Question
Performing wudu nawafil with every salah because it is the sunnah of bilal RA so is it permissible for us to perform it with every salah?
Answer
Praise be to Allah
Firstly:
Al-Bukhaari (1149) and Muslim (2458) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said to Bilaal (may Allah be pleased with him), at the time of Fajr prayer: “O Bilaal, tell me of a deed that you did in Islam, for which you most hope to earn reward, for I heard the sound of your sandals in front of me in Paradise.” Bilaal said: I have not done any deed in Islam for which I hope to earn reward more than the fact that I do not purify myself fully at some time of the night or day, but I pray as much as Allah wills I should pray with that purification.
At-Tirmidhi (3689) narrated that Bilaal (may Allah be pleased with him) said: I never gave the adhaan but I prayed two rak‘ahs, and I never invalidated my wudoo’ but I did wudoo’ immediately and thought that I owed it to Allah to pray two rak‘ahs.
Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) in Saheeh Sunan at-Tirmidhi.
The hadith of Bilaal (may Allah be pleased with him) indicates that it is mustahabb to persist in doing wudoo’, and that it is mustahabb to offer a prayer immediately after doing wudoo’.
There is nothing in the hadith to indicate that it is mustahabb to do wudoo’ for every naafil prayer.
An-Nawawi (may Allah have mercy on him) said:
This indicates that it is mustahabb to pray following wudoo’, that doing so is Sunnah and that it is permissible to do so at times when offering (unspecified naafil) prayers is disallowed: at sunrise, when the sun is at its zenith, at sunset, and after Fajr and ‘Asr prayers, because it is a naafil prayer that is done for a specific reason. This is our view.
End quote from Sharh Muslim by an-Nawawi (8/13).
Ibn Hajar (may Allah have mercy on him) said:
This hadith indicates that it is mustahabb to keep oneself in a state of purity.
End quote from Fath al-Baari (3/35).
Secondly:
The scholars (may Allah have mercy on them) stated: Renewing wudoo’ is only mustahabb for one who prayed after doing the first wudoo’.
An-Nawawi (may Allah have mercy on him) said:
Our companions are unanimously agreed that it is mustahabb to renew wudoo’, which is when a person had wudoo’, then does wudoo’ again without having invalidated his wudoo’.
When is it mustahabb? There are five views concerning that, the soundest of which is if he offered a prayer, obligatory or naafil, with the first wudoo’ (then it is mustahabb to do wudoo’ for another prayer).
End quote from al-Majmoo‘ (1/495)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fataawa (21/376):
Rather the fuqaha’ discussion has to do with the one who prayed with the first wudoo’: is it mustahabb for him to renew his wudoo’?
With regard to one who did not pray with the first wudoo’, it is not mustahabb for him to renew wudoo’. Rather renewing wudoo’ in this case is a bid‘ah (innovation) and is contrary to the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him) and the way of the Muslims both during his lifetime and after his death, until the present time. End quote.
An exception is made to it being mustahabb to renew wudoo’ if one of the two prayers was connected to the other, such as the regular Sunnah prayers that are connected to obligatory prayers, or Taraweeh followed by Witr, or if the two prayers are put together, as in the case of one who puts Maghrib and ‘Isha’ together. In such cases it is not mustahabb to renew wudoo’, because there is no report of the Prophet (blessings and peace of Allah be upon him) doing that.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is proven via mutawaatir reports that on the day of ‘Arafah the Prophet (blessings and peace of Allah be upon him) led the Muslims in praying Zuhr and ‘Asr, putting the two prayers together, and thousands prayed behind him whose numbers are known only to Allah. When he said the tasleem at the end of Zuhr, he led them in praying ‘Asr; neither he nor anyone else repeated his wudoo’, nor did he instruct anyone to repeat his wudoo’, and no one transmitted any report to that effect. This indicates that renewing wudoo’ is not mustahabb in all cases.
Sometimes he would offer an obligatory prayer and then a naafil prayer, and sometimes he would offer a naafil prayer and then an obligatory prayer, and sometimes he would offer an obligatory prayer then another obligatory prayer, all of that with one wudoo’.
Similarly, the Muslims would pray behind him at night in Ramadan with one wudoo’, on numerous occasions.
Question
Performing wudu nawafil with every salah because it is the sunnah of bilal RA so is it permissible for us to perform it with every salah?
