Sheikh al-Fawzan:11 Fatawa 29th of June English.See Index for Q's.To view subtitles click "CC"


Uploaded by manhajalsalaf on 12.10.2011

Transcript:
If I had a relative who is unconcious or does not feel the presence of who comes to him, is it legitimate to visit him?
Yes it is legitimate to visit him to make du'a for him.
To make du'a for him and to check up on his well being, if that doesn't affect him (badly).
And that can be asked by the doctors who are treating him (the patient).
He says that: people are coming asking me for money or benefit so is it an obligation on me to give them because I fear I will be among those who do not represent the Aya/verse:
"And as for the petitioner, do not repel [him]." (93:10)?
Yes, the 'petitioner' has the right and that is to be given and not be 'repelled'
Yes the 'petitioner' has the right. And in the hadith he (the petitioner) has the right 'even if he came on a horse' (Abu Dawud)
So the petitioner is given (money).
And giving him (money) may differ if the one who has been asked (for money) is able to give as he sees or knows that this person deserves (to be given) then he gives.
If the one who has been asked (for money) is not able to give but only a reasonable amount then he gives him what he's able to and the Prophet SAW says:
"Protect yourself from Hell-fire even by giving a piece of date (as charity); and if you can not find it, then with a kind word" (Bukhari)
May Allah extend your benevolence.
This questioner says that the accessory things that is used by the woman like lotions, cleansers and cosmetics that are permitted.
Does this belong to the expenses that is obliged on the father towards his daughters, knowing that all the girls, except the rare cases, use these?
As for the obligation, no it is not obligatory.
However, this is part of showing goodness towards the children.
Unless it extends towards being excessive or to beautify the girl or the woman when going outside and to display beauty.
If its something usual and doesn't result in evil then this is the right action from the father to his child.
O noble sheikh, this questioner says if a Muslim travels and from his habit, in his country, is to fast on Monday and Thursday. Is it legitimate for him to fast (those days) in the country he travelled to or does this hadith apply to him: "If a servant is ill or upon a journey, Allah the Exalted writes for him the reward for the like of that which he used to do when healthy and as a residenty." (Bukhari)
If this is not difficult for him and he is eager on acting on obedience then he can fast in the travel.
He fasts the voluntary fast.
And the Prophet SAW used to fast while travelling the voluntary/nafila fast and Aisha the mother of believers, used to fast.
So if he maintains his fast and it doesnt become difficult on him then this is for the greater good.
But if the fast affects his travel (in difficulty) and it caused more difficulties yet he's eager on doing it but the difficulty prevents him then it will be recorded for him that he fasted as a resident.
We have a cat in the house and if we prayed he starts to jump on the carpet and breaks the prayer/salah or something like that, so I want to know whether this breaks the salah or not?
From the norms of the cat is that he plays and messes up, that is from his habit and he doesn't break the salah even if he passed in front of the musalli/prayer.
The second question, what is the ruling of saying 'sadaqt wa barart' (you have spoken truly and you have justified) when the mu'adhin's call states 'prayer is better than sleep' al salatu khairun min al noum?
This is not mentioned (in the sunnah)
And what is mentioned is to say what the mu'adhin says except during the two 'haya 'ala al salah/haya 'ala al falaah'
He says 'la hawla wa la quwata illa bilaah' and as for the rest of the adhan he repeats what the mu'adhin says because peace and blessings of Allah be upon him ordered (us) to follow what the mu'adhin says and to say what he says for words.
The third question oh sheikh, what is the ruling of drying the body parts after wudhu/ablution?
There's no objection in that if its needed when its cold
There's no objection in that and whats better is to not dry it if its not needed.
This questioner says: o sheikh Saleh if you could mention to me the correct opinion in the jewelry worn by a woman and what if she wears it on occasions or in the weddings?
The permissible jewelry for women to wear is what is known in the custom, what is current in her custom amongst women as long as it does not exceed the limit of extravagance.
If its in a moderate amount and its known in the custom to be amongst the people who are practising (the religion) and are in the middle way then there's nothing wrong in that.
And because the woman is in need of jewelry, Allah Almighty said:
"So is one brought up in ornaments while being during conflict unevident [attributed to Allah]?" (43:18)
So the woman is in need of jewelry but let her not be wasteful.
O noble sheikh this questioner says: is there an excuse for a 'heavy sleeper' to delay the Salah and what is the ruling on the Salah of jama'ah/congregation (in this case)?
He does not have an excuse regarding this because he could sleep in the beginning of the night
So he can take some rest
And he could bring an alarm to wake him up
And he could ask people round him in the house or from his neighbors to wake him up for the Salah.
This questioner o sheikh says: A person has read the entire Qur'an once and another person read surat al 'Ikhlaas (112) more than three times practising what the Prophet SAW said that its equal to a third of the Qur'an.
So which one is better and if the first (action) is better then what does the hadith mean concerning the readings of surat al 'Ikhlaas?
It is wrong to make the reading of surat al 'Ikhlaas equal to the reading of the entire Qur'an.
The reading of the entire Qur'an including surat al 'Ikhlaas is better.
And there's no doubt that there's a proof of surat al 'Ikhlaas being equal to a third of the Qur'an in the REWARD.
NOT in the recitation but in the reward.
And sheikh al Islam Ibn Taymiyya (may Allah have mercy on him) wrote a book regarding this subject.
And its called 'Jawaab ahlul 'Ilm wal Imaan' and that surat al 'Ikhlaas is equal to a third of the Qur'an.
O sheikh, my daughters fast on behalf of their deceased father.
His fast was not full meaning that he didn't fast Ramadhan fully.
So is it possible to fast on behalf of him or give sadaqa/charity?
Did he pray or was he maintaining his prayer?
He was 'on and off' (mufarit=slang) in his prayer/salah.
Meaning that he misses some prayers/salawaat?
Yes he neglects it too much.
And he died as such and didn't repent?
He prayed sometimes at home or sometimes the jumu'ah/friday but sometimes.
No I meant did he neglect the salah/prayer completely or do you mean that he didn't pray the congregation/jama'ah?
No he didn't pray the jama'ah/congregation at all!
But he didn't neglect the salah/prayer?
Yes he did neglect it o sheikh.
On purpose?
Out of laziness.
Well, one cannot fast on behalf of this person and the deeds (that are done for him such as sadaqah etc) will not benefit him.
If he died like this (by neglecting salah etc)
Not the sadaqah/charity nor asking forgiveness for him.