Galandān (English)

Do You Have Ghayraa for Your Deen? [Part 2] — Shaykh Aḥmad Mūsā Jibrīl (source)

Do You Have Ghayraa for Your Deen? [Part 1] — Shaykh Aḥmad Mūsā Jibrīl (source)

Do You Have Ghayraa for Your Deen? - Part 2

🗣 Are The Phrases For Straightening Prayer Rows Mandatory In All Cases, And Must They Be Spoken Exclusively As Narrated In Arabic? 🔗 https://mono.glndn.com/s/WooV5rTtM2 — Al-Shaykh Al-Muḥaddith Musṭafā Al-ʿAdawī , Al-Shaykh Ṣāliḥ Al- ʿUthaymīn ~ Galandān 🖋️

📝 Does Ordering Someone To Do What Is Forbidden (Ḥarām) Equate To Disbelief (Kufr)? He asks, "Is commanding [someone to do] what is forbidden (ḥarām) considered disbelief (kufr)?" Answer: No, it is not considered disbelief. Meaning, if a person commands someone else to commit a sin (maʿṣiyah), this act itself is not deemed disbelief unless they personally deem that forbidden act to be permissible (istaḥallahu) or believe that it is an obligatory duty. In that specific case, it is considered disbelief stemming from the category of creedal disbelief (al-kufr al-iʿtiqādī). This is because disbelief is divided into four distinct categories: 1️⃣Disbelief through words (kufru-l-aqwāl) 2️⃣Disbelief through actions (kufru-l-afʿāl) 3️⃣Disbelief through beliefs (kufru-l-iʿtiqādāt) 4️⃣Disbelief through polytheism (kufru-sh-shirk) — Al-Shaykh Al-Muḥaddith ʿAbdullah Al-Saʿd (audio) ~ Galandān 🖋️

📅 The Schools Of Thought Among Scholars Regarding The Calculation Of The Seven Days For The Aqīqah Question: Allah blessed me with a daughter on Thursday, 14/7/2011, at 7:00, half an hour before the Maġrib prayer, and I slaughtered an ʿaqīqah for her on Thursday, 21/7/2011. Is this ʿaqīqah valid? May Allah reward you with goodness. Answer: All praise is due to Allah, and peace and blessings be upon the Messenger of Allah, and upon his family and companions. To proceed: Indeed, this ʿaqīqah is valid in any case, because it occurred after its occasion—which is the birth—took place. It also occurred on the day designated for it according to the Mālikīs (al-Mālikiyyah) and those who agree with them. This is because, in their view, if the birth occurs after dawn (fajr), the day of birth is disregarded.⁽¹⁾ Thus, it is not counted among the seven days mentioned in the statement of the Prophet ﷺ: «كل غلام رهينة بعقيقته، تذبح عنه يوم سابعه، ويسمى فيه، ويحلق رأسه» "Every newborn boy is pledged (rahīnah) to his ʿaqīqah, which is sacrificed on his seventh day, and he is named on it, and his head is shaved." This is an authentic (ṣaḥīḥ) ḥadīth narrated by the compilers of the four Sunan. The position of the majority of scholars (al-jumhūr) is that the day of birth is included in the seven days. Therefore, if the birth occurred on a Thursday, the ʿaqīqah would take place on the following Wednesday; whereas according to the Mālikīs, it takes place on Thursday. For further benefit, see the fatwas with the following numbers: 244671, 24831, 57957. And Allah knows best. — Islamweb Fatwā (162811) ~ Galandān 🖋️ ------------------------------------ [1] Islamically, the new day begins after sunset. Mālikīs state that if a child is born after Fajr (dawn), then that day is not counted when calculating the seven days. In our example, the child was born 30 minutes before the new day (sunset). However, according to Mālikīs, this day is not counted because it is after the Fajr (dawn) time of the day. With the majority of scholars, though, this day is counted as the first day, even if it's only 30 minutes into it. In this case, the seventh day would be July 20th. In short, the majority view is that the day of delivery is counted as the first day without exceptions. (Note that days start after sunset.) Benefit: “Authentic Rulings Prescribed for the Newborn” — 'Al-Alwān (infographic)

[❓] Is It Permissible To Perform Ḥajj And ʿUmrah On Behalf Of A Prisoner? Excerpt from, “al-Wajīz fī Aḥkām al-Asīr al-Muslim” By al-Ḥārith bin Ghāzī al-Naẓārī 🔗 https://mono.glndn.com/s/YdnGMryFwi ~ Galandān 🖋️

Is The Basmalah A Verse Of al-Fātīḥah Or Not? 🔗 https://mono.glndn.com/s/3223eIyXSr — Al-Shaykh Al-Muḥaddith Sulaymān Al-ʿAlwān ~ Galandān 🖋️

