The Four Principles by Muhammed Ibn Abdul-Wahhaab

Explained by Shaykh: Abdullaah Abdur-Rahmaan Al-Ghudayyaan

Source: http://www.albaseerah.org/

Introduction

Quote:

After praising Allaah سبحانه و تعالى and sending the salaat and salaam upon our Prophet Muhammad صلى الله عليه و سلم, his brothers amongst the Prophets, his صلى الله عليه و سلم family members, his companions, the taabi’een and those who follow him صلى الله عليه و سلم until the Day of Judgment.

The Shaykh حفظه الله said:

The Shaykh Muhammad ibn Abdul Wahhaab رحمه الله wrote this risaalah (رسالة – message) to each responsible individual who would come after him.

The Shaykh رحمه الله begins the book with a Du’aa and an Advice

He began in the Name of Allaah, then with a waseeyah (وصية – advice):

بِسْمِ اللهِ الرَّحْمَٰنِ الرَّحِيمِ ، أَسْأَلُ اللهَ الْكَرِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ

From his رحمه الله wisdom he began with mentioning the three types of tawheed:
1. Tawheed al-Uloohiyyaah in his saying: أسأل الله – I ask Allaah
2. Tawheed al-Asmaa was-Sifaat in his saying: الكريم – al-Kareem (the Most Generous)
3. Tawheed ar-Ruboobiyyah in his saying: رب العرش العظيم – Rabb (Lord) of the Tremendous Throne
The scholars call this براءة الاستدلال which means that when someone wants to discuss a particular topic he begins with mentioning the subject matter he wants to deal with. Then the author mentions a number of matters.

The First Matter: That you are protected in this world and the hereafter

أَنْ يَتَوَلاكَ فِي الدُّنْيَا وَالآخِرَةِ

• The first matter being a du’aa asking Allaah سبحانه و تعالى to manage our affairs in this life and in the hereafter.
• This is mentioned in the Qur’aan and Hadeeth. In the Qur’aan His جل و علا speech:

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلاَئِكَةُ أَلاَّ تَخَافُوا وَلاَ تَحْزَنُوا
{Verily, those who say: "Our Lord is Allâh (Alone)," and then they stand firm, on them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve!...}[Al-Fussilat 41:30]

اللّهُ وَلِيُّ الَّذِينَ آمَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّوُرِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ
{Allâh is the Walî (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliyâ (supporters and helpers) are Tâghût (false deities and false leaders), they bring them out from light into darkness…} [Al-Baqarah 2:257]

• The Prophet صلى الله عليه و سلم said: “You protect Allaah’s limits and Allaah shall protect you.”[1]
• This requires knowledge and action. It requires that the servant works in order to attain this assistance from Allaah سبحانه و تعالى in this world and the hereafter by carrying out the commands of Allaah سبحانه و تعالى with the intention of carrying them out. And, to stay away from what He سبحانه و تعالى forbid.
• These action must fulfill two conditions:
1. Following the Prophet صلى الله عليه و سلم
2. Doing the action with the sole intention of seeking Allaah’s Face جل و علا

If both conditions are not present then the action will not be accepted by Allaah سبحانه و تعالى

• So if you carry out Allaah’s commands and stay away from what He سبحانه و تعالى forbids then you will obtain His assistance, providing you fulfill the 2 conditions required.
• Allaah teaches us that He is the protector of those who believe. He takes him out of darkness into light.

The Second Matter: That you are blessed wherever you are

وَأَنْ يَجْعَلَكَ مُبَارَكًا أَيْنَمَا كُنْتَ

• The Shaykh رحمه الله the said: “May Allaah make you blessed wherever you are.”
• This is a du’aa for the individual that he becomes blessed in his deeds, his wealth, his actions, his da’wah, and in all aspects of his life, wherever he is on the earth.
• أين ما كنت - This is an indication of all places – it is all-encompassing – wherever he may be.
• The individual should act based on knowledge, and must have wisdom in carrying out the knowledge which he has.
• Also, if the individual is going to forbid or prevent something it should also be based on knowledge and be done with wisdom.

The Third Matter: The Three Signs of Happiness

1. Thankful when given

وَأَنْ يَجْعَلَكَ مِمَّنْ إِذَا أُعْطِيَ شَكَرَ

• The 3rd part of the advice – “And to make you from those who when he is given he is thankful.”
• This deals with relationship between the servant and Allaah جل و علا regarding the servant when he receives bounties bestowed by Allaah جل و علا. These may be bounties regarding his Deen, his intellect, his body, wealth, health or any bounty he receives from Allaah سبحانه و تعالى. He must be thankful towards Allaah جل و علا for all of these bounties.
• Thankfulness must be shown directly to Allaah سبحانه و تعالى by His servant.
• There are 4 categories into which people may fall:
1. The individual who uses the bounties granted to him by Allaah سبحانه و تعالى in disobedience to Allaah سبحانه و تعالى. He does not show thankfulness to Allaah سبحانه و تعالى. This is like the condition of those who disbelieve – they receive an abundance of bounties from Allaah but they disbelieve and they show no thankfulness.
2. The servant who shows thankfulness for bounties by carrying out what is compulsory or recommended, e.g. when given wealth he pays zakaat, gives sadaqah, spends on his wife, parents etc. When given good health he uses in obedience to Allaah جل و علا in halaal acts, e.g. with his sight he uses it to read what is beneficial, and so too with his hearing, his tongue, his heart, and his body. Similarly the private parts should be used for halaal acts and in avoiding haraam acts like zinaa (adultery, fornication) etc.
3. Those who when given bounties they are deficient in thankfulness.
4. Those who do not consider bounties as coming from Allaah سبحانه و تعالى e.g. Qaaruun who was given much bounties as mentioned in the Qur’aan.

1. Patient when tested

وَإِذَا ابْتُلِيَ صَبَرَ

• The Shaykh رحمه الله then mentions: “(May Allaah make us of those) who when tested are patient.”
• As before, this shows the relationship between Allaah سبحانه و تعالى and the servant from the perspective of how to deal with trials and difficulties that the servant may encounter.
• A person may be affected in his body, his sight or his tongue such that he is not able to speak, or in the rest of his body such that he is crippled and unable to move. This is witnessed and known.
• He may also be tested with his family members, his wife, children, and also in his wealth. Allaah عز و جل says:

وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ {155} الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعُونَ
{And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirûn (the patient). Who, when afflicted with calamity, say: "Truly, to Allâh we belong and truly, to Him we shall return."} [Al-Baqarah 2:155-156]

• This type of trial and affliction is not new as it was known to those before who were also tested: Ibraaheem عليه السلام was tested with sacrificing his son, Nuh عليه السلام tested with a kaafirah wife, the wife of Fir’aun was tested with a husband who claimed that he was Lord. These types of tests require from the servant a particular stance – that stance is patience.
• One must be patient upon the difficult things that Allaah decrees to happen to us.
• The Prophet صلى الله عليه و سلم said: “The servant receives his station in Paradise because of how he dealt with the trial that befell him.”[2] So regarding trials, these things are going to happen and one must be patient upon them.
• There are 3 things that are involved:
1. There will be difficulties and trials.
2. There must be patience in the face of these trials.
3. The receiving of a tremendous reward for this patience. The reward may be in this world as well as in the hereafter.

