserving a place in it, when he actually comes later, then he is a liar. Rather the person who does this misses out on the reward, and he acquires sin and accountability. So from the evil effects of that, is that he believes that by reserving a place of virtue at the start of the row, or in the place of virtue, that he can attain the virtue of being at the front. This is a false and futile belief, because the virtue cannot be attained except by one who himself arrives and precedes. As for one who reserves a place of virtue, but comes later on, then he does not attain anything of the virtue; for the virtue is for the one who comes first, not for the one whose stick arrives first. So if there were any good in that action, then the people who would have been most eager upon it would have been the Companions - radiyallaahu `anhum. However, Allaah kept them free of this vile action, just as He kept them free of every vile action. So if the person who reserves a space knew that he is sinful, and that his praying at the back of the mosque would be better for him, and safer for him, than the sin, then he would not venture to do it. Rather he would keep far away from it; and how could he attain reward through performing an action that is forbidden, and not permissible?! Also from the evil effects of that is that the mosques are for Allaah, and the people are on an equal footing within them. No one has a right in them except for the one who comes forward himself. So if someone else precedes, then he has more right. So if a person reserves for himself something which someone else has a right to, then he will be sinful and disobedient to Allaah, and he will be wronging the person whose right it is; and the right will not just be for a single person, rather everyone who arrives before him will have a right to his place. He will therefore have wronged a large number of people. So if we imagine a person coming, and the first row has been reserved by people wrongfully, so therefore he takes his place in a row further back, then he will have greater excellence than them, and greater reward, and will be more secure from sin. So Allaah knows from his intention that if he had found it empty he would have prayed in it. So he is the one who attains its virtue; whereas they attain sin, and they miss out on the reward. And from the evils of that is that it invites stepping over people, and causing harm to them, and the bringer of the Legislation has forbidden that. So he combines reserving something for himself, coming late, and stepping over the people. Therefore he is doing what is forbidden from a number of aspects. And from them is that if he places his stick, it causes him to become lazy, and to delay in coming. So when he knows that he will find a place at the front of the mosque, even if he comes late, then his heart cools, and he becomes lax about coming forward (early). He therefore misses out on a great amount of good, and he acquires a large amount of sin. And from the evils is that it provokes rancour, enmity, and disputation in the houses of Allaah, which were not built except for the remembrance of Allaah, and for His worship. And from the evils is that the Prayer of the person who reserves a place is deficient, because sins, if they do not nullify deeds, then they render them deficient; and there are from the scholars those who hold that the Prayer of the person who wrongfully reserves a place is not correct; just the same as a person who prays in a place which he has seized illegally: his Prayer is not correct because he illegally took the place, and wronged someone else. And from the evils of that is that the person who habitually reserves a place is one who is persisting upon disobedience to Allaah, because he is committing it, resolved to keep on doing it; and persisting upon sins runs contrary to Eemaan. He -the Most High- said: [[Meaning: And they do not persist upon sin which they have commited whilst they know, (but rather they repent.)]][Soorah Aali `Imraan (3) :135] And lesser sins become major sins through persistence upon them. So the amazing thing is that most of those who do that are people who have a desire for good; and perhaps the repugnance of this matter has departed from them on account of their persistance upon it, and the fact that some of them follow others. So desire for good cannot be realized through seeking closeness to Allaah by doing something forbidden. Rather the person who desires good should be the farthest of the people away from acts of disobedience to Allaah; and from wronging the people with regard to their rights. So nothing draws a person closer to Allaah except obedience to Him. So worse than this is that the person reserves something for himself, or for someone else, and (in doing so) combines a number of sins. So how can a Believer, who is rightly guided, who has life in his heart, be pleased to commit a matter which has these evils and harmful effects?! So what is obligatory upon everyone who does that is that he should repent to Allaah, and resolve that he will not return to it; since a person who knows that this is not permissible, but then persists upon this sin, is one who is taking Allaah?s prohibitions lightly; bold upon acts of disobedience to Allaah. It is to be feared that he is from those who love to be praised for what they have not done: for show and repute; he loves to be praised for his praying in the first row, and for the place of virtue; whereas he is actually a sinner who is wronging the people of the mosque, and he does not attain the virtue. Yet he persists upon this blameworthy and despicable characteristic. So we believe that the Believer, who is earnest about his Religion, when he knows that this is forbidden, and he knows the evils and harms contained in it, and how it reduces his Prayer or nullifies it, he will not undertake it and he will not do it; because there is no benefit for him in that, neither in his Religion nor in his worldly life. Rather it is entirely harmful for him. So the person who is granted success should seek the aid of Allaah upon abandoning it, and upon being resolved not to return to it; and he should seek Allaah?s forgiveness from what has emanated from him, because Allaah forgives extensively and is Merciful. He -the Most High- said: [[Meaning: And I am indeed forgiving to those who repent, truly believe and worship Allaah alone, perform righteous deeds, and remain constant upon right guidance.]][Soorah TaaHaa (20):82] And we ask Allaah to preserve us and our brothers the Muslims from acts of disobedience to Him, and that He pardons us and them what has occurred from us previously from them. Indeed He is Beneficent, Generous. As for a person who comes to the mosque, and his intention is to wait for the Prayer; but then something occurs: for example he needs to perform wudoo, or the like, and then he returns, then there is no harm for him; and he has more right to his place, and no blame is attached to him. Likewise a person who is in the mosque, and he places his stick or the like, so that he can pray or recite Quraan in another place in the mosque. Then there is no harm; with the condition that he does not step over people, and does not harm them.And Allaah knows best, and may Allaah extol Muhammad, and grant him peace and security. [Ref.: al-Fataawas-Sa`diyyah, pp.182-186: Maktabatul-Ma`aarif, 2nd edn., 1402 H]. Source:salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=11454

