Maniy , Madhy and Wady – alifta

Bismillaah

Maniy (sperm/vaginal secretions that are released on orgasm)
Wady (a thick white secretion discharged after urination)
Madhy (thin white viscid fluid secreted due to erotic thoughts or desire)

The fifth question of Fatwa no. 8540

Q: What are the Wady and Madhy discharges? How can a person purify himself from them? Do they occur during sleep? 

A: All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his family and Companions.

The Wady is mostly discharged after urination. It is a white thick fluid that resembles the Maniy (spermatic fluid) in thickness, but differs from it in turbidity, and it is odorless.

Madhy is a white, tenuous, viscous fluid that is discharged when engaging in foreplay, thinking of or desiring intercourse, or because of a look and the like, at the abatement of desire. A person may not feel the discharge come out, but it is discharged at the onset of sexual desire. It is experienced by both men and women.

Both fluids (Madhy and Wady) are Najis (impure) and invalidate Wudu’ (ablution). Therefore, when such secretions are discharged, the soiled parts (of body and clothes) must be purified with water and the person must perform Wudu’. Discharge of Madhy also necessitates washing the whole penis and testicles with water.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member – Member – Deputy Chairman – Chairman
Abdullah ibn Qa`ud  – `Abdullah ibn Ghudayyan –  `Abdul-Razzaq `Afify  – `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee >  Acts of worship  >  Taharah (ritual purification)  >  Taharah from Najasah  >  Objects of Najasah  >

Posted from: http://www.alifta.net


The second question of Fatwa no. 4262

Q: What is the difference between Maniy and Madhy? Which of them necessitates taking Ghusl (ritual bath)?  

A: All praise be to Allah Alone, and peace and blessings be upon His Messenger, and his family and Companions.

Firstly, the difference between Maniy (sperm/vaginal secretions) and Madhy (thin white viscid fluid secreted when having sexual thoughts or desire) is that Maniy in the case of men is a thick white fluid, and in the case of women it is thin and yellow. Madhy, on the other hand, is a thin, white, sticky fluid that is emitted when engaging in foreplay, thinking of or desiring intercourse, or because of a look and the like. Madhy is emitted by men and women alike.

SecondlyManiy necessitates Ghusl, while Madhy necessitates washing the penis and testicles, performing Wudu’ (ablution) like that performed for Salah (prayer), in addition to washing it off from the body and clothes.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member – Member – Deputy Chairman – Chairman
`Abdullah ibn Qa`ud – `Abdullah ibn Ghudayyan – `Abdul-Razzaq `Afify – `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee >  Acts of worship  >  Taharah (ritual purification)  >  Taharah from Najasah  >  Objects of Najasah  >

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Using Toothpaste and Mouthwash While fasting – alifta

Fatwa no. 18084

Q 1: Toothpaste contains some sugar ingredients which a person tastes while using it, keeping in mind that the normal taste of food takes place by the dissolution of the food within the saliva, and then its penetration to the taste receptors. Accordingly, if the tasted matter dissolves within the saliva then, most probably, no one can avoid swallowing it.

A- Is it permissible for a fasting person to use toothpaste, keeping in mind that they can use the toothbrush only?

B- What is the ruling on using mouthwash?

C- It was reported through a good chain of transmission from Ibn ‘Abbas (Al-Irwaa’, p. 937) that he (may Allah be pleased with him) did not see any harm in tasting honey, butter, and similar foods and then spitting it out while one is observing Sawm (Fast). This view was also reported from some Salaf (righteous predecessors). Thus, after knowing the way in which food is tasted, what is the ruling on tasting food by a fasting person

A: There is no harm in using toothpaste during Sawm; however, one should spit out what has been dissolved of the toothpaste in the mouth; and if something from it goes unintentionally into the throat, it will not affect Sawm.

By the same token, there is no harm in using mouthwash which contains medication provided that one spits it out, and nothing from it goes intentionally into the throat.

The same ruling applies to tasting food; there is no harm in doing it as long as one spits it out without swallowing anything of it.

The Permanent Committee for Scholarly Research and Ifta’
Member Member Member Chairman
Bakr Abu Zayd `Abdul-`Aziz Al Al-Shaykh Salih Al-Fawzan `Abdul-`Aziz ibn `Abdullah ibn Baz

alifta.net > Fatwas of the Permanent Committee > Group 2 > Volume 9: Sawm > Sawm > Invalidators of Sawm > Using toothpaste and mouthwash which include medications

Does Nutritional Injections break the fast? – Fatwas of Ibn Baz

Bismillaah

Q: I have read in some books of Fiqh (Islamic jurisprudence) including Fiqh Al-Sunnah by Shaykh Sayyid Sabiq that nutritive injections and other non-oral medications do not break the Sawm (Fast). 

However, I know also that some scholars dispute this, so I want to know the generally-accepted opinion of scholars in this regard. May Allah reward you with the best.

A: The correct opinion is that nutritive injections break the Sawm if taken deliberately. However, this does not apply to ordinary injections which are solely medical. May Allah grant us success.

Fatwas of Ibn Baz > Volume 15 > Book on Fasting > Nullifiers of fasting that necessitate Kaffarah > Do nutritive injections break Sawm?


The eleventh question of Fatwa no. 5176

Q 11: What is the ruling on having injection during the daytime in Ramadan, whether for nutrition or treatment?

A: It is permissible for a person observing Sawm (Fast) to be treated by injections, whether intravenous or intramuscular, during the day in Ramadan.

But it is not permissible to have nutritive injections, as they come under the same ruling as having food and drinks.Thus, taking them is considered a trick to break Sawm in Ramadan.

If it is possible to have the intravenous or intramuscular injections during the night, it will be better.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member – Chairman
`Abdullah ibn Qa`ud  – `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee >  Acts of worship  >  Sawm (Fast)  >  Types of Sawm (Fast)  >  Obligatory Sawm  >  The Sawm of Ramadan  >  Invalidators of Sawm  >  Injection for a fasting person  > Q 11: What is the ruling on having injection during the daytime in Ramadan, whether for nutrition or treatment?


Anesthetic injections and cleaning, filling, or extracting teeth while fasting

Q: If a person has pain in their tooth, then a dentist cleans, fills or extracts it, does it affect their Sawm (Fast)? Does an anesthetic injection invalidate Sawm?

A: The things listed in the question do not have any effect on the validity of the Sawm. They are permissible, but a person should be careful to avoid swallowing any medicine or blood during treatment.

Similarly, the injection mentioned does not have any effect on the validity of the Sawm, because it is not like food or drink. The basic principle is that Sawm remains valid.

