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.

Edit ☝️
Might post some details later on our official channel.

024
السَّلامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ
ގޮނޑީގައި ނަމާދު ކުރާ މީހާ ، ނަމާދު ފަށާއިރު ކޮޅަށް ހުންނަ ނަމަ ، ސަފާއި އެއްވަރުކުރާނީ ފައިތިލަ ހެއްޔެވެ؟

Javaabu:
وَعَلَيْكُمُ السَّلامُ وَرَحْمَةُ اللَّهِ وَبَركاتُه

ފުރަތަމަ ކަމަކަށް:
ކޮޅަށް ހުރެ ހަށަންބަންތަކްބީރު ކިޔުމާއި ނަމާދަށް ޤިޔާމުގައި ކޮޅަށް ހުރުން މިއީ ފަރުޟު ނަމާދު ތަކުގައި ޝަރުޠެކެވެ. ޢުޛުރެއް ނެތި އިށީނދެހުރެ އެކަން ކޮށްފި މީހާ ނަމާދު ބާޠިލުވާނެއެވެ.

ދެވަނަ ކަމަކަށް:
އިށީނދެހުރެ މުޅި ނަމާދު ކުރުން ހުއްދައީ ކޮޅަށް ހުރުމަށް ޢުޛުރުއޮތް މީހެއް އެކަންޏެވެ. މާނައީ މިޘާލަކަށް ސަޖިދަ ކުރުމަށް ނުކުޅެދޭ މީހާ އެހެނަސް ކޮޅަށް ހުރެވޭ ނަމަ، އޭނާ ނަމާދު ފަށަން ޖެހޭނީ އަދި ޤިޔާމު ވާން ޖެހޭނީ ކޮޅަށްހުރެއެވެ. އަދި އިށީންނާނީ ސަޖިދަ އަށެވެ. ޢިލްމުވެރިން މިކަމުގައި ހަރުކަށިވެލައްވާ ކަމުން، ޢަޞާ މަތީގައި ބުރަވެ ހުންނަ މީހާ ވެސް ކޮޅަށް ޢަޞަޔާއި އެކު ހުރެ ކުރަން ޖެހޭނެ ކަމަށް ވިދާޅުވިއެވެ. ނޫނީ ފާރެއްގައި ލެނގިގެން ކުރެވޭ މީހާ ލެނގިގެން ހުރެ ކުރުމަށެވެ.

ތިންވަނަ ކަމަކަށް:
އަނެކުންނަށް އުނދަގޫ ކުރިނަތިވާހިނދެއްގައި ސަފު ސީދާ ކުރުމުގައި ކުޑަކޮށް ކުރިޔަށް ނޫނީ ފަހަތަށް ޖެހުން ހުއްދައެވެ.  މިޘާލަކަށް ގޮނޑި ފަހަތަށް ޖެއްސުމުން ގާތްގާތުގައި ޞަފު ހުންނަ މިސްކިތެއްގައި ފަހަތުގައި ހުންނަ މީހަކަށް އުނދަގޫވާނަމަ، އެޙާލަތުގައި މީގެ މޮޅުއިތުރު ގޮތަކަށް ބެލުމެއް ނެތި ، އިސްވެގެންވަނީ އަނެކުންނަށް ތަކްލީފު ނުޖެހޭނޭހެން އެކަން ބަދަލުކުރުމެވެ.

އެއަށްފަހު ބުނަމެވެ:

(ހ) ނަމާދު ޞަފު ސީދާ ކުރުމުގައި ނަމާދު ފެށުނީއްސުރެ ޤިޔާމުގައި ވެސް އިށީނދެ ހުންނަން ޖެހޭ މީހާ، އަޞްލަކީ އޭނާ ސީދާ ކުރަން ޖެހޭނީ ޞަފާއި އޭނާގެ ފުރަަގަހާއި އެވެ. (ބުރަކަށްޓާއި އެވެ.) ފައިތިލައެއް ނޫނެވެ. މި ހަމަޔަށް ބަދަލެއް އަންނާނީ، އިސްވެ ބުނެވުނު 3 ވަނަ ނުކުތާ އޮވެއްޖެ ޙާލަތުގައެވެ.

(ށ) ނަމާދު ގެ ޤިޔާމު ނޫން މަޤާމުތަކުގައި އިށީނދެހުންނަން ޖެހޭ މީހާ އާއި މެދު ދަންނައެ، (މިޘާލަކަށް ރުކޫޢު އާއި ސަޖިދާގައި އިށީންނަން ޖެހޭ މީހާ)، އޭނާ ޞަފު ސީދާ ކުރާނީ އޭނާ ކޮޅަށް ހުންނަ އިރު އޭނާގެ ތަނބިކަށި (ނޫނީ ފުންނާބު) ޞަފާއި އެއްހަމާވާ ފަދައިންނެވެ. އަދި މި އުޞޫލަށް ބަދަލެއް އަންނާނީ 3 ވަނަ ޙާލަތު އޮވެއްޖެ ހިނދުގައެވެ. އެޙާލަތުގައި ކުޑަކޮށް ކުރިޔަށް ޖެހުން ހުއްދައެވެ. އަދި  އެފަދައިން ކުޑަކޮށް ކުރިޔަށް ޖެހުމާއި ފަހަތަށް ޖެހުމަކީ ނަމާދު ބާޠިލުވާ ކަމެއް ނޫނެވެ. މި ފަރަޤުތަކީ މޮޅުއިތުރު ގޮތާއި އެނޫން ގޮތުގެ ދެމެދުގައިވާ ފަރަޤުތަކެވެ.

