015
Assalamu alaikum varahamathullahi va barakathuhu

Resort thakah safari thakah mas,lobster ehchehi ves nuvikkeyne dhw

Javaabu:
وَعَلَيْكُمُ السَّلامُ وَرَحْمَةُ اللَّهِ وَبَركاتُه

Ilmuveringe fatwa thakaa usool thakah balaa iru, aslakee miee, nuvikkeyne kan, (ehenas miee raajjeyge gina ilmuverin fatwa dhevva gothaa khilaafu, ein bayeh beyfulhun eygai evves hamayeh ves nugen gulhuvvaa resort ves binaa kuran ves hudhdha dhey, raa nu'ufulai kuran jehey hyrihaa kameh ves, adhi mi mimassalaigai ebeyfulhunge sheikhunna ilmuveringe fatwa thakah ebbas nuvey, eyge hamayeh noonee ebeyfulhunge soreeha hujjatheh, nuvatha mi bodethi ilmuveringe fatwa thakah dhevva zuvaabeh aslu neygey.) Miaai eku, meehakah zaroor vejje nama, maana ee eynaa kein buimaa dhiri ulhumah buroo araigen dhaa nama, zaroorathuge haalathugai eyah fudhey varah muaamalaatheh kurun, miee mulhin ehen kameh. E haalathugaives enoon faisaa hoadheyney mageh eynaa balai hoadhumee waajibeh. Allahu aulam.

Ithurah kiyailumah
https://news.1rj.ru/str/qalandhar/221

What I personally see is that most of the brothers who used to practiced sticking ankles with and ankles in prayer, and thus have gotten accustomed to keeping their feet extremely wide (even wider than their shoulder distance, and they feel at ease in this abhorrent posture) should - in my personal view - stick to the distance what is recommended by the Shafi'i school , that is to keep the distance between the two feet of the person to a hand span.

Sh. Uthaymin criticizing who keep their feet wide apart to achieve "ankle to ankle" postion with each other.

Here he say , "this is not faulty" approving this position then adds " but is not what is best, especially if this was the case since the beginning"

He didnt explain what is the best way, but this is known from side notes and also from other fatwas of him on this issue,

First is, the feets should be towards the qibla, this is the best way.

Second is, he views that each person touches the ankles of the adjacent person to achieve STRAITENING of the rows at the BEGINNING of the prayer. (Ankles are not touched for its own sake rather to have a straight line , and this needs not to be continued as a mist and with much effort on it at each rak'ah)

We have already translated (in Dhivehi) the fatwas of Shaykh Sulaymān Al-ʿAlwān and also of the great scholar al Allama Bakr Abu Zaid (rahimahullaah) , regarding this matter .

Unlike Shaykh Uthaymin's explanation of the statement of sahaba regarding "touching the ankles" , Shaykh Bakr abu Zaid explained this this was not literal but exaggerated speech in order to exlain the seriousness of the matter - to straighten the rows... The details are in the respective posts for whoever wants to refer.

Dhivehi :
Al-alwan's explanation
https://news.1rj.ru/str/qalandhar/2107
Bakr abu zaids explanation
https://news.1rj.ru/str/qalandhar/2111

Alwan's quote (ENGLISH)
https://news.1rj.ru/str/Galandan_notes/36

Example: one of the fatwās of Sh. Uthaymin

Q234: What is the relied-upon standard for establishing the prayer rows (Sufūf)? Is it prescribed for the worshiper to join his ankle to the ankle of the person next to him? Give us a ruling, may you be rewarded.

Answer (الجواب)

The correct view is that the standard relied upon for straightening the row is the alignment of the ankles with one another, not the tips of the toes.

That is because the body is built upon the ankle, and the feet vary in their toes—there is the long foot and the short foot—so equality cannot be properly ensured except by the ankle.

As for joining the ankles together, there is no doubt that it was reported from the Companions (may Allah be pleased with them), for they used to straighten the rows by joining their ankles to one another. That is, each one of them would join his ankle to the ankle of his neighbor to ensure the alignment and straightening of the row.

Therefore, it is not an objective in itself, but rather an objective for the sake of something else (i.e., straightening the row), as some scholars have mentioned. Thus, when the rows are complete and people are standing, it is incumbent upon each person to join his ankle to the ankle of his neighbor to achieve linearity.

This does not mean that one should hold on to this joining and remain adhered to it throughout the entire prayer.

Among the extremism (ghuluw) regarding this issue is what some people do: they join their ankle to the ankle of their neighbor but spread their feet apart in between, to the extent that a gap is created between their shoulders and those of their neighbor, thereby contravening the Sunnah in that.

The intended outcome is that the shoulders (manākib) and the ankles are aligned.

Standing foot to foot (touching) in prayer is not Sunnah.