Fatwas of Ibn Baz (alifta.net) > Volume 15 > Book on Fasting > Nullifiers of fasting that necessitate Kaffarah > Anesthetic injections and cleaning, filling, or extracting teeth while fasting

The Spread of and Call to Irja’ Creed (Al-Murji’ah) – The Permanent Committee

Fatwa no. 21436

Q: Praise be to Allah Alone and peace and blessings be upon the Last Prophet. To continue,

The Permanent Committee for Scholarly Research and Ifta’ had read the letter received by his Eminence, the Grand Mufty (Islamic scholar qualified to issue legal opinions) from a number of inquirers whose names are registered at the Secretariat General of the Council of Senior Scholars nos.(5411) ,(1026), (1016),(1395), (1650), (1893), (2106) dated 7/11/1420, 7/2/1421, 7/2/1421, 3/8/1421, 17/3/1421, 25/3/1421, 7/4/1421 A.H., successively.

The inquirers asked many questions to the following effect: Lately, the idea of Irja‘ (a deviant conviction claiming that Faith is restricted to belief not deeds) has dreadfully spread. Many writers have been propagating it, depending on some incomplete quotations from the Shaykh of Islam Ibn Taymiyyah’s writings, something which leads many people to confusion with respect to the definition of Iman (faith). They try to exclude the element of deeds from the definition of Iman. They claim that anyone who abandons all deeds will still be saved (from Hellfire). This definitely facilitates the committing of sins, acts of Shirk (associating others with Allah in His Divinity or worship) and Riddah (apostasy) for people attain Iman in light of this conviction, even if they do not abide by religious obligations, avoid prohibitions, or act in accordance with Shari`ah (Islamic law). There is no doubt that this conviction has a severe effect on Islamic societies, issues of `Aqidah (creed) and worship. Therefore, I hope Your Eminence will reveal the reality of this conviction and its bad effects, and the truth that is based on the Qur’an and Sunnah (whatever is reported from the Prophet). I hope you will also verify the writings reported from Shaykh-ul-Islam so that all Muslims can be sure about and have knowledge of their religion.

A: After the Committee studied the inquiry, it answered as follows:

The mentioned sayings are attributed to Al-Murji’ah (a deviant Islamic sect claiming that Faith is restricted to belief not deeds) who exclude deeds from the definition of Iman. They claim that Iman is achieved by belief with the heart and utterance with the tongue, whereas the deeds, according to their view, are a condition for attaining perfection but are not considered a prerequisite for it. Thus, according to their conviction, anyone who believes with their heart and utters with their tongue will be a perfect Mu’min (believer), even if they abandon obligations and violate prohibitions, they will also be entitled to enter Jannah (Paradise) without observing any good deeds.

This has led to many null ideas, including the restriction of Kufr (disbelief) to denial of faith and Al-Istihlal (deeming what is Haram (prohibited) to be lawful) by heart. In fact, all these sayings are false, deviant and contradict the Qur’an, Sunnah and the way of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream); the predecessors and successors.

However this opens the door to the people of evil and mischief to deviate away from their religion and be free from Allah’s (Glorified be He) commands, prohibitions, fear and reverence.

This also deactivates the concept of Jihad (struggling in the cause of Allah), enjoining good and forbidding evil.

Furthermore, this also equates between good and bad, obedient and disobedient people, a person who abides by Allah’s Shari`ah and the Fasiq (someone flagrantly violating Islamic law) who abandons His Commands and Prohibitions since deeds do not violate Iman as they claim.

This is why Imams of Islam concentrated on clarifying the falseness of this conviction and replying to its supporters in the past and the present. They also allocated a chapter for this issue in the books of `Aqidah and compiled complete books in this regard, such as the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) and others.

Ibn Taymiyyah (may Allah be merciful to him) mentioned in Al-`Aqidah Al-Wasitiyyah:

“Among the fundamentals of Ahl-ul-Sunnah w-Al-Jama`ah is that Din (religion of Islam) and Iman are attained by words and actions and that Iman increases by acts of obedience and decreases by acts of disobedience.”

He also mentioned in his book Al-Iman:

“In this chapter, we find several sayings of the Salaf (righteous predecessors) and the Senior Scholars of Sunnah in explaining Iman. Sometimes they say: It is utterance and action and some others say: utterance, action and intention. Others say: Iman is utterance with the tongue, belief with the heart, and acts with organs. All these definitions are true.”

Moreover, he (may Allah be merciful to him) added:

“The Salaf strictly censured Al-Murji’ah for excluding actions from Iman. However, their claim that all people have the same degree of Iman is absolutely fraudulent. Belief, love, fear of Allah, knowledge, etc., of people vary from one person to another.”

He added:

“Regarding this basic origin, Al-Murji’ah deviated from what was clarified in the Qur’an, Sunnah, opinions of the Sahabah (Companions of the Prophet) and the Tabi`un (Followers, the generation after the Companions of the Prophet), rather they founded their opinion on their own understanding and linguistic interpretation [of texts]; this is certainly the manner of people of Bid`ahs (innovations in religion).”

Among the proofs that indicate that deeds are included in Iman and that they affect it positively or negatively is Allah’s saying,

The believers are only those who, when Allâh is mentioned, feel a fear in their hearts and when His Verses (this Qur’ân) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone); Who perform As-Salât (Iqâmat-as-Salât) and spend out of that We have provided them. It is they who are the believers in truth. (Qur’an – Surah Al-Anfaal  Verses: 2-4)

And

Successful indeed are the believers. Those who offer their Salât (prayers) with all solemnity and full submissiveness. And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allâh has forbidden). And those who pay the Zakât. And those who guard their chastity (i.e. private parts, from illegal sexual acts) Except from their wives or (the slaves) that their right hands possess, – for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors; Those who are faithfully true to their Amanât (all the duties which Allâh has ordained, honesty, moral responsibility and trusts) and to their covenants; And those who strictly guard their (five compulsory congregational) Salawât (prayers) (at their fixed stated hours). (Qur’an – Surah Al-Muminoon  Verses: 1-9)

In addition, the Messenger (peace be upon him) said,

Iman (Faith) has over seventy branches, the most superior of which is the declaration that there is no deity except Allah, and the lowest of which is the removal of (anything) harmful from the street, and modesty is a branch of Iman.

Shaykh-ul-Islam (may Allah be merciful to him) also mentioned inhis book Al-Iman:

“The origin of Iman is in the heart, including utterance and action. It is recognition of belief, love and submissiveness. Whatever rests in the heart should be manifest in action. If a person does not act in accordance to it, this indicates absence or weakness of Iman. This is why the visible deeds are a reflection of the Iman of heart and a confirmation to what exists in it. They constitute evidence of it and they are a branch and part of full Iman.”

