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Discussion in 'Tasawwuf / Adab / Akhlaq' started by Aqdas, Mar 14, 2020.
Sunni Ulama council of South Africa on performing Eid salaah at home.
Mufti Abdun Nabi Hamidi on praying Eid salaah at home according to hanafi and shafi'i schools.
Shaykh Ninowy discusses his research on online Jummuah & Taraweeh taking from the works of Shaykh Ahmed al Ghumari. Video link
Apologies ill upload the PDF rather. The link may be broken.
Brother are you a real account?
That link asks to select our email IDs. I hope it's not a phishing link.
A view of Muftis from darul uloom pretoria on praying Salaah at home. View attachement 'Fatwa - Jumuáh Salah at home' or link https://www.facebook.com/676433135769052/posts/2873664596045884/
A fatwa refuting this approved by Mufti Abdun Nabi Hamidi.
View link https://www.facebook.com/346473302466942/posts/881216442325956/
A further detail on Izn e aam requirement.
View link https://www.facebook.com/346473302466942/posts/896767190770881/
With a live Q&A recording by Mufti Abdun Nabi Hamidi view link.
An explanation of Mufti Munibur Rahmans statement. View link https://www.facebook.com/346473302466942/posts/893234681124132/
An article to peruse on the view of Shaykh Ahmed Ghumari on praying Jummuah salaah at home. Pdf link https://tinyurl.com/onlinejumuah-v3
This is a deobandi fatwa on the topic, or a summarization of it: https://reliablefatwas.com/2020/03/29/the-pandemic-of-the-year-449-hijri/
Additionally, aside from and unrelated to the above, saw this on Ali jifry's wall: (didn't check myself yet)
* قال أمير المؤمنين في الحديث الحافظ ابن حجر العسقلاني رحمه الله:
فليس الدعاءُ برفعِ الوباءِ ممنوعًا ولامصادمًا للمقدور من حيث هو أصلًا، وإنما الاجتماعُ له كما في الاستسقاءِ فبدعةٌ حدثت في الطاعون الكبير (سنة٧٤٩) بدمشق.
فقد قرأت في: (جزء المنبجي) ، بعد إنكاره على جمع الناس في موضع، قال: فصاروا يدعون ويصرخون صُراخًا عاليًا، وذلك لمّا وقع الطاعون بدمشق، فَذَكَرَ أنَّ ذلك حدث سنة ٧٤٩ وخرج الناس إلى الصحراء ومعظمُ أكابرِ البلدِ فدعوا واستغاثوا، فعَظُمَ الطاعونُ بعد ذلك وكَثُرَ وكان قبلَ دعائِهم أخفُّ، ولا شك أنَّ هذا بسبب اختلاط المريض بالصحيح.
قُلْتُ: ووقع هذا في زماننا حين وقع أوَّلُ الطاعونِ بالقاهرة في السابع والعشرين من شهر ربيع الآخَر ، سنة ٨٣٣، فكان عددُ من يموتُ بها دون الأربعين، فخرجوا إلى الصحراء في الرابع من جمادى الأولى بعد أن نودي فيهم بصيام ثلاثة أيامٍ كما في الاستسقاء، واجتمعوا ودعوا وأقاموا ساعةً ثم رجعوا، فما انسلخ الشهر حتى صار عددُ من يموت في كل يومٍ بالقاهرة فوق الألف ثم تزايد، وهذا أيضًا بسبب اختلاط المرضى بالأصحاء وانتشار العدوى بينهم.
إنتهى من كتابه "بذل الماعون".
Having said that (please read the previous reply),
Since it is logically possible (but normally impossible) to feel sensations of heat in the hand without coming into contact with fire (i.e. by Allah (swt) creating sensations of heat in the hand without prior correlating event i.e. the contact with fire), would any muslim put his hand in the fire, all the while believing that it is merely a correlation and everything happens by the Will of Allah? If this muslim gives the reason that he is exhibiting Tawakul in Allah what would you say about him?
Since it is logically possible (but it has not been seen to be the case uptil now)that a person gets infected with COVID-19 sitting at home, completely isolated and without being in contact with the infected person (i.e. by Allah creating the disease within that person without prior correlating event i.e. the contact with infected person), would a person, believing that it is merely a correlation and everything happens by the will of Allah, stop taking precautions and medical advice under the pretense that this is tawakul. What would you say about him?
P.S this is not an attempt to justify closure of mosques. But to highlight another point of significant importance in terms of aqeedah.
Regarding the video you posted,
I wanted to ask you something:
Is the respected scholar in the video denying the a)"correlation" between the "Infected person" and "non-infected person" or the b) "causation"?
If it's causation, then it is indeed Allah (swt) who brings everything into existence and created causes have no intrinsic power to produce the created effects. This is the belief of the muslims.
Or is he denying the correlation as well?
By correlation I mean "You bring a hand towards the fire, you "will" feel the heat." So heat is the correlation of the fire but it is not caused by fire. It is Allah (swt) who created the fire, the burning, heat ,the smoke and everything.
So is he denying the correlation between "infected person" and "non-infected person" as well?
P.S have you read this?
This Pakistani mufti sahib says people are no longer liable for missing jama3at since now the government has mandated it.
Muneebur Rehman sahib should issue a new video in light of this development - government stipulation.
Abdun Nabi Hameedi sahib's FatwA in a previous post also says that if the south African government stipulates, then they can stop congregational prayers (paraphrased in my words).
I realized this applies to the passages of Fatawa Ridawiyya, Ahkam e Shari`at and al Malfuz as well as Maktubat Sharif of Hadrat Mujaddid Alfe Sani rahmatullahi alayh
Someone on Twitter posted this from Ahkam e Shari`at
“What do the Úlamā of Dīn say regarding this matter, that some people avoid eating with an ill person and do not wear the clothes of that ill person. They say, ‘One person’s disease can be caught by another person.’ Is there any prohibition of this in the Ĥadīth or not?”
The great Mujaddid replied: “This is a lie; that the disease of one person is caught by another person. RasūlAllāh ﷺ has stated, ‘There is no contagious disease’ and he ﷺ stated, ‘Then who infected the first one?’.
So now it's official in UK, new measures on restrictions on leaving home. Places of worship will close https://www.bbc.co.uk/news/uk-52012432
So now there is no option but to close the Masajids as its a government decision.
Mufti Mehmood Akhtar sahib qadi of Maharashtra says muadhdhin imam and another 2 to 3 caretakers of the mosque can pray in mosques by jama3at to keep the mosques functional. Others please pray at homes.
PS. He's well respected by Muhaddithe Kabeer and also Tajush Shariah 3alaihir rahmah used to give credence to his opinions.