1. Seeks forgiveness when he sins

وَإِذَا أذَنبَ اسْتَغْفَر

• The Shaykh رحمه الله then mentions: “(May Allaah make us of those) who when he sins seek forgiveness.”
• This sentence explains what Allaah’s servants should be upon when they commit some type of sin.
• Sins are sometimes from one aspect – like leaving off that which is compulsory and other times from doing that which is forbidden.
• There is daleel (evidence) from the Qur’aan and hadeeth indicating that when a servant sins he should seek forgiveness from Allaah سبحانه و تعالى as He says:

قُل لِلَّذِينَ كَفَرُواْ إِن يَنتَهُواْ يُغَفَرْ لَهُم مَّا قَدْ سَلَفَ وَإِنْ يَعُودُواْ فَقَدْ مَضَتْ سُنَّتُ الأَوَّلِينَ
{Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven…} [al-Anfaal 8:38]

• This ayah shows that Allaah accepts the repentance of the disbeliever from his disbelief, or from his shirk or from hypocrisy i.e. major kufr (كفر الأكبر), major shirk (شرك الأكبر), and major hypocrisy (نفاق الأكبر) if he leaves if off.
• Also what is less than that is forgiven, whether it is minor kufr (كفر لأصغر), minor shirk (شرك الأصغر) or minor hypocrisy (نفاق الأصغر) as mentioned in hadith qudsi:
• The Prophet صلى الله عليه و سلم mentioned that Allaah سبحانه و تعالى said: “O my Servant you commit sins by night and day and I forgive all sins so seek forgiveness of me and I will forgive you.”[3]
• However, there are conditions which must apply when repenting and there are various types of transgression:
1. If it is transgression against Allaah’s Right
• The person must give up his sins.
• He must be remorseful or sad for what has transpired.
• He should make up mind never to return to that sin again.
2. If it is transgression against other individuals:
• If it involves people’s monetary things e.g. wealth that was taken unjustly, it must be returned to the individual
• If non-monetary you must ask for forgiveness
• If it is not possible to seek forgiveness from the individual then he must supplicate for the person who he has wronged until he feels that he has discharged what is upon him in respect to the transgression he has committed.
• Some individuals are negligent and not concerned. They commit major kufr, major shirk, major nifaaq (hypocrisy) and do not repent. Then death comes to them and they die upon major kufr, shirk, hypocrisy or some other major act, or in a state of lesser shirk, lesser kufr or lesser hypocrisy. This is not good.
• One must not allow death to come to us in this state. We must therefore be concerned with, and aware of this issue and know that Taubah (repentance) is a benefit to mankind in the life to come.

These are the three signs of Happiness

فَإِنَّ هَؤُلاءِ الثَّلاثُ عُنْوَانُ السَّعَادَة

• The Shaykh رحمه الله then mentions: “For certainly, these are the three signs of happiness.”
• This is a remark concerning what has preceded: “and to make you from those who, when given, are thankful, when tested are patient, and when sinful seek forgiveness.”
• If these three matters occur together: that you are thankful to Allaah when given, patient when tested and seek forgiveness for all your sins that you did, then this is Daleel (proof) that you will be happy in this world and happy in the hereafter.

We have been created to worship Allaah alone

اعْلَمْ أَرْشَدَكَ اللهُ لِطَاعَتِهِ: أَنَّ الْحَنِيفِيَّةَ مِلَّةُ إِبْرَاهِيمَ: أَنْ تَعْبُدَ اللهَ، وَحْدَهُ مُخْلِصًا لَهُ الدِّينَ، كَمَا قَالَ تَعَالَى: ﴿ وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ ﴾ فَإِذَا عَرَفْتَ أَنَّ اللهَ خَلَقَكَ لِعِبَادَتِهِ؛ فَاعْلَمْ أَنَّ الْعِبَادَةَ لا تُسَمَّى عِبَادَةً إِلا مَعَ التَّوْحِيدِ، كَمَا أَنَّ الصَّلاةَ لا تُسَمَّى صَلاةً إِلا مَعَ الطَّهَارَةِ، فَإِذَا دَخَلَ الشِّرْكُ فِي الْعِبَادَةِ فَسَدَتْ، كَالْحَدَثِ إِذَا دَخَلَ فِي الطَّهَاَرِة،

Then he رحمه الله said: “Know may Allah guide you to His obedience. that Haneefiyyah is the religion of Ibraheem: That you worship Allah making the religion sincerely for Him alone. As He, Ta’aala, said:

{And I have not created the jinn and mankind except to worship Me (alone).} ” Adh-Dhaariyaat (51):56

When you acknowledge that Allah created you to worship Him, then you know that worship is not (regarded as) worship except with Tawheed, just as prayer is not (regarded as) prayer except with purification. So when shirk enters into worship it corrupts it just like impurity when entered into purity (i.e.-it invalidates it).”

• His intent from this is clarifying the stance that is necessary that the servant should adopt for his worship to Allaah جل و علا. He said that the path (ملة) of Ibraaheem عليه السلام comprises Ikhlaas (إخلاص – sincerity) and mutaaba’ah (متابعة - following). Following (متابعة) is representative of compliance with the orders, and also abstaining from the prohibitions. Ikhlaas is that the servant worships his Rabb (Lord) – that is, that his actions are done desiring The Face of Allaah, جل و علا. He does not introduce affairs which will affect the eebaadah. This is because eebaadah from the perspective of its being considered eebaadah (i.e. its existence) has 4 cases, and likewise from the perspective of its being absent (non-existence) it has 4 cases.
• The cases for it’s being eebaadah (i.e. it’s existence) are:
1. The preservation of its origin i.e. tawheed, such that one does what is pleasing and loved by Allaah in all aspect of tawheed – tawheed al-Uuloohiyyah, tawheed ar-Ruboobiyyah and tawheed al-Asmaa’ was-Sifaat.
2. Preserving the perfection of its origin – that one refrains from all types of shirk and what may lead to it. By this one would have achieved perfection of the origin (tawheed).
3. Maintaining the [U[perfection of the correctness of its obligatory matters[/U] – in performing one’s obligations, one should refrain from deficiency in the compulsory acts as this negates its correctness.
4. Preserving of the perfection of the correctness of the recommended deeds – similarly one should perform the recommended acts – the nawaafil (supererogatory) e.g. salaah, fasting, sadaqah etc. All of this completes the soundness of the compulsory acts.

