Salafiyyah Reminders

This eclipse that occurs by the will of Allah is for a reason, which is to frighten His servants, alert them against heedlessness, and remind them of Allah's great power over them. The one who takes the light of the sun and changes what people are accustomed to, and takes the light of the moon and changes what people are accustomed to, is able to take from His servant whatever He wills, whenever He wills, glory be to Him. عَنْ أَبِي بَكْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‌‏"‌‏إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ تَعَالَى لاَ يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلاَ لِحَيَاتِهِ وَلَكِنَّ اللَّهَ عَزَّ وَجَلَّ يُخَوِّفُ بِهِمَا عِبَادَهُ" (صحيح البخاري) It was narrated that Abu Bakrah said: "The Messenger of Allah (ﷺ) said: 'The sun and moon are two signs of Allah, the Most High, and they do not become eclipsed for death or birth of anyone, rather Allah, the Mighty and Sublime, strikes fear into His slaves through them.'" (Bukhari) So what is prescribed for the believer, when he sees an eclipse, is to abandon his distractions, show his fear, and turn to the remembrance of Allah. From that which deeply saddens the heart is we find us being in a time where hearts have hardened, we find some Muslims who see the sign by which Allah frightens His servants, but they do not abandon their distractions or show their fear. Rather, in Allah we seek refuge, they may persist in sin, listening to music and watching tv series etc. Although the sign of the eclipse appears in the sky, it does not reach his heart. This in reality has eclipsed his heart. The light which is the guidance of the lesson to be taken from these signs has been blocked from his heart. We seek refuge in Allah from heedlessness. So the believer, when he sees an eclipse is to abandon distractions, show fear, and devote himself to the remembrance of Allah. Sheikh Muhammed ibn Sālih Al-Uthaymeen رحمه الله mentioned there are seven things that the Prophet (peace be upon him) commanded during an eclipse, all of which are confirmed in Sahih Bukhari:  ➊ Prayer  ➋ Supplication  ➌ Seeking forgiveness  ➍ Takbir (saying Allahu Akbar)  ➎ Remembrance (of Allah)  ➏ Charity  ➐ Freeing a slave. From: https://t.me/tasheelalilm

The Correct Manner of Performing Salat al-Kusuf (Eclipse Prayer) When the sun or the moon is eclipsed, the Sunnah is to rush to the prayer, turning to Allah in awe and humility. The prayer of al-Kusūf is distinct in its form, longer in its standing, recitation, bowing, and prostration, as authentically reported from the Messenger of Allah ﷺ. Its description is as follows: 1. The worshipper begins with the takbīrat al-iḥrām (opening takbīr), then recites the opening supplication. 2. He seeks refuge in Allah from Shayṭān, recites Bismillāh al-Raḥmān al-Raḥīm, then recites al-Fātiḥah followed by a long sūrah, reciting aloud. Ibn ʿAbbās (may Allah be pleased with him) narrated that the Prophet ﷺ recited a portion “like Sūrah al-Baqarah.” (al-Bukhārī 1052, Muslim 907). 3. After completing the recitation, he says the takbīr and bows a lengthy bowing (rukūʿ), prolonging the supplications of the bowing. 4. He then rises, saying: Samiʿa Allāhu liman ḥamidah and, upon standing upright, says: Rabbanā wa laka al-ḥamd. He prolongs this standing in proportion to the rukūʿ. 5. He then begins a second recitation: al-Fātiḥah followed by another long sūrah, shorter than the first. ʿĀ’ishah (may Allah be pleased with her) said: “I estimated his recitation and found that he recited Sūrah Āl ʿImrān.” (Abū Dāwūd 1187, authenticated by al-Albānī in Ṣaḥīḥ Sunan Abī Dāwūd 1/325). 6. He bows a second rukūʿ, also long but shorter than the first. 7. He rises once again, saying: Samiʿa Allāhu liman ḥamidah, Rabbanā wa laka al-ḥamd. 8. He then prostrates, making a long sujūd equal in length to the rukūʿ, then sits between the two prostrations, prolonging the sitting like the sujūd. 9. He performs a second sujūd, long but shorter than the first. 10. This completes the first rakʿah. 11. He then stands for the second rakʿah and prays it in the same manner as the first: two recitations, two bowings, and two prostrations. However, every recitation, bowing, standing, and prostration is shorter than the corresponding act in the first rakʿah, in accordance with the practice of the Prophet ﷺ. 12. Finally, he sits for the tashahhud, sends ṣalāt upon the Prophet ﷺ, then concludes the prayer with two taslīms. This is the complete description of Ṣalāt al-Kusūf as authentically narrated from ʿĀ’ishah and Jābir (may Allah be pleased with them both), who described the prayer of the Messenger of Allah ﷺ during the eclipse in detail (al-Bukhārī 1044, 1047, 1050, 1056; Muslim 901, 904). Thus, the eclipse prayer is marked by its length, humility, and repeated standing and bowing, reminding the believers of the greatness of Allah, the smallness of His creation, and the urgent need to turn back to Him in repentance and remembrance.