🤝 How To Greet A Gathering When One Enters And The Issue Of Shaking Hands With Them Question: The brother is asking about the guidance of the Prophet (peace and blessings of Allāh be upon him) regarding whether one should shake hands with everyone upon entering a gathering (majlis). Answer: Nothing has been authentically proven from the Prophet (peace and blessings of Allāh be upon him) concerning this specific practice. What is established from the Prophet (peace and blessings of Allāh be upon him) is the greeting of peace (as-salām), and this greeting is directed to everyone collectively. Some people shake hands with every single person, repeating to each one, "As-salāmu ʿalaykum, as-salāmu ʿalaykum, as-salāmu ʿalaykum," thus greeting everyone individually alongside a handshake. Initiating a separate verbal greeting for each individual after already greeting the entire gathering collectively has no basis [in the Sunnah]. This practice has no basis, and such behavior should be disapproved. As for shaking hands, it is considered a matter of custom (ʿādāt) rather than ritual worship (ʿibādāt), as its purpose is to unite hearts, remove grudges, dispel animosities, and because it fosters mutual affection. Therefore, greeting everyone once collectively is sufficient. When shaking hands, one may say, "How are you?", inquire about their well-being, supplicate for them, and the like. Thus, what is apparent is that shaking hands is permissible because it is not intended as an act of ritual worship, but rather as a custom to foster affection. ⚠️Regarding the Ḥadīth: "There are no two Muslims who meet and shake hands but that their sins fall away just as the leaves of a tree fall," there is some criticism regarding its chain of narration (isnād), though some scholars have graded it as ḥasan (fair) due to the collective strength of its various routes.⁽¹⁾ It can also be used as evidence for this issue (of entering a gathering), in the sense that he has met them; since he has encountered them, he shakes hands with them. So it can be cited as evidence for this matter, but we do not say that this [specific collective handshaking upon entering] is the Sunnah. Rather, we say it falls under customs and traditions that do not contradict Islamic law (Sharīʿah). — Al-Shaykh Al-Muḥaddith Sulaymān Al-ʿAlwān (audio) ~ Galandān 🖋️ -------------------------------- [1] Al-Saʿd said: “This has been narrated through multiple chains of transmission, and perhaps some of them strengthen each other.” Al- ʿAdawī said: “This ḥadīth was graded ḥasan (fair) by some of the people of virtue. In its sanad (chain of transmission) there is a slight criticism—but some of the people of virtue graded it as ḥasan. And the matter concerning it is close.” ✨Some benefits: Al-Nawawī said: "Handshaking (al-muṣāfaḥah) upon meeting, is a sunnah agreed upon by consensus (mujmaʿ ʿalayhā)." Ibn Ḥajar said: "And excepted from the general command of handshaking are the unrelated woman (al-marʾah al-ajnabiyyah) and the beautiful, beardless youth (al-amrad al-ḥasan)."

— Fasting on ʿĀshūrā Galandān

Ruling On The One Who Abandons The Prayer —Al-Shaykh Al-Muḥaddith Sulaymān Al-ʿAlwān 📎 https://mono.glndn.com/6a33f97783dae23ca034840b ~ Galandān 🖋️

A Note Of The Issue Of "Tying The Beard" 📎https://mono.glndn.com/6a34c50392e959ec044bd0ae — Musṭafā Al-ʿAdawī, ʿAbdullah Al-Saʿd ~ Galandān 🖋️

🧕 Rejoice, You Who Tenderly Safeguard Daughters! Al-Shaykh Al-Muḥaddith ʿAbdul ʿAzīz al-Khuḍayr 🔗 https://mono.glndn.com/6a2105d1ac6874fb2d58a98c ~ Galandān 🖋

📖 Reasons For The Revelation Of The Verse: ◀️they can have no Faith, until they make you (O Muhammad) judge in all disputes between them...▶️ (TMQ 4:65) 🔗 https://mono.glndn.com/6a1d7155675e2d7274fef93e ~ Galandān 🖋

ـ②ـ [Potential Objections and Responses] If it is objected: This logic implies that whoever fasts Ramaḍān outside of Ramaḍān would also be credited with fasting ten months, just as fasting the six days outside of Shawwāl is credited as if they were fasted in Shawwāl, based on the common denominator (jāmiʿ) that a good deed is multiplied tenfold in both cases. The Response: ⬆️Fasting Ramaḍān outside of its month—except when making it up (qaḍāʾ) for someone who missed it due to an excuse—is impermissible by scholarly consensus (ijmāʿ). Conversely, there is no consensus stating that the six days are invalid if fasted outside of Shawwāl. ⬆️A good deed multiplied tenfold for an obligatory act (farḍ) is far greater in reward than a good deed multiplied tenfold for a voluntary act (nafl). For an obligatory fast, this specific virtue can only be achieved during Ramaḍān by scholarly consensus under normal circumstances (excluding make-up fasts). As stated in the Ḥadīth Qudsī: "My servant does not draw near to Me with anything more beloved to Me than what I have obligated upon him." ⬆️The fact that a good deed is multiplied tenfold for both obligatory and voluntary deeds does not mean they are equal in overall reward and merit. Furthermore, the restriction that the obligatory fast is invalid outside of Ramaḍān does not necessitate that the voluntary fast is invalid outside of Shawwāl; this is because the sanctity of time for fasting in Ramaḍān is paramount, whereas Shawwāl is legally equivalent to the rest of the months of the year in this regard. If it is objected: The phrasing of the ḥadīth, "then follows it (with six days)..." (thumma atbaʿahu), dictates that the following must happen specifically within Shawwāl. The Response: ⬆️The term "following" (al-itbāʿ) applies (grammatically) for both to consecutive and non-consecutive observance, and it applies whether the six days are fasted in Shawwāl or after Shawwāl. ⬆️The meaning is that he follows Ramaḍān, after breaking the fast, by fasting the six days. Since there is an interval between them—namely, the breaking of the fast on the day of ʿĪd—the expression “following it” remains valid whether the six days are fasted during Shawwāl or after it. And Allah knows best. —Prof. Dr. Muḥammad ibn Saʿd bin Hulayl al-Muhalhal al-ʿUṣaymī (Text) Makkah, Umm al-Qurā University, Faculty of Sharīʿah. ~ Galandān 🖋