He also says,

“Thinking of what Al-Khawarij and Al-Murji’ah say with respect to the meaning of Iman reveals that this includes disobedience of the Messenger. Obeying Allah (Exalted be He) and His Messenger (peace be upon him) denotes the perfection of Iman, and that Allah (Exalted be He) would never render a sinner to be a KafirSuppose that some people went to the Prophet (peace be upon him) and told him: ‘We believe in what you have brought us by our hearts and bear witness (that there is no deity except Allah and that Muhammad is the Messenger of Allah) with our tongues, but we do not abide by your commands and prohibitions; as we do not offer prayers, fast, perform Hajj or believe what is told to us; we do not return trusts, fulfill our promises, maintain the ties of kinship or observe any good acts which you ordained us; we drink intoxicants and commit incest and adultery; we kill as many people as we can of your Companions and Ummah (nation) and take their money; we may even kill you too and fight with your enemies against you.’ Can any rational person imagine that the Prophet (peace be upon him) would answer them by saying: ‘You are the perfect Mu’minun (believers) and you are the ones entitled to my intercession on the Day of Resurrection, and it is expected that none of you would enter Hellfire?’ On the contrary, every Muslim indisputably knows that the Prophet (peace be upon him) would have told them: ‘You are the most disbelieving people ever to what I came with’ and that he would have executed them if they had not repented.”

Ibn Taymiyyah also said:

“When the word of Iman is generally mentioned in the Qur’an and Sunnah, it is meant with dutifulness, piety, and religion as previously mentioned, for the Prophet (peace be upon him) declared that Iman has over than seventy branches, the best of which is to witness that there is no Deity but Allah, and the least is to remove harm from the road. Therefore, whatever pleases Allah falls under the meaning of Iman. All this is also included in the meaning of dutifulness when generally mentioned, and so are the Taqwa (fear/wariness of offending Allah) and the Din (religion of Islam). It was also narrated that when people asked about Iman, Allah revealed the following Ayah: It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces .What is meant here is that Iman, which is accompanied by action, is praised, other than that which is devoid of it.”

This is what Shaykh-ul-Islam Ibn Taymiyyah said about Iman; anyone who reports other than this on his authority will be inventing lies against him.

Whereas what was mentioned in the Hadith concerning the entrance of some people into Jannah despite that they had never done any good is not absolute to anyone who abandons deeds while being capable of doing them. Rather it is restricted to those who have excuses for abandoning deeds or for any other reason that is consistent with the objectives of Shari`ah.

After clarifying this issue, the Permanent Committee warns against arguing over the fundamentals of `Aqidah, because of the serious consequences resulting from this. It recommends resorting to the books of the Righteous Salaf and leading Muslim scholars which are based on the Qur’an, Sunnah and accounts of the Salaf.

It also warns against referring to any books that carry views opposing the original references, or modern books that are issued by authors who have not acquired knowledge through scholars or from original sources. Those people are intruders to this one great fundamental of `Aqidah. They adopt the views of Al-Murji’ah and falsely attribute them to Ahl-ul-Sunnah W-al-Jama`ah, causing confusion to people. They also wrongly ascribe these views to the Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) and other Imams of the Salaf through incomplete quotations. We advise them to fear Allah and to return to the Right Path, and not break the unity (of Muslims) by promoting this deviant belief. The Committee also warns Muslims against being tempted and falling into the trap of those opposing Ahl-ul-Sunnah W-al-Jama`ah. May Allah guide everyone to useful knowledge, righteous deeds and good understanding of the religion.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
Permanent Committee for Scholarly Research and Ifta’

Member – Member – Member – Chairman
Bakr Abu Zayd – Salih Al-Fawzan – `Abdullah ibn Ghudayyan – `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

Posted from: http://www.alifta.net
Fatwas of the Permanent Committee > Group 2 > Volume 2: `Aqidah > The Sects

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Leaving the Masjid after the Adhan has been Called – alifta & Shaykh Uthaymeen

Leaving the Masjid after the Adhan is announced

The second question of Fatwa no. 5133

Q: What is the ruling on leaving the Masjid (mosque) after the Adhan (call to Prayer)? Moreover, does the same ruling apply to a person who may be in a room, not used for Salah, within the precincts of the Masjid but when leaving, he passes through the courtyard of the Masjid?

A: It is not permissible to leave the Masjid after hearing the Adhan except to perform Wudu’, answering the call of nature, or any other necessity. It is reported that Abu Hurayrah  saw a person leaving the Masjid after the Adhan. Upon this he remarked,

“This (man) disobeyed Abu Al-Qasim (peace be upon him).” Related by Muslim in his Sahih. The same ruling applies for a person who is in a room inside the precincts of the Masjid.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
Abdullah ibn Qa`ud – Abdullah ibn Ghudayyan  -Abdul-Razzaq `Afify  – Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee>Group 1>Volume 6: Salah 1>Salah>Rulings related to the Masjids>

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1993&PageNo=1&BookID=7


[Q] What is the ruling regarding leaving the Masjid after the Adhan has been called?

[A] Abu Hurayrah saw a man leave (the Masjid) after the Adhan (had been called) and said (about him):

As for this (one), then he has gone against (the teachings of) Abul-Qasim (Muhammad, peace be upon him).(Sahih Muslim)

And to go against (the teachings) principally is prohibited. Allah says:

It is not for a believer, man or woman, when Allah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a plain error. (Quran, 33:36)

So, because of this, the people having Islamic knowledge have said: Indeed it is not permissible for a person to leave the Masjid after the Adhan (has been called) except for an (Islamically justifiable) reason, such as leaving to make Wudhu or if he wanted to go to answer the call of nature, then he is permitted to leave, even if he misses the prayer as the Prophet (peace be upon him) said:

There is no prayer if food has been served or for him who needs to answer the call of nature. (Sahih Muslim)

So, if we say that someone is waiting for the prayer and then felt the need to go and answer the call of nature or even to pass wind, since some people (may be in) need of passing wind, then there is no harm if he left and relieved himself (and) then returned. And if he was able to (catch and) join the congregation, then it is a blessing, and if he was unable to do so, then there is no harm in this.

Sheikh Bin Uthaymeen
Majmoo Fatawa Bin Uthaymeen, Vol. 12, Pg. 200.

Source: Saudi Gazette of 12 Rabi Al-Awaal 1430 H

Related Linkhttps://abdurrahman.org/salah/adhan-call-to-prayer

Raising the hands upward when supplicating to Allaah after the Adhan – alifta

The fourth question of Fatwa no. 16874

Q4: Is raising the hands upward when supplicating to Allah after the end of Adhan (call to Prayer) an act of Bid`ah (innovation in religion)?

A: After repeating Adhan and invoking Allah’s Peace and Blessings upon Prophet Muhammad (peace be upon him), it is recommended to say:

O Allah! Lord of this perfect call and of the regular prayer which is going to be established, bestow upon Muhammad Al-Wasilah (the highest position in Paradise) and Al-Fadilah (extra degree of honor) and raise him to Al Maqam Al Mahmud (the best and the highest place in Paradise), which You have promised him.

This statement is authentically reported from the Prophet (peace be upon him) on the authority of Jabir ibn `Abdullah Al-Ansary (may Allah be pleased with him and his father) in Sahih Al-Bukhari (may Allah be merciful to him). However, raising the hands has no mention in the report, so it is an act of Bid`ah.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’

Member – Member – Member – Chairman
Bakr Abu Zayd – Abdul-`Aziz Al Al-Shaykh – Salih Al-Fawzan – Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Fatwas of the Permanent Committee (alifta.net) > Acts of worship > Salah (Prayer) > Conditions for the validity of Salah > Knowing that the time of a given Salah has commenced as a condition for the validity of Salah > Adhan (call to Prayer) > Saying Du`a’, Dhikr and performing Nafilah Prayer between Adhan and Iqamah >


The following has been taken from Imam Ibn Baz’s Fatwas of Nur `Ala Al-Darb

171- What is the ruling on raising one’s hands in Du`a’ after Iqamah

Q: I have noticed that some Muslims, who are about to perform Salah (Prayer), raise their hands and supplicate immediately after the Mu’adhin (caller to Prayer) finishes the announcement of the Adhan (call to Prayer). This takes place before Takbirat-ul-Ihram (saying: “Allahu Akbar [Allah is the Greatest]” upon starting Prayer. Is this practice reported from the Prophet (peace be upon him)?

A: This action has no basis in Shari`ah (Islamic law). Nothing has been reported that the Prophet (peace be upon him) used to supplicate between Iqamah (call to start the Prayer) and the start of Prayer. He was never reported as having raised his hands at this time. This should not be done because it is contrary to the Sunnah (whatever is reported from the Prophet).

Fatwas of Nur `Ala Al-Darb > Volume 6 > Book of Salah > Chapter on Adhan and Iqamah
http://www.alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&View=Page&PageID=1228&PageNo=1&BookID=8

Related Linkhttps://abdurrahman.org/salah/adhan-call-to-prayer

Announcing the Adhan upon seeing a Spirit or an Apparition from the Jinn – Imam Ibn Baaz

Imam Ibn Baaz (rahimahullaah):

It is permissible to announce the Adhan upon seeing a spirit or an apparition from the Jinn as related in the Hadith:

When the Jinn try to mislead you (by taking different shapes), hasten to pronounce Adhan (call to Prayer)” [#01].

If someone sees the Jinn, they should announce Adhan, because it rebukes them, as does the remembrance of Allah

[#01] Related by Ahmad, Musnad, Section on the Hadiths narrated by Jabir ibn `Abdullah, no. 13865

Fatwas of Nur `Ala Al-Darb
Browse by Volume Number > Volume 6 > Book of Salah > Chapter on Adhan and Iqamah > Announcing Adhan for purposes other than Salah

http://www.alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&BookID=8&View=Page&PageNo=1&PageID=1180

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The Correct way of announcing Adhan – Imam Ibn Baaz

Q: What is the proper manner of announcing Adhan (call to Prayer)?
What is your opinion concerning the additions people use after the Adhan?

A: The proper manner of announcing the Adhan is the way taught by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to his followers. Bilal (رضي الله عنه) used to announce the Adhan in the presence of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) till the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) died. He used to announce the Adhan during the Makkan period and at Al-Madinah.

This is the Adhan that we announce today which consists of fifteen phrases:

ٱللهُ أَكْبَر ٱللهُ أَكْبَر
Allah-u-Akbar, Allah-u-Akbar,
Allah-u-Akbar, Allah-u-Akbar

(Allah is the Greatest. Allah is the Greatest.
Allah is the Greatest. Allah is the Greatest);

أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱلله, أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱلله
Ashhadu An La Ilaha Illa Allah,
Ashhadu An La Ilaha Illa Allah

(I bear witness that there is no god but Allah.
I bear witness that there is no god but Allah);

أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱلله, أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱلله
Ashhadu Anna Muhammad-an Rasul-ul-llah,
Ashhadu Anna Muhammad-an Rasul-ul-llah

(I bear witness that Muhammad is the Messenger of Allah.
I bear witness that Muhammad is the Messenger of Allah);

حَيَّ عَلَى ٱلصَّلَوَة, حَيَّ عَلَى ٱلصَّلَوَة
Hayy `Ala as-Salah, Hayy `Ala as-Salah

(Come to Prayer. Come to Prayer);

حَيَّ عَلَى ٱلْفَلَاح, حَيَّ عَلَى ٱلْفَلَاح
Hayy `Ala al-Falah, Hayy `Ala al-Falah

(Come to success. Come to success);

ٱللهُ أَكْبَر, ٱللهُ أَكْبَر
Allah-u-Akbar, Allah-u-Akbar

(Allah is the Greatest. Allah is the Greatest);

لَا إِلٰهَ إِلَّا ٱلله
La ilaha illa Allah

(There is none worthy of worship but Allah).

This is the Adhan that Bilal used to announce in the presence of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) till he died.

But in Fajr (Dawn) Prayer, he added:

ٱلصَّلَوةُ خَيْرٌ مِن النَّوم
As-Salatu Khayr-un Mina an-Nawm
(Salah is better than sleeping),

twice after his saying: Hayy `Ala al-Falah (Come to success), and before saying: Allah-u-Akbar (Allah is the Greatest).

As for what some people used to add as:

حَيَّ عَلَى خَيْرٌ الْعَمَل
Hayy `Ala Khayr al-`Amal
(Come to best of deed),

or

أَشْهَدُ أَنَّ عَلِيًّا وَلِي ٱلله
Ashhadu Anna `Aly-an Waliy-ul-llah
(I bear witness that `Aly is the Waliy of Allah),

is an evil deed and Bid`ah (innovation in religion) introduced by Shi`ah (Shi’ites).

It is not permissible, neither, to offer peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) audibly directly after the Adhan. This is a Bid`ah.

It is commendable for a Muslim, after announcing the Adhan, to ask Allah to bestow peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Then say:

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّداً الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَاماً مَحْمُوداً الَّذِي وَعَدْتَهُ

“O Allah! Lord of this perfect call (perfect by not ascribing partners to You) and of the prayer which is going to be established, give Muhammad the right of intercession and illustriousness, and raise him to the best and the highest place in Paradise which You promised. Surely, You do not renege Your promise.”

Doing so is commendable for every Muslim whether male or female after the Adhan.

It is commendable also for the Mu’adhin (caller to Prayer), as any other person, to offer peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) after announcing Adhan. He should also recite: “O Allah! Lord of this perfect call and of the regular prayer which is going to be established, give Muhammad the right of intercession and illustriousness, and raise him to the best and the highest place in Paradise that You promised.” But he should not say these words in a loud voice like the Adhan. This is because the Adhan ends with saying: La ilaha illa Allah (There is no god but Allah).

It is permissible for the Mu’adhin to raise his voice in order to let others to hear and follow him. It was authentically reported that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:

“When you hear the Mu’adhin, repeat what he says, then invoke blessings on me, for everyone who invokes blessings on me will receive them tenfold from Allah; then beg from Allah Al-Wasilah for me, which is a rank in Paradise fitting for only one of Allah’s servants, and I hope that I will be that one. If anyone who asks that I be given the Al-Wasilah, he will be assured of my intercession.”  [#01]

This is was stated by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). (Related by Muslim in his Sahih book of Hadith on the authority of `Abdullah ibn `Amr ibn Al-`As (رضي الله عنه)).

This is a Sunnah for both Mu’adhin and listener, whether male or female, everywhere after announcing the Adhan. All are to say:

O Allah, bestow peace and blessings upon Muhammad!” or

O Allah, bestow peace and blessings upon our Prophet Muhammad and upon his family and Companions!”

in a tone that differs from the Adhan’s and in a lower voice.

One should say: “O Allah! Lord of this perfect call and of the Prayer which is going to be established, grant Muhammad Al-Wasilah and illustriousness, and raise him to the best and the highest place (in Paradise) that You promised.”

It was recorded in Al-Bukhari’s Sahih book of Hadith on the authority of Jabir ibn Abdullah Al-Ansary that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:

“Whoever says upon hearing the Adhan: ‘O Allah, Lord of this perfect call and of the established Prayer (Salah), grant Muhammad the Al-Wasilah and superiority, and raise him up to the praiseworthy position which You have promised’, it becomes incumbent upon me to intercede for him on the Day of Resurrection.”  [#02]

This was the Hadith reported from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Al-Bayhaqy reported this addition:  “You do not break Your promise.”  with a Hasan chain of narrators. This is what is legally permitted.

As for increasing the Adhan by saying: “Come to the best deed”, “I bear witness that `Aly is the Waliy of Allah” or any other phrases is an evil deed and Bid`ah (innovation in Islam) that has no basis in Islam as mentioned earlier.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:  “Whoever performs any act for which there is no sanction from our behalf, it is to be rejected.” [#03] (Related by Muslim in his Sahih book of Hadith on the authority of `Aishah (may Allah be pleased with her)).

It was reported also by Muslim in his Sahih on the authority of Jabir (رضي الله عنه) that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)  used to say during the Friday sermon: “The best speech is embodied in the Book of Allah, and the best of guidance is the guidance given by Muhammad. And the most evil affairs are their innovations and every innovation is misguidance.” [#04]  There are many Hadiths in this regard. Allah is the One Who grants success.

Footnotes:

[#01] Muslim, Sahih, Book on Salah, no. 384; Al-Tirmidhy, Sunan, Book on merits and virtues, no. 3614; Al-Nasa’y, Sunan, Book on Adhan, no. 678; Abu Dawud, Sunan, Book on Salah, no. 523; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 2, p. 168

[#02] Bukhari, Sahih, Book on Adhan, no. 614; Al-Tirmidhy, Sunan, Book on Salah, no. 211; Al-Nasa’y, Sunan, Book on Adhan, no. 680; Abu Dawud, Sunan, Book on Salah, no. 529; Ibn Majah, Sunan, Book on Adhan and its Sunnah, no. 722; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 354.

[#03] Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256

[#04] Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’y, Sunan, Book on the two `Eid Prayers, no. 1578; Ibn Majah, Sunan, Introduction, no. 45; Ahmad ibn Hanbal, Musnad, vol. 3, p. 311; and Al-Darimy, Sunan, Introduction, no. 206

Source: [alifta.net] Fatwas of Ibn Baaz > Volume 10 > Book of Salah > Chapter on Adhan and Iqamah > The correct way of announcing Adhan

PS: Edited, slightly updated and formatted by AbdurRahman.Org

Related Linkhttps://abdurrahman.org/salah/adhan-call-to-prayer

Exaggeration of the Qadiriyyah Tariqah (Sufi order) – The Permanent Committee

Fatwa no. 1304

Q: The questioner would like to be given a general idea about the Qadiriyyah Tariqah (Sufi order). He read one of the Qadiriyyah books: “Al-Fiyudat Al-Rabbaniyyah fi Al-Ma’athir wa Al-Awrad Al-Qadiriyyah”, and saw a poem including some of the claims and feats performed by the shaykh of this Tariqah. He asks if what is said in this poem is true or untrue. The questioner sent the poem along with his question to ask for a general Fatwa (legal opinion issued by a qualified Muslim scholar) on it.

A: The poem that was sent by the questioner shows that the one who wrote it was ignorant, as the things that he ascribes to himself are Kufr (disbelief) and misguidance. He claims that all the scholars’ knowledge has been derived from his knowledge and is part of him. He also claims that the Servants’ behavior is according to what he legislates for them and that he would be able to close the Fire due to his greatness, except for a prior pledge taken from the Prophet. He says he can help those of his Murid (students) who are loyal to him and save them from ordeals, protect them in this world and in the Hereafter, secure them from fear, and be with them at the Mizan (the Scales for weighing deeds) on the Day of Resurrection.

These are false claims, and could only be said by someone who is ignorant and does not know his own ability. Comprehensive knowledge is possessed by Allah Alone, as are the matters related to the Hereafter, and He Alone has control over them; not an angel, a prophet, or a pious person. Allah commanded His Messenger, who was the best of His Creation, to recite to the Ummah (nation) His Words:

Say (O Muhammad صلى الله عليه وسلم): “I possess no power over benefit or harm to myself except as Allâh wills. If I had the knowledge of the Ghaib (Unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.” (Surah Al-A`raf, 7: 188)

And He (Exalted be He) says:

“Say: “It is not in my power to cause you harm, or to bring you to the Right Path.” (Surah Al-Jinn, 72: 21)

“Say (O Muhammad صلى الله عليه وسلم): “None can protect me from Allâh’s punishment (if I were to disobey Him), nor can I find refuge except in Him.” (Surah Al-Jinn, 72: 22)

The Prophet (peace be upon him) told those closest to him to save themselves and their children from Allah’s Punishment through having Iman (Faith) in Him (Glorified be He) and by acting according to His Shari`ah (laws). He also told them that Allah is not in need of them and that Adam, Nuh (Noah), Ibrahim (Abraham) and `Isa (Jesus) will be saying on the Day of Resurrection, “Myself, myself!” So how can a shaykh of the Qadiriyyah Tariqah or anyone else created by Allah save their followers, protect those who are loyal to them, and come with them when their deeds are being weighed on the Day of Resurrection? And how could he close the gates of Hell by his greatness? This is a manifest fabrication and clear Kufr regarding the Shari`ah of the Lord of the Worlds.

The author of this poem has been excessive in his exaggeration and has overstepped the boundaries of the senses,the intellect, and the Shari`ah, when he claims that he was in the light of Muhammad before the existence of creation, and that he witnessed the meeting of friends, i.e. when Jibril (Gabriel) met with Muhammad (peace be upon them both); he was with Nuh (peace be upon him) in the ark and witnessed the flood; he was with Ibrahim (peace be upon him) when he was thrown to the fire and saw how the fire cooled due to his Du`a’ (supplication); he was with Isma`il (Ishmael) and that the ram was only sent except by his generosity; he was with Ya`qub (Jacob, peace be upon him) when his sight was taken away and that his eyes were only cured with his spit; he was the one who settled Idris (Enoch, peace be upon him) in Jannah (Paradise); he was with Musa (Moses, peace be upon him) when he talked to his Lord and that Musa’s stick was taken from his stick; he was with `Isa (peace be upon him) in the cradle; and that it was he who gave Dawud (David) his beautiful voice for recitation. He also makes even more obscene claims than these, as he claims that he is Allah in three verses of his poem, the clearest of which is:

I am the one, the only, and the great one in himself,
I am the describer and the described; the shaykh of the Tariqah.

May Allah be Exalted and Glorified from this great exceeding of the bounds; is there anything worse than this sheer Kufr? May Allah protect us from it!

Dear questioner, may Allah turn you away from this evil you heard and make you feel no need to study the detailed history and biography of the Qadiriyyah, and what is in this poem by the shaykh of this Tariqah in terms of falsehood, Kufr, and exaggeration. Exert yourself instead to learn the truth from the Book of Allah(Exalted be He), the Sunnah of His Prophet (peace be upon him), and the explanations of the Salaf (pious predecessors) from among the Sahabah (Companions) and their followers of the Qur’an and the Sahih (authentic) Sunnah. We believe that Shaykh `Abdul-Qadir Al-Jilany, to whom this Tariqah is ascribed, is as innocent of what is in this poem as the wolf was innocent of the blood of Yaqub’s son. His followers tell many lies about him and ascribe to him that which he is innocent of.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Mani`
`Abdullah ibn Ghudayyan
`Abdul-Razzaq `Afify
`Abdul-`Aziz ibn `Abdullah ibn Baz

Source: alifta.net

The wisdom behind saying, “Laa Hawla Wa-Laa Quwwata illa Billah” when the Mu’adhin says, “Hayya `Ala Al-Salah” and “Hayya `Ala Al-Falah” – Imam Ibn Baz

From `Abdul-`Aziz ibn `Abdullah ibn Baz to the honorable brother H. M. Th., may Allah grant him safety! May Allah’s Peace, Mercy, and Blessings be upon you. In respect of your request for Fatwa registered in the Department of the Scholarly Research and Ifta’ (no. 1513), dated (21/4/1407 A.H.), it contains three questions. Here are the answers:

 Q3: What is the wisdom behind saying,  لا حَوْلَ وَلا قُوَّةَ إِلا بِاللهLa Hawla Wala Quwwata Illla Billah”  (There is no might nor power except with Allah) when the Mu`adh-dhin says,  حي على الصلاةHayya `Ala Al-Salah (Come to Salah)” and  حي على الفلاح “Hayya `Ala Al-Falah (Come to Success)” taking into consideration that they imply a call to Salah? Is there a Hadith that refers to that?

A: The wisdom behind that saying is that man is weak by nature. He has no ability to move from a condition to another except with the help of Allah. Even his going to Salah in congregation needs the help and power of Allah. A servant of Allah has no might or power except with Allah. He realizes that he is weak, powerless, and unable to answer this call unless Allah helps him Alone. Therefore, upon hearing that call, he says: “La Hawla Wala Quwwata Illa Billah”.

This is authentically reported from `Umar (may Allah be pleased with him) as related by Muslim in his Sahih. May Allah grant us all success! May Allah’s Peace, Mercy, and Blessings be upon you!

Issued by the office of His Eminence and was read to His Eminence again on 4/4/1415 A.H.

Source: Fatwas of Ibn Baz > Volume 10 > Book of Salah > Chapter on Adhan and Iqamah > 

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1628&PageNo=1&BookID=14

Questions regarding Blood Transfer (Blood Transfusion) / Blood Donation – alifta

Ruling on blood donation

Q 43: What is the ruling on blood donation? [1]

A: There is no wrong in doing so, especially at times of necessity and need.

[1] Published by Al-`Arabiyyah Magazine, Rajab, 1420 A.H.

Fatwas of Ibn Baz>Volume 20>Chapter on Gifts and Grants
http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=3891&PageNo=1&BookID=14

What is the ruling on non-Muslims donating blood to Muslims?

Q 1: What is the ruling on blood donation? What is the ruling on non-Muslims donating blood to Muslims?

A: It is permissible to donate blood to Muslims whether the donor is Muslim or Kafir (non-Muslim); and whether he is of the People of the Book, or idolater if there is no harm to the donor and the person to whom blood is donated was in need of it.

The Permanent Committee for Scholarly Research and Ifta’ – alifta.net
Fatwas of the Permanent Committee>Group 1>Volume 25: Miscellaneous Fatwas 2>Treatment with blood>Blood donation

Question:

Is it allowed to transfer blood from one person to another, and what if the two are of different religions?

Answer:

When a patient becomes so sick that the only way for him to get better is to undergo a blood transfusion, and when doctors are at least confident of the benefits that will result, he may be treated in this fashion, even if the donor and the recipient belong to different religions. Blood form a disbeliever, even though he may be at war with the Muslims, can be donated to a Muslim. And Muslim blood may be donated to a disbeliever who is not at war with the Muslims. May Allaah send peace and blessings upon Muhammad, his family, and his Companions.

Permanent Committee for Research and Verdicts
Fatawa Islamiyah Vol. 8 Page 229
DarusSalam English Publication

Muslims donating blood to non-Muslims is a good deed

The former Mufti of Saudi Arabia Shaykh bin Baz mentioned…

It is permissible for Muslims to donate blood to non-Muslims and you will be rewarded (by Allah) for doing so. But it’s not permissible to accept compensation for donating blood. Thus Whoever accepted money for donating blood should give that money in charity to the poor.

http://www.binbaz.org.sa/fataw/4868
http://www.binbaz.org.sa/fataw/3875

Summarized and Translated by Rasheed ibn Estes Barbee

Transferring blood from a male to a female and vice versa

There is nothing wrong with transferring blood from a male to a female and vice versa, as this does not affect marriageability and such matters.

[Issued by the Permanent Committee, Fatwa no. 19477, the sixth question]
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=319&PageNo=1&BookID=17

Donating blood and taking a Price / receiving Gifts for it.

Receiving compensation for blood donation is unlawful, whether the compensation is money or any other kind of payment based on the Hadith reported on the authority of Abu Juhayfah in Sahih Al-Bukhari: The Prophet (peace be upon him) forbade the price of blood [1].There is a general Ijma` (consensus of scholars) that it is unlawful even if the money is a gift; for it is a gift given in return for something that it is forbidden to sell.

[1] Al-Bukhari, Sahih, Book on clothing, no. 5945; and Ahmad ibn Hanbal, Musnad, vol. 4, p. 308.

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=321&PageNo=1&BookID=17

Narrated `Aun bin Abu Juhaifa:

My father bought a slave who practiced the profession of cupping. (My father broke the slave’s instruments of cupping). I asked my father why he had done so. He replied, “The Prophet (صلّى الله عليه وسلّم) forbade the acceptance of the price of a dog or blood, and also forbade the profession of tattooing, getting tattooed and receiving or giving Riba, (usury), and cursed the picture-makers.”

Sahih al-Bukhari 2086 (Book 34, Hadith 39), Translated Dr. Muhammad Muhsin Khan

Q: A blood bank grants gifts to blood donors, such as prayer rugs, medals, head coverings or the like, and sometimes three hundred riyals. I would like to know what is the Islamic ruling on such gifts.

A: After considering the Fatwa request, the Committee gave the following answer:

It is not permissible to sell blood based on the Hadith related in Sahih Al-Bukhari on the authority of Abu Juhayfah who said: I saw my father buying a cupper [a person who performs cupping] and ordered that his tools be broken. I asked him about this and he replied: The Messenger of Allah (peace be upon him) forbade the price of blood, the price of dogs, and the earnings of a prostitute; and he cursed the woman who tattoos others and she who gets tattooed, the one who takes or gives Riba (usury or interest), and the Musawwir (one who makes pictures, statues, or photographs of living beings).

Al-Hafiz in Al-Fath said: “This means that it is prohibited to sell blood just as it is prohibited to sell dead meat and pork. This is unanimously Haram (unlawful), i.e., to sell blood and take a price.”

Permanent Committee for Scholarly Research and Ifta’
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=320&PageNo=1&BookID=17

Does blood transfusion create a Mahram relationship?

Transferring blood from a man to a woman or vice versa does not fall under the same category as breastfeeding, whether linguistically, conventionally, or legally, nor is it liable to the rulings on breastfeeding, such as creating a Mahram (unmarriageable relatives) relationship or affecting marriageability and the like, as breastfeeding does.

[Issued by His Eminence Shaykh Muhammad ibn Ibrahim Al-Shaykh, may Allah be merciful to him]

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=315&PageNo=1&BookID=17

Establishing an Islamic bank to store blood for emergency aid for wounded Muslims

It is permissible to found an Islamic bank for accepting blood donations from people and preserving it to provide first aid to the Muslims who need it, provided that the bank does not take anything from the patients or their guardians in return for providing blood to them and does not use it as a commercial means to earn money. There is no doubt that such project will be of public interest to Muslims.

[Decree of the Council of Senior Scholars no. 65 dated 7/2/1399 A.H.]
http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=330&PageNo=1&BookID=17

Voluntary Sawm (Fasting) on Saturdays – Imam Ibn Baz

[A question asked by a fellow Muslim, and His Eminence replied on 9/2/1415 A.H., no. Sh/1179]

To His Eminence, Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz, the Grand Mufty (Islamic scholar qualified to issue legal opinions) of Saudi Arabia, may Allah protect him.

As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you).

As you know, this year the 9th of Muharram was on Saturday, and the 10th was on Sunday, according to the Makkan calendar. Acting upon the Hadith that states: If I live until next year, I will perform Sawm (Fasting) on the 9th and 10th (of Muharram) [1] I performed Sawm on Saturday and Sunday. However, one of my Muslim brothers objected to my Sawm on Saturday, and told me that it is forbidden to perform a voluntary Sawm on Saturdays, based on a Hadith, which he said its meaning and not its text. Due to my desire for clarifying this matter, and acting upon the Words of Allah (Exalted be He): So ask the people of the Scripture, if you do not know. [2] I would like Your Eminence to clarify this ambiguity, mentioning the Hadith and the degree of its authenticity, and advise me on this matter. May Allah protect you. [3]

A: Wa `alaykum as-salam warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you too).

The Hadith he mentioned is well-known and included in: “Bulugh Al-Maram”, in the Chapter on Sawm. However, it is a Hadith Da`if (a Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of the narrators) and Shadh (a Hadith narrated by a trustworthy narrator, not in line with the narration of other trustworthy narrators in terms of wording, chain of narrators, or both), and contradicts the Hadith Sahih (Hadith that have been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) such as the next one in which the Prophet (peace be upon him) said: Do not perform Sawm on Fridays, unless you perform Sawm on the day before it or the day after it. [4] It is known that the day that follows Friday is Saturday. Also, the Hadith, which is mentioned in the Two Sahih Books of Hadith (i.e. Al-Bukhari and Muslim): The Prophet (peace be upon him) used to perform Sawm on Saturdays and Sundays, saying: “They are feast days for the Mushriks (those who associate others with Allah in His Divinity or worship), and I like to do the opposite of them. [5]

There are many Hadiths that carry the same meaning, and they all show the permissibility of voluntary Sawm on Saturday.

May Allah grant us success. As-salamu `alaykum warahmatullah wabarakatuh.

The Grand Mufty of the Kingdom of Saudi Arabia
and Chairman of the Council of Senior Scholars
and the Departments of Scholarly Research and Ifta’

Footnotes:

[1] Narrated by Muslim, Book on fasting, Chapter on which day the fast is observed in Muharram, no. 1134

[2] Surah Al-Nahl, 16: 43

[3] A question asked by a fellow Muslim, and His Eminence replied on 9/2/1415 A.H., no. Sh/1179.

[4] Al-Bukhari, Sahih, Book on fasting, no. 1985; Al-Tirmidhy, Sunan, Book on fasting, no. 743; Abu Dawud, Sunan, Book on fasting, no. 2420; and Ibn Majah, Sunan, Book on fasting, no. 1723

[5] Ahmad ibn Hanbal, Musnad, vol. 6, p. 324

http://www.alifta.net/fatawa/fatawaDetails.aspx?languagename=en&BookID=14&View=Page&PageNo=1&PageID=2995

Sujud-ul-Tilawah (Prostration of Recitation)

ARMV-quranThe following Question and Answers are extracted from the Fatwa from The Permanent Commitee ( Link Here& Fatwa of Ibn Baz.. Download the PDF of these Fatawa Here

What is the ruling on Sujud-ul-Tilawah (Prostration of Recitation)?

Sujud-ul-Tilawah is an act of Sunnah.

When someone is reciting the Qur’an and does Sujud-ul-Tilawah (Prostration of Recitation), should they say Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) when prostrating and when rising up from the Sujud (prostration) or just when prostrating?

They should say Takbir when prostrating, as related by Abu Dawud in his Sunan (Hadith compilation classified by jurisprudential themes) on the authority of Ibn `Umar (may Allah be pleased with them) who said, The Messenger of Allah (peace be upon him) used to recite the Qur’an to us. When he came upon Ayat-ul-Sujud (Qur’anic verses of Prostration), he would say Takbir and prostrate, and we would prostrate.

A Muslim should not say Takbir when rising from the Sujud, as it was not confirmed that he (peace be upon him) did so. Sujud-ul-Tilawah is an act of worship and acts of worship are Tawqifiy (bound by a religious text and not amenable to personal opinion), they are limited to what was proved in the Shari`ah texts.

It was related that the Takbir is only said when going into Sujud-ul-Tilawah and not when rising from it, unless the Ayat-ul-Sujud are recited while offering Salah (prayer), then the Takbir is said when prostrating and when rising from the Sujud. There are many Sahih (authentic) Hadith that mention how the Prophet (peace be upon him) used to offer Salah, which report that he used to say Takbir when prostrating and when rising from prostration.

Should Taslim (salutation of peace ending the Prayer) be made when Sujud-ul-Tilawah is performed during recitation of the Qur’an outside Salah (Prayer)?

There is no Nas (Islamic text from the Qur’an or the Sunnah) to support that Taslim should be made after performing it; therefore, no Taslim should follow Sujud.

Should they recite the Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer) and should they say the Taslim (salutation of peace ending the Prayer)?

The Tashahhud should not be said during Sujud-ul-Tilawah nor the Taslim, as the Prophet (peace be upon him) did not do so. Sujud-ul-Tilawah is an act of worship and acts of worship, as was mentioned, are Tawqifiy. So you should not resort to Qiyas (analogy) and include the Taslim or Tashahhud in the Sujud-ul-Tilawah as it is in Salah.

If someone is offering Salah and one of Ayat-ul-Sujud (Qur’anic verses of Prostration) is recited at the end of the Surah (Qur’anic chapter), should they start to recite the next Surah after rising up from Sujud (prostration) or just proceed directly to Ruku` (bowing)?

It is not obligatory for someone who offers Salah and performs Sujud-ul-Tilawah at the end of Surahs such as Al-A`raf, Al-Najm, and Al-`Alaq, to recite more Qur’an after rising from Sujud-ul-Tilawah and before bending for Ruku`; but there is nothing wrong if they do.

Some people believe that it is not a requirementto be in a state of Taharah (ritual purification) and face the Qiblah (Ka`bah-direction faced in Prayer)when performing Sujud-ul-Tilawah (Prostration of Recitation), while others say that it is. Which opinion is correct?

Some scholars consider Sujud-ul-Tilawah a Salah (Prayer) and, on the basis of this opinion, stipulate the conditions of Taharah, facing the Qiblah, Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) when prostrating and upon rising from Sujud, and offering Taslim (salutation of peace ending the Prayer). Other scholars consider it an act of `Ibadah (worship), yet not similar to Salah, and therefore do not deem the abovementioned conditions – such as Taharah, facing the Qiblah, and the other conditions – necessary. This is the preponderant opinion, as we do not have any evidence supporting the necessity of meeting these conditions. However, whenever it is possible to face the Qiblah or be ritually pure when performing Sujud-ul-Tilawah, this is preferred, to avoid the divergent opinions of scholars.

What is the Du`a’ (supplication) that should be said in Sujud-ul-Tilawah?

The Du`a’ that should be said is the same as that said in Sujud during Salah.

Is it permissible for a menstruating woman to do the Sujud-ul-Tilawah (Prostration of Recitation) and the Sujud-ul-Shukr (Prostration of Thankfulness to Allah)? If it is not permissible, can she glorify Allah verbally (by saying: “Subhana Allah [Glory be to Allah]”) when hearing Ayat-ul-Sujud (Qur’anic verses of Prostration)?

Firstly: When a woman is allowed to recite the Qur’an, she is permitted to do the Sujud-ul-Tilawah, whether she listens to it or recites it.The soundest opinion is that it is permissible for a woman to recite from memory, but not from the Mus-haf (copy of the Qur’an), and she is permitted to prostrate, because it is not a Salah (prayer), but a way of showing submissiveness to Allah and an act of worship, like Dhikr (Remembrance of Allah).

Secondly: It is not conditional for a reciter or a listener to be in a state of Taharah (ritual purification) to perform Sujud-ul-Tilawah or Sujud-ul-Shukr, because they do not have the same ruling of Salah.

Is it permissible for a woman reciting the Qur’an to prostrate upon coming across one of Ayat-ul-Sujud (Qur’anic verses of Prostration) while she is not wearing Khimar (veil covering to the waist)?

It is better that her head be covered when she prostrates, but hopefully it is not wrong if she performs Sujud-ul-Tilawah (Prostration of Recitation) without covering her head, because Sujud-ul-Tilawah does not have the same ruling as Salah (Prayer). Rather, Sujud-ul-Tilawah is a way of showing submission to Allah (Glorified be He) and a means of approach, similar to reciting Adhkar (invocations and remembrances said at certain times on a regular basis) and performing other righteous works.

What is the ruling on passing in front of a worshiper who is performing Sujud-ul-Tilawah (Prostration of Recitation)?

There is nothing wrong in this.

Sajdatut-Tilawah is a Sunnah

Question: If I come across a Verse in which there is a prostration when I am reciting the Quran at my desk, or when I am teaching the students, or in any place, should I perform Sajdatut-Tilawah, or not? And is the prostration for the reciter and the listener both?

Answer: Sajdatut-Tilawah is a