As for those that are in the lands of the disbelievers - if they can't establish their religion then they have to make Hijrah as you made Hijrah, and if they can't make Hijrah then Allah will provide for them ease and a way out:

(وَمَن يَتَّقِ ٱللَّهَ يَجْعَل لَّهُۥ مَخْرَجًا)
"And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty)".
[At-Talaaq:2]

The affair is not up to you, for you to commit that what Allah has forbidden you from using these proofs, whoever makes Hijrah to a country then let them fear Allah regarding this Hijrah and let them not turn upon their heels and to leave what Allah commanded regarding the affair of Hijrah.

I ask Allah for success and steadfastness upon this religion". End of speech.

Shingaani.

Returning from the Hijrah to the lands of the disbelievers is considered to be a major sin from the major sins, the Prophet ﷺ didn't give concession to those that have performed Hijrah to return to their lands, except three days and not to add to this.

And that those that return to the lands of the disbelievers which they performed Hijrah from, it is considered to be going to remote lands to live as a Bedouin, and many of the people of knowledge consider this as a major sin, so it's not permissible for someone who made Hijrah from a land to return to it, even if it became a Muslim country, as is the condition of the Muhajiroon who made Hijrah from Makkah to Madinah, and then Allah "opened" Makkah and it became a land of Islam, and the Prophet ﷺ said: "There is no Hijrah after the "opening -I.e from Makkah, because it is a land of Islam- But Jihaad and intention".

With this being the case the Companions didn't return to Makkah whilst it's from the most beloved places to them, and when Sa'd bin Khawlah died in Makkah due to a sickness, the Prophet ﷺ gave condolences for him ﷺ i.e had mercy upon him for dying in Makkah after having made Hijrah from it, and said: "O Allah continue for my companions their Hijrah and don't let them turn upon their heels". So those that return to the place that they made Hijrah from, the country of the disbelievers that they made Hijrah from then they have turned upon their heels, i.e from obedience to disobedience, not from Islam to Disbelief. They are not considered to have apostated from Islam by doing so, but they have regresses in their actions and have committed a major sin.

And those that use as a reasoning that they will return to teach the people Islam, what's said to them is: **"Who is better you or the Companions of the Messenger of Allah?".

"Are you more knowledgeable or are the Companions of the Messenger of Allah?".**

"Do you have more mercy or do the Companions of the Messenger of Allah?".

If what you have mentioned was good then you wouldn't have proceeded the Companions of the Messenger of Allah ﷺ in this.

The Prophet ﷺ didn't send someone who performed Hijrah to Makkah to teach the people, whilst they are from the most in need of the religion and knowledge.

Not one has returned to Makkah except someone performing Hajj or Umrah, and after their Hajj and Umrah three days then they went back, as the Prophet ﷺ commanded. So this is not a proof nor an evidence for those that made Hijrah from a country to return to it - using a proof that they will teach the people, and "who will teach the people", Allah has mercy upon the slaves, it's upon you to do what Allah commanded and not return to the country that you made Hijrah from, Allah will take care of His slaves exalted is He and the most high, the slaves are not placed under your responsibility, for you to commit sins for their sake.

Or in order for them to be guided, or out of mercy for them, this is for Allah.

As for the Hadith of the people that made Hijrah to Abyssinian, this doesn't contain a proof for what they have gone towards, because they made Hijrah to the lands of Najaashi because it was a country of a just ruler, they were safe therein and didn't have fear, and with this being the case after the Prophet ﷺ made Hijrah to Madinah and Madinah became a refuge, they left the land of Najaashi and they made Hijrah to the Prophet ﷺ and didn't remain in Abyssinia, rather they went to the Prophet ﷺ and made Hijrah towards him, so it's not permissible for those that made Hijrah from the lands of the disbelievers to return to it using these proofs - that they will teach the people and that the people will need them - and the likes of these statements. If only you thought of this before you made Hijrah, as for now after you have made Hijrah, then there is no way for you - and there is no way for what you want, so upon you O brother is yourself, if you have knowledge then teach yourself and your family and those around you and the community where you are in, in the lands of Islam and the Muslims, they are more in need.