The Ruling on Fasting the Six Days of Shawwāl After the Month of Shawwāl Has Ended ـ①ـ It is permissible to fast the six days of Shawwāl outside of the month of Shawwāl, even without a valid excuse. This is not an unprecedented or innovative opinion (bidʿan min al-qawl); rather, a group of jurists (fuqahāʾ) have held this view. This is because the underlying effective cause (ʿillah) in the ḥadīth is clear, which is that a good deed is rewarded tenfold: ▶️مَن جَآءَ بِٱلۡحَسَنَةِ فَلَهُۥ عَشۡرُ أَمۡثَالِهَاۖ◀️ ((Whoever comes with a good deed will have ten times like it.)) [Al-Anʿām 6:160] Thus, fasting Ramaḍān is equivalent to ten months, and the six days are equivalent to two months (since 6 × 10 = 60 days, which equals two months). As stated in the ḥadīth: "Whoever fasts Ramaḍān and then follows it with six days of Shawwāl, it is as if he fasted for a lifetime (the entire year)." The specific mention of "Shawwāl" in the text is simply because it immediately follows Ramaḍān; it is a co-extensive description (waṣf ṭardī) —that is not intrinsically relevant to the ruling— rather than a proper legal cause (waṣf munāsib). (TN: Shawwāl is used here as (waṣf ṭardī) — meaning as an attribute that merely accompanies the ruling without having any intrinsic legal relevance to justify it. The cause here is fasting 6 days, added with a month - i.e. Ramaḍān making it 36 and when multipled by 10 making it one year (360 days) in reward) In legal theory (Uṣūl al-Fiqh), (something to be a proper) legal cause (ʿillah) (for a ruling), it must be a relevant (munāsib), apparent (ẓāhir), and well-defined (munḍabiṭ) attribute. Nevertheless, one should hasten to perform righteous deeds. It remains better and more complete to fast these six days within the month of Shawwāl itself. [Another relevant] Legal Maxim Is: The default rule in legal rulings is that they possess a rationale (al-aṣlu fī al-aḥkāmi al-taʿlīl). As for someone who missed the six days of Shawwāl due to a valid excuse, it is, by comparison, more appropriate (min bābi awlā) to have no issue regarding the permissibility of fasting them afterward. This is because making up (qaḍāʾ) a time-bound act of worship after its time has expired is legislated for valid excuses—assuming for the sake of argument that these six days are strictly bound to Shawwāl. =

What is the Ruling on Debates (al-Munāẓarāt)? They are valid (and permissible) subject to specific conditions for the debate itself and conditions for the debater (al-munāẓir). Conditions for the Debate (al-Munāẓarah): ⬆️Its harm must not be greater than its benefit. ⬆️It should not be witnessed by the general public (all people). Conditions for the Debater (al-Munāẓir): ⬆️Knowledge (al-ʿIlm): From which stem tranquility (al-sakīnah), forbearance (al-ḥilm), and patience (al-ṣabr). ⬆️Strength of heart: (Courage and steadfastness). ⬆️Quickness of recall and argument. Moreover, debating is not required for every opponent (or dissenter.) Indeed, ʿAlī ibn Abī Ṭālib (may Allah be pleased with him) did not personally debate [the dissidents], but instead sent Ibn ʿAbbās (may Allah be pleased with them both). Likewise, Imāms Mālik and Aḥmad did not engage in debates, nor did Ibn al-Qayyim. A man once came to debate Ibn Taymiyyah, so the brother of Ibn Taymiyyah said to him: "Go away! For if I were to write down a ḥadīth from the Ṣaḥīḥayn (al-Bukhārī and Muslim) and a line from the poetry of ʿAntarah for you, you would not even be able to tell the difference between them." — Al-Shaykh Sulaymān Al-ʿAlwān (text) ~ Galandān 🖋

💬 "Some individuals may remember Allah yet their eyes do not shed tears, recite the Qur'ān without experiencing humility, and listen to religious admonitions without being moved in the slightest. Therefore, such a person must abundantly seek forgiveness (istighfār), for it polishes the heart and erases the traces of sins." — Al-ʿAlwān (text #-458) ~ Galandān 🖋