The Ruling on a Woman Praying with Her Feet Uncovered? Shaykh al-Fawzan حفظه الله

An abandoned Sunnah said during bowing and prostration سنة مهجورة تقال عند الركوع والسجود https://youtube.com/shorts/4e73kU_3OkQ?si=6ZKVuxVFSHTKbsPM

The Ruling on Fidgeting with Something During the Jumuʿah Sermon Shaykh ibn Uthaymin رحمه الله said: For this reason, the Prophet ﷺ said here: “Whoever touches the pebbles has engaged in idle conduct.” During the time of the Messenger ﷺ, the mosque floor used to be covered with small pebbles—tiny stones similar in size to lentils, or slightly larger or smaller. They were spread on the ground instead of the carpets that we spread today. Some people would perhaps play with the pebbles, moving them with their hands, wiping over them with their hands, or doing similar things. So he ﷺ said: “Whoever touches the pebbles has engaged in idle conduct.” This is because touching the pebbles distracts him from listening to the sermon. And whoever engages in idle conduct has no Jumu’ah—meaning: he is deprived of the reward of the Jumu’ah by which this nation was virtue over the other nations. And if this ruling applies to touching pebbles, then likewise it applies to the one who fidgets with other things besides pebbles: such as the one who plays with a pen, a watch, or a handheld fan which he keeps moving and turning without need, or the one who plays with the siwak wanting to brush his teeth while the Imam is delivering the sermon—except if there is a need, such as sleepiness or drowsiness overtaking him, so he uses the siwak to drive away the drowsiness. Then there is no harm in that because it is for the benefit of listening to the sermon. 📖 Sharh Riyad al-Salihin (1/732)

From the common mistakes that many Muslims fall into is that when they enter the masjid and pray Tahiyyat al-Masjid, they prolong it as though they are standing in the night prayer, lengthening the recitation and extending the posture. Yet this is in opposition to the Sunnah of our beloved Prophet ﷺ, who guided his Ummah with clarity and precision. The prayer of greeting the masjid is not a place for elongation, but a prayer characterised by lightness and ease. It was narrated from Jabir ibn “Abdillah رضي الله عنه that Sulayk al-Ghaṭafānī came on the day of Jumu’ah while the Messenger of Allah ﷺ was delivering the sermon, so he sat down. The Prophet ﷺ said: “O Sulayk, stand and pray two rakʿahs, and be brief in them.” Then he said: “If one of you comes on the day of Jumu’ah while the Imam is delivering the sermon (khutbah), then let him pray two rak’ahs and be brief in them.” (📖Sahih al-Bukhai 930 and Muslim 875). Reflect upon this Prophetic instruction—given even while the Khutbah is in progress, a time where attentiveness is required—yet still, the command was to pray, but with brevity. This shows that the Sunnah is balance: to act upon the command without excess, to follow without innovating, and to worship Allah upon knowledge, not emotion. So let the believer revive this Sunnah—praying two light rak’ahs upon entering the masjid—seeking not to lengthen what the Messenger ﷺ shortened, for indeed, the best guidance is the guidance of Muhammad ﷺ.

