Question And Answer with Sheikh Abdullah al Ghudayan rahimahullaah

Question And Answer with Sh. Abdullah al Ghudayan rahimahullaah

 

بسم الله الرحمن الرحيم

 

 

 

Presented and Translated by Mustafa George DeBerry

 

January 10, 2010

 

Question 1: It isn’t hidden from you that which is contained in Sooratil Faatihah from wisdom and secrets. Is it possible for you to mention some of the merits of this particular Soorah?

 

Answer: This soorah has been made a pillar from the pillars of prayer. Due to that, the Prophet صلى الله عليه وسلم‎ mentioned: “There is no salaat for the individual who does not read the opening chapter of the Qur’aan (which is sooratil Faatihah).” He likewise mentioned that Allah has made it the opening chapter of the Qur’aan. It is befitting that when a person wants to read the Qur’aan, they begin with sooratil Faatihah. And likewise it took place that a man from amongst the Sahaabah approached the Prophet صلى الله عليه وسلم‎ after reciting over someone who had been bitten by a poisonous insect or animal. This person who was bitten was cured from this bite and poison. The Prophet صلى الله عليه وسلم‎ asked him, “What did you recite over him?” The Sahaabee replied, “I recited sooratil Faatihah.” The Prophet صلى الله عليه وسلم‎ said, “And how did you know that it was a cure!” Therefore, sooratil Faatihah should be read over a sick individual no matter what type of sickness that individual is afflicted with. If it is magic, or it’s possible that person is insane, or any type of sickness, it is recommended that sooratil Faatihah is read over the individual, and it can be read more than one time. Likewise, the Prophet صلى الله عليه وسلم‎ mentioned that Allah said in a Hadeeth Qudsi,”

 

Verily I have divided the prayer between Me and My servants. When the person begins by saying Alhamdulillaahi Rabbil Aalameen, Maaliki Yawmid Deen-the person has mentioned all of this, Allah Says, “Verily My Servant has praised Me.” When the person says,”Eyaaka na’budu wa eyaaka nasta’een,” Allah says, “Now I have divided this between Me and My servants. They worship Me and they seek My assistance, And for My Servant is that which he sought. Then, “Ihdenas siraatal mustaqeem.” Allah says, “This is for My servant.” So at the end of the Salaat, Allah is giving guidance to the individual to be upon other than the way of the Yahood and the Nasaaraa.

 

 So, in this soorah, Allah is expressing how He is answering the call of His servant. There are many more merits that can be mentioned with regards to this soorah, but due to the timing of the program we will suffice with what was mentioned.

 

Question 2: How does a person seek knowledge if they are distant from the scholars and people of knowledge?

 

Answer: The Qur’aan is the origin of the legislation, and the legislation is general for mankind and Jinn until the Day of Judgment. Allah mentioned, “Say: This Qur’aan has been revealed to me to warn with it.” And Allah said, “Glory be to Allah, the One Who sent down the Qur’aan to His servant so that he could be a warner to mankind.” The third ayah is pertaining to the Jinn listening to the Prophet (sallallaahu alayhi wa sallam), and then returning to their people and informing them that they’ve heard a book which was sent down after Moosa(alayhis salaam) guiding to the straight path. They informed their people to obey the caller to Allah. Therefore, every individual is responsible for learning the obligatory matters upon every individual Muslim. That which Allah has made obligatory from matters of Faith, Tawheed, Purification, Prayer, Fasting, Hajj and Umrah. If an individual is one upon whom it’s obligatory to pay Zakaat, he must know matters of Zakaat. This is fard ‘ayn (individual obligation upon every Muslim) of the Ummah. The Ummah is of two categories: The Ummah of propagation (Da’wah), and the Ummah of response. The Ummah of Da’wah consists of every individual Muslim, Kaafir (disbeliever) or Jinn. However, the Ummah of response is that which the Messenger (sallallaahu alahyi wa sallam) mentioned that his Ummah will divide into 73 sects. All of them will be in the Hellfire except the one who is upon that which He and His Companions were upon.

 

The next category of that which is an obligation is the collective obligation (fard kifaayah) which doesn’t fall upon every individual. Rather, it falls upon those individuals in certain positions, who wish to perform specific actions. If you want to be a judge, a Mufti, a teacher, then this becomes a collective obligation. Not everyone takes part in it.

 

It’s possible for an individual who wants to learn, that he finds someone who is grounded to teach him. He can study with that individual in several ways: He can meet him, sit with him and study or he can use any of the present-day means of communication.

