خواطر Reflections

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (239) Ready-made Sutrah boards - An Excessive Formality

Question:

Honourable Sheikh. In the masjids in Morocco, planks and wooden boards have become widespread, which worshippers use as sutrah/barriers for their prayer. Is it permissible to pray using these as sutrah or to intentionally seek them out for this purpose?

Sheikh Yūsuf Al-Jazaa’iri hafidahullāh:

This practice falls under excessive formality (تكلف), which is forbidden, as ruled by the Permanent Committee, under the presidency of Imam Ibn Baz. When entering the masjid, a worshipper should use whatever suitable sutrah is available in front of them for prayer. This was the practice of the Prophet ﷺ and his companions. When the call to prayer was made, they would hurry to (stand in front of) the pillars of the masjid, and sometimes one would use his fellow worshipper, a wall, or other nearby objects as a sutrah. They did not bring specific items into the masjid for this purpose. However, when praying in open spaces, such as an outdoor prayer place (مصلى) or while travelling, the Prophet ﷺ customarily used a spear as a sutrah. As noted by Al-Hafidh in 'Fath Al-Bari', a spear (’anazah/عنزة)—a staff about half the length of a spear with a metal tip—was commonly used. In the Saheehayn, it is narrated from Ibn ’Umar that the Prophet ﷺ would, on ’Eid, order a spear to be placed in front of him, praying towards it while the people prayed behind him. He would do the same while travelling. Source: https://t.me/youssefalgazairi/14

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𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (236) Renewing Tayammum The majority of scholars hold that it is not recommended to renew tayammum. Some said it is recommended to renew it, but this is the weaker view within the Shafi'i school. --- Evidence of those who say it is not recommended: They argued: There is no evidence for its legitimacy, and the default in acts of worship is prohibition (no act is prescribed unless proven). They also said: The purpose of renewing wudu is cleanliness and removing the state of impurity, whereas tayammum is a purification of necessity and involves dirt (earth). The first reasoning is stronger. --- Evidence of those who recommended renewal: They analogised it to wudu and said that tayammum is a substitute, so it takes the ruling of the original. --- The correct view: It is not recommended. Nothing has been established from the Prophet — by his action or his word — that he requested renewal of tayammum. Leaving an act is just as much a Sunnah as doing it. This issue shows that tayammum differs from wudu in some rulings, even though it is its substitute. This indicates that the principle "the substitute takes the ruling of the original" is not absolute. Source: كتاب موسوعة أحكام الطهارة - الدبيان - ط 2 [دبيان الدبيان] https://t.me/khawaaaaatir/347

First evidence: The default in acts of worship is that they are not legislated unless proven by authentic evidence. The hadiths on tayammum do not mention saying "Bismillah." And Allah does not forget. Second evidence: The verse on tayammum in the Quran, as well as the hadiths transmitted about it, are completely silent on saying "Bismillah." If it were prescribed, Allah would have mentioned it in His Book, and the companions would not have omitted it. Allah says: "Wipe your faces and your hands with it" — and He did not mention saying "Bismillah." Also, the hadith of 'Ammar ibn Yasir: The Prophet said: "It would have been enough for you to do this" — and he struck the ground with his hands, blew into them, and wiped his face and hands. He did not mention saying "Bismillah." If it were obligatory, this action would not have sufficed. --- The strongest view: The view that saying "Bismillah" is not prescribed in tayammum is the one that aligns with the evidence. The default is that it is not legislated until proven by an authentic hadith free from dispute. And Allah knows best. Source: كتاب موسوعة أحكام الطهارة - الدبيان - ط 2 [دبيان الدبيان]