Answer
Praise be to Allah
Firstly:
Al-Bukhaari (1149) and Muslim (2458) narrated from Abu Hurayrah that the Prophet (blessings and peace of Allah be upon him) said to Bilaal (may Allah be pleased with him), at the time of Fajr prayer: “O Bilaal, tell me of a deed that you did in Islam, for which you most hope to earn reward, for I heard the sound of your sandals in front of me in Paradise.” Bilaal said: I have not done any deed in Islam for which I hope to earn reward more than the fact that I do not purify myself fully at some time of the night or day, but I pray as much as Allah wills I should pray with that purification.
At-Tirmidhi (3689) narrated that Bilaal (may Allah be pleased with him) said: I never gave the adhaan but I prayed two rak‘ahs, and I never invalidated my wudoo’ but I did wudoo’ immediately and thought that I owed it to Allah to pray two rak‘ahs.
Classed as saheeh by Shaykh al-Albaani (may Allah have mercy on him) in Saheeh Sunan at-Tirmidhi.
The hadith of Bilaal (may Allah be pleased with him) indicates that it is mustahabb to persist in doing wudoo’, and that it is mustahabb to offer a prayer immediately after doing wudoo’.
There is nothing in the hadith to indicate that it is mustahabb to do wudoo’ for every naafil prayer.
An-Nawawi (may Allah have mercy on him) said:
This indicates that it is mustahabb to pray following wudoo’, that doing so is Sunnah and that it is permissible to do so at times when offering (unspecified naafil) prayers is disallowed: at sunrise, when the sun is at its zenith, at sunset, and after Fajr and ‘Asr prayers, because it is a naafil prayer that is done for a specific reason. This is our view.
End quote from Sharh Muslim by an-Nawawi (8/13).
Ibn Hajar (may Allah have mercy on him) said:
This hadith indicates that it is mustahabb to keep oneself in a state of purity.
End quote from Fath al-Baari (3/35).
Secondly:
The scholars (may Allah have mercy on them) stated: Renewing wudoo’ is only mustahabb for one who prayed after doing the first wudoo’.
An-Nawawi (may Allah have mercy on him) said:
Our companions are unanimously agreed that it is mustahabb to renew wudoo’, which is when a person had wudoo’, then does wudoo’ again without having invalidated his wudoo’.
When is it mustahabb? There are five views concerning that, the soundest of which is if he offered a prayer, obligatory or naafil, with the first wudoo’ (then it is mustahabb to do wudoo’ for another prayer).
End quote from al-Majmoo‘ (1/495)
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fataawa (21/376):
Rather the fuqaha’ discussion has to do with the one who prayed with the first wudoo’: is it mustahabb for him to renew his wudoo’?
With regard to one who did not pray with the first wudoo’, it is not mustahabb for him to renew wudoo’. Rather renewing wudoo’ in this case is a bid‘ah (innovation) and is contrary to the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him) and the way of the Muslims both during his lifetime and after his death, until the present time. End quote.
An exception is made to it being mustahabb to renew wudoo’ if one of the two prayers was connected to the other, such as the regular Sunnah prayers that are connected to obligatory prayers, or Taraweeh followed by Witr, or if the two prayers are put together, as in the case of one who puts Maghrib and ‘Isha’ together. In such cases it is not mustahabb to renew wudoo’, because there is no report of the Prophet (blessings and peace of Allah be upon him) doing that.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
It is proven via mutawaatir reports that on the day of ‘Arafah the Prophet (blessings and peace of Allah be upon him) led the Muslims in praying Zuhr and ‘Asr, putting the two prayers together, and thousands prayed behind him whose numbers are known only to Allah. When he said the tasleem at the end of Zuhr, he led them in praying ‘Asr; neither he nor anyone else repeated his wudoo’, nor did he instruct anyone to repeat his wudoo’, and no one transmitted any report to that effect. This indicates that renewing wudoo’ is not mustahabb in all cases.
Sometimes he would offer an obligatory prayer and then a naafil prayer, and sometimes he would offer a naafil prayer and then an obligatory prayer, and sometimes he would offer an obligatory prayer then another obligatory prayer, all of that with one wudoo’.
Similarly, the Muslims would pray behind him at night in Ramadan with one wudoo’, on numerous occasions.