 

Question 3: What is your advice for the individual who says “I live far from the Masjid, and therefore it isn’t obligatory upon me to attend the congregation. Rather, I will pray in my home.”

 

Answer: Prayer in congregation is obligatory. And prayer in congregation has 27 more merits than the prayer alone. Therefore, it is incumbent upon an individual to be diligent in going to the Masjid. And he should pray with the congregation of Muslims. An individual can do so by walking or by way of car in order to save time. However, an individual should not pray in his home.

 

Question 4: What are the etiquettes of attending the Salaatul Jumuah, and is it permissible for an individual to look at his mobile phone and the likes during the Jumuah Prayer?

 

Answer: Firstly with regards to the Jumuah prayer, it should pertain to the current affairs of the people. Meaning, you direct them toward that which Allah has ordered them, and you admonish them from performing that which Allah has forbidden them. (This is what relates to warning from sins and encouraging them to do good). For the one who is attending the Jumuah prayer, it is compulsory for him to be quiet and listen to the sermon. It is not permissible for the individual to busy his sight, hearing or limbs, with other than listening to the sermon. Because of that, the Prophet صلى الله عليه وسلم‎ said, “Whoever plays with the pebbles, then he has distracted himself, and whoever has distracted himself, then there is no Jumua’h for him.” Likewise, the Prophet صلى الله عليه وسلم‎ said, “If you say to your companion (the one who is sitting next to you) be quiet, during the sermon of the Imaam, then verily you have spoken.” So even in admonishing someone, it isn’t permissible to do so until the Imaam sits between the two khutbahs, and then he can do this (enjoin the good and forbid the evil).

 

Question 5: If an individual doesn’t have the ability to migrate to Saudi Arabia, what other countries would you advise a person to migrate to?

 

Answer: An individual should migrate to a country that allows him to implement his religion within it. This is the country to which the individual should migrate. It is incumbent for the individual to migrate to the country where he can learn his religion, and implement it. There are many countries which have affairs in opposition to the religion, but they don’t harm an individual that wants to practice his religion in terms of worship of Allah and the likes. What a person can do is make the prayer of Isktikhaarah (the prayer of decision making), during the night for three nights. Each consecutive night he performs the prayer one time. During this time they will ask Allah to choose for them the country that they should make hijrah to which is the country that is befitting for them. Once the person gets an idea of what country he should migrate to, he migrates to that country, putting his trust in Allah, because only Allah knows what will take place in the future.

 

Question 6: If a female becomes Muslim in the Western countries, and she wants to marry, is it permissible for her disbelieving father to be her Walee (guardian as it pertains to marriage, divorce and the likes)? And is it permissible for her non-Muslim brother to attend her wedding as a witness?

 

Answer: If a female enters into Islam, it is not permissible for a non-Muslim to be a guardian over her. Instead, she should contact the president of the Islamic centre in the country that she resides in, and she discusses this affair with him. If she doesn’t have a Muslim, male relative, then the president of the Islamic centre will deal with her marital affairs.

 

Question 7: Is it permissible for a father to prevent his daughter from marriage for the purpose of completing her studies?

 

Answer: The Prophet (sallallaahu alayhi wa sallam) said:” If a person approaches you who is upright in his religion and possess good character, then marry him (to your daughter or the likes). If you don’t, there will be much corruption and evil throughout the Earth. Therefore, if a man approaches, and he has good religion and good character, if he is trustworthy etc., it is not permissible for the father to prevent the marriage from taking place. It is possible that the father makes an agreement with the man who is marrying his daughter, that she completes her studies. This is because there is no doubt that in completing her studies is a benefit for the husband, the children, whether they are males or females, in the future, as well as benefit for the female and the Muslims as a whole. If this female completes her studies, she can teach and benefit the Muslims in the future. I don’t think if the man has good character and religion, that he would want to prevent his wife from completing her studies.

 

Question 8: If a man has two wives, and a matter or disagreement took place with one of his wives, is it permissible for him to stay with the other wife instead of spending nights with the wife who the problem occurred with?

 

Answer: What is known is that fairness between the wives is obligatory. That is why the man who is not fair between his wives will come on the Day of Resurrection with his side leaning. Therefore, the time that a man spends in migration from his wife should not take from her rights. To have the nights is her right. And it is possible that the issue for which he is migrating from her is not a valid issue. So if he does take away her nights, and the issue for which he is migrating from her is not a valid issue, then he has oppressed her in this action. This may take place in one of two ways. That is, the issue for which he is migrating from her is not valid, or he migrates from her for a particular number of days and he has oppressed her in doing so. Therefore, it is advised that the individual uses another means for advising his wife, in order that he does not migrate from her. Likewise, it is not permissible for him to stay at one wife’s house in order to admonish the other wife.