⬆️Answer:

بسم الله الرحمن الرحيم

"All praise is to Allah, lord of all that exists, Amma ba'd:

Indeed the affair of Hijrah (migration) from the lands of the disbelievers to the lands of the Islam is a great affair with Allah exalted is He and the most high:

(وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًا كَثِيرًا وَسَعَةًۚ وَمَن يَخْرُجْ مِنۢ بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِۗ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا)"And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him -  his reward has already become incumbent upon Allah . And Allah is ever Forgiving and Merciful". **[An-Nisa':100]

(وَٱلسَّٰبِقُونَ ٱلْأَوَّلُونَ مِنَ ٱلْمُهَٰجِرِينَ وَٱلْأَنصَارِ وَٱلَّذِينَ ٱتَّبَعُوهُم بِإِحْسَٰنٍ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّٰتٍ تَجْرِى تَحْتَهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًاۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ)"And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct - Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment". [At-Taubah:100]**

And the Prophet ﷺ said: "If whoever's Hijrah was for Allah and His Messenger, then their Hijrah is to Allah and His Messenger".

So the affair of Hijrah is great, and its reward is great with Allah exalted is He and the most high. When a Muslim makes Hijrah - fleeing with their religion, from the lands of the disbelievers so that they are not trialed, and so they are able to worship Allah exalted is He and the most high through what He has legislated in the manner that He wanted and His Messenger ﷺ wanted. This is a great affair.

But ⤵️**

We advise our brothers that the affair of Hijrah is not a simple affair**, many of our brothers; those that have made Hijrah, those that made Hijrah from their lands to the lands of Islam, to establish the religion, and to seek knowledge and good, were not able to be patient upon the life in the lands of the Muslims due to what they have become accustomed to of having abundance of sustenance and relaxation in terms of food and accomodation, and in terms of the conditions and weather in the lands of the disbelievers. From what Allah the mighty and majestic has made a Jannah for the disbelievers in the worldly life. Many were unable to be patient upon these weathers or upon poverty and upon trials and testing, so they return to their countries where they made Hijrah from, and return to living in between the midst of the Mushriks and the Disbelievers, and expose themselves to the anger of Allah the mighty and majestic:

(إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ قَالُوا۟ فِيمَ كُنتُمْۖ قَالُوا۟ كُنَّا مُسْتَضْعَفِينَ فِى ٱلْأَرْضِۚ قَالُوٓا۟ أَلَمْ تَكُنْ أَرْضُ ٱللَّهِ وَٰسِعَةً فَتُهَاجِرُوا۟ فِيهَاۚ فَأُو۟لَٰٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُۖ وَسَآءَتْ مَصِيرًا)
"Indeed, those whom the angels take [in death] while wronging themselves -  [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah spacious [enough] for you to emigrate therein?" For those, their refuge is Hell -  and evil it is as a destination".
[An-Nisa':97]

This is regarding those that didn't make Hijrah from the lands of the disbelievers whilst being capable to make Hijrah, and not being able to establish their religions. And so they preferred to remain and to live in the midst of the disbelievers, they will die whilst being oppressors to themselves.

بسم الله الرحمن الرحيم

*?*? ???? ?? ??? ℙ?????
In mentioning some of the most important rulings of FASTING.

Authored by the virtuous Shaykh:
Abu Yusuf Najeeb bin Abdih bin Qaasim Ash-Shar'abi, may Allah preserve him and benefit Islam and the Muslims through him.

➖➖➖➖➖➖➖➖➖➖

The nullifiers of the Fast:

The nullifiers which nullify the fast are five, and they are:

1. Intentionally eating and drinking, and what falls under it.
2. Intentionally having intercourse, what what falls under it of the things which fulfill desires.
3. Menstruation and postnatal bleeding.
4. Making a intention to break the fast, and to exit it.
5. Apostasy from Islam during the fast.

[Page 60]

INDEX ⤵️
t.me/ShingaaniPublications/1340

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Abu Ibraheem Abdullaah bin Ahmed Ba Alawi Ash-Shingaani

بسم الله الرحمن الرحيم ***🌟***𝔸 𝔾𝕚𝕗𝕥 𝕥𝕠 𝕥𝕙𝕖 ℙ𝕖𝕠𝕡𝕝𝕖 In mentioning some of the most important rulings of FASTING. Authored by the virtuous Shaykh: Abu Yusuf Najeeb bin Abdih bin Qaasim Ash-Shar'abi, may Allah preserve him and benefit Islam and the Muslims through…

?Good manners:

It has come on the authority of Aisha, may Allah be pleased with her, that she said: "I heard the Messenger of Allah ﷺ say: "Indeed a believer reaches through their good manners, the level of those that are fasting and standing in prayer in the night". Reported by Ahmad (no.24355, 24595, 25013, 25537) and Abu Daud (no.4798). (1)

?Jihaad in the path of Allah:

As it has come on the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet ﷺ said: "The likes of the Mujaahid in the path of Allah is like those that are fasting and standing in prayer in the night". Reported by Bukhari (no.2787), and Muslim (no.1878), and he added: "who assiduously recited the verses of Allah, isn't tired by fasting nor prayer, until the Mujaahid comes back from the path of Allah".

