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Feb 19, 2024

The Ruling on Exposed ʿAwrah During Ṣalāh

How Much Exposure of the ʿAwarah Is Objectionable Exposure? Concerning the person whose ʿawrah1 is uncovered in ṣalāh, whether it be their private parts or any other part of their body which is considered ʿawrah, with respect to them and the exposed portion is extensive enough to be considered objectionable: What is considered objectionable here should be in consideration of the custom of the people. As the poet said: ‘Every rule that is left without clear boundaries by legislation should have its boundaries set based on custom’. The word ‘extensive’ here should be interpreted according to…

Feb 19, 2024

The ʿAwrah of Men and Women Inside and Outside of Ṣalāh

The Three Categories of ʿAwrah [Legislative Private Area] What is considered al-ʿawrah which must be covered in ṣālāh is divided into three categories according to the Ḥanbalī madh`hab.: Males, 7-10 yrs old: The least stringent: is the ʿawrah of a male between the ages of seven and ten, which is just the genitalia. That is, as long as he has covered his private parts from the front and back, then he is considered to have covered himself, even if his thighs are visible. Females who have reached puberty: The most stringent: is the ʿawrah of a woman over the age of puberty. Her entire bod…



Feb 18, 2024

Legislated Forms of Ruqyah

[Q]: Is it permissible for a Muslim to perform ruqyah on himself using his own breath by reciting and ejecting spittle into water? [A]: When the Prophet (صلى الله عليه وسلم) felt sick, he would recite Sūrah al-Ikhlāṣ, and the Muʿawwidhtayn [Surah al-Falaq and Surah al-Nās], then eject spittle into his two hands three times, rubbing whatever parts of his body he could reach after every recitation. He (صلى الله عليه وسلم) would do so before sleeping, starting with his head, face and chest. This was narrated to us by Āʿishah (رضي الله عنها) in an authentic ḥadīth.1 Also, Jibrīl (عليه السلام)…

Feb 18, 2024

The Sunnah and Wisdom of Repeating After the Muʾadhin and Related Rulings

It is considered sunnah for the person listening to the adhān to follow his call silently [by repeating after him]. Usages of the Word ‘Sunnah’ As for the word ‘sunnah’, it has two usages. One as a technical term used by the jurists and the other is its use by the Legislator. When used by the jurists, the word ‘sunnah’ refers to any action deserving of reward for the one who performs it, but the one who chooses not to engage in it is not deserving of punishment. When used by the Legislator, the word ‘sunnah’ refers to the path set by the Messenger (صلى الله عليه وسلم) and is inclusive …

Feb 18, 2024

Refuting the Six Foundations of Jamāʿah al-Tablīgh

The foundations and fundamental principles which Muḥammad Ilyās al-Ḥanafī al-Diyūbandī al-Jushtī1 called people towards after the formation of the jamāʿah al-tablīgh are: The word of goodness: “There is nothing worshipped in truth except for Allāh” Performing ṣalāh Knowledge and remembrance Honouring every Muslim Sincerity Travelling in the path of Allāh The First Foundation As for the good word “There is nothing worshipped in truth except for Allāh and Muḥammad (صلى الله عليه وسلم) is the Messenger of Allāh”, such words hold no benefit except for the ones who say it with thei…

Feb 18, 2024

Stages of Creation, Divine Predestination, and a Blessed or Calamitous End

Narrated by Abū Abd al-Raḥmān ʿAbdullāh ibn Masʿūd (رضي الله عنه): The Messenger of Allāh (صلى الله عليه وسلم) narrated to us—while he is the truthful, to whom only the truth is revealed: “Indeed, every person is created within the womb of their mothers. They spend forty days as a drop of semen, then another forty as a blood clot, then another forty as a lump of flesh. Then, an angel is sent and his soul is breathed into him. He is then tasked with the writing of four: his provision, his duration of life, his actions, and whether he will be in happiness or despair. So indeed—by Allāh, none …

Feb 18, 2024

Knowledge of the Unseen Is the Dominion of Allāh Alone

Allāh says: قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنبَأَهُم بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ “He said: “O Ādam! Inform them of their names,” and when he had informed them of their names, He said: “Did I not tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing?” (Al-Baqarah, 2:33) Al-ʿAllāmah Abd al-Muḥsin al-ʿAbbād comments: This verse proves the encompassing nature of the knowledge of Al…