The Muslims at his time would do wudoo’, then they would pray so long as they did not invalidate their wudoo’, as is mentioned in the saheeh hadiths. There is no report from him – either with a saheeh or da‘eef isnaad – to indicate that he instructed them to do wudoo’ for every prayer. Saying that it is mustahabb to do so requires proof.
End quote from Majmoo‘ al-Fataawa (21/371-372)
And Allah knows best.
------------------------------------------
Are there any conditions attached to Salatul Wudu? I have been taught after a person makes wudu it is encouraged to make salatul wudu immediately afterwards before other Ibadah. Lets say one forgets to make salatul wudu afterwards and carries on with his/her Ibadah, can one make salatul wudu afterwards for the baraka? For example, lets say one makes wudu then makes Salatul Duhaa, Tahajud etc. could one then make Salatul Wudu afterwards if one forgot? Again if one makes the sunnah rakats before Thur could one make Salatul Wudu before the Fard salah if one forgot?
Answer:
Praying 2 rakats after performing ablutions (wudu) is recommended, except during the 3 times it is disliked to pray in. These are during sunrise (for 15 minutes after Fajr time ends), right when the sun is at its zenith (to be safe, 5 to 10 minutes before Zuhr comes in, though in reality, it is just a moment), and right at the end of Asr time, when the sun seems to dim as it is beginning to set (20 to 30 minutes before Maghrib).
--------------------------------------------------
Question
Is stealing from the kuffar haram if you live in a kaafir country? The person I'm thinking of is certainly not starving or in need of the things that he steals. It is also rather safe to live as a muslim in this country and the oppression is not grave.
Answer
Praise be to Allaah.
No one is unaware of the fact that stealing is a major sin, for which Allaah has enjoined the punishment of having the hand cut off. Sharee’ah makes no distinction between the wealth of a male and the wealth of a female, or between the wealth of a minor and the wealth of an adult, or between the wealth of a Muslim and the wealth of a kaafir. The only exception made by sharee’ah is the wealth of kaafirs who are waging war against the Muslims.
The Muslim should be a good example of trustworthiness, honouring agreements and good character. When Muslims have had such characteristics, this has been the cause of many kaafirs entering Islam, because they saw the beauties of Islam and the good character of its people.
The Muslim who regards the kaafirs’ wealth as permissible, whether he is in a Muslim country or in a kaafir country, is doing the kaafirs a great favour and helping them to distort the image of Islam and Muslims; he is thereby helping those who are launching attacks against Islam.
When a Muslim enters a kaafir country, it is as if he entering into a peaceful agreement with them – which is the visa which is given to him to enable him to enter their country – so if he takes their wealth unlawfully, then he is breaking that agreement, in addition to being a thief.
The wealth that he steals from them is haraam. It was narrated that al-Mugheerah ibn Shu’bah kept company with some people during the Jaahiliyyah. He killed them and took their wealth, then he came and entered Islam. The Prophet (peace and blessings of Allaah be upon him) said: “As for your Islam, I accept it, and as for the wealth, I have nothing to do with it.” According to a report narrated by Abu Dawood, “As for your Islam, we accept it, and as for the wealth it is obtained through treachery, and we have no need of it.”
(Narrated by al-Bukhaari, 2583; Abu Dawood, 2765; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2403).
Al-Haafiz Ibn Hajar said:
The phrase “and as for the wealth, I have nothing to do with it” means, I will not touch it because it was obtained through treachery. What we learn from this is that it is not permissible to take the wealth of the kuffaar by treachery when they have trusted you and granted you safety, because when people accompany one another (when travelling), they do so on the basis of mutual trust, and that trust should not be betrayed, whether the other person is a Muslim or a kaafir. The wealth of the kuffaar is only permissible in the case of combat and war. Perhaps the Prophet (peace and blessings of Allaah be upon him) let him keep the wealth in the hope that the people of its owner might become Muslim, then he could return their wealth to them.
Fath al-Baari, 5/341
Al-Shaafa’i (may Allaah have mercy on him) said: When a Muslim enters dar al-harb (the non-Muslim lands) on peaceful terms, and finds himself in position to take something of their wealth, it is not permissible for him to take it, whether it is a little or a lot, because if he is safe from them, they should be safe from him, and because it is not permissible for him to take anything from them when they have given him safety except what it is permissible for him to take from the wealth of the Muslims and ahl al-dhimmah (non-Muslims living under the protection of the Muslim state). Wealth may be forbidden for a number of reasons:
If the owner is a Muslim
if the owner is (a non-Muslim) living under the protection of the Muslim state
if the owner is one with whom there is a peace deal, until the deal expires; such people are considered to be like ahl al-dhimmah as far as the sanctity of their wealth is concerned, until the deal expires.