 

Question 9: A female would like to seek knowledge, but she is very busy with the affairs of the home i.e., having several children. What is your advice for her, and what should she do?

 

Answer: As we’ve mentioned in a previous answer, it is obligatory for her to learn the Fard Ayn, from the affairs of Tawheed, Eemaan and other affairs of worship such as purification, prayer, Umrah and Hajj, if she wants to make Hajj and the likes of that. Therefore, she should request that her husband provides her with the cassette tapes and materials so that she can learn from them. Likewise, if there is something that she is uncertain about, she should ask the People of Knowledge.

 

Question 10: Does the person, who reads the translation of the meanings of the Qur’aan in English, receive the same reward as the person who the Messenger of Allah (sallallaahu alayhi wa sallam) mentioned for the person who reads a letter of the Qur’aan?

 

Answer: From that which is known, is that it is impossible to translate the Qur’aan word for word, letter for letter. And if an individual claimed that he did translate it, he has translated it, but he was not able to bring the exact, precise meaning intended by Allah. The translations that are present today are translations of the meaning of the Qur’aan. The Qur’aan is an Arabic book, revealed in the Arabic language. Therefore, it is upon an individual to learn that which will allow him to and assist him in understanding the Book of Allah. Meaning, to learn the Arabic Language and its sciences, eloquence of the Arabic language, the reasons for revelation, the verses that abrogated other verses. There are roughly 16 sciences which enable a person to understand the Qur’aan correctly. Likewise, the Prophet صلى الله عليه وسلم‎ said,” Whoever gave their opinion or said about the Qur’aan that which they had no knowledge of, then let them prepare for themselves a seat in the Hellfire.” If a person does not have the ability to learn these different sciences, then they should constantly recite the Qur’aan. If they are uncertain about something, then they can ask the people of knowledge, as Allah says in the Qur’aan,”Ask the people of knowledge if you do not know.”

 

Question 11: What is your opinion of an individual who says, “We do not need to read the Books of Belief (Aqeedah) constantly, but rather we should read the books pertaining to the softening the heart?

 

Answer: As I have mentioned in a previous answer, as it pertains to the affairs related to fard ‘ayn, the individual who makes (the previously mentioned) statement, can’t complete the fard ‘ayn merely by reading these types of heart-softening books. Therefore, it is waajib (incumbent) upon him to read the books pertaining to Tawheed and Eemaan. And if he wishes to engage in other actions such as buying and selling, etc, then he must also learn these affairs. Furthermore, he is not excused from the mistakes he makes due to his deficiency in reading books related to Aqeedah, but rather he falls into sin if he does not do so.

 

Question 12: Is it permissible for the teacher of Qur’aan to request a salary to teach the people the Book of Allah?

 

Answer: The Prophet صلى الله عليه وسلم‎ said, “The most deserving thing you would take a fee for is teaching the Book of Allah.” Therefore, if the individual wants to charge a fee for teaching the Book of Allah, then there is no problem in them doing so. It is possible that the individual does so in order to have free time to teach the Qur’aan, and it is also possible they wish to do so because they have no other means of providing for themselves. Therefore, it is permissible to do so, and it is likewise not a problem that the person seeking the reward for teaching the Book of Allah whilst seeking a means of provision. There is also no difference whether the person charges a fee to teach the Qur’aan in his home, in the Masjid or other than that. The ruling of it being permissible is the same.

 

Question 13: Is it permissible for a man to trim, cut, or line his beard from the top or bottom, for any specific reason?

 

Answer: It is not permissible. The Prophet صلى الله عليه وسلم‎ said, “Grow the beards and trim the mustache.” The Prophet صلى الله عليه وسلم‎ left his beard, and he did not take anything from it, from any direction. It is befitting that an individual follow the guidance of the Prophet صلى الله عليه وسلم‎ rather it is compulsory. As Allah says in the Qur’aan, “Say: If you love Allah, then follow me. Allah will love you and forgive you of your sins.” Therefore, we understand that the guidance of the Prophet صلى الله عليه وسلم‎ and following it is the path which leads to the pleasure of Allah. Thus, it is not permissible to take from the beard.

 

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Posted on December 2, 2013, in Fatawas / Questions To The Scholars. Bookmark the permalink. Leave a comment.

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