Imam Daar Al-hijrah Maalik ibn Anas said:

Verily this knowledge is your flesh and your blood, through it you'll be asked (questions) on the day of resurrection, so look(carefully) who you take your knowledge from.

Some scholars hold very firm positions in the rulings that they derive. Others may hold opposite opinions. However holding onto a strong and firm ijtihaadee position of an 'aalim based upon his understanding of the texts does not necessitate that those who hold another opinion based upon their ijtihaad are therefore deviants, hizbees or sinners,unless that position is something that the Salaf did not allow differing regarding.
-Ustaz Abu khadeejah hafidhahullaah

Is it Permissible for a Woman to Pray Without Socks or With a Short Garment? Answered by Shaikh Albani
Questioner: Our teacher, many women go to the masjid for prayer without socks, they perform their prayer without socks.

Shaikh Al-Albani: Whether they go or not (to the masjid) their prayer in their houses without socks is an invalid prayer.

Questioner: Even in the house?

Shaikh Al-Albani:
Even in the house, so how about the masjid?

Questioner: May Allah reward you.

Shaikh Al-Albani: And you also.

Another Questioner: Even if she completely covers her feet?

Shaikh Al-Albani: How do you imagine that she covers her feet? In the present day there are no women who drag their garments (because of it being long), but if you can picture this case then the prayer is correct, and the issue is that her feet are uncovered, however if her feet are covered, for example: her dress is loose and long where it covers her feet, then this is what is wanted from the women when she prays in her home or in the masjid, but sadly today women don’t have long clothing.

Questioner: Ok, do the socks cover, O teacher?

Shaikh Al-Albani: The socks cover and don’t cover. They cover the color of the skin, but they don’t cover the shape of the foot, therefore from the conditions of the garment that covers the private parts for men – aside from women – is that it is not transparent where the color of the skin is visible, and it is not tight where it defines the body part. So the garment is not permissible unless it contains these two characteristics, it’s not transparent and not tight.

Questioner: Ok, do the socks define the body part?

Shaikh Al-Albani: Absolutely, they define.