These four conditions are in consideration of it being considered worship.

• Likewise from the perspective of the absence of worship it is that one of these 4 has occurred:
1. Major kufr, major shirk or major hypocrisy – this is negation of the origin (tawheed).
2. It is possible that minor shirk stems from him and this will negate the perfection of the basis.
3. Possibly occurring from him is something from sinning – drinking of alcohol, fornication etc. - this is also negation of the soundness of the obligatory deeds.
4. It is possible for example that he is negligent regarding his recommended deeds such as optional salaah, fasting, sadaqah, hajj etc. This leads to negation of the perfection of the recommended acts.

• It is therefore necessary that one remains upright and steadfast upon tawheed, such that he is in a state which pleases Allaah and this is the way of Ibraaheem عليه السلام from one perspective, and the way of all the Messengers from another perspective.

Questions & Answers


1. Question: If a couple have a daughter who is openly committing sin and has had unlawful children from this behavior and she is still behaving in this manner what stance should they take with her – should they continue their support or should they boycott her?

Answer: In respect to these illegitimate children that result from adultery or fornication are attributed to their mother i.e. they follow their mother in terms of their lineage and there is no relation to the fornicator. Based on this the children have no sin and there is no prohibition of spending money on them; for instance, the money for their clothing etc.

As for the relation with their daughter they should do their best to give her da’wah and call her to desist from this matter (her behavior) because it is a grave matter. It is obligatory upon them to give her naseehah (advice). As for the issue of her acceptance or rejection of the advice then that returns to Allaah سبحانه و تعالى. The slave is commanded to give da’wah as needed, but the guidance and acceptance is from Allaah سبحانه و تعالى. Indeed Allaah is able to guide and with Him is the tawfeeq.

2. Question: Many of us here wear jeans and trousers that are under our ankles but when we got to masaajid or to pray we raise the jeans or trousers above the ankle. Is this a correct move for us – that we only raise the jeans or trousers over the ankles for the prayers only?

Answer: It is not permissible for a man to wear his garments below his ankle whether inside or outside of salaah as the Prophet صلى الله عليه و سلم said “what is beneath the two ankles is in the hellfire”[4] and in another narration that “it is haraam”[5], so it is not possible to do this.

3. Question: Is it permissible for the female teachers to teach the older boys in Islaamic schools as the school administration cannot afford teachers and separate buildings for boys and girls?

Answer: The principle is that the males teach the males and the female teach the female. It is probably possible to change the time where the females teach the females and the males teach the males by changing the time even though it is extended.

4. Question: What is the ruling of shaking hands when leaving a gathering?

Answer: In respect to shaking hands – women shaking women’s hands and men shaking men’s hands then there is nothing wrong with that legally, as for the women shaking the men’s hands and the opposite then is not permissible. The Prophet صلى الله عليه و سلم never touched a lady’s hand – ever. When he took the pledge from the men and women, he took the pledge from the men by touching their hand, and he only took the pledge from the women verbally.

5. Question: What is the ruling of selling of debts to pay other debts? Can a debt be used to pay a debt?

Answer: The person that you are indebted to has a prior right over you. If you want to switch this debt – this is “switching one debt for another” and this is not permissible. However if a third party is involved – a strange person that you are borrowing money from, to discharge the debt that you have on another individual then that is permissible. Getting it from the same person that you owe the debt to in order to pay off the prior debt is not permissible. Allaah سبحانه و تعالى mentions in the Qur’aan:

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَى أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ
{O you who believe! When you contract a debt for a fixed period, write it down}. [al-Baqarah 2:282]

The Prophet صلى الله عليه و سلم passed away and his armor was mortgaged to a Jew because of a debt he owed.

6. Question: We would like to help educate and help establish some Muslims in our local area upon tawheed. They are away from the Sunnah Allaahu musta’aan can you give us some advice on the matters to do so? Baarak Allaahu feekum.

Answer: The first step is to invite the people to tawheed, and to teach them after that: taharah and salaah according to the guidance of Prophet صلى الله عليه و سلم upon how he purified himself. When it is time to fast teach them about fasting, if the individuals have some wealth they should be taught the regulations of zakaat so that they may discharge their responsibility. If they intend to perform hajj (the pilgrimage) instruct them how to do this. The person should be patient upon the deficiency he may encounter in conveying the message and if people are slow in answering his call. Allaah سبحانه و تعالى mentioned, when He said to the Prophet صلى الله عليه و سلم:

وَلَوْ كُنتَ فَظّاً غَلِيظَ الْقَلْبِ لاَنفَضُّواْ مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الأَمْرِ
{And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allâh's) forgiveness for them; and consult them in the affairs.} [Aal-'Imraan 3:159]

7. Question: I read a book on tawheed wherein the author categorized tawheed into four types: Tawheed ar-Ruboobiyyah, Tawheed al-Uloohiyyah, Tawheed al-Asma was-Sifaat and Tawheed al-I’tibah. Is this categorization correct?

Answer: The correct categorization of tawheed into three divisions is correct.
1. Tawheed al-Uloohiyyaah – singling Allaah سبحانه و تعالى out with the worship that we direct to Him. Only Allaah alone deserves to be worshipped.
2. Tawheed ar-Ruboobiyyah – singling out Allaah سبحانه و تعالى for the acts that He alone does e.g. creation
3. Tawheed al-Asma was-Sifaat – where we only describe Allaah سبحانه و تعالى the way He describes Himself in the Qur’aan or the way the Prophet صلى الله عليه و سلم described Him in the Sunnah, without changing the meaning of it, without likening Allaah to His creation, or setting up rivals to Him, and without denying any of those names and attributes. As Allaah سبحانه و تعالى mentioned in the Qur’aan:

لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ البَصِيرُ
{…There is nothing like Him, and He is the All-Hearer, the All-Seer.} [ash-Shooraa 42:11]

This is established from the Qur’aan and Sunnah and is agreed upon from the Muslims – the sahaabah and the tabi’een after him صلى الله عليه و سلم.