Shaykh ibn Uthaymin رحمه الله said: In this hadith mentioned by the author, may Allah have mercy upon him, the Prophet ﷺ said: “By the One in Whose Hand is my soul, you will not enter Paradise until you believe, and you will not truly believe until you love one another. Shall I not direct you to something which, if you do it, you will love one another? Spread the salam among yourselves.” In this is proof that love between Muslims is part of the perfection of faith, and that a servant’s faith is not complete until he loves his brother. It also shows that one of the causes of cultivating love is for a person to spread salam among his brothers—that is, to make it apparent, to proclaim it, and to greet the believers he meets with salam, whether he knows them or does not know them. For indeed, this is one of the causes of love. That is why, when a man passes by you and greets you with salam, you develop affection for him. But if he turns away from you, you dislike that, even if he is among the closest of people to you. Therefore, what is required of a person is that he strive for every means that brings about affection and love between the Muslims. It is neither reasonable nor customary for a person to cooperate with someone whom he does not love. Nor can true cooperation upon goodness, righteousness, and piety be achieved except through love. For this reason, loving one another for the sake of Allah is part of the perfection of faith. 📖 Sharh Riyad al-Salihin (2/485)

Imam Muhammad Nasir al-Din al-Albani رحمه الله: Know that there are creatures whom you cannot see. That is why the Prophet ﷺ said: “When one of you prays, let him pray towards a sutrah (screen or barrier), so that Satan does not cut off his prayer.” Therefore, if you are praying in a place where you think no human being will pass in front of you, then remember that there are other creatures who may pass in front of you in a manner that you do not perceive. 📖 Silsilat al-Huda wa al-Nur, no. 398.

https://youtu.be/D-CszUbr9Og?si=sbIZ8alGW_qDiXyV

Tayammum (Dry Ablution) Taken from: https://www.youtube.com/watch?v=-NXP2bfZjFk&list=PLCfVpNv5meUr283nbXFZnEK3_ewo7HwnZ&index=89 From 21:43 to 38:35

📩 The Question: My menstrual cycle lasts for five to six days, so I perform the ritual bath on the fifth day, but sometimes a small amount of blood continues to come out, so I change my clothes if there are blood stains. So is it obligatory upon me to perform the ritual bath again, even if what comes out is only small drops of blood? 📝 The Answer: Answered by Shaykh Ali Tuwayjri — may Allah preserve him. A woman does not become pure except that she either sees the white discharge, which is the white fluid. So if she sees the white fluid, even if she sees after it yellowish discharge or brownish discharge, it does not harm; it is not menstruation, it is not menstruation. She may continue her fasting and she may pray. As for if she has not seen the white discharge, then she should insert a cotton, if it comes out clean, with no trace upon it, this is evidence that she is pure. In any case, the woman knows her purity; the woman knows how she becomes pure, whether by way of the white discharge or by way of inserting (cotton). So whenever she sees purity, even if she sees after it yellowish discharge or brownish discharge, it does not harm. But if she has not become pure, and there is with it yellowish discharge or brownish discharge, and she has not seen the sign of purity, then she is still menstruating; she does not fast and she does not pray. And when it ends from her, then she must perform the ritual bath. https://t.me/RulingsofWomen

Know the pillars of worship

Shaykh ibn Uthaymin رحمه الله said: It is befitting for those who are present in a gathering that, when they are told to make room for others, they should do so. This is because Allah has commanded it, and because Allah, the Most High, has promised good as a result of it, saying: ﴿يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قِيلَ لَكُمْ تَفَسَّحُوا۟ فِى ٱلْمَجَـٰلِسِ فَٱفْسَحُوا۟ يَفْسَحِ ٱللَّهُ لَكُمْ﴾ “O you who believe! When you are told to make room in the assemblies, then make room. Allah will make room for you.” (Sūrah Al-Mujādilah, 58:11) This is a promise from Allah, the Mighty and Majestic. But does the statement of Allah, “Allah will make room for you,” mean that the physical place itself will become spacious and blessed, or does it mean that Allah will grant relief from every form of constraint and difficulty? The answer is that the second meaning is more comprehensive. Thus, the reward is of the same nature as the deed. Whoever makes room for others, Allah will make room for him and grant him ease from every hardship, difficulty, and restriction. 📖Fath Dhi al-Jalal wa al-Ikram bi-Sharh Bulugh al-Maran (15/41).