Questioner: Ok, how do they cover in prayer?

Shaikh Al-Albani: With time they cover; they cover and don’t cover. And I explained to you in detail how they cover and don’t cover.

Questioner: Meaning, the woman must wear socks in prayer?

Shaikh Al-Albani: I said, and I am still saying – she must cover her feet with a loose and wide garment, as for the socks they cover and they don’t cover, my words are clear.

Questioner: Is it better to wear socks?

Shaikh Al-Albani: If her garment is long […] if her garment is long where it covers her feet whether she wears socks or not, what is meant is a covering that is not tight or transparent. Socks without a garment over them define the body part, but they cover the skin color and this is not enough, so it is necessary for the garment to cover the color and the shape.

Questioner: Our teacher, in regards to nullification of the prayer, but they don’t have knowledge of these things.

Shaikh Al-Albani: Yes, they don’t have knowledge but they can learn, so if they learn and remain lenient then their prayer is invalid.

Tape 4 of “Silsilat al Huda wan Noor”

I have never read something as beautifully written as this. It is an amazing advice by the great scholar, Ibn Al-Qayyim...please read:
❝A friend will not (literally) share your struggles, an a loved one cannot physically take away your pain, and a close one will not stay up the night on your behalf...so look after yourself, protect it, nurture it...and don't give life's events more than what they are really worth...Be certain that when you break no one will heal you except you, and when you are defeated no one will give you victory except your determination...your ability to stand up again and carry on is your responsibility...Do not look for your self worth in the eyes of people; look for your worth from within your conscious...if your conscious is at peace then you will ascend high...and if you truly know yourself then what is said about you won't harm you.
Do not carry the worries of this life... because this is for Allah...and do not carry the worries of sustenance because it is from Allah...and do not carry the anxiety for the future because it is in the Hands of Allah...
Carry one thing: How to Please #Allah. Because if you please Him, He Pleases you, fulfills you and enriches you. Do not weep from a life that made your heart weep...just say "oh Allah...compensate me with good in this life and the hereafter".
Sadness departs with a sajdah...happiness comes with a sincere du'a...Allah Does Not forget the good you do...nor Doe He Forget the good you did to others and the pain you relieved them from...Nor Will He Forget the eye which was about to cry but you made it laugh...
Live your life with this principle: Be good even if you don't receive good...not because of other's sake but because Allah Loves the good doers.❞
#SubhanAllah

Salam alaykum

Is there a difference of opinion on the covering of awrah for prayer? What I understood was that socks can be worn to pray and even go out as long as it is thick.

Q 5: In some families the brothers’ wives uncover their faces in the presence of their brothers-in-law. When I advise them, they say they are brothers and do not want to be separated from each other. What is your opinion in this regard?

A: It is not permissible for women to uncover their faces in the presence of their brothers-in-law because they are not Mahrams for them; they are in-laws.

The Prophet (peace be upon him) was asked about Al-Hamu (the in-laws of the wife – the brothers of her husband or his nephews etc.).

The Prophet (peace be upon him) replied: Al-Hamu is death itself.

That is, the bad consequences of uncovering their faces in the presence of them are more harmful because it is treated leniently.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     `Abdul-`Aziz Al Al-Shaykh     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of Permanent Committee

Shaykh Ibn Taymiyyah [رحمه الله] said:

❝A man should not give a Mahr that exceeds what he can afford without hardship.❞

(Majmoo’ al-Fatāwā, (32/194) | Translated By Abū Ruqayyah 'Abd us-Samad)

Mofpearl:
Salam alaykum

Is there a difference of opinion on the covering of awrah for prayer? What I understood was that socks can be worn to pray and even go out as long as it is thick.

OK, I just saw this.....

Difference of opinion I don't know......What I understood from shaykh Al-Albaani's words is the socks shouldn't be transparent and tight such that the legs are defined....but does a loose socks exists? *I'm actually asking........cuz I don't really wear socks that much*

I think this might help a bit https://islamqa.info/en/153367

Although with what I've understood before, if your jilbaab goes beyond your ankles up to your heels, then wearing a thick and loose socks is OK....