8. Question: Is it permissible to have newspapers in the house as it contains pictures?

Answer: The principle with respect to picture-taking is that it is forbidden. However, if it placed in a location in the home where it is disrespected and not venerated – it is better not to have it there at all, but if it is in that location then there is nothing wrong with it inshaa Allaah.

9. Question: If a person has an overwhelming feeling of sadness thinking of a past sin that they have committed and for which they have made taubah to Allaah many times, but still feel that they needs to continue to ask Allaah for forgiveness. Do they continue making taubah to Allaah repeatedly until this feeling is gone or is there some other format they need to do following the Sunnah?

Answer: With respect to this individual if the sin that he has committed is in regard to the rights due to Allaah سبحانه و تعالى he should give up the sin, he should feel sad about it, and he should make up his mind never to return to that sin again. These are the conditions of taubah – if they are in place then his taubah is correct. As for him transgressing on the rights of some other human being – if it is pertaining to money or his wealth then he should return this wealth to him, if it refers to his honor then he should try and pardon him. If he is pardoned then in addition to that he should supplicate for this individual in the places where he spoke badly about him or transgressed his honor. If this does not happen then the Judgment and the Decree of this will be with Allaah سبحانه و تعالى who says in the Qur’aan:

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَى أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
{Say: "O 'Ibâdî (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allâh, verily, Allâh forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.} [Az-Zumar 39:53]

Also, the Allaah سبحانه و تعالى said in a hadith Qudsi: “I am as my servants thinks about Me.” [6] So a person should think that his repentance has been accepted and that Allaah سبحانه و تعالى has forgiven him.

10. Question: My husband pronounced divorce on me recently and he said that he was not thinking right at the time. Nevertheless he did it and I accepted and now he says that it does not apply because he did not take all the steps – admonishment, refuse to share bed, strike her lightly and finally divorce.

Answer: The fundamental principal in regard to the actions of the Muslims is that it is sound, and if this occurred that a person divorced his wife – the fundamental principle is that he did it willfully, that he was in his right mind when he did so.

However, it could have occurred that something happened to him that caused him to speak outside of him being in his right mind and fully aware of what he was saying. So, it is possible for him to contact the Islaamic center in his locality so that they may find out if this is the case – that the person was really in a state when he pronounced divorce that it did not count or if it was otherwise. If it was only one pronouncement, then it is lawful for him to take his wife back whilst she is in her ‘iddah (waiting period) – and he should have two witnesses when doing so. Or, if he wants to, he may have marital relationship with her with the intention that this relationship is taking her back, and this would be sufficient.

11. Question: I am a sister who is not able to conceive except by artificial insemination inshaa Allaah, by taking my egg and my husband’s sperm and fertilizing it outside my womb and then placing it in my womb. What is the correct ruling in this?

Answer: The Shaykh حفظه الله said that he would answer this question in the next lecture inshaa Allaah.

12. Question: I am currently working in a label factory. The labels that we make are being used for many products some of which are also used for beer bottles (10%). I am a cutter so my job is to cut the papers into the actual labels. So I don’t come in contact with the ‘end product’. Is it permissible for me to work?

Answer:A man and his earning and spending is of four types or has four situations:

1. He earns by halaal means and spends in a halaal manner
2. He earns by haraam means and spends in a haraam manner
3. He earns by haraam means and spends in a halaal manner
4. He earns by halaal means and spends in a haraam manner

As for the one who earns by halaal means and spending in a halaal manner he is rewarded for earning by a halaal means and spending in a halaal manner.
As for the one who earns by haraam means and spends in a haraam manner, he is a sinner and commits sins by earning by haraam means and spending in a haraam manner.
If he earns by halaal means and spends in a haraam manner then he is rewarded for earning by halaal means and a sinner for spending in a haraam manner.
If he earns by haraam means and spends in a halaal manner then he is committing a sin by earning from haraam means and is not rewarded for his spending in a halaal manner.

So this man, the questioner, works in a place where some of his earnings may have haraam aspects and the Prophet صلى الله عليه و سلم said:

دع ما يريبك إلى ما لا يريبك

“Leave off that which makes you doubt for that which does not make you doubt.” [7]

And the Prophet صلى الله عليه و سلم also said:

إِنَّ الْحَلالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ وَبَيْنَهُمَا مُشْتَبِهَاتٌ لاَ يَعْلَمُهُنَّ كَثِيرٌ مِنْ النَّاسِ فَمَنْ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيهِ أَلاَ وَإِنَّ لِكُلِّ مَلِكٍ حِمًى أَلاَ وَإِنَّ حِمَى اللَّهِ مَحَارِمُهُ أَلاَ وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ أَلاَ وَهِيَ الْقَلْبُ

“The halaal is clear and the haraam is clear and between the two are doubtful matters which are not known to many. Therefore whoever fears and avoids doubtful matters has protected his religious commitment and his honor. But whoever falls into doubtful matters then he falls into that which is haraam – like the shepherd who herds his flock near a sanctuary or private pasture, it is possible that his herd may stray into it. Beware, every king has a sanctuary and the sanctuary of Allaah on the earth is His legal, forbidden things.” [8]

Therefore this man should quit this job and whoever quits something for Allaah, Allaah replaces that with a better one. And with Allaah is tawfeeq.

13. Question: I am a Muslimah – is it permissible for me to show my hair to my sister in law who is a disbeliever and what is the ’awrah for Muslim women when she is with non-Muslim women?

Answer: All of the woman is ’awrah except her face and her hands in salaah, and it is not permissible for her to show anything of her ’awrah – her hair or otherwise to a disbelieving woman.

14. Question: My friend has made a promise; or swore by touching the Qur'aan, she regrets it so much. Is this type of promise permissible as she didn't exactly say it from her heart and as she was forced to do so and had no other option.

Answer: This type of oath is a very sinful oath and it is binding upon her to make taubah to Allaah سبحانه و تعالى but there is no atonement binding upon her.

15. Question: My mother was raised under strong Shia influence, but currently understands their innovations. However, she currently does not pray, fast, pay zakaat, or perform the other obligations of Islaam. She claims that she believes in Allaah and His Messenger صلى الله عليه و سلم. Based on this, is my mother considered a Muslim? Is she currently entitled to an Islamic wedding, funeral, greeting (salaams) etc.?