And also in Muslim (no.1913) on the authority of Salmaan, may Allah be pleased with him, that he said: "I heard the Messenger of Allah ﷺ say: "Standing guard a day and a night is better than fasting and standing the night in prayer for a month, and if they die then their actions which they were doing will continue, and his provisions will continue, and they will have safety from the Fattaan".

[Page 59]

INDEX ⤵️
t.me/ShingaaniPublications/1340

بسم الله الرحمن الرحيم

*?*? ???? ?? ??? ℙ?????
In mentioning some of the most important rulings of FASTING.

Authored by the virtuous Shaykh:
Abu Yusuf Najeeb bin Abdih bin Qaasim Ash-Shar'abi, may Allah preserve him and benefit Islam and the Muslims through him.

➖➖➖➖➖➖➖➖➖➖

Actions which make its people reach the level of those fasting:

From the angle which make its people reach the level of those fasting:

*? Giving food and drink to those breaking that are breaking the fast at the point of breaking the fast:*

The Prophet ﷺ said: "Whoever breaks the fast of someone fasting will have the reward the likes of theirs, and it won't diminish anything of the rewards of those fasting". Reported by Ahmad (no.17033, 21676), and Tirmidhi (no.807), and Ibn Maajah (no.1746), on the authority of Zaid bin Khalid Al-Juhani, may Allah be pleased with him. (1)

Imam, An-Nawawi, may Allah have mercy upon him, said: "It is preferred to invite those fasting and to break their fast during the time of the breaking of the fast, and there is no differing in this being preferred, based upon the Hadith". (2)

And Imam, Ibn Baaz, may Allah have mercy upon him, was asked: "Is what's intended with those fasting, those that are poor? Or does relatives and friends enter into this? And does voluntary fasts contain the same reward when breaking their fasts? Whereby he, may Allah have mercy upon him, replied: "The Hadith is general, it encompasses the rich and the poor, the obligatory and the voluntary, and the grace of Allah is extensive, exalted is He and the most high". End of speech (3)

And Imam, Ibn Utheymeen, may Allah have mercy upon him, said: "The apparent of the Hadith is that if he breaks the fast of those fasting, even through a single date, then they will have a reward the likes of theirs, for this reason it is befitting that a person strives to break the fast of those fasting as much as possible, especially when they are needy and poor". End of speech (4)

[Page 54]
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1) Tirmidhi said: "This Hadith is Hassan Sahih".
And if has also been declared Sahih by: Ibn Khuzaymah (no.2064), Ibn Hibbaan (no.3429), Albaani in (no.1078).
And look in (v.28/p.261-262).
2) (v.6/p.363).
3) His (v.25/p.207).
4) His (v.20/p.93).

◾️ The disliked affairs in the Prayer:

From it is:

1. Food being presented whilst desiring it, or holding in the two affairs which one relieves themselves of; urine and excrement, when the desiring the food or the holding in wasn't severe.
2. Praying whilst wearing clothing or in a place which distracts.
3. Turning in the prayer away from the direction of the Qiblah without there being a need.
4. Looking around without there being a need.
5. Little unnecessary movements!
6. Wiping the forehead before finishing the prayer.
7. Raising the hands at the Salaam when concluding the prayer.

8. Woman covering their faces except when in the presence of men foreign to her, here it becomes obligatory upon her to cover her entire body, what's including in this is her face and hands.
   *◾️Impermisible affairs in the prayer which don't invalidate it:*

9. Praying on stolen land, or on places made for sin like Usury banks.

10. Praying in stolen clothes.
11. A man praying in a single article of clothing and not covering his shoulders with it.
12. Wearing a coat or a cloak on the shoulders without placing your hands in it.
13. Ishtimaal As-Samaa, and this is for a person to wrap themselves entirely with a cloak, inside it and not leaving any opening for his hands and legs.
14. A man to cover his mouth.
15. To place the hands on the waist.
16. To look towards the sky.
17. Reciting the Qur'an in the Rukuu' or prostration.
18. Tucking up hair and clothes.
19. Placing the forearms on the ground.
20. Sitting like how dogs do, this is by placing the rear end on the ground, with both legs on the sides and placing the hands on the ground.
21. Leaning on the left hand whilst sitting in the prayer.