AbdelKabir:


OK, I just saw this.....

Difference of opinion I don't know......What I understood from shaykh Al-Albaani's words is the socks shouldn't be transparent and tight such that the legs are defined....but does a loose socks exists? *I'm actually asking........cuz I don't really wear socks that much*

I think this might help a bit https://islamqa.info/en/153367

Although with what I've understood before, if your jilbaab goes beyond your ankles up to your heels, then wearing a thick and loose socks is OK....

I understood that the prayer is invalid with socks becuse it doesn't fully cover from his statement (may Allah have mercy on him). Thats why I was asking if there was a difference of opinion concerning it * I am concerned about the validity of the prayer*. I dont know about loose socks because they all cling to the body. However, it is possible to have thick socks. I also remwber Abu Mussab saying that woman can wear thick socks out if her clothes don't cover her feet. But it's much better to wear long clothing and socks as well because when you walk your feet can get exposed*he didn't say that but I am saying it*.

Mofpearl:


I understood that the prayer is invalid with socks becuse it doesn't fully cover from his statement (may Allah have mercy on him). Thats why I was asking if there was a difference of opinion concerning it * I am concerned about the validity of the prayer*. I dont know about loose socks because they all cling to the body. However, it is possible to have thick socks. I also remwber Abu Mussab saying that woman can wear thick socks out if her clothes don't cover her feet. But it's much better to wear long clothing and socks as well because when you walk your feet can get exposed*he didn't say that but I am saying it*.

If the socks cling, at least the shoes can be free, right?

Abu Mussab is obviously following what ibn uthaymeen said about socks......But if your jilbaab reaches your heels and you wear socks(if you can't find a loose one) covered by loose shoes, then my understanding is, its OK.....and I hope its actually OK....

AbdelKabir:


If the socks cling, at least the shoes can be free, right?

Abu Mussab is obviously following what ibn uthaymeen said about socks......But if your jilbaab reaches your heels and you wear socks(if you can't find a loose one) covered by loose shoes, then my understanding is, its OK.....and I hope its actually OK....

I am sorry I am lil lost. I am concerned about validity of the prayer with socks when the clothes aren't long enough to cover the feet.

When u say heel do you mean dragging? I was talking about dragging the abaya not regular length clothes. I meant even though one wears long clothes that drags, its better to wear socks as well because your feel might get exposed when u walk. Abu Mussab said that it was okay to wear thick socks.

Basically the point I was trying to make was do the scholars differ on wearing socks ( is it sufficient to wear socks to pray and go out). I read on islamqa that prayer with socks and even jeans is valid.

Mofpearl:

Basically the point I was trying to make was do the scholars differ on wearing socks ( is it sufficient to wear socks to pray and go out). I read on islamqa that prayer with socks and even jeans is valid.

Perhaps you read them wrong, jeans covered by jilbaab to increase the thickness of covering is what they intended *most likely*

And yes I meant dragging, when you say "thick socks is ok" where exactly does the cloth gets to?

AbdelKabir:


Perhaps you read them wrong, jeans covered by jilbaab to increase the thickness of covering is what they intended *most likely*

Islamqa. Info/en/46529
It was talking about men but the feet is also considered awrah as well.

And yes I meant dragging, when you say "thick socks is ok" where exactly does the cloth gets to?

Ankles. Its not compulsary to wear sock if the jilbab is long enough to cover the feet (drags). So wearing socks is an extra thing, be it loose or tight.

Mofpearl:


Islamqa. Info/en/46529
It was talking about men but the feet is also considered awrah as well.

Feet is awrah for women? Yes, men? No....

Ok, since the awrah(feet in this case) is covered, then the prayer is valid even the socks are tight *according to them*....that's what I understood from the page....

Ankles. Its not compulsary to wear sock if the jilbab is long enough to cover the feet (drags). So wearing socks is an extra thing, be it loose or tight.

If it gets to the ankles(or a little bit below the ankles) then wearing a free shoe should suffice...

AbdelKabir:


Feet is awrah for women? Yes, men? No....

Ok, since the awrah(feet in this case) is covered, then the prayer is valid even the socks are tight *according to them*....that's what I understood from the page...

Yes.

If it gets to the ankles(or a little bit below the ankles) then wearing a free shoe should suffice...

There are shoes that don't cover the feet fully.
Anyways jazakallahu khyran.

Shaykh Rabee’ al-Madkhalee was asked:

Question:

❝Which Bida’ is it by which a person is counted as being outside the circle of Ahl-ul-Sunnah wal-Jamma’?❞

The Answer:

❝The Bida’ such as of al-Qadr [Those who reject pre-destination], Bida’ of al-Irjaa [Those who do not accept that Eemaan increases and decreases], Bida’ of ar-Rafd [The Shia, those who rejected the Sunnah and the Companions], Bida’ of Kharooj [Rebelling against the Muslim leader], and the Soofeeyah Bida’ such as the Mawlid [Celebrating the Prophet’s birthday] which has Shirk and any other types of Mawlid. Making journeys to graves and other types of Bida’ which are similar to this – may Allaah bless you.

In having loyalty to the Ahl-ul-Bida’ a person becomes from amongst them, and likewise if he aids them and defends them.

It was said to Ahmad bin Hanbal: ‘Indeed some people sit with the people of Bida’.’

Ahmad bin Hanbal said: ‘Advise him.’

The person said: ‘But he rejected the advice.’

Ahmad said: ‘Count him from amongst them.’

So, the one who sits with the Ahl-ul-Bida’ and associates himself with them then conclude from him that he is sick and that he is in agreement with these people, and regarding this point there are evidences, from them the saying of the Messenger:

‘The souls are enlisted soldiers, those who become familiar with each other, associate with one another, and those who oppose each other, differ.’

So this person who associates himself and becomes familiar with Ahl-ul-Bida’ then it is evident that there is an agreement and similarity between the matters, the two people and the two groups.

To clarify, what we have mentioned is concerning the one who leaves the circle of Ahl-ul-Sunnah wal-Jamma’.❞

[Fatawa Fadeelata Shaykh Rabee’ al-Madkhalee, (14/153) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]

We see some people specifying the 15th of Sha'baan with particular supplications and reciting the Qur.aan and performing naafilah prayers. So what is the correct position concerning this, and may Allaah reward you with good?

Response:

That which is correct is that fasting the 15th of Sha'baan or specifying it with reciting (the Qur.aan) or making (particular) supplications has no basis. So the day of the 15th of Sha'baan is like any other 15th day of other months. So from that which is known is that it has been legislated for a person to fast the 13th, 14th and 15th of every month, however, Sha'baan is characterised unlike the other months in that (except for Ramadhaan) the Prophet (sal-Allaahu `alayhe wa sallam) used to fast more in Sha'baan than any other month . So he used to either fast all of Sha'baan or just a little. Therefore, as long as it does not cause difficulty for a person, it is befitting to increase in fasting during Sha'baan in adherence to the example of the Prophet (sal-Allaahu `alayhe wa sallam).

Shaykh Ibn 'Uthaymeen
al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 612
Fataawa Shaykh Muhammad Ibn Saalih al-'Uthaymeen - Volume 1, Page 190


Standing the night of the 15th of Sha'baan in prayer and fasting during it's day

Question: Is standing the night of the 15th of Sha'baan in prayer and fasting during it's day legislated?

Response: Nothing firm and reliable has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) that he stood in prayer in the night and fasted during the day of the 15th of Sha'baan. So the night of the 15th of Sha'baan is like any other night, and if someone is a regular worshipper during other nights, then he may stand the night in prayer on this night without assuming anything special (because of it being the night of the 15th of Sha'baan). This is because specifying a time for any act of worship requires a authentic proof, so if there is no authentic proof then the act is regarded as an innovation and all innovations are misguidance. Likewsie, regarding specifically fasting during the 15th day of Sha'baan, then no (authentic) proof has been established on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) to indicate the legislation of fasting on that particular day.

As for that which is mentioned from the ahaadeeth regarding this subject, then all of it is weak as the people of knowledge have indicated. However, whoever has the habit of fasting the 13th, 14th and 15th (of every month), then he can continue and fast during Sha'baan as he fasts during the other months, without assuming anything special about the 15th of Sha'baan. Also, the Prophet (sal-Allaahu `alayhe wa sallam) used to increase in fasting during this month (Sha'baan), however, he did not particularise the 15th day, rather proceeded as per norm.

Shaykh Ibn Fowzaan
al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 614
Noorun alad-Darb Fataawa Shaykh Saalih Ibn Fowzaan - Volume 1, Page 87


Giving sadaqah specifically on the night of 15th of Sha'baan

Question:

When my father was alive, he entrusted me to give sadaqah (charity) according to my means on the 15th of Sha'baan every year, and likewise I have been doing this ever since. However, some people have admonished me for doing so saying it is not permissible. So is giving sadaqah on the night of the 15th of Sha'baan permissible according to the willment of my father or not? Kindly advise us and may Allaah reward you with good.

Response:

To specify the giving of sadaqah on the night of the 15th of Sha'baan every year is an innovation, and despite your father having entrusted you with that, it is not permissible. It is befitting you give this sadaqah without specifying the night of the 15th of Sha'baan, rather do so every year and in whichever month, but without particularising any one month (on a consistent basis). However, it is permissible to do so in the month of Ramadhaan (for the evidence which indicates so).

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa

al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 611
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Fatwa No. 9760

Is it permissible for a mahram escort a woman to the airport and another mahram pick her up at their destination whilst she travels alone?

No. It isn't this is because it is still considered traveeling without a mahram and the prophet (peace and blessing be upon him) said: It is not permissible for a woman who believes in Allaah and the Last Day to travel the distance of one day, except with a mahram.” (Muslim 1339). Additionally, a group of women cannot suffice for a mahram. For every Muslim woman in a group travelling needs a mahram with her. Gotten from Shayk Salalih bin Fawzaan's transcribed lecture- Advice to the Muslim woman.

One can also read more on- https://islamqa.info/en/102494

Can one combine intention when doing acts of worship?

Q: I like to fast in the winter because the days are short. Of course I hope for the reward of Allah, but I also hope to lose a little weight. Is it permissible for me to combine two intentions?

Praise be to Allah

Firstly:

There is nothing wrong with combining the intention of seeking reward for fasting and the intention of losing weight, although it is preferable for a person to intend his fasting for the purpose of attaining reward only. Losing weight will inevitably happen when one fasts, whether one intends that or not.

As-Suyooti (may Allah have mercy on him) said in al-Ashbaah wa’n-Nazaa’ir (pp. 21-22):

Combined intentions (and motives) are of many types. Firstly, a person may have, alongside the intention of worship, a motive that is not worship but will not invalidate it. One example of that is if a person intends to do wudoo’ or ghusl, and also to cool himself. There are some views which suggest that it is not valid because of that combined intention, but the more correct view is that it is valid, because cooling oneself is something that will inevitably happen, regardless of whether or not that was part of the motive for doing wudoo’ or ghusl. So he did not plan to have a combined intention, and he did not intend to undermine his sincerity; rather his intention was to do an act of worship in a manner or at a time that is prescribed, because one of its inevitable outcomes is cooling oneself. The same applies if a person has the intention to fast, and also has another motive, namely the desire to avoid certain foods for reasons of health. But there is still some difference of opinion concerning that. End quote.

I did NOT know that some scholars were of the opinion that combining intentions is not permissible.
https://islamqa.info/en/220996