Answer: Concerning this lady who is mentioned, it is binding upon her daughter to invite her to Islaam because she is not a Muslim as the Prophet صلى الله عليه و سلم said “that pledge between us and them is the salaah, whoever gives it up he has disbelieved.”[9] And when Jibreel عليه السلام questioned the Prophet صلى الله عليه و سلم about Eemaan the response of the Prophet صلى الله عليه و سلم was “to believe in Allaah, His Angels, His Books, His Messengers, the Last Day, and Qadr – the good and the bad of it.” He mentioned 6 pillars and when he صلى الله عليه و سلم was questioned about Islaam he said “that you bear witness that there is nothing worthy of worship other than Allaah, and the Muhammad is the Messenger of Allaah, and that you establish the salaah and give the zakaah, you fast in Ramadaan and you perform the pilgrimage to the House.” [10] So these must be in place, so as for this lady she is not a Muslim based upon what has been mentioned in the question so it is upon her daughter to invite her to Islaam.

16. Question: I really need to know what the proper dress is for a Muslimah while she is in her home alone, and knows that no one will be coming to her home. Is it a sin for me to wear shorts in the home when I am alone?

Answer: Each human being has with him four (4) angels from the Fajr prayer to the ‘Asr prayer and four (4) with him from the ‘Asr prayer to the Fajr prayer. He has one on his right recording his good deeds and one on his left recording his bad deeds and those in front and behind him protecting him by Allaah’s Leave from the harmful things which Allaah has Willed. Also, from salaatul ‘Asr to salaatul Fajr – it is the same thing – the angel on his right writing his good deeds and the one on his left recording his bad deeds and one in front and one behind him protecting him by Allaah’s Leave. So he has eight (8) angels throughout the day with him. The home is also inhabited by the jinn, so the lady should be shy of the angels around her and she should guard herself to protect herself from the jinns. She should cover her body – all of it – in her home. There is nothing wrong if she shows her hand, face and head if there are no non-mahrams with her.

17. Question: What is the ruling in marriage for a woman whose husband has cut her off in relations, and his reason for cutting you off is to keep you from becoming pregnant? Also, how does a woman approach her husband when he is being neglectful in time that he spends with his family?

Answer: The lady has rights that are due to her from her husband and she has rights on her due to her husband and he has rights due to him from her and he has rights due to her from him. Each one of them has rights and they should know what their rights are in order to request it, and to know what he/she is responsible for. As for marital relations in respect to the intimacy the lady has a right and her husband has a right. Neither of them should prevent the other from attaining the rights due to him/her unless there is something legally Islaamically justifying it. As for what was mentioned in the question, nothing was mentioned about Islaamic rights that allows for the husband to turn away from his wife, so in this case what he is doing is incorrect.

18. Question: I am a Muslimah who has recently come to terms with my husband looking for another wife. He has found some matrimonial sites. Some sisters send pictures of themselves to my husband sometimes without hijaab. At times I have noticed that as soon as he comes home, he goes straight to the computer to check his email for these sisters, Allaahu Alim. Whenever I ask him if he has the daleel on the permissibility of using such sites for this purpose, he says I am disobedient, and spying on him. I fear that my husband is falling into the haraam.
He does not spend time with me or our child, and whenever he does talk to me it is with harshness. So how should I approach him?

Answer: It is known that if a man intends to marry he has a right to look at the woman he intends to marry and she has a right to look at him. The Prophet صلى الله عليه و سلم in addressing his companion said “Did you look at her? Look at her for it is more likely to keep the affection between you.”[11] As for just covering one’s desire this is not lawful – it is forbidden and Allaah will punish a person for doing such a thing. And, this is whether it is a picture or real life.

It is also not permissible for him to be negligent in regards to the rights of his wife and children because he is a guardian or a shepherd over them. As the Prophet صلى الله عليه و سلم mentioned, “All of you are in a position of being a shepherd or a guardian – the man is the guardian over his household and he is responsible for those under his care. And the lady is a guardian in the home of her husband and she is responsible for those under her care.” [12] And tawfeeq is from Allaah.

Transcriber’s Footnotes:

1. Jaami’ at-Tirmidhi 4/667 #2516 Hassan-Saheeh, Shaykh al-Albaani says the chain is Saheeh.

عَنْ ابْنِ عَبَّاسٍ قَالَ كُنْتُ خَلْفَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا فَقَالَ يَا غُلَامُ إِنِّي أُعَلِّمُكَ كَلِمَاتٍ احْفَظْ اللَّهَ يَحْفَظْكَ احْفَظْ اللَّهَ تَجِدْهُ تُجَاهَكَ إِذَا سَأَلْتَ فَاسْأَلْ اللَّهَ وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ وَاعْلَمْ أَنَّ الْأُمَّةَ لَوْ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ وَلَوْ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَمْ يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ عَلَيْكَ رُفِعَتْ الْأَقْلَامُ وَجَفَّتْ الصُّحُفُ

1. Reference not found
2. Part of a long hadith in Saheeh Muslim #2577 from Abi Dharr with the wording:

يَا عِبَادِي إِنَّكُمْ تُخْطِئُونَ بِاللَّيْلِ وَالنَّهَارِ وَأَنَا أَغْفِرُ الذُّنُوبَ جَمِيعًا فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ

1. Saheeh al-Bukhaari – Kitaab al-Libaas #5450 from Abu Hurayrah with the wording:

مَا أَسْفَلَ مِنْ الْكَعْبَيْنِ مِنْ الْإِزَارِ فَفِي النَّارِ

1. Reference not found
2. Saheeh al-Buhkaari – Kitaab at-Tawheed #6970, 7066 from Abu Hurayrah with the wording:

قَالَ اللَّهُ أَنَا عِنْدَ ظَنِّ عَبْدِي بِي

1. Collected by at-Tirmidhi #2518 and he said Hasan-Saheeh, also collected by an-Nisaa’ee and others. Found in an-Nawawi’s 40 Hadith #11.

دَعْ مَا يَرِيبُكَ إِلَى مَا لا يَرِيبُك

1. Saheeh al-Bukhaari #52, 2051 and Saheeh Muslim #1599 and others. Found in an-Nawawi’s 40 Hadith #6.

الْحَلالُ بَيِّنٌ وَالْحَرَامُ بَيِّنٌ وَبَيْنَهُمَا مُشَبَّهَاتٌ ...