This is only possible for the Imam and those praying alone. As for those praying behind the Imam - then it is not befitting that they make it tight for those that are praying besides them, and be a nuisance to them for something which is preferred!
32. Variating the opening supplications, and the remembrances during the Rukuu', and after rising from the Rukuu', and the remembrances of the Sujuud, and the versions of the Tashahhud and the sending of Salaat upon the Prophet ﷺ.
33. Supplicating in the prostration, and before the Salaam - after the seeking refuge from from. Especially using what has come from the Prophet ﷺ.
34. Making the Rukuu', and the standing after the Rukuu', and the prostration, and the sitting in-between the prostrations - all roughly similar.
35. Turning right and left at the Salaam concluding the prayer.
36. Praying with shoes sometimes - if it's easy.
37. Men saying: "Subhanallah!", and women clapping, when wanting to notify regarding something in the prayer.

◾️The preferred acts of the Prayer:

1. It being preferred to take legislative beautification.
2. Drawing close to the Sutrah, whereby there's only enough for a sheep to pass.
3. Raising the hands at the Takbeer which commences the prayer, and at the Rukuu' - and when rising from it, and at standing after the first Tashahhud.
4. Extending the fingers without spreading them about nor putting them together - when raising the hands at the aforementioned places.
5. Placing them at shoulder height or parallel to the ears - when raising the hands at the aforementioned places.
6. Placing the hands on the chest after the Takbeer which commences the prayer when standing.
7. Looking at the area of prostration.
8. Striving to have Khushuu' in the prayer.
9. The supplication of the opening the prayer.
10. Seeking refuge from the Shaytaan before reciting the Faatihah - at every unit of prayer.
11. Saying: "Bismillahir-rahmanir-raheem" inaudibly in audible prayers.
12. Reciting the Qur'an with Tarteel and beautifying the voice - where it's legislated to recite it audibly.
13. Correcting the Imam when making a mistake in the reciting of the Qur'an.
14. Those praying behind the Imam coinciding with the Imam when saying: "Aameen" in audible prayers.
15. Saying: "Aameen" after finishing reciting the Faatihah; by the Imam, those praying behind them and those praying alone, in inaudible prayers.
16. The Imam sometimes letting those behind them hear a verse from what he's reciting in the Dhuhr prayer.
17. Striving to be upon his ﷺ way in what relates to the reciting in the prayer after the Faatihah.
18. The prostration of recitation.
19. Seeking refuge and expelling spittle lightly in the prayer to ward the whispering of the Shaytaan.
20. Spreading out the fingers when placing the hands upon the knees in the Rukuu'.
21. Extending the arms away from the sides in the Rukuu' and the prostration - this is only possible for the Imam and those praying alone. As for those praying behind the Imam - then it is not befitting that they make it tight for those that are praying besides them, and be a nuisance to them for something which is preferred!
22. Adding to the three times when saying: "Subhaana rabil..." in the Rukuu' and the prostration.
23. Placing the hands on the ground before the knees when descending to the ground for the prostration.
24. Spreading out the palms in the prostration and bringing the fingers together, and directing the fingers towards the Qiblah, and placing them parallel with the shoulders or the ears.
25. Facing the Qiblah with the feet and the toes, and erecting the feet and extending the toes, and placing the heels next to each other.
26. Spreading out the left leg under the body, erecting the right leg and pointing the fingers to the Qiblah with it -when sitting between the two prostrations, and the Tashahhud in prayers with one Tashahhud, and in the first Tashahhud in prayers with two Tashahhuds.
27. Sitting on the heels sometimes, instead of the aforementioned description of the sitting, and this is by sitting on the heels after erecting the feet and directing the toes to the Qiblah.
28. The sitting of rest after raising from the prostration, before getting up to the second or fourth unit.
29. Leaning upon the hands when getting up after the sitting of rest.
30. Spreading out the right arm on the right thigh - making the elbow be upon the thigh and the palm on the knee, pointing with the index finger and placing the thumb upon the middle finger, or making a circle with the thumb and middle finger, and to spread out left arm on the left thigh and to grab the left knee.
31. Sitting in the Tawarruk position in the last Tashahhud of every prayer with two Tashahhuds, and this has three descriptions:
    1) Pulling the left leg to the right side - whilst flat on the ground, and placing the rear end on the ground, and erecting the right foot.
    2) Placing both legs flat on the ground, and pulling them both to the right.
    3) Spreading out the right leg and entering the left leg between the right thigh and shin.

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