The Shaykh al-Muhaddith Sulaymān al-'Alwān, says in his explanation of the following hadith:

Anas narrated that Allah's Messenger (ﷺ) said: "Press closely together in your rows, bring them (the rows) near one another, and make your necks parallel." Reported by Abu Dāwūd and an-Nasā'i. Graded Sahīh by ibn Hibbān and ibn Khuzaymah, as well as Māhir al-Fahl. Shaykh 'Abdullah as-Sa'd said: "La bas bihi (there is no harm in it)"

The Shaykh (al 'Alwān) said:

"His ﷺ saying: 'press closely together in your rows, and make parallel your necks', the apparent is that this is in the sense of it being obligatory, except that what is intended by being parallel is being close. The saying of Anas in the preceding hadīth: 'so each of us used to adjoin his ankle to the ankle of his companion beside him,' This is in the sense of an exaggeration in regard to 'pressing close together,' and what's intended by it is not in the true sense [of adjoining them], because it has been reported in a narration: '...and [he would adjoin] his knee to the knee of his companion beside him,' and this is by no means possible, since it's not possible for one to [simultaneously] adjoin his shoulder to his companions shoulder, his knee to his companions knee, and his foot to his companions foot, this is by no means possible, and for this reason not one of the early imāms understood that the meaning of this hadīth is pressing close together in the true sense...and so returning to the understanding of the salaf concerning the words of the Prophet ﷺ is what is required, so therefore the meaning of 'pressing close together' is at-taqārub [nearness], so what some of the people do, affixing their foot to the other persons foot, in the true sense (touching), this has no dalīl for it, rather in it is the harming of others."

- Sharh Bulūgh-ul-Marām p.462

016

السَّلامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ
Thasbeeha fathi gen gulhumaki kon khalage kameh tho zikuri kurumah

Javaab:
وَعَلَيْكُمُ ٱلسَّلَامُ وَرَحْمَةُ ٱللَّٰهِ وَبَرَكَاتُهُ
Ibn taymiyya ge rauyakee, huddha kameh kamah. Awla vegenvanee adhi sunnai gothakee ingilin gunun kamugai shakkeh neh. Ehenas raajihuee qawlakee, e ee biduaeh noon kan. Adhi bayeh salafunge arihun vaaridhuvefai vaa kan. Allahu Aulam.

Ithurah kiyai-lumah (English)
https://news.1rj.ru/str/qalandhar/4624
https://news.1rj.ru/str/galandaan/350

017
Alhugandu vanee kurin ziney ah araiganevifa eve. Alhugandu mihaaru thaubave rangalhah ulhemun anna thaa dhuvas vejje eve. Alhamdulillaah. Ehenas mikamugai alhugandu ge faafa fusseveynee hahdhu jahaigen tho eve? Adhi ekan kureven neh thanehgai alhugandu kan kuran vee gothakee kobaitho eve?

Javaabu:
https://news.1rj.ru/str/qalandhar/771

019
Suvaalu
anhenun jihad ah dhiyumakee kon kahala kameh

Javaabu:
Kuru javaab: Anhen meehaa ah jihad fard vegen nuvey, ehenas e ee eynaa ge gedhorah kaafarun araigathumun menuvee. Miee ilmiveringe basthakun raajihukan bodu goi. Allahu aulam.

Thafseel beynun nama fahun liyelevidhaane. Insha Allah.

Miaaei ekuves, bunan:
dheenah ulhumah amaan bimakah —e ee vaadhee eh noonee hanafas saharaa eh viyas— dheenah ulhumuge minivan kan oi thanakah hijura kulhaumakee komme muslimakahves, anheneh adhi firihenehviyas, kulhadhaana vee varakun vaajibeh. Adhi meege thereygai faafa noonee bidua thah gina thanakun faafa adhi bidua thah madhu thanakah dhiyunves shaamil vegen vey.

Allah aulam.

020

Suvaalu
Kureega [kufr vazeefaa akah] kurimathilaafa ekm mihaaru [e dhaairaage] kankamun nufennna imaamun fahathuga namaadh kureveynetha??

Javaabu:
E kankamun dhurugai vaanama eyge aslakee meehaage islaam kamah belun, adhi tawba ah. Miee eyaa idhukolhu gareenaa eh noonee hekkeh naan na haa hindhaku. Allahu Aulam.

Migothah fatwa dhevvaafaivey Nigeria ge suvaaluthakugai, (khulasa gothakah mibunee) , sheikh abu malik al-tamimi.

Ithuru faidhaa ah
https://news.1rj.ru/str/qalandhar/4378

021
Can woman read quran from phone without covering hair?

Answer:
Reading the Qur'an comes under dhirk, and covering the awrah is NOT a condition (sharṭ) for it. (Ref ,https://youtu.be/nK-_jMKPpEk) . Yes, you may read from phone or even musḥaf and even prostrate due to tilāwah without ḥijāb, as also was mentioned by Al-Uthaymīn and others. (ref: https://islamqa.info/en/answers/8950/can-women-read-quran-without-hijab)

022
Question:
"Is it permissible to pay electricity and other service bills to kaafir governments?"

Answer
From, Shaykh Abul Walid Al-Maqdisi

To begin: The services and benefits that a Muslim obtains through a contract of sale, purchase, exchange, or utilization must be paid for.

This applies whether it is in the field of health, water, electrical power, environment, or otherwise. And it applies whether these services were obtained from a Muslim or from an original disbeliever (kāfir aṣlī) or from an apostate (murtadd).