1. Shaykh al-Albaani says Saheeh in Saheeh al-Jaami’ #4143, Sunan at-Tirmidhi #2621

الْعَهْدُ الَّذِي بَيْنَنَا وَبَيْنَهُمْ الصَّلاةُ فَمَنْ تَرَكَهَا فَقَدْ كَفَرَ

1. Hadeeth of Jibreel – Saheeh Muslim #8; Abu Dawuud #4695 and others. Found in an-Nawawi’s 40 Hadith #2.
2. Mishkaat al-Masaabih #3107 with a saheeh isnaad from Ahmad, at-Tirmidhi, an-Nasaai and others

هل نظرت إليها ؟ قلت لا قال فانظر إليها فإنه أحرى أن يؤدم بينكما

In Ahmad with the wording:

أَنَظَرْتَ إِلَيْهَا قُلْتُ لا قَالَ فَانْظُرْ إِلَيْهَا فَإِنَّهُ أَحْرَى أَنْ يُؤْدَمَ بَيْنَكُمَا

1. Shaykh al-Albaani says Saheeh in Saheeh al-Jaami’ #4569

كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ الْإِمَامُ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ وَالرَّجُلُ رَاعٍ فِي أَهْلِهِ وَهُوَ مَسْئُولٌ عَنْ رَعِيَّتِهِ وَالْمَرْأَةُ رَاعِيَةٌ فِي بَيْتِ زَوْجِهَا وَمَسْئُولَةٌ عَنْ رَعِيَّتِهَا وَالْخَادِمُ رَاعٍ فِي مَالِ سَيِّدِهِ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ قَالَ وَحَسِبْتُ أَنْ قَدْ قَالَ وَالرَّجُلُ رَاعٍ فِي مَالِ أَبِيهِ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ وَكُلُّكُمْ رَاعٍ وَمَسْئُولٌ عَنْ رَعِيَّتِهِ

Quote:

The Shaykh حفظه الله said:

The Shaykh حفظه الله began by praising Allaah سبحان و تعالى and sending the salaat and salaam upon our Prophet Muhammad صلى الله عليه و سلم, his family and companions until the Day of Judgment.
He then read the text:

Shirk when mixed with worship corrupts it

If you know that when shirk is mixed with worship it corrupts it and it destroys the deeds and that those people will be in the fire forever, then you will realize the importance of this matter, and perhaps Allaah سبحان و تعالى will free you from this trap – and that is shirk with Allaah سبحان و تعالى. He سبحان و تعالى said:

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُ
{Verily, Allâh forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, sins other than that …} [an-Nisaa 4:116]

This is by knowing 4 principles that Allaah سبحان و تعالى mentions in His Book.

The First Principle

1st Principle – Tawheed ar-Ruboobiyyah does not enter one into Islaam:

That the (kuffar) disbelievers that the Prophet صلى الله عليه و سلم fought against had the knowledge that Allaah سبحان و تعالى was the Creator and the One who arranges the affairs, but this did not enter them into Islaam. The evidence for this is the saying of Allaah سبحان و تعالى:

قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ والأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الأَمْرَ فَسَيَقُولُونَ اللّهُ فَقُلْ أَفَلاَ تَتَّقُونَ
{Say (O Muhammad [sal-Allâhu 'alayhi wa sallam]): "Who provides for you from the sky and the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?" They will say: "Allâh." Say: "Will you not then be afraid of Allâh's punishment (for setting up rivals in worship with Allâh)?"} [Yunus 10:31]

• The Shaykh حفظه الله went on to explain that what is meant by the Shaykh رحمه الله is that from amongst mankind, in this life people are in different groups:

• 1st Group – are those who are upright in both their inward beliefs and their outward actions. The evidence for this is found in al-Baqarah 2:1-5

الم {1} ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ {2} الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ {3} والَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ {4{ أُوْلَـئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ {5}

‏

{Alif-Lâm-Mîm. This is the Book (the Qur'ân), whereof there is no doubt, a guidance to those who are Al-Muttaqûn [the pious believers of Islamic Monotheism who fear Allâh much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allâh much (perform all kinds of good deeds which He has ordained)]. Who believe in the Ghaib and perform As-Salât (the prayers), and spend out of what We have provided for them [i.e. give Zakât (obligatory charity), spend on themselves, their parents, their children, their wives, and also give charity to the poor and also in Allâh's Cause - Jihâd]. And who believe in that (the Qur'ân and the Sunnah) which has been sent down (revealed) to you (Muhammad صلى الله عليه و سلم) and in that which was sent down before you [the Taurât (Torah) and the Injîl (Gospel)] and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell). They are on (true) guidance from their Lord, and they are the successful.} [al-Baqarah 2:1-5]

• 2nd Group – those who disbelieve. Allaah سبحان و تعالى mentions:

إِنَّ الَّذِينَ كَفَرُواْ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ {6} خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عظِيمٌ
{Verily, those who disbelieve, it is the same to them whether you (O Muhammad صلى الله عليه و سلم) warn them or do not warn them, they will not believe.
Allâh has set a seal on their hearts and on their hearing, (i.e. they are closed from accepting Allâh's Guidance), and on their eyes there is a covering. Theirs will be a great torment.} [al-Baqarah 2:6-7]

• 3rd Group– those who outwardly display righteous actions but inwardly they oppose the Deen. They are the hypocrites.

Corruption of Righteous Deeds

• The Shaykh رحمه الله said that man may do a righteous deed but then does something which corrupts or even destroys the righteous act. There are 4 categories as follows:

1. If the righteous deed is mixed with an action that negates it completely, like doing a deed that contains major shirk, major kufr or major hypocrisy. In this case the righteous act will not be accepted because the original deed was combined with an aspect that completely negated its tawheed – i.e. major shirk, major kufr or major hypocrisy.
2. One does a righteous deed with tawheed, but not completely. The act is not nullified in itself, but it is lacking in its perfection. This is due to the committing of minor shirk. If the individual dies upon this he is not absolved of the sin. Allaah may enter him into the fire or may take from his good deeds to compensate for his act of shirk. He سبحان و تعالى says:

إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُ
{Verily, Allâh forgives not (the sin of) setting up partners (in worship) with Him, but He forgives whom He wills, …} [An-Nisaa 4:116]

1. One does a righteous deed but also commits a major sin like zina, stealing or drinking alcohol. The major sin may be leaving off a compulsory act or committing a forbidden act. This does not negate the original act, or its completeness but it prevents completeness in reward for the compulsory act. Ahlus Sunnah wal Jama’ah says that this individual is still mu’min with eemaan, but a sinner having committed a major sin. If he dies upon this sinful act he is under the Will of Allaah سبحان و تعالى – He may forgive him if He Wishes or enter him into the fire to be purified and then granted Jannah.
2. One does a sinful act and is persistent upon it. So he does righteous deeds but is persistent upon minor sins. If he does not repent and dies upon this then this is like committing a major sin. This is because persisting upon minor sins is equivalent to transforming it to a major sin. If he dies upon this he will also be under the Will of Allaah سبحان و تعالى. If He Wishes He سبحان و تعالى will punish him and if He سبحان و تعالى Wishes He will forgive him.