Al-Umm, 4/284
Al-Sarkhasi (may Allaah have mercy on him) said: It is not right for a Muslim who is on peaceful terms with them to betray them, because betrayal is haraam. The Prophet (peace and blessings of Allaah be upon him) said: “Every betrayer will have a banner by his backside on the Day of Resurrection, by which his betrayal will be known.” If he betrays them and steals their wealth, and brings it to the Muslim lands, it is not right for a Muslim to buy from him if he knows about that, because he has obtained it in an evil manner, and buying from him is encouraging him in that, which it is not right for the Muslim to do. The basic principle in this matter is the hadeeth of al-Mugheerah ibn Shu’bah (may Allaah be pleased with him), when he killed his companions and brought their wealth to Madeenah and became Muslim, and asked the Messenger of Allaah (peace and blessings of Allaah be upon him) to take the khums of his wealth, and he said, “As for your Islam, we accept it, and as for the wealth it is obtained through treachery, and we have no need of it.”
Al-Mabsoot, 10/96
And Allaah knows best.
-----------------------------------------------
Question
What is the ruling on breaking a voluntary fast by mistake?.
Answer
Praise be to Allaah.
Al-Bukhaari (6669) and Muslim (1155) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said: “Whoever forgets he is fasting and eats or drinks, let him complete his fast for it is Allaah Who has fed him and given him to drink.”
It was also narrated that he does not have to offer expiation or make up that fast.
Ibn Khuzaymah (1999) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever breaks his fast in Ramadaan by mistake does not have to make up that day or offer expiation.” Classed as hasan by al-Albaani in Saheeh Ibn Khuzaymah.
Al-Daaraqutni narrated from Abu Sa’eed al-Khudri that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever eats in the month of Ramadaan by mistake does not have to make up that day.”
Al-Haafiz said:
Although its isnaad is weak, it may still be considered sound because there are corroborating reports. The least that could be said about it is that it is hasan, so it may be quoted as evidence. Reports that are less strong than this have been quoted as evidence with regard to many issues. It may also be supported by the fact that a number of the Sahaabah issued fatwas that are in agreement with this hadeeth without any one of the Sahaabah having a different view, as was stated by Ibn al-Mundhir, Ibn Hazm and others, and ‘Ali ibn Abi Taalib, Zayd ibn Thaabit, Abu Hurayrah, and Ibn ‘Umar. And it is in accordance with the words of Allaah (interpretation of the meaning):
“but He will call you to account for that which your hearts have earned”
[al-Baqarah 2:225]
Forgetfulness is not something which is earned by the heart.
This hadeeth tells of the kindness of Allaah to His slaves and how He makes things easier for them and alleviates hardship.
End quote.
The majority of scholars quote these ahaadeeth as evidence that whoever forgets that he is fasting and breaks the fast, his fast is still valid, and he should complete his fast, and he does not have to make it up or offer any expiation. The general meaning of the hadeeth covers both obligatory and naafil fasts; there is no difference between the two.
Al-Shaafa’i said in al-Umm (2/284):
If a fasting person eats or drinks in Ramadaan or in a fast observed in fulfillment of a vow or as an expiation, or a fast that is obligatory for some reason, or a voluntary fast, out of forgetfulness, then his fast is complete and he does not have to make it up.
Al-Nawawi said:
This is evidence to support the view of the majority: if the fasting person eats or drinks or has intercourse because of forgetfulness, then he does not break his fast. Among those who were of this view are al-Shaafa’i, Abu Haneefah, Dawood and others.
Al-Haafiz said:
An interesting story was narrated by ‘Abd al-Razzaaq from ‘Amr ibn Dinar: that a person came to Abu Hurayrah and said: “I started fasting in the morning then I forgot and ate.” He said, “It does not matter.” He said: “Then I entered upon someone and by mistake I ate and drank.” He said, “It does not matter, Allaah has fed you and given you to drink.” Then he said: “I entered upon another person and forgot, and ate.” Abu Hurayrah said: “You are a person who is not used to fasting.”.
BACK TO READS