Islamic Knowledge – Islam, Sunnah, Salafiyyah
Explanation of Hadith in Riyad-us-Saliheen
Imam Al-Nawawi’s Riyad-us-Saliheen – Chapter 219
The Prohibition of Observing Saum (Fasting) after the Middle of Sha’ban
Read the hadeeth mentioned in the audio at the below link:
https://abdurrahman.org/2014/09/04/riyad-us-saliheen-imaam-nawawi-chapter-219/
[35 minutes]
Speaker: Dawud Burbank (rahimahullah)
[31:38 Minutes]
The Sacred Month of Muharram & Fasting the Day of Ashoorah (10th Muharram)
Dr. Saleh As-Saleh (rahimahullaah)
The Month of Muharram – Posts & Audio
https://abdurrahman.org/category/islam/muharram-aashoora/
[33:33 minutes]
Living Tawheed – Salaah (Prayer) for Beginners (For Children)
Dr. Saleh As-Saleh rahimahullaah
Salah (Prayer) Step by Step with Illustrations and Audio – Dr. Saleh As-Saleh
https://abdurrahman.org/?p=11835
[60 minutes]
Dr. Saleh as Saleh (rahimahullaah)
Stories of Prophets and Messengers – Dr. Saleh as Saleh [Audio Series|En]
https://abdurrahman.org/?p=30961
Belief in the Prophets and Messengers : One of the Pillars of Emaan
https://abdurrahman.org/?p=49905
[25 minutes]
Dr. Saleh as Saleh (rahimahullaah)
Stories of Prophets and Messengers – Dr. Saleh as Saleh [Audio Series|En]
https://abdurrahman.org/?p=30961
[2:12 minutes]
Dr. Saleh as Saleh [Audio Series|En]
Point of Benefit extracted from: Tafseer Ayatul-Kursi – By Shaykh Muhammad bin Saalih Al-’Uthaymeen (rahimahullah) With Related Points of Benefit From the Shaykh’s Commentary on Imaam ibn Taymeeyah’s Sharhul ’Aqeedatil-Waasitiyyah, Prepared by Dr. Saleh As-Saleh (rahimahullah)
[9:06 minutes]
Umdatul Ahkaam : Book of Salaah
Dr. Saleh as Saleh [Audio Series|En]
https://abdurrahman.org/?p=26167
Difference between Kufr and Shirk
Q: A Muslim sister N. S. `A from Riyadh says: What is the difference between Kufr (disbelief) and Shirk (associating others with Allah in His Divinity or worship)? Please, advise. May Allah reward you!
Answer by Imam Ibn Baz (rahimahullaah):
Kufr is the denial and concealment of the Truth such as those who deny the obligation of Salah, Zakah, Sawm, Hajj in case of being financially and physically able, and dutifulness to one’s parents, and so on. It is also like those who deny the prohibition of Zina (premarital sexual intercourse and/or adultery), consuming Khamr (intoxicants), and disobeying one’s parents.
Shirk is to devote the acts of worship to anything beside Allah (Exalted be He) such as those who seek the help of the dead, the absent, the Jinn, idols, the stars, and so on or those who offer sacrifices or make vows to them.
A Kafir (disbeliever) may be called a Mushrik (one who associates others with Allah in His Divinity or worship) and vice versa. Allah (Glorified and Exalted be He) says,
“And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! AlKâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful.”
Allah (may He be Praised) also says, “Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden Paradise to him, and the Fire will be his abode.”
In Surah Fatir, Allah (Glorified and Exalted be He) says, “Such is Allâh, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the datestone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad ملسو هيلع اللها ىلص) like Him Who is the AllKnower (of everything).” Here, Allah (Exalted be He) names their call upon things other than Him as Shirk and in Surah AlMu’minun, Allah (Exalted be He) names it Kufr.
In Surah AlTawbah, Allah (Glorified be He) says, “They (the disbelievers, the Jews and the Christians) want to extinguish Allâh’s Light (with which Muhammad ملسو هيلع اللها ىلص has been sent Islâmic Monotheism) with their mouths, but Allâh will not allow except that His Light should be perfected even though the Kâfirûn (disbelievers) hate (it). It is He Who has sent His Messenger (Muhammad ملسو هيلع اللها ىلص) with guidance and the religion of truth (Islâm), to make it superior over all religions even though the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh) hate (it).” Here, Allah (Exalted be He) calls the disbelievers as Kuffar and Mushriks. This indicates that a Kafir may be called a Mushrik and vise versa. There are many Ayahs and Hadith that stress the same meaning.
The Prophet (peace be upon him) said, “Verily, between a man and Shirk and Kufr is the negligence of prayer.” (Related by Muslim in his Sahih (authentic) book of Hadith on the authority of Jabir Ibn `Abdullah, may Allah be pleased with them).He (peace be upon him) also said, “The covenant that distinguishes between us and them (the hypocrites) is Salah. Anyone who abandons it is a Kafir.” (Related by Imam Ahmad, Abu Dawud, AlTirmidhy, AlNasa’y, and Ibn Majah with a Sahih chain of transmission on the authority of Buraydah ibn AlHasib, may Allah be pleased with him).May Allah grant us success!
( Part No : 9, Page No: 175-176)
Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 09. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
Explanation of Allah’s Saying: “Verily, the hypocrites will be in the lowest depth (grade) of the Fire”
Q: Allah (Exalted be He) says in His Noble Book (what means): “Verily, the hypocrites will be in the lowest depth (grade) of the Fire”. What is meant by hypocrisy and hypocrites in this Ayah (Qur’anic verse)? Please clarify their meaning.
Answer by Imam Ibn Baz (rahimahullaah):
The hypocrites are those who make a false pretense of Islam, when they are professing otherwise. They claim to be Muslims, although deep down they disbelieve in Allah and belie the Messenger (peace be upon him). These are the hypocrites who are so called because they show Islam, while hiding Kufr (disbelief).
Allah (Glorified and Exalted be He) says:
“And of mankind, there are some (hypocrites) who say: “We believe in Allâh and the Last Day” while in fact they believe not. They (think to) deceive Allâh and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease (of doubt and hypocrisy) (namely doubt and suspicion) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies.”
This theme is continued in the Ayahs following them in Surah AlBaqarah.
These are the hypocrites who disbelieve in Allah and belie His Messengers (peace be upon them). Allah (Glorified and Exalted be He) says:
“Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for AsSalât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little. (They are) swaying between this and that, belonging neither to these nor to those.“
This means that they vacillate between the Kafirs (disbelievers) and the Muslims; at times they support the Kafirs when they prevail and achieve victory and at other times they support the believers when they prevail and achieve victory. They are not steadfast; their Din (religion) is not constant, and their Iman (Faith) is not solid. They waver between the state of Kufr and the state of Iman, and between the Kafirs and the Muslims.
Allah (Exalted be He) has disclosed their Kufr in His Saying:
“And nothing prevents their contributions from being accepted from them except that they disbelieved in Allâh and in His Messenger (Muhammad sallallaahu alaihi wasallam), and that they came not to AsSalât (the prayer) except in a lazy state, and that they offer not contributions but unwillingly. So let not their wealth nor their children amaze you (O Muhammadsallallaahu alaihi wasallam); in reality Allâh’s Plan is to punish them with these things in the life of this world, and that their souls shall depart (die) while they are disbelievers.“
These are the hypocrites. We ask Allah to grant us safety and protection.
( Part No : 5, Page No: 50)
Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 5. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
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33 – Ruling on raising one’s hands and rubbing one’s face after supererogatory Prayer
Q: What is the ruling on raising one’s hand and rubbing one’s face after offering Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque), optional Prayer and Al-Sunan Al-Rawatib (supererogatory prayer that was stressed and regularly performed by the Prophet)?
Answer by Imam Ibn Baz (rahimahullaah):
Raising one’s hands is one of the ways to have supplications answered. It is reported in a Prophetic Hadith that raising one’s hands is a way to have supplications answered. So, it is permissible for a Muslim to raise his hands after offering supererogatory prayer or at other times; however, he should not keep doing so, as the Prophet (peace be upon him) would not keep doing so all the time, but he may peace be upon him) sometimes did it.
As for obligatory prayer, neither the Prophet (peace be upon him) nor the Companions did it, but they would sometimes do it after supererogatory Prayer according to the religious evidence permitting raising one’s hands on supplicating to Allah when it is done from time to time.
As for rubbing one’s face after supplicating to Allah (Exalted be He), nothing has been reported about it in authentic Prophetic Hadiths. However, some weak Hadiths allow it, so the Muslim scholars see that such weak Hadiths support one another and authenticate one another. Thus, there is nothing wrong if a Muslim rubs the face after supplicating to Allah (Exalted be He), but it is better not to do it, because no authentic Hadith reported this act, i.e. rubbing one’s face after supplicating.
(Part No. 30; Page No.44)
Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 30. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
Related Links:
Q: What is the difference between Ittiba” (following one’s traditions; imitation) and Al Ibtidah (innovation)?
A: Ittiba’ is what we are required to do according to the Shari’ah (Islamic law), i.e. following what the Prophet (peace be upon him) has brought of orders and prohibitions. It is said “We should follow” because Allah says:
Follow what has been sent down unto you from your Lord (the Qur’an and Prophet Muhammad’s Sunnah), and follow not any Auliya’ (protectors and helpers who order you to associate partners in worship with Allâh), besides Him (Allâh))
and:
Say (O Muhammad sallallahu alaihi wasallam): “O mankind! Verily, I am sent to you all as the Messenger of Allâh – to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad sallallahu alaihi wasallam), the Prophet who can neither read nor write (i.e. Muhammad sallallahu alaihi wasallam), who believes in Allâh and His Words [(this Qur’ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh’s Word: “Be!” – and he was, i.e. ‘Isa (Jesus) son of Maryam (Mary), and follow him so that you may be quided.”
We are ordered to follow the Prophet (peace be upon him) and the Qur’an. Holding on to what has been revealed by Allah in the Qur’an and what the Prophet (peace be upon him) has said or done is Ittiba. It is to follow the example of the Prophet (peace be upon him) in what he ordered or prohibited. This is Ittiba, which is Wajib (obligatory) in matters which we are obliged to do, and it is Mustahab (desirable) in matters which we are desired to do.
As for Ibtida’, it is innovation of something in the religion which Allah has not permitted, for example: worship in a way that Allah has not made lawful. This is called Ibtida’.
The Prophet (peace be upon him) said: (“Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.”) and he also said: (The most evil of matters are those which are newly introduced in religion), and every Bid’ah is a Dalalah (deviation from what is right).
So if a person was to perform more than five Prayers and said they would perform six Prayers, increasing one Prayer at any time of the day, is a Batil (null/void) and Bid’ah. It is prohibited to perform or to invite people to perform it with the intention that it is a Fard (obligatory, based on a definitive text). Or if someone said the two Sajdahs (prostrations) are not enough, lets make a third Sajdah in every Rak’ah (unit of Salah); this is Bid’ah, which if purposely done, will make the Prayer Batil. Likewise if a person decides to perform a second Ruku’ (bowing) in Prayer, this is Bid’ah except for the eclipse Prayer. Also if someone says: lets allocate a night for worship and we shall pray ten or twenty Rak ahs on the Thursday or Friday night every week, this is Bid’ah for it is not something which Allah prescribed, as is the night of the Prophet’s (peace be upon him) birthday, or the night of the birth of Fatimah, Al-Husayn, Al Badawy, Abu Bakr Al-Siddiq, or ‘Umar, it is Bid’ah and the celebration where they pray, talk, perform Dhikr; this is all Bid’ah because neither Allah nor the Prophet made it lawful.
Therefore Ibtida’ is to innovate a worship which Allah did not prescribe, whether it is a verbal or practical; all this is Bid’ah. Allah (Glorified and Exalted be He) has not prescribed it.
Of such Bid’ah is the construction domes and Masjids (mosques) over the graves. People think that this is a way to get closer to Allah, and it is from the Din (religion). Rather it is Bid’ah because the Prophet (peace be upon him) forbade construction over graves, because this could lead to Shirk (associating others with Allah in His Divinity or worship). Of such Shirk acts are to touch the graves with the intention of getting closer to Allah. This is Bid’ah and the Prophet (peace be upon him) forbade building over the graves or plastering them, because this could lead to Shirk. This is also true for those who invoke the dead say “I invoke You (Allah) by (the intercession of) the dead of the graves”, “I invoke You (Allah) with the honor or sake of the Prophet”, or “with the honor or sake of the righteous people”; all this is Bid’ah. But if someone says: I invoke You (Allah) with my love for You, or with my belief in Your Messenger or with Your Noble Names; this is acceptable and lawful.
Bid’ah is what people have innovated in the religion and not sanctioned by Allah and His Prophet. Ittiba’ is to follow the approach prescribed by Allah to His servants, and follow in the footsteps of the Prophet (peace be upon him).
(Part No. 3; Page No. 9-11)
Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 3. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
Related Links:
Necessity of approaching Allah with Tawbah and supplication in adversity
From ‘Abdul‘Aziz ibn ‘Abdullah ibn Baz to every Muslim who reads this:
May Allah help us remember Him and take warnings and lessons from the destinies unfolding before our eyes and lead us to sincere Tawbah (repentance to Allah) from all sins and misdeeds. Amen.
Assalamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)
Indeed, Allah (Glorified and Exalted be He) wills with His Deep Wisdom, absolute Proof, and all Encompassing Knowledge to test His Servants with prosperity and adversity, poverty and affluence, blessings and calamities, to try their patience and thankfulness.
Anyone who is patient at the time of adversity, thankful at the time of prosperity, humbles themselves and supplicates to Allah upon facing hardships, acknowledges their sins and shortcomings, and asks Allah for His Mercy and Forgiveness, has succeeded and will be granted the blessed end.
Allah (Glorified and Exalted be He) revealed in His Book:
Alif Lâm Mîm. [These letters are one of the miracles of the Qur’ân, and none but Allâh (Alone) knows their meanings.] Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test).
The Fitnah (trial) mentioned in this Ayah (Qur’anic verse) means the test of faith that makes evident the truthful from the liar, the patient and the thankful, as Allah (Exalted be He) says: “And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All Seer (of everything)“. Allah (Glorified and Exalted be He) further says: “and We shall make a trial of you with evil and with good. And to Us you will be returned.”
And He (may He be Praised) says: “And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allâh’s Obedience)“. The good refers here to the blessings of fertility, prosperity, good health, honor, victory over enemies, and the like, while the evil here are adversities, such as diseases, domination of the enemy, earthquakes, hurricanes, storms, torrential destructive floods, and the like. Allah (Glorified and Exalted be He) says: “Evil (sins and disobedience to Allâh) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allâh) may make them taste a part of that which they have done, in order that they may return (by repenting to Allâh, and begging His Pardon)“. This means that Allah (may He be Praised) predestined the good and the evil and the occurrence of corruption for people to return to Al-Haqq (the Truth), to hurry and make Tawbah from what Allah has forbidden them, and hasten to the obedience of Allah and His Messenger (peace be upon him).
Kufr (disbelief) and sins are the cause of all afflictions and evil in this world and the Hereafter, while tawhid (belief in the Oneness of Allah) and Iman (belief) in Him and His Messengers, obedience to Him and His Messengers, holding fast to His Shari‘ah (Islamic law), Da‘wah (calling) people to it, and refuting those who oppose it, are the causes of all good in this world and in the Hereafter. Perseverance on these principles and enjoining and cooperating in them bring honor in this world and the Hereafter, and salvation from every evil and protection from every Fitnah (trial). Allah (may He be Praised) says: “O you who believe! If you help (in the cause of) Allâh, He will help you, and make your foothold firm. And He (may He be Praised) says: Verily, Allâh will help those who help His (Cause). Truly, Allâh is All Strong, All Mighty“. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat asSalât [i.e. to perform the five compulsory congregational Salât (prayers) (the males in mosques)], to pay the Zakât and they enjoin AlMa‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make the Qur’ân as the law of their country in all the spheres of life]. And with Allâh rests the end of (all) matters (of creatures). He (Exalted be He) also says:
Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieves after this, they are the Fâsiqûn (rebellious, disobedient to Allâh).
And: And if the people of the towns had believed and had the Taqwâ (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes).
Allah (may He be Praised) explains in many Ayahs that the afflictions and exemplary punishments that befell the preceding nations, such as floods, devastating winds, the mighty shriek, and being swallowed up by the earth, and the like, were nothing more than the result of their Kufr and sins.
Allah (Glorified and Exalted be He) says: “So We punished each (of them) for his sins; of them were some on whom We sent Hâsib (a violent wind with shower of stones) [as on the people of Lût (Lot)], and of them were some who were overtaken by As-Saihah [torment awful cry. (as Thamûd or Shu‘aib’s people)], and of them were some whom We caused the earth to swallow [as Qârûn (Korah)], and of them were some whom We drowned [as the people of Nûh (Noah), or Fir‘aun (Pharaoh) and his people]. It was not Allâh Who wronged them, but they wronged themselves.”
And He (may He be Praised and Exalted) says: “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” (See the Qur’ân Verse 35:45).
Allah orders His Servants to turn to Him in sincere Tawbah (repentance to Allah) and supplicate to Him at the time of adversity, as He (may He be Praised) says:
“O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise)”.
And He (may He be Praised) says:
“And all of you beg Allâh to forgive you all, O believers, that you may be successful He (may He be Praised) “ also says:
“Verily, We sent (Messengers) to many nations before you (O Muhammad ىلص ملـسو هـيلع اللها). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility). When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaitân (Satan) made fair seeming to them that which they used to do.”
In this glorious Ayah, Allah urges His Slaves and awakens in them the desire that, when they face adversities, such as illness, wounds, fighting, earthquakes, winds, storms, and other tribulations, they should humble themselves to Him in need of Him and ask for His Help. This is the meaning of Allah’s Saying: “When Our Torment reached them, why then did they not humble themselves (believe with humility)?” It asks why they (the preceding nations) did not turn to Allah humbly when they were inflicted with torment. Allah then tells that their hard heartedness and the handiwork of Satan, making evil deeds pleasing to them, prevented them from Tawbah, supplication, and beseeching forgiveness. Allah (Glorified and Exalted be He) says: “But their hearts became hardened, and Shaitân (Satan) made fair seeming to them that which they used to do.”
It is authentically reported that the Rightly Guided Caliph, Amir Al Mu’minin (Commander of the Believers), ‘Umar ibn ‘Abdul‘Aziz (may Allah be merciful to him), when there was an earthquake during his era, wrote to his agents in the different countries and ordered them to tell the Muslims to make Tawbah to Allah, humble themselves to Him, and seek His Forgiveness from their sins.
All you Muslims know the different types of Fitan (trials) and calamities that prevail in our time, among which is the that the Kafirs have power over the Muslims in Afghanistan, the Philippines, India, Palestine, Lebanon, Ethiopia, and other countries. There have also been earthquakes in Yemen and many countries; devastating floods, and violent hurricanes that have destroyed homes, trees, ships, and other properties; avalanches that have brought about incalculable harm; and famines and droughts in a multitude of countries. All this and much more are the different types of punishment that Allah afflicts upon His Servants due to their Kufr and misdeeds, deviation from His Obedience, zeal for this world and its transient pleasures, and turning away from the Hereafter and failing to prepare for it; except those to whom Allah has shown His Mercy.
There is no doubt that all such adversities obligate Allah’s Servants to hasten to make sincere Tawbah to Him (may He be Praised) from all that He prohibited them from, to return to His Obedience, to rule according to the Shari‘ah (Islamic law), to cooperate in righteousness and piety, and advise one another to adhere to the truth and have patience. The moment the Servants repent to their Lord, humble themselves to Him, and hasten to do what pleases Him: Help you one another in AlBirr and AtTaqwâ (virtue, righteousness and piety) and enjoin one another to do good and forbid one another from evil, Allah will set their affairs aright and ward off the evil of their enemies, grant them authority in the land, give them victory over their enemies, bestow upon them His Blessings, and protect them from His Punishment. Allah, the Truest Speaker, says: “and (as for) the believers, it was incumbent upon Us to help (them)”.
He (Glorified and Exalted be He) also says:
“Invoke your Lord with humility and in secret. He likes not the aggressors. And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope. Surely, Allâh’s Mercy is (ever) near unto the good doers”.
And He (Glorified and Exalted be He) also says:
“And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves the needy and deserving, physically and with his wealth, and even with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection)“.
And:
“Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practice their religion which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided)”
Allah (Glorified and Exalted be He) further says:
“The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) AlMa‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from AlMunkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform AsSalât (IqâmatasSalât), and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All Mighty, All Wise”.
Allah (Glorified and Exalted be He) clarifies in these Ayahs that His Mercy, Benevolence, Protection, and all His other Blessings are granted in full and shall continue to be given in the Hereafter to those who fear Him, believe in Him, obey His Messengers, hold fast to His Shar‘iah (Islamic Law), and make Tawbah to Him from their sins.
But for those who shun His Obedience, are too proud to fulfill the Rights owed to Him, and persist in their Kufr and disobedience, Allah (may He be Praised) threatens them with different punishments in this life and the Hereafter, and shall expedite the share of punishment which He has allotted for them (in this world. ed.), as His wisdom dictates, for them to be an example and warning to others. Allah (may He be Praised) says:
“So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows. So the root of the people who did wrong was cut off. And all the praises and thanks are to Allâh, the Lord of the ‘Alamîn (mankind, jinn, and all that exists).”
O Muslims! Call yourselves to account for your deeds, make Tawbah to your Lord, and seek His Forgiveness. Hasten to obedience and be on your guard against disobedience, and cooperate in righteousness and piety. Do good; indeed, Allah loves the doers of good. Be just; indeed, Allah loves those who act justly. Make provision of righteous acts before death befalls you. Show mercy to the weak, help the poor, increase your Dhikr (Remembrance of Allah), ask for His Forgiveness, enjoin that which is good and forbid that which is evil that you may receive mercy. Take admonition from what happened to the preceding nations due to their sins and misdeeds. Indeed, Allah accepts the Tawbah of the penitent, shows mercy to the doers of good, and grants a blessed end to the pious.
Allah (may He be Praised) says: So be patient. Surely, the (good) end is for Al-Muttaqûn (the pious) And He (Exalted be He) says: Truly, Allâh is with those who fear Him (keep their duty unto Him), and those who are Muhsinûn (gooddoers). (See the footenote of V.9:120).
We ask Allah with His Most Beautiful Names and Most High Attributes to show mercy to the Muslims, grant them understanding of the Din (religion), give them victory over His and their enemies among the Kafirs and hypocrites, afflicting them with His Wrath that never will be turned back from the wrongdoers. He is the Guardian and the One Who is Capable of doing so.
May peace and blessings be upon our Prophet Muhammad, and his family and Companions, and those who follow them in righteousness until the Day of Resurrection.
Assalamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)
( Part No : 2, Page No: 127 – 133)
Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 2. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
Q3: What is the ruling on amulets consisting of the Qur’an and other things?
Answer by Imam Ibn Baz (rahimahullah):
Amulets that consist of other than the Qur’an such as bones, talismans, cowrie shells, wolf’s hair and the like are all evil and Haram (prohibited) by the Nas (Islamic text from the Qur’an or the Sunnah). It is not permissible to hang them on anybody or anything, because the Prophet (peace be upon him) said, “Anyone who wears an amulet, may Allah not fulfill it (i.e., their purpose) for them, and whoever wears a cowrie shell, may Allah not give them peace.” And in another narration, he (peace be upon him) said, “Anyone who wears an amulet has committed Shirk (associated others with Allah in His Divinity or worship).”
On the other hand, if amulets consist of the Qur’an or wellknown good supplications, this is a controversial matter among the scholars. Some say that such amulets are permissible. This opinion was reported from a group of the Salaf (righteous predecessors) who likened it to recitation (of some Qur’anic Ayahs and supplications) over sick people.
Others say that it is not permissible. This opinion is supported by ‘Abdullah ibn Mas‘ud and Hudhaifah (may Allah be pleased with them both). A group of the Salaf and the righteous successors said it is not permissible to tie amulets even if they are from the Qur’an in accordance with the principle of SaddulDhara’i (blocking the means leading to sins) and to forestall acts of Shirk and to act upon the general meaning of the Hadiths. This is because the Hadiths that prohibit amulets are general and make no exception. Muslims should abide by the general ruling. Therefore, it is basically not permissible to use any kind of amulets in order not to permit people to use some other types of amulets, thus leading to confusing matters.
It is obligatory to prohibit all types of amulets and this is the soundest opinion for the obvious evidence supporting it.
If we permit the use of amulets made from the Qur’an and good supplications, it will open the door for people to wear any form of amulets they like. Then, if they are reproved for what they do, they will say that they are amulets consisting of the Qur’an or good supplications. Consequently, the door will be opened, the hole will expand and all types of amulets (whether from the Qur’an or anything else) will be worn.
There is another reason for their prohibition, which is the fact that people may enter the bathroom and other unclean places while wearing them. It is wellknown that the Words of Allah (the Qur’an) are too sacred to be in such places and it is not appropriate to take them into bathrooms.
( Part No : 1, Page No: 52)
Majmoo’al-Fatawa , Vol 1, Permanent Committee for Scholarly Research and Ifta’
Members: Abdullah ibn Qa’ud, Abdullah ibn Ghudayyan
Deputy Chairman: ‘Abdul-Razzaq Afify,
Chairman: Abdul-Aziz ibn ‘Abdullah ibn Baz
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
Related Links:
Fatwa No. 8377
Q: I would like to raise an issue that caused a dispute between some people. It is the writing of the word “Allah” and the word “Muhammad” in an interlacing shape on top of the door of one of the Masjids (mosques) in Adlab. Some of them said that it is not permissible to write these names in such a shape. The proof they mentioned to support their viewpoint was that in this way, Muhammad’s status (peace be upon him), would be the same as Allah’s which is not reasonable. Others said that writing them in such a way is permissible as Allah (Glorified and Exalted be He) places His name beside the name of His Messenger Muhammad (peace be upon him). I would like you to guide me to what is right. Thank you very much.
Ans. by Permanent Committee for Scholarly Research and Ifta’, KSA:
Shari’ah (Islamic law) texts join between testifying that no one is worthy of worship except Allah and testifying that Muhammad is the Messenger of Allah in certain places, such as in Adhan (call to Prayer), Iqamah (call to start the Prayer), in the Hadith: Islam is based on five pillars: (Testifying that there is no God but Allah and that Muhammad is the Messenger of Allah…) and other places. These texts point out what Mukallafun (legally competent persons) should believe in with regard to Allah and the Messenger, such as saying that there is no God but Allah and that Muhammad is the Messenger of Allah.
But mixing the two words in writing was not mentioned in the Book of Allah or the Sunnah (whatever is reported from the Prophet, peace be upon him).
Moreover, mixing both words in writing contains great danger as this is similar to the false creed of the Christians with regard to the trinity. They believe that the Father, Son and Holy Spirit are one God.
It also contains an element of the false creed of pantheism, and leads to elevating the Prophet (peace be upon him) and worshipping him along with Allah.
Therefore, it is prohibited to write the Name of Allah and the name of His Messenger Muhammad (peace be upon him) by mixing the letters of the two words together.
Moreover, it is also prohibited to write the words (Allah – Muhammad) next to each other on the top of the door of the Masjids or any other place because doing so may contain some delusion and misguidance with regard to the prohibitions mentioned above.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
(Part No. 1; Page No. 82)
Majmoo’al-Fatawa , Vol 1, Permanent Committee for Scholarly Research and Ifta’
Members: Abdullah ibn Qa’ud, Abdullah ibn Ghudayyan
Deputy Chairman: ‘Abdul-Razzaq Afify,
Chairman: Abdul-Aziz ibn ‘Abdullah ibn Baz
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
All praise be to Allah Alone! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
There are repeated questions about some who claim that Allah is incarnate among His creation and mingles with them. They claim that this is the meaning of the general Ma`iyyah (association or being with). They take as evidence the Ayah (Qur’anic verse): “And you (O Muhammad sallallaahu alaihi wasallam) were not on the western side (of the Mount)“ and: “You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam (Mary); nor were you with them when they disputed”. They claim that the two Ayahs denote that the Prophet (sallallaahu alaihi wasallam) was not with them, but Allah was there in His Self Entity, as he exists everywhere.
Since those people misunderstand the whole point and made a big mistake, opposing the true `Aqidah (creed) as shown in the Holy Qur’an and the Prophetic Sunnah and as adopted by the Salaf (righteous predecessors) of the Muslim nation, I think I should show the right opinion on such a false belief and what seems to be confusing about this point pertaining to Allah’s Names and Attributes.
Allah (may He be Exalted and Glorified) can be described only with the Names and Attributes with which He has described Himself and the Names and Attributes with which His Prophet Muhammad (peace be upon him) described Him, which suit His Majesty without Takyif (questioning Allah’s Attributes), Tamthil (likening Allah’s Attributes to those of His Creation), Tahrif (distortion of the meaning), or Ta`til (denial of Allah’s Attributes). This is because Allah (Exalted be He) says: “There is nothing like Him; and He is the All Hearer, the All Seer”.
As stated in the Holy Qur’an and the Prophetic Sunnah and unanimously agreed upon by the Salaf of the Muslim nation, Allah (Glorified be He) is above His creatures and is seated on His Throne in a manner that suits His Majesty, unlike the seating of His creation. Allah (Exalted be He) is among His creatures with His knowledge and nothing is concealed about them from Him. This is what has been proven by the Holy Qur’an with its rhetoric Ayahs and by the Prophetic Sunnah with its direct authentic Hadiths.
There are many Qur’anic proofs that Allah exists in the heavens above His creatures and is seated on His Throne. Allah (Exalted be He) says:
To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allâh unless and until they are followed by good deeds) ;
I will take you and raise you to Myself ;
The angels and the Rûh [Jibrîl (Gabriel)] ascend to Him ;
Then He (Istawâ) rose over the Throne (in a manner that suits His Majesty). The Most Gracious (Allâh)! ;
Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you Or do you feel secure that He, Who is over the heaven (Allâh), will not send against you a violent whirlwind? ;
The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). and: O Hâmân! Build me a tower that I may arrive at the ways The ways of the heavens, and I may look upon the Ilâh (God) of Mûsâ (Moses): But verily, I think him to be a liar.
As for the proofs from the Prophetic Sunnah, there are uncountable numbers of Sahih (authentic) and Hasan (good) Hadiths, such as: the Hadith about the Prophet’s Mi`raj (Ascension to the heavens) to his Lord and the Hadith about the Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) which was reported by Abu Dawud and others: “Our Lord is Allah Who is in the heaven; Holy is Your Name, Your command reigns supreme in the heaven and the earth“.
In the Hadith about the mountain goats, the Prophet (sallallaahu alaihi wasallam) said: “..and the Throne is above this; Allah is above the Throne; and He knows your states“. (Related by Ahmad, Abu Dawud and others)
In an authentic Hadith he (sallallaahu alaihi wasallam) said to the bonds woman: “Where is Allah?” She replied: “In the heaven.” He (peace be upon him) asked her: “Who am I?” She replied: “You are the Messenger of Allah.” Then he (peace be upon him) said to her master: “Release her for she is a believer.” (Related by Muslim in his Sahih book of Hadith)
There are other Hadiths that were authentically reported from the Prophet (sallallaahu alaihi wasallam) stating that Allah’s Messenger said that Allah is above His Throne and that He is above the heavens, as naturally known by all nations, Arabs and non-Arabs both in the preIslamic period and under Islam, except those whom Satan has allured. Also, there are hundreds or thousands of statements by the Salaf on the same topic.
There is nothing in the Holy Qur’an, the Prophetic Sunnah or the statements of the Salaf, neither from among the Prophet’s Companions nor those who followed their guidance or the Imams who lived in the age of allurement and difference, that opposes what has been mentioned above whether explicitly or implicitly. None of them ever said that Allah is not above the heavens, not above the Throne, not exist anywhere in His Self Entity, all places are the same to Him, or not exist in the world nor outside it, not permissible to use your fingers, etc. to point at Him.
Contrarily, it was authentically reported in the Sahih book of Hadith on the authority of Jabir Ibn `Abdullah that on concluding a famous sermon by Prophet Muhammad (sallallaahu alaihi wasallam) on the Day of `Arafat in the biggest gathering attended by Allah’s Messenger (sallallaahu alaihi wasallam), he said: “Haven’t I conveyed Allah’s message to you, haven’t I conveyed Allah’s message to you.” They said: “Yes.” Then He (peace be upon him) raised his finger to the sky and pointed at the people and said: “O Allah! Bear witness to this.” There are many similar Hadiths on this point.
This was also discussed by Shaykhul Islam Ibn Taymiyyah and others who were well versed in such matters (see Al Fatawa, v., p. 14).
Generally, the corrupt belief adopted by the impairing Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah) and those following them from among the people who introduced innovations to the religion is one of the most wicked and harmful beliefs. It detracts from Allah’s Majesty we seek refuge in Allah from our hearts’ deviation from the right path! There are many pieces of evidence of such misleading and corrupt beliefs. There can be no doubt that a sound mind and upright natural disposition deny such corrupt beliefs. Besides, there is hard legal evidence that denies such corrupt beliefs. Regarding the practice of taking the above mentioned Ayahs as evidence to support their corrupt belief, it is a wicked practice, as they claim that Allah was incarnate in the earth beside Mount Sinai, taking as evidence the Qur’anic Ayahs on such an event. May Allah be Glorified and High from their grave falsehood!
Those claiming Allah is incarnate among His creation do not know that Ma`iyyah is of two types; general and private.
Examples of the private Ma`iyyah are the Ayahs:
“Truly, Allâh is with those who fear Him (keep their duty unto Him), and those who are Muhsinûn (gooddoers)”. See the footenote of V.9:120). ;
“Be not sad (or afraid), surely Allâh is with us”. and:
“I am with you both, hearing and seeing”.
There are similar Ayahs on the private Ma`iyyah that Allah (Exalted be He) is with His prophets and pious believing servants through support, help, guidance and care. This is confirmed by Allah (Glorified be He) in a Qudsi Hadith related by His Prophet (sallallaahu alaihi wasallam):
“My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) until I love him, so I become his sense of hearing with which he hears; his sense of sight with which he sees; his hand with which he grips; and his leg with which he walks”.
However, this does not mean that Allah becomes a servant’s extremities may Allah be Glorified and High from such meaning! Conversely, it denotes that Allah becomes with a servant through support and guidance, as explained in another narration of the Qudsi Hadith mentioned above:
With Me he hears, with Me he sees, with Me he grips, and with Me he walks.
In the second narration Allah explains the meaning of His saying, “I become his sense of hearing, etc.,” which implies Allah’s guidance to and support of His servants and protecting them from committing what displeases Him.
As for the general Ma`iyyah, it means perfect knowledge. Such a type of Ma`iyyah is mentioned in many Qur’anic Ayahs, such as:
“There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be”. ;
And “He is with you (by His Knowledge) wheresoever you may be”. ;
Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We have not been absent.
and: Neither you (O Muhammad sallallaahu alaihi wasallam) do any deed nor recite any portion of the Qur’ân, nor you (mankind) do any deed (good or evil) but We are Witness thereof, when you are doing it.
There are many similar Ayahs on such a type of Ma`iyyah. Allah (Glorified be He) is seated on His Throne in a manner that suits His Perfection and Majesty. Also, He is All Knowing of His creation and a Witness over them wherever they exist; on land or in the sea, by night or by day, at their homes or in the open desert. All are equal with regard to Allah’s Knowledge, as He surrounds them all in His Knowledge and they all are under His Sight and Hearing that He hears their speech, sees them wherever they are, and knows their secrets and private counsel.
Allah (Glorified be He) says: No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All Knower of the (innermost secrets) of the breasts.
Also, Allah (Exalted be He) says: It is the same (to Him) whether any of you conceal his speech or declares it openly, whether he be hid by night or goes forth freely by day.
He (Glorified be He) says: that you may know that Allâh has power over all things, and that Allâh surrounds all things in (His) Knowledge. There is no god or lord but Allah.
Allah (Glorified be He) begins the Ayahs on general Ma`iyyah with knowledge and finishes them with knowledge so that His servants may know that Allah is All Knowing of their affairs, not that He is incarnate among them in their dwellings, etc. Allah is Exalted above such falsehoods.
The falsehood that the general Ma`iyyah means that Allah is incarnate among His creation is adopted by those believing in incarnation. They claim that Allah exists everywhere in His Self Entity and that He is Exalted above being seated on His Throne and existing in the heavens over His creation. They never exalt Him above being existent in the dirtiest places may Allah disgrace them all!
Great scholars from among the Salaf fought such falsehoods such as Ahmad Ibn Hanbal, `Abdullah Ibn AlMubarak, Ishaq Ibn Rahawayh, Abu Hanifah AlNu`man and others. Similarly, scholars from among the Imams of Guidance did the same such as Shaykhul Islam Ibn Taymiyyah, the great scholar Ibn AlQayyim, Al Hafiz Ibn Kathir and others.
Since this point has been clear, the Ayah: And He is with you (by His Knowledge) and similar Ayahs do not denote that Allah is incarnate among His creation, neither explicitly nor implicitly. The preposition “with” in these Ayahs does not mean this at all, but it only denotes Ma`iyyah and association. Such Ma`iyyah has a different meaning in each situation.
As said by Abu `Umar Al Tallamanky (may Allah be merciful with him), Muslims from among AhlulSunnah (those adhering to the Sunnah and the Muslim main body) unanimously agree that the meaning of the Ayah: And He is with you (by His Knowledge) wheresoever you may be. and similar Qur’anic Ayahs is that Allah is with His creation by His knowledge and that He, may He be Exalted, is established on His Throne above the heavens.
Also, great scholars and Imams from among the Salaf were of the opinion that Allah is established on His Throne above the heavens.
Abu Nasr AlSijzy said our great Imams, such as Sufyan AlThawriy, Malik, Hammad Ibn Salamah, Hammad Ibn Zayd, Sufyan Ibn `Uyaynah, AlFudayl, Ibn AlMubarak, Ahmad, and Ishaq unanimously agree that Allah (Glorified be He) is established on His Throne by His Self Entity and everywhere by His Knowledge.
Abu `Umar Ibn `AbdulBar said: “Great scholars from among Sahabah (Prophet’s Companions) and Tabi`un (Followers, the generation after the Companions of the Prophet) known for Ta’wil (allegorical interpretation) were of the opinion that the Ta’wil of the Ayah: There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven) is that Allah is seated on His Throne above the heavens in His Self Entity and that He exists everywhere by His Knowledge. It is worth mentioning that no notable scholar opposed their opinion.
Al Hafizh Ibn Kathir (may Allah be Merciful with him) said, “The Ayah: ‘And He is with you (by His Knowledge) wheresoever you may be. And Allâh is the All Seer of what you do’. means that Allah is a witness of our deeds wherever and whenever we exist; on land or in the sea, by night or by day, in our homes or in the open desert, as we are all equal with regard to Allah’s Knowledge because He surrounds us all with His Knowledge. We are all under His Sight and Hearing that He hears our talk and sees us wherever we are, and knows our secrets and private counsels. Allay (Glorified be He) says: No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All Knower of the (innermost secrets) of the breasts. Allah (Exalted be He) also says: It is the same (to Him) whether any of you conceal his speech or declares it openly, whether he be hid by night or goes forth freely by day. There is no God or lord but Him. Regarding the Tafsir (explanation) of the Ayah quoted from Surah AlMujadalah in which Allah says: “There is no Najwâ (secret counsel) of three he said that there are no three persons with a secret but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be”. that He is AllKnowing of their affairs, hearing their talk and knowing their secrets and private counsels.
Also, Allah’s messengers write down people’s private counsels though Allah is All Knowing of such private counsels and hears them. Allah (Glorified be He) says: “Know they not that Allâh knows their secret ideas, and their Najwa (secret counsels), and that Allâh is the All Knower of things unseen”. and: “Or do they think that We hear not their secrets and their private counsel? (Yes We do) and Our messengers (appointed angels in charge of mankind) are by them, to record”. As said, many scholars reported consensus over the meaning of this Ayah is that Allah exists among His creation by His Knowledge. There can be no doubt with regard to this point. In addition, His hearing as well as His Knowledge encompasses them. Moreover, they are under His Sight, as He (Exalted be He) is All Knowing of the affairs of His creation.
There can be no doubt that the statements of the Salaf about such a point are too many to be counted. Therefore, the belief that Allah is incarnate among His creation, the claim that Allah exists among His creation in His Self Entity according to the Ayah: And He is with you (by His Knowledge) and that it is not permissible to point at Him are totally wrong and false as shown from the many direct proofs mentioned here and the consensus of Muslim scholars.
Consequently, it becomes clear that those who say that Allah is incarnate among His creation and those who follow them are not right at all. Rather, they ascribe to Allah what does not suit His Majesty. In addition, they give the Ayahs on Ma`iyyah explanations that are different from those given by great scholars.
May Allah protect us from disgrace and from ascribing to Allah that which does not suit Him, out of ignorance! We ask Allah (Glorified be He) to make us adhere to the right path, as only He is Able to do all things! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
( Part No : 1, Page No: 139-145)
Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 1. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
Related Links:
The Transcendence of Allaah & Ma’iyyah
37- Merits of learning Allah’s Names and Attributes
Q: A questioner from Hadhramaut is asking about ‘Aqidah (creed): Your Eminence, is learning the Attributes of Allah (Glorified and Exalted be He) Wajib (obligatory) or Mustahab (desirable)? Does learning these Attributes make any difference? What is the ruling on those who believe that it is not Wajib to learn the Attributes because this might entangle one into asking why and what? What are the books you recommend in this regard?
Ans by Imam Ibn Baz (rahimahullaah):
Learning Allah’s Names and Attributes from the Noble Qur’an and the purified Sunnah (whatever is reported from the Prophet) is one of the best acts of worship that brings us nearer to Allah. Learning Allah’s Names and Attributes helps one to glorify, praise and call on Allah by His Names and Attributes.
Allah (Glorified and Exalted be He) says: “And (all) the Most Beautiful Names belong to Allâh, so call on Him by them)”
This indicates that we should know Allah’s Names and Attributes and use them while calling on Him.
The Prophet (peace be upon him) stated:
“Allah has ninety-nine Names; anyone who learns them will be admitted to Jannah (Paradise).”
This Hadith indicates that Allah is Witr (‘Odd’, i.e. He is one) and He loves odd numbers. It also indicates that scholars and believers should learn the Names and Attributes of Allah to invoke and praise Him and act upon them so that they enter Jannah.
A believer should know that to Allah (Glorified and Exalted be He) belongs all Magnificent Names and that He has no peer, equal or rival. He is Perfect in His Essence, His Names, His Attributes and His Deeds and none is comparable to Him. Allah (Glorified be He) says: (There is nothing like Him; and He is the All-Hearer, the All-Seer.) None of Allah’s Attributes such as His Mercy, Highness, Istiwa’ (Allah’s rising over the Throne in a manner that befits Him), Wrath , Laughter etc, is similar to ours.
As for the books we recommend in this regard, the Noble Qur’an is the greatest Book. We advise you and all Muslims to adhere to it and recite it frequently because it is the Book of Allah which contains light and guidance. Allah (Exalted be He) says:
“Verily, this Qur’ân guides to that which is most just and right“
And: (Say: “It is for those who believe, a guide and a healing.”)
And: ((This is) a Book (the Qur’an) which we have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember.)
And: “Do they not then think deeply in the Qur’ân, or are their hearts locked up (from understanding it)?)”.
We advise all Muslims to frequently recite, ponder over, and memorize the entire Qur’an or parts thereof. It is the Book of Allah and the source of light and guidance. It calls for adopting good morals, performing righteous deeds, following that which Allah has enjoined, and avoiding that which He has forbidden. It contains the stories of the prophets, messengers, and the righteous so that people may follow in their footsteps and the stories of the wrongdoers, so people may avoid their deeds.
We also recommend those who are versed to read the books of Hadith such as the Two Sahihs (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) and the four Sunan (Hadith compilations classified by jurisprudential themes) books (of Imams Abu Dawud, Al-Tirmidhy, Al-Nasa’y and Ibn Majah).
However, we recommend novices to read the abridged versions of these books which can be easily memorized, such as, Bulugh Al-Maram by Al-Hafidh ibn Hajar Al-Asqalani, Kitab Al-Tawhid, Thalathat Al-Usul, Al Qawa’id Al ‘Arba’, and Kashf Al-Shubuhat by Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him), Al-`Aqidah Al-Wasatiyyah by Shaykh Al-Islam ibn Taymiyyah, and Umdat Al-Hadith by Shaykh Al-Hafidh Abdul Ghani Al-Maqdisi. These are some important books which should be read and studied because they are useful.
(Part No. 1; Page No. 102-104)
Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 1. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
Related Links:
(Part No. 11; Page No. 58)
27- Ruling on performing the Sunnah of Wudu’ during a time when it is not permissible to offer supererogatory Salah
Q: Depending on the indication of the Hadith reported by Bilal (may Allah be pleased with him): Whenever I perform Wudu’ (ablution), I offer a two-Rak’ah (unit of Prayer) Salah after it) I sometimes perform Wudu’ during a time when it is not permissible to offer supererogatory Salah, such as the times after the ‘Asr (Afternoon) Prayer, after the Fajr (Dawn) Prayer, or during sunset or sunrise. Will I be blamed if I perform the two Rak’ah Salah of Wudu then? May Allah reward you with the best!