• What the Shaykh رحمه الله has mentioned is a warning that when Shirk is mixed with righteous deeds it corrupts it as Allaah جل و علا teaches us:

فَمَن كَانَ يَرْجُواْ لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحاً وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَداً
{…So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.} [Al-Kahf 18:110]

• The Prophet صلى الله عليه و سلم said in a hadith qudsi that: “He جل و علا said: ‘I am the most self-sufficient of having any associates, whoever does a deed and commits shirk with Me in doing that deed, I leave him to the one that he committed the shirk for’.” [1]

• From this we derive that the Muslim must pay attention to actions that will benefit him and to persist as much as he is able, to make his speech and actions and also what he attains from wealth and spends from it, to be in compliance with Allaah’s Legislation. This path would lead to his deeds of righteousness being kept sound for him.


Questions and Answers

1. Question: What is the meant by “Allaah descends to lowest heaven in last third of the night”? Is this descending real or figurative?

Answer: ‘Descent’ is an attribute denoting action (فعلية). Allaah’s attributes are either those that denote an action (فعلية), or a personal attribute (ذاتية) - those that describe Him سبحان و تعالى, or both (ذاتية فعلية). The methodology of Ahlus Sunnah wal Jammah is that you adhere to what has been mentioned in the Qur’aan and the Sunnah. His سبحان و تعالى descent is like His ascending over His Throne. The meaning is known, how it applies to Allaah is unknown, belief in it is compulsory, and we should not ask how. We don’t ask “how does He descend?” what is upon us is to have eemaan in His سبحان و تعالى descending. And may Allaah give us success.

2. Question: My Muslim mother is buying things with my personal card fraudulently and deceitfully and putting bills in my name and not paying them off. Every time I confront her about this she proclaims her rights over me. She is incurring these debts without my knowledge or permission. Am I responsible for these debts? I do not want to go to the police as they will put her in jail.

Answer: It is necessary to take into consideration the condition of this woman and this man. Considering the woman – is she poor and unable to pay for her expenses, clothing and to provide shelter for herself? If this is the case and she purchases what is sufficient for her from clothing and her expenses and food and drink and her accommodation, then we must also look at the son – is he wealthy? If so, then it is compulsory upon him to spend on her needs, her clothing, food, and shelter.

However, if the mother is rich then she has no right to take anything from her son’s wealth. Likewise, if the son is poor she has no right to buy things and to place the debt upon him.

3. Question: What is the correct understanding of the hadith that stipulates that the imaam is the one who should have memorized the most Qur’aan? In our Masjid those that are musbil (lower garment is below the ankle) and have trimmed beards know more Qur’aan than those who have the legislated beards and wear thawbs, so who has the right to be the imaam?

Answer: The Prophet صلى الله عليه و سلم said that “the one who has memorized more Qur’aan than the others should lead the person in salaaah and if they are equal in this, then the one who has most knowledge of the Sunnah” .[2] What is intended by this is that the person who is going to lead the prayer should have the most knowledge of the rulings of the salaah – what may occur of mistakes in its pillars, its conditions or the compulsory actions of the prayer, which may be left off unintentionally, inadvertently or intentionally. If the person is knowledgeable about the regulations of the salaah he would be able to deal with issues as they present themselves, so he is the one who should step forward to lead the people in prayer.

4. Question: Concerning the garment of the individual for prayer – if a person has an izaar (waistcloth) or a thawb available, is it permissible for him to pray in pants? What about the one who is heavy – perhaps if he prays in pants his ‘awrah (the parts of the body that must be covered) may become exposed?

Answer: Allaah جل و علا mentions in Qur’aan:

يَا بَنِي ءَادَمَ خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ
{O Children of Adam! Take your adornment (by wearing your clean clothes) while praying …} [Al-A’raaf 7:31]

So, one should use the best of his garments for prayer. However, if he has covered his ‘awrah then his salaah is acceptable and correct.

5. Question: Is it permissible for us to say that a specific person is an innovator because of his being associated with a political group? He is the imaam of a Masjid. Or, is it that this judgement can only be passed on a person who openly does innovation and invites to it?

Answer: Bid’ah must be understood as what comes in the Deen not in matters of worldly affairs. Innovations may be from the perspective of adding to or subtracting from a matter, bringing forward or delaying it, or regarding its place or time, or by doing an action or leaving it off, in matters of the Deen. Bid’ah is of two types: actual bid’ah (بدعة حقيقية) or secondary bid’ah (بدعة إضافية) i.e. it is related to a legislated matter of the Deen.

One is termed an innovator if sometimes he does the bid’ah on his own or sometimes he calls to doing a bid’ah. Therefore, one must be careful in examining the act of the individual to determine his condition before applying the legal regulations to this individual. If one acts in opposition to what Allaah has legislated then that action is an innovation. If one calls to innovation then this is more severe. The Prophet صلى الله عليه و سلم taught us that “whoever establishes a good sunnah then for him is the reward and the reward of all those who act by it until the Day of Judgment, without anything being reduced from their rewards, and whoever establishes an evil sunnah then for him is the sin and the sin of all those who act by it until the Day of Judgment, without anything being reduced from their sins”.[3] As for calling a specific person an innovator simply because he claims to be a part of a political group, then this should not be done. If he accompanies them in their innovation or he calls to their innovation then this is different.

6. Question: We receive through the mail offers regarding 'Free Prize Draws' - if it is free can we submit our names to this or is it a form of gambling?

Answer: If the person spends any money in order to receive this type of reward and he may or may not get the reward, then it is not permissible for him to participate in this type of acts as this is form of gambling.

7. Question: Is it permissible to translate the khutbah of the imaam in the sitting between the two khutbahs if the imaam knows both languages?

Answer: The basis is that the khutbah should be given in the Arabic language but there is nothing wrong with translating the khutbah after the khutbah is given or after the salaah is performed.

8. Question: I have been married for almost 3 years and for the past 2 years I have had a lot of trials in my marriage and I am being very patient with my situation but the last thing that has happened has really been the worst and I want to ask for a khullah, Please advise me what to do.

Answer: If not possible for her to remain with her husband because he is bad in his Deen or not good in his character or he treats her in a bad manner either in the way he spends, clothes or houses her, then there is nothing wrong with her seeking a separation from her husband under these circumstances.