الله أعلم. 

ޚުލާޞާ ކޮށް، أحكام الصلاة على الكرسي — الشيخ أد عبد السلام الشويعر (ފޮތް)

025

Assalamualaikum

Aqeeqah aharemen mamma men kathilaafa huri kukulhu. Ehn veema alun jeheyne tho aqeeqah kathilan?

Javaabu:
Meegai raajihu qawl akee bodu vumah fahu ekan kuran nujeheyne kan. Mifadhain sheikh sulayman al alwan fatwa dhevvi.

Ithuru thafseel:
https://news.1rj.ru/str/qalandhar/152

އައްޝެއިޚް މުޞްޠަފާ އަލްޢަދަވީ ވިދާޅުވިއެވެ:

”(މިޛިކުރު ވާރިދުވެފައިވާ ލަފުޡު ތަކުގެ ތެރެއިން) ޙަދީޘުގެ ފަންނުން ބަލާއިރު، އެކަންތަކުގައި ބަލައިހޯދުމަށް ފަހު ބެލެވެނީ، އެއިން ޞައްޙަކަން އެންމެ ބޮޑީ ތިންވަނަ އަށް އޮތް (އަޢްސަޢްދުވެސް ރާޖިޙު ކުރެއްވި) ލަފްޡު ކަމެވެ.

އެއީ «سبحان الله عدد خلقه، سبحان الله رضا نفسه، سبحان الله زنة عرشه، سبحان الله مداد كلماته» އަދި ތިން ފަރަށް އެ ތަކުރާރު ކުރުމެވެ. “

What the woman is burdened with, must be proportionate with the inherent dispositions (tabee'ah), making it something which complete their nature. For example, since the virgin woman is inherently disposed to modesty, and is shy about requesting marriage or agreeing to it, it was part of the Divine Wisdom that when marriage is proposed to her, the silence being equivalent to her verbal assent. Thus, the Hadith states: "The virgin is to be asked for agreement regarding herself (for marriage), and her agreement is her silence."

This is because her courage in rejection is strong, while her courage in assent is hesitant. Even though the reality of intellectual perception (of the matter) is present in the woman, the inherent psychological disposition (tabee'ah) prevents the intellect from explicit articulation. Therefore, the burden was spaced (to include her silence) because the default psychological disposition is reserved, thereby compensating for the deficiency in it. This is a manifestation of the precision of the legislation.

Consequently, it was not appropriate to place women in positions of severity, strength, conflict, and disputes. This is not due to intellectual weakness, but rather due to the psychological disposition that influences the intellect, preventing it from responding to every truth it perceives, because (predominantly) her nafs (the soul which runs in emotions) is dominant (over intellect)

Therefore, it is unconceivable for a woman to be an enforcer of Hudud (prescribed punishments) and an executor of penalties, even if her intellect comprehends the public interests served by them, and even if her physical strength were equal to or greater than a man's.

This is because the consideration is not based on the body, nor merely on the presence of the intellectual strength, but also on the psychological disposition (the tabee'ah) which prevents the body and the intellect from exerting their full capability.

If the establishment of Hudud and the execution of penalties were entrusted to her, these duties would become paralyzed in the state. The reason for this is the unsuitability of such obligations to her inherent dispositions.
Likewise when a woman is required to have a guardian (wali) for marriage, it is not due to a deficiency in her intellect preventing her from grasping the apparent form of offer (ijab) and acceptance (qabul). Rather, it is because of inherent inner dispositions in her soul that influence her outward actions, namely modesty, delicacy, and softness when negotiating with a prospective husband whom she desires and who desires her. Her self is weakened by these dispositions.

For this reason, a wali is not conditioned in the case of her refusal to a marriage to a man she does not desire. However, a wali is required while ratifying the offer (marriage), where (the groom utters) the acceptance, and conditions (are dictated.)

This requirement is not a deficiency in the foundational perception of the intellect in general, for the intellect that refused is the same intellect that accepted!

However, the psychological disposition (nafs) in the two situations is not the same: the nafs is balanced during refusal, but during acceptance, it is affected by weakness due to modesty and emotional inclination.
For this same reason, a woman is valid in disposing of her own wealth; she can buy and sell whatever property she wishes, even if it is wealth comparable to that of Qarun. This is because her self (nafs) during buying and selling is balanced and does not influence the intellect. She is also generally frugal regarding money, lacking the emotional sacrifice or symbolic effect present in transactions like marriage.

Marriage is, in truth, an emotional transaction, not a financial one, and the potential for emotional exploitation in it is difficult to quantify, so it must be protected, not disregarded.