This is because these services are public services belonging to all Muslims. Therefore, the fact that apostates are in charge of them does not mean that it is permissible to steal them or evade paying for them, especially since these are contracts of benefits or sales that must be fulfilled.

As for the wealth of the apostate, it becomes fay’ (a communal asset) for the Muslims (the state) in the event of his killing or his death while upon apostasy. However, his ownership of what is under his control is not immediately nullified merely upon his apostasy, due to the possibility of his return to Islam.

الشيخ أبو الوليد المقدسي (رحمه الله)
من كتاب: إجابات أسئلة منتدى المنبر

023
Assalaam Alaikum
Suvaaleh kollan Baynun Vegen Hudha dhevidhaanethoa?

Alhu gandu mom Aai Bapa Vanee Niyaavefa
Allaah Ah Dhuvaa Dhannavaifa quraan kiyavanee Ameehunnah savaabudhehvun Adhi faafa fussevun Adhi
Suvaalakeemee
Migothah kanthah kurevidhaanethoa

Javaabu

وَعَلَيْكُمُ السَّلامُ وَرَحْمَةُ اللَّهِ وَبَركاتُه

މަރުވެފައިވާ މައިންބަފައިންނަށް ދުޢާ ކޮށްދިނުމާއި އެވެރިންގެ ނަން މަތީ ޞަދަޤަތް ކުރުމުގައި އެވެރިނަންނަށް އޭގެ ލާބަ އާއި ދަރުމަ ލިބޭނޭ ކަމީ އިޖުމާޢުގެ މަތިން ޘާބިތު ދެކަމެވެ. އަދި އެވެރިން ނަން މަތީ ޞަދަޤާތް ދޭ ނަމަ ، މިއީ މިވެނި ފަރާތެއްގެ ނަން މަތީގައިއޭ ދުލުން ބުނުން މިއީ ލާޒިމުނޫން ކަމެކެވެ. އެހެނީ ނިޔަތަކީ ހިތުގައި ކަނޑައެޅޭ އެއްޗެއް ކަމުންނެވެ. މިދެކަންތައް ފިަޔަވައި، ގެއްލިފައިވާ ރޯދަ ހިފައި ދިނުމާއި، ޢުޛުރެއްގެ ސަބަބުން ޙައްޖު ނުކުރެވި ވާނަމަ ތިމާގެ ވާޖިބު ޙައްޖަށް ފަހު އެވެރިންނަށް ޙައްޖު ކޮށްދިނުންވެސް ޝަރުޢުން ޘާބިތެވެ.
އެހެނަސް ޢިލްމުވެރިން ޚިލާފު ވެލެއްވީ އޭގެ އިތުރުން ވާ ކަންކަމުގައެވެ. އޭގެ ތެރޭގައި އެންމެ ބޮޑު ޒުވާބެއް އޮތީ ޤުރުއާން ކިޔަވައި އޭގެ ޘަވާބު އެވެރިންނަށް އުއްމީދު ކުރުމުގެ ކަންތަކުގައެވެ. އަދި އައްޝާފިޢީގެފާނު މިކަމާއި ވަރަށް ބޮޑަށް ދެކޮޅެވެ. އަދި ވިދާޅުވަނީ އެކަން ޞައްޙަ ނަމަ އަޞްޙާބު ބޭކަލުންގެ އަރިހުން އެކަން ކުރެއްވީތީ އެނގޭން އޮންނާނޭ ކަމެވެ. އަދި އެކަލޭގެފާނުގެ ރައުޔަކީ ދުޢާ އާއި ޞަދަޤާތުގެ އިތުރުން ނައްޞުން ޘާބިތު ކަމެއް ނޫނީ މަރުތިބީންނަށް ނުފޯރާނޭކަމެވެ. ވީމާ އެއީ ދުޢާ އާއި ޞަދަޤާތާއި އިހުބުނެވުނު ގޮތަށް ޙައްޖާއި ރޯދައެވެ.
އެހެނަސް އިންބުލް ޤައްޔިމް މިއާއި ޚިލާފުވެލެއްވިއެވެ. އަދި އެކަމުގައި ދިގު ބަޙުޘެއް އެކަލޭގެފާނުގެ ކިތާބުއް ރޫޙް ގައި ގެންނެވިއެވެ. އައްޝެއިޚް ސުލައިމާން އަލްޢަލްވާން ވިދާޅުވަނީ އިބްނުލް ޤައްޔިމްގެ ރައުޔު ދަލީލުގެ ގޮތުން ވަރުގަދަކަމެވެ. (އަދި މިއީ އުސޫލީ ތަފްޞީލަކަށް ވުމުން ކުރުކޮށްލަމެވެ.) އެހެނަސް ސަޢޫދީ ޢަރަބިއްޔާގެ ޢިލްމުވެރިން ތެރެއިން އިބްނު ބާޒާއި އެނޫން ބޭކަލުން އަދި އިސްލާމް ސުވާލާއި ޖަވާބުގެ ސައިޓުގެ ރާޖިޙު ޤަޥްލަކީ ޤުރުއާން އޭގައި ނުހިމެނުމެވެ. ﷲ اعلم.

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