9. Question: How is it possible to know that one is afflicted with sorcery/black magic and what is the cure?

Answer: This question shall be answered in the next lesson inshaa Allaah.

10. Question: I have a question regarding taking a child of one of my neighbours to a non-Muslim school. Her mother is working and not able to take her. The child goes to public school as the Muslim schools here are very expensive and the mother is unable to pay the tuition. In this non-Muslim school they teach the children haraam things. Am I in a state of sin for doing this as I drive the car and take her to and from school every day. The mother is not religious and does not teach her daughter religious matters.

Answer: The Prophet صلى الله عليه و سلم said: “Each of you is a shepherd over your flock. The imam is a shepherd and responsible his flock, the man is a shepherd over his family and responsible for them, the woman is a shepherd over her husband’s household and responsible for those under her care. Everyone is a shepherd and responsible for those under their care.”[4] This mother has a legal Islaamic responsibility to look after her children and it is not lawful for her to send her children to a school that teaches them matters that are prohibited. Rather, it is compulsory upon her to teach them what will benefit them from matters of their Deen.

Transcriber’s Footnotes

1. Shaykh al-Albaani says Saheeh in Saheeh al-Jaami’ #4313; Saheeh Muslim Vol. 4 #2985 from Abu Hurayrah

قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى أَنَا أَغْنَى الشُّرَكَاءِ عَنْ الشِّرْكِ مَنْ عَمِلَ عَمَلاً أَشْرَكَ فِيهِ مَعِي غَيْرِي تَرَكْتُهُ وَشِرْكَهُ

1. Shaykh al-Albaani says Saheeh in Saheeh al-Jaami’ #8011 from Abi Mas’ud; Saheeh Muslim Vol. 1, #673; Jaami’ at-Tirmidhi 1/458 #235, Shaykh al-Albaani says Saheeh isnaad.

يؤم القوم أقرؤهم لكتاب الله فإن كانوا في القراءة سواء فأعلمهم بالسنة فإن كانوا في السنة سواء فأقدمهم هجرة فإن كانوا في الهجرة سواء فأقدمهم سنا ولا يؤمن الرجل في أهله ولا في سلطانه ولا يقعد في بيته على تكرمته إلا بإذنه

1. Muslim #1017 with similar wording as part of a longer hadith

مَنْ سَنَّ فِي الْإِسْلامِ سُنَّةً حَسَنَةً فَلَهُ أَجْرُهَا وَأَجْرُ مَنْ عَمِلَ بِهَا بَعْدَهُ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْءٌ وَمَنْ سَنَّ فِي الْإِسْلامِ سُنَّةً سَيِّئَةً كَانَ عَلَيْهِ وِزْرُهَا وَوِزْرُ مَنْ عَمِلَ بِهَا مِنْ بَعْدِهِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ شَيْءٌ

1. Shaykh al-Albaani says Saheeh isnad in Adab al-Mufrad 1/83 #212 with the wording:

كلكم راع وكلكم مسؤول عن رعيته فالأمير راع وهو مسؤول والرجل راع على أهله وهو مسؤول
والمرأة راعية على بيت زوجها وهى مسؤولة ألا وكلكم راع وكلكم مسؤول عن رعيته

Quote:

The Shaykh حفظه الله said:

The Shaykh حفظه الله began by praising Allaah سبحانه و تعالى and sending the salutation and salaam upon the most noble of all Prophets and Messengers صلى الله عليه و سلم, his family and companions until the Day of Judgment. He then said:

The 1st Principle

That you know the Kuffar, who the Messengerصلى الله عليه وسلم fought, used to affirm that Allah, Ta’aala, was the Creator and the Disposer of all the affairs but that didn’t enter them into Islam and the proof is the saying of the Most High:

{Say: Who provides for you from the sky and from the earth? Or Who owns hearing and sight? And Who brings out the living from the dead and brings out the dead from the living? They will say: “Allah”. Say: Will you not then be afraid of Allah’s punishment (i.e.-for setting up partners with Allah)?} Yunus (10):31

• This is the 1st Principle – In this principle there is an admonition (تنبيه) from the Shaykh رحمه الله for those present at his رحمه الله time and also an admonition for those who receive this message whether they are male or female.

Acknowledging Tawheed ar-Ruboobiyyah does not enter one into the fold of Islaam

• He رحمه الله clarifies that the disbelievers in ancient times and in his رحمه الله time acknowledged Tawheed ar-Ruboobiyyah and this acknowledgement did not benefit them. The conflict between the messengers and their nations was not in Tawheed ar-Ruboobiyyah. The number of messengers sent was about three hundred and fifteen (315); and with all of them the contention between them and their nations was Tawheed al-Uloohiyyah.

• As for Tawheed ar-Ruboobiyyah most of them acknowledged this; and they also acknowledged Tawheed as-Asmaa was-Sifaat, with His Names, His Attributes (صفات), His Essence (ذات) and His Actions. They acknowledged all of this, yet it did not enter them into Islaam.

Committing Shirk in Tawheed al-Uloohiyyah

• In this there is also an admonition for those people that are present in this time who acknowledge Tawheed ar-Ruboobiyyah and Tawheed al-Asmaa was-Sifaat, but they commit shirk with Allaah جل و علا in Tawheed al-Uloohiyyah (worship) as Tawheed al-Uloohiyyah is the singling out of Allaah alone in acts of worship by the servant. For example:

• Committing shirk in mahabbah (محبة – love) i.e. in the love that they have for Allaah جل و علا. They may love the creation more than they love Allaah جل و علا or they love the creation instead of Allaah سبحانه و تعالى i.e. they love the creation and have no love for Allaah سبحانه و تعالى.
• Committing shirk in du’aa (دعاء – supplication) i.e. where they may supplicate to the creation as an act of worship (glorification); or make a request concerning a particular issue where the only One that can address the issue is Allaah سبحانه و تعالى. This is like those people who go to the occupants of the graves and supplicate to them besides Allaah جل و علا with regard to their bringing benefit or repelling harm.
• Committing shirk in niyyah (نية – intention) i.e. where their intent (قصد) in doing an act is shared between Allaah سبحانه و تعالى and His creation, or they do the action seeking other than the Face of Allaah جل و علا. Here intent means worship (تعبد).
• Committing shirk in taa’ah (طاعة – obedience) e.g. by making halaal what Allaah جل و علا has made haraam and making haraam what Allaah جل و علا has made halaal as Allaah جل و علا said: