Question:

What is the ruling concerning taking pictures using a mobile phone considering some people say that it is just capturing a shadow and there is no prohibition in that, so what is the ruling concerning that?

Answer:

For HIM there is no prohibition in that, as for the Sunnah and the evidences then picture taking/making in general is Haraam (prohibited) and the picture maker is cursed. And he will receive from the most severest of punishments on the Day of Judgment. So what is it that takes the mobile phone out from this generality? The Messenger made picture making Haraam without exception by any means; (whether that be by way of ) a mobile phone, a camera, by hand(sculpting) or by drawing, he made it absolutely Haraam.

So who is he that makes an exception from what the messenger sallallaahu alaihi wasallam said and attempts to redress the messenger. Apart from that the Muhaqqiqeen (verifiers) from the Scholars make an exception in the case of necessity, if a person is in need of taking a picture for a necessity then it is allowed due to this necessity due to His saying - the Most High:
(وقَدْ فَصَّلَ لَكُم مَّا حَرَّمَ عَلَيْكُمْ إلاَّ مَا اضْطُرِرْتُمْ إلَيْهِ )

While He has explained to you in detail what is forbidden to you, except under compulsion of necessity? [Surah al-'An'aam:119]

As for picture taking as a hobby or as a form of art by the use of the camera or by hand or by any object then it is Haraam and it is not allowed except in case of necessity only. In accordance to the necessity it is a concession. It is a concession due to a necessity only.

Shaykh Saalih al-Fawzaan
Taken from the Shaykhs lecture series:(Tafseer of Surah al-Hujuraat to Surah an-Naas) Monday 15 Shawwal 1427H.

Question:

If I come across a Verse in which there is a prostration when I am reciting the Quran at my desk, or when I am teaching the students, or in any place, should I perform Sajdatut-Tilawah, or not? And is the prostration for the reciter and the listener both?

Answer:

Sajdatut-Tilawah is a Sunnah for the reciter and for the listener and it is not an obligation, nor is it prescribed for the listener except in following of the reciter. So if you recite a Verse in which there is a prostration in your office or the place of instruction, it is lawful for you to make prostration and it is prescribed for the students to prostrate with you, because they are the listeners. And if you do not observe the prostration, there is no objection.
Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 282

Question:

I entered the Masjid whilst the Adhaan for the prayer was being called, so do I pray the Tahiyyatil-Masjid (Prayer for Entering the Mosque, Lit. Greeting the Mosque) or do I wait until the end of the Adhaan?

Answer:

It is better that he responds to the Adhaan first, and then he prays the Tahiyyatil-Masjid so that he combines between the two virtues and the affair in that regard is broad.
And with Allaah lies the true success and may the blessings of Allaah and peace be upon our prophet Muhammad, his family and upon his companions.

Shaykh `Abdul-`Azeez Bin Baz
Shaykh `Abdur-Razzaaq al-`Afeefee
Al-Lajnah ad-Da'imah lil-Bahuth al-ilmiyyah wal-Iftaa vol.9, page 294.
Translated by Abu 'Abdillaah al-Kashmiree

Question:

A man had sexual relations with his wife, however he did not ejaculate, and he prayed (in that state) for a period of one week; and after that, one of the youth said to him, “It is upon you to make Ghusl and to repeat the Prayer.”
So is this obligatory upon him or not?

Answer:

Firstly, it is obligatory that we know that the Ghusl is waajib upon us by one of three matters:
1) Either by ejaculation, even (if this happened) without sexual relations.

2) Or, by (having) sexual relations, even (if this happens) without ejaculating.

3) Or, by having sexual relations and ejaculating.

It is upon this individual to repeat his prayers that he prayed before he made the ghusl, because he has with him, in reality, something by way of neglect. And it is obligatory upon him to ask the people of knowledge, and to repeat all of these prayers, meaning, he does not pray each prayer along with its equivalent, rather; he prayers them all together.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Liqaa-aat-ul-Baab-il-Maftooh. Vol 1. Question no.522
Translated by Abu Maryam Taariq bin 'Ali

Question:

Is abandonment of the permissible [affairs] as a means of nearness to Allaah the Mighty and Majestic considered from the polytheistic innovations or not? Since there are people who practice that and see it to be from abstention (al-Warr’) and consider to be prohibited (Haraam) or disliked (Makrooh) some of the permissible things without any evidence or proof and due to that they refrain from that and therefore they have much enmity and debate for that reason. I hope for some clarity, baarakAllaahu feehim.]]> Worship and Jurisprudence Wed, 06 Feb 2019 08:21:32 +0000 http://kaligayahan.org/index.php/fatawas/170-worship-and-jurisprudence/1133-the-method-of-making-tawbah http://kaligayahan.org/index.php/fatawas/170-worship-and-jurisprudence/1133-the-method-of-making-tawbah THE METHOD OF MAKING TAWBAH