A: Wudu’ is Mustahab (desirable) and offering Salah is Mustahab, so whenever a person performs Wudu’, it is recommended to pray the two-Rak’ah Salah of Wudu’ at any time, even during the times when it is not permissible to offer supererogatory Salah, because the Messenger of Allah (peace be upon him) said:
“Whoever performs Wudu like this Wudu’ of mine and then prays a two-Rak’ah Salah without being distracted with worldly matters during them will have their previous sins forgiven.)”
This means that whenever he (peace be upon him) performed Wudu’, he would pray the two-Rak’ah Salah of Wudu’ and would encourage people to pray them, may Allah’s Peace and Blessings be upon him. This Salah is called the Sunnah (supererogatory) Salah of Wudu’.
Therefore, there is nothing wrong with praying this Salah during the time when it is not permissible to offer supererogatory Salah, because it is a stressed Sunnah.
Q: A questioner from Bahrain asks: Is it permissible for me to offer Salah (Prayer) at the time when it is not permissible to offer supererogatory Salah? For example, I may hasten to perform Wudu’ (ablution) and start reciting the Qur’an and supplication, especially on Fridays after the ‘Asr (Afternoon) Prayer, knowing that I do not perform Wudu’ for Salah, but I do it for supplication as mentioned.
A: If one performs Wudu’ during the time when it is not permissible to offer supererogatory Salah, one may offer the Sunnah (supererogatory act of worship) of Wudu’ (ablution), as there is no forbidden time for it. So, when performing Wudu’ after Fajr (Dawn) Prayer or after Asr Prayer, it is prescribed to offer two Rak ahs (unit of Prayer) as Sunnah of Wudu’. This applies to both males and females.
Similarly, when entering the Masjid after ‘Asr or Fajr Prayer, it is prescribed to offer two Rak’ahs as Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque) and there is no restriction regarding the time of these ceremonial Salahs; it may be offered during the time when it is impermissible to offer supererogatory Salah.
The same equally applies to the Salat-ul-Kusuf (Prayer on a solar eclipse) when a solar eclipse takes place after ‘Asr Prayer. Muslims should perform Salat-ul-Kusuf, because this Salah is one of the ceremonial Salahs that are offered for specific reasons and there is no restriction imposed regarding the time when these Salahs are offered.
(Part No. 11; Page No. 61)
Thus, it is permissible to perform these ceremonial Salahs that are offered for specific reasons even during the time when it is impermissible to offer supererogatory Salah.
29- Ruling on postponing the Sunnah of Wudu’
Q: A female questioner says: Should the Sunnah (supererogatory Prayer) of Wudu’ (ablution) be offered immediately after Wudu’ or is it permissible to postpone it due to some affairs while holding the intention of performing it after finishing my work? Which of these two practices is better; to perform it immediately or postpone it until I finish my work? May Allah reward you with the best!
A: It is better to hasten to perform the two-Rak’ah (unit of Prayer) Salah (Prayer) immediately after Wudu’, and if a person is occupied with work and thus prays it after that, this is acceptable. Both cases are good, but it is better to perform the Salah immediately.
Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 11. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.
This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’
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Ruling on swearing by the Prophet (peace be upon him)
A questioner sent us a message that reads: Some people are used to swear by the Prophet (peace be upon him) and this has become customary for them, yet they do not take that as a belief. What is the ruling on this?
Ans by Imam Ibn Baz:
Swearing by the Prophet (peace be upon him) or any other part of creation is a grave Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) and a form of Shirk (associating others with Allah in His Divinity or worship). Thus, it is not permissible for anyone to swear but by Allah Alone.
It is reported from Imam Ibn `AbdulBar (may Allah be merciful with him) that it is not permissible to swear by other than Allah. Besides, authentic Hadith are related in which the Prophet (peace be upon him) forbade this and declared it to be an act of Shirk. One of these Hadith is the one related in the Two Sahih (authentic) Books of Hadith (i.e. AlBukhari and Muslim) from the Prophet (peace be upon him) that he said:
Verily! Allah forbids you to swear by your fathers. If one has to take an oath, they should swear by Allah or else keep silent.
Another wording reads:
...they should swear by Allah or say nothing.
Moreover, Abu Dawud and AlTirmidhy related through an authentic Sanad (chain of narrators) from the Prophet (peace be upon him) that he said:
“Anyone who swears by other than Allah has become a Kafir (disbeliever) or Mushrik (one who associates others with Allah in His Divinity or worship).”
It is also authentically reported that the Prophet (peace be upon him) said:
“Anyone who swears by Amanah (trust) is not one of us.”
There are numerous Hadith on this issue, and it is obligatory for all Muslims not to swear by other than Allah. Again, it is not permissible to swear by any creature, no matter who it may be, according to the Hadith mentioned above as well as other Hadith. Hence, the one who is used to do so should be warned against that and his family members, companions and acquaintances should be warned against that as well. The Prophet (peace be upon him) said:
Anyone among you who sees (an act of) Munkar should change it with his hand; if he could not (do it), he should do so with his tongue; and if he could not, (even) then he should abhor it from his heart, and that is the least (form) of Iman (Faith).
(Related by Muslim in his Sahih Book of Hadith)
Furthermore, swearing by other than Allah is a form of minor Shirk (associating others with Allah in His Divinity or worship), based on the above quoted Hadith. It could even be a form of major shirk if the one taking oath has it in his heart that the one by whom he swears deserves glorification just as Allah deserves it or that he could be worshipped along with Allah, or any other similar disbelieving objectives.
We ask Allah to endow all the Muslims with protection against that and to grant them understanding of His Religion and safety from all things that could bring about His Wrath; indeed He is AllHearing, EverNear.
( Part No : 3, Page No: 145-146)
English Translations of Majmoo’al-Fatawa of late Scholar Ibn Bazz (Rahimahullah). Second Edition Volume 03. He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’ .
This fatwa is collected from alifta.net Portal of the General Presidency of Scholarly Research and Ifta’
![1872. Ibn `Umar (May Allah be pleased with them) said: We counted Messenger’s saying a hundred times during one single sitting: Rabb-ighfir li, wa tubb `alayya, innaka Antat-Tawwabur-Rahim. (My Rubb! Forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful.”
[Abu Dawud and At-Tirmidhi].](https://abdurrahmanorg.files.wordpress.com/2020/09/had-2020-09-21-1.png?w=1024)
![Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “There are three (types of) people whom Allah will neither speak to on the Day of Resurrection nor will He purify them (i.e., from their sins), nor will look upon them; and they will have a painful chastisement. These are: An old man who commits fornication; a king who is a great liar and a poor man who is proud.”
[Muslim]](https://abdurrahmanorg.files.wordpress.com/2020/09/had-2020-09-19.png)