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (235) Saying "Bismillah" Before Tayammum Scholars differed on this matter into several opinions: · Some said it is a Sunnah (recommended practice). This is the view of the Hanafi school, the Shafi'i school, and one narration from Imam Ahmad, which Ibn Qudamah chose. · Some said it is among the virtues of wudu (not obligatory, but good). This is the well-known view of the Maliki school. · Some said it is not prescribed at all in wudu. This is one opinion within the Maliki school. · Some said it is obligatory if one remembers it, but it is dropped if forgotten. This is the well-known view of the Hanbali school. · Some said it is permissible (neither recommended nor obligatory) in wudu. This is another opinion within the Maliki school. The majority view is that saying "Bismillah" is a Sunnah (recommended). --- Evidence of those who say it is a Sunnah: First evidence: A narration from Abu Hurairah that the Prophet (peace be upon him) said: "Every important matter or affair that does not begin with the remembrance of Allah is cut off" — or he said "deficient." Counter-argument to this: This narration has a weak chain of transmission and a confused text. Second evidence: It is considered good to say "Bismillah" before every action. Counter-argument to this: The correct approach is to follow the Shariah. Whatever the Prophet left without "Bismillah," the Sunnah is to leave it; whatever he said it for, the Sunnah is to say it. Not every act of worship requires "Bismillah." Some require it as a condition (like slaughtering an animal), some as a recommendation (like starting Quran recitation), some are innovations (like saying it in the call to prayer), and it may even be obligatory in some permissible acts (like eating and drinking). Third evidence: Many hadiths mention saying "Bismillah" in wudu, such as: "There is no prayer without wudu, and no wudu for the one who does not mention Allah's name upon it." These narrations come from several companions, though their chains have some weakness. However, they may collectively support the argument. If saying "Bismillah" is established for purification with water, then it is also prescribed for tayammum, because tayammum is a substitute for purification with water. Counter-argument to this: It is not established that saying "Bismillah" is prescribed in purification with water in the first place. Even if we accept the hadiths at face value, they would make it a condition for the validity of wudu. Since the majority of scholars do not consider it obligatory, they cannot use these same hadiths as evidence against others. --- Evidence of the Hanbalis for obligation (when remembered): Since the Hanbalis hold that saying "Bismillah" is obligatory in minor purification (wudu), they also hold it obligatory in its substitute (tayammum), because a substitute takes the ruling of the original. Counter-argument to this: First, it has not been proven that "Bismillah" is prescribed in wudu, so it cannot be required in tayammum. Second, even if it were proven in wudu — which is a weak view — it does not necessarily apply to tayammum. Tayammum does not fully take the rulings of wudu; it only purifies two organs (face and hands). One should not say: "Whatever is required in wudu is required in tayammum." As for precaution: In acts of worship, precaution means not doing something until its legitimacy is proven. The default in worship is prohibition (you do not do it unless there is evidence). From the hadith of 'Ammar ibn Yasir, it is understood that saying "Bismillah" is not obligatory. Therefore, the one who leaves it is not blamed, while the one who says it may be considered an innovator, because there is no authentic — or even weak — hadith mentioning "Bismillah" specifically for tayammum. --- Evidence of those who say saying "Bismillah" is not prescribed in tayammum:

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (234) On What Materials Tayammum Is Valid

Question:

What is the ruling on performing tayammum using things that are attached to the earth, such as stones, iron, copper, trees, grass, and similar materials? May Allah reward you.

Answer (forwarded):

The scholars agree that tayammum is valid with clean, pure soil (earth/dust). They differed, however, about other materials that come from or are part of the earth. This difference of opinion is based on Allah's statement: "If you cannot find water, then perform tayammum with clean earth." [5:6] and the Prophet's ﷺ statement: "The whole earth has been made a place of prayer for us, and its soil has been made a means of purification for us." The Different Views ▪️The first view (the Maliki and Hanafi schools): Some scholars understood the Arabic word ṣaʿīd ("earth") in a broad sense. They said it includes everything that rises above the surface of the earth and belongs to it, such as stones and similar natural materials. ▪️The second view (the Shafi'i school and others): Other scholars held that ṣaʿīd refers specifically to soil or dust. They cited the Prophet's ﷺ words: "Its soil has been made a means of purification for us." They also argued that Allah described it as "ṭayyib" (good/pure), which they interpreted as soil that produces vegetation, based on the Ayah: "As for the good land, its vegetation comes forth by the permission of its Lord..." [7:58] Other scholars disagreed with interpreting "ṭayyib" as "land that produces plants." They argued that, in the context of purification, "ṭayyib" simply means "pure," not fertile. They also cited a hadith in which the Prophet ﷺ described the land of Madinah before the migration as salty land with palm trees, and yet he called Madinah "Ṭaybah" (the Pure/Good City). Since salty land often produces little or no vegetation, this shows that land can still be considered "ṭayyib" (pure) even if it is not fertile. They also argued that if ṣaʿīd meant exactly the same thing as soil (turāb), then using two different words would be unnecessary. The basic rule is that different words usually have different meanings, even if one includes the other. ▪️Is Dust Required? Another difference among the scholars concerns whether the material used for tayammum must leave dust on the hands. This is based on Allah's words: "...wipe your faces and your hands with it." [5:6] Some scholars understood "with it" to mean that some of the material must transfer onto the hands, so they required dust. Others understood the phrase differently and therefore did not require dust. ▪️The strongest approach is as follows: 1. First choice: Perform tayammum with clean soil or earth, since this is the view agreed upon by all scholars. 2. If that is not available: Perform tayammum with anything from the earth that has dust which sticks to the hands. This was one narration from Imam Ahmad and was the opinion preferred by Sheikh Al-Islam Ibn Taymiyyah. 3. If even that is unavailable: It is permissible to perform tayammum with anything that is part of the earth's surface, even if it has no dust that sticks to the hands, as was the view of Sheikh Uthaymin rahimahullah.

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 It's like carrying your own drug dealer

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (232) How long will we remain in this life?! Another ten years? Twenty? Thirty? By Allah, it is insignificant and short when we truly reflect on it. It will pass just as the years we have already lived have passed. Allah says: “And on the Day the Hour is established, the criminals will swear that they remained only for an hour.” So focus on what will benefit you in the real life—the life of the Hereafter. By Allah, this worldly life is even shorter than we imagine. Make the most of your lifetime. What is available to you today may not be available tomorrow. What you are able to do right now may later be prevented by weakness or inability. What you can reach today may become inaccessible. So, make the best use of your time through obedience to Allah. @AbuKhlid3320

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (231) Is It Necessary to Close the Windows Before Sleeping?

Question:

Is it recommended to close the windows when Maghrib time approaches, just as it is recommended to close the doors at that time by analogy?

Sheikh Muhammad Al-Aflahi (may Allah preserve him) said:

The hadith specifically refers to doors, and this ruling is not extended to windows by analogy. Source: https://t.me/BOT_9_9_1/30356

Question:

The Messenger of Allah (peace and blessings be upon him) said: “Cover the vessel, tie the waterskin, close the door, and extinguish the lamp. Indeed, Satan does not untie a waterskin, open a door, or uncover a vessel. If one of you cannot find anything except to place a stick across his vessel and mention Allah’s name, then let him do so. For the little pest (the mouse) may set fire to the house and its inhabitants.” What is the status of this hadith? I also found an explanation saying that the Prophet instructed people not to sleep while the door of their house or room is open. Is this correct? Is it necessary to close the bedroom door before sleeping?

Sheikh Khalid Ash-Sharihi (may Allah preserve him) said:

This is an authentic hadith narrated by Jabir ibn Abdullah (may Allah be pleased with him and his father) and recorded by Sahih Muslim. Closing the house door at night is a recommended practice, especially when going to sleep. This helps protect the home and its occupants from the entry of devils and from other harmful creatures. It is a Prophetic Sunnah prescribed out of care and concern for people’s well-being. The Sharīʿah aims to prevent harm from reaching people. Therefore, if the house is in a safe place and there is a need to keep windows open—for example, because of intense heat—there is no problem with doing so, and Allah knows best. Ibn Daqiq Al-'Id said: “The instruction to close doors contains both religious and worldly benefits. It protects lives and property from those who may cause mischief or corruption, especially the devils.” https://t.me/BOT_9_9_1/23917

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 A Reminder About Sins

Sheikh AbdurRazzāq Al-Badr hafidhahullah mentioned:

Imagine a hungry person whose hunger has become severe, then a delicious meal that he loves and desires is placed in front of him? When he reaches out his hand to eat it, he is told: “This food is poisoned. If you eat from it, you will die immediately.” If he is certain that the food is poisoned and that it will cause his death. Would he put his hand into that food, or would he pull it back? He would pull back of course! Subhanallah! How does a person avoid food because he fears its harm, yet he does not avoid sins out of fear of its consequence on the Day he meets Allah, the Most High?

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (229) الِاقْتِصَادُ - moderation الِاقْتِصَادُ فِي السُّنَّةِ خَيْرٌ مِنَ الِاجْتِهَادِ فِي الْبِدْعَةِ Moderation in (following) the Sunnah is better than exerting oneself upon Bid'ah. [Athar of Ibn Mas'ūd raḍhiyallāhu ‘anhu - reported by Ad-Dārimi (223)]

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (228) أَعِدِ التَّفْكِيرَ فِي أَوْلَوِيَّاتِك! The Prophet ﷺ said: ((ركعتا الفجر خير من الدنيا وما فيها)) “The two voluntary units of Fajr are better than the Dunyā and everything within it.” [Muslim] Upon reading this ḥadīth, one might assume that these two rak‘ahs are long and tiresome. On the contrary, Ā’ishah —may Allāh be pleased with her— said: يُصَلِّي رَكْعَتَيِ الْفَجْرِ، إِذَا سَمِعَ الأَذَانَ، فَيُخَفِّفُهُمَا حَتَّى أَقُولَ: هَلْ قَرَأَ فِيهِمَا بِأُمِّ الْقُرْآنِ؟ “He ﷺ would offer the two voluntary units of Fajr after hearing the adhān, and he would shorten them so much that I would ask myself: did he even recite al-Fātiḥah in them?” [Bukhārī & Muslim] If this is the virtue and excellence of these two short voluntary prayers, then what about standing for long periods in order to offer the night prayer? The Prophet ﷺ said: ((أفضل الصلاة بعد الفريضة صلاة الليل)) “The best prayer after the obligatory prayer is the night prayer.” [Muslim] This means that the night prayer —with one rak‘ah being the minimum— is better than the two voluntary units of Fajr. This ḥadīth also shows that the obligatory prayers are superior to both the two voluntary units of Fajr and the night prayer. The point I am trying to make is that many people have their priorities muddled. It has become so confused that a person may pray ‘Ishā at home but make sure to be in the front row for Tarāwīḥ. Likewise, some prioritise Tahajjud —especially during the last ten nights— over the Fajr congregation, to the extent that they become so tired and sluggish after Tahajjud that they sleep through Fajr. Be mindful of this!

𝗞𝗵𝗮𝗮𝘁𝗶𝗿𝗮𝗵 (227) #REVIVE_FORGOTTEN_SUNNANS Lying down on one’s right side after offering the two voluntary units of Fajr. On the authority of Abū Hurairah —may Allāh be pleased with him—: The Prophet ﷺ said: ((إذا صلى أحدكم ركعتي الفجر فليضطجع على شقه الأيمن)) “When one of you offers the two voluntary units before Fajr, let him lie down on his right side.” [Reported by Abū Dāwūd (1261) & at-Tirmidhī (420)] Graded Ṣaḥīḥ by Shaykh al-Albānī in Ṣaḥīḥ al-Jāmi‘. On the authority of Ā’ishah —may Allāh be pleased with her—: “Whenever the Prophet ﷺ offered the two voluntary units of Fajr, he would converse with me if I was awake; otherwise, he would lie down on his right side.” [Reported by al-Bukhārī (1161)] Note: If you are going to implement this Sunnah, be careful not to doze off and miss Ṣalāt al-Fajr — especially if you have been awake all night praying Tarāwīḥ. Also, some scholars mention that this Sunnah should be practised at home, not in the masjid, unless one lives in the masjid.

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