From ‘Abdul-‘Azeez Bin ‘Abdullaah Bin Baaz to the respected noble brother […], may Allaah grant him success.
Salaamun ‘Alaikum wa Rahmatullaahi wa Barakaatuh.
To Proceed:
Then to inform you of the receipt of your letter [which was]undated - may Allaah confer upon you His Guidance – and what it contains from the clarification of you falling into some prohibitions and that you are remorseful for what you did and that you ask to be guided to the correct way, to the end of what you mentioned - as is known. Furthermore, we inform you that we counsel you with the incumbent necessity of making
[1] Tawbah (repentance)
and to have
[2] An-Nadm (regret/remorse) for the error that which you fell into
and to have
[3] Al-'Azm as-Saadiq (true and firm resolve) that you will not return to that [sin]
accompanied with
[4] Al-Istighfaar (seeking much forgiveness) and Al-'Amal As-Saaleh (righteous actions).

And receive glad-tidings of goodness and a good end, as Allaah, free is He and far removed from all imperfections, the Most High says:
And verily, I am indeed Forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death). (Ta-Ha 20:82)
May Allaah grant us and you success in achieving that which pleases Him.

Wassalaamu ‘Alaikum wa Rahmatullaahi wa Barakaatuh
Shaykh `Abdul-`Azeez Bin Baz
www.binbaz.org.sa

Question:

I sometimes make Tawaaf for one of my relatives or for my parents, or for my grandparents that have died, what is the ruling on this? And also, what is the ruling upon completing the Qur’aan for them (by reciting it)? May Allaah reward you with good.
Answer:

It is better that this (act) is left, because of the lack of evidence for it. However the charity has been legislated for you, for whom you love from your next of kin and other than them, if they were Muslims, and supplicating for them, making the Hajj and the ‘Umrah for them. As for establishing the Prayer (ÇáÕáÇÉ) for them, and making Tawaaf for them, reciting the Qur’aan for them, then it is better to abandon this because of the lack of evidence for it.
And some of the people of knowledge allow this by making analogy with charity and supplication, (as a) precaution this should be left.

And success is with Allaah.

Shaykh `Abdul-`Azeez Bin Baz
ãÌãæÚ ÝÊÇæì æ ãÞÇáÇÊ ãÊäæøÚÉ ,Volume.8, Page.344
Translated by Abu Maryam Taariq bin 'Ali

Of the affluent (wealthy) one who is thankful and the poor one who is patient then the better of the two is the one who has more Taqwaa (fearfulness/dutifulness) for Allaah The Most High.
So if then they are equal in Taqwaa, then they are equal in rank.

Shaykh ul-Islaam Ibn Taymiyyah
Ikhtiyaaraat al-Fiqhiyyah min Fataawaa Shaikh ul Islaam Ibn Taymiyyah page 113
Translated by Aboo Haatim Muhammad Farooq

Imaam Muhammad Ibn Saalih al-'Uthaymeen (d.1421H) - rahimahullaah - said, “Sincerity (ikhlaas) towards Allaah means that the person desires by his worship closeness to Allaah the Exalted and reaching His Abode of Nobility (i.e. Paradise), such that the servant must be sincere towards Allaah the Exalted in his intended purpose. He must be sincere towards Allaah the Exalted in his love.

He must be sincere towards Allaah in his exaltation. He must be sincere to Allaah the Exalted outwardly and inwardly. He does not seek anything with his worship, except for the Face of Allaah the Exalted and reaching His Abode of Nobility.” [1]
Stated al-’Allaamah Muhammad Ibn Saalih al-’Uthaymeen (d.1421H) – rahimahullaah, “And in order that it will be known – O brothers – that al-mutaaba’ah cannot be actualized, except when the action is in agreement with the Sharee’ah in six affairs:

The First: as-Sabab (reason, motive); So when the person worships Allaah with act of worship that is accompanied by a motive that is not legislated by the Sharee’ah, then it is an innovation that is rejected back to its doer. An example of that is when some of the people commemorate the twenty-seventh night of Rajab under the pretence that it was the night in which the Messenger of Allaah (sallallaahu ’alayhi wa sallam) ascended. So tahajjud (the night Prayer) is worship.]]> Worship and Jurisprudence Mon, 04 Feb 2019 09:40:59 +0000 http://kaligayahan.org/index.php/fatawas/170-worship-and-jurisprudence/1129-concerning-obstacles-and-trials-in-the-life-of-the-believer http://kaligayahan.org/index.php/fatawas/170-worship-and-jurisprudence/1129-concerning-obstacles-and-trials-in-the-life-of-the-believer CONCERNING OBSTACLES AND TRIALS IN THE LIFE OF THE BELIEVER

Ibn Al-Qayyim said: Shaikh ul-Islaam Ibn Taymiyyah (rahimahullaah) said to me on an occasion: (Obstacles and trials are like warmth and cold; so if the servant knows that they are both imperative – then he does not become angry due to their occurrence and nor does he grieve due to that and nor does he become saddened.))

Shaykh ul-Islaam Ibn Taymiyyah
Jaami' al-aadaab vol 1 p.402
Translated by Aboo Haatim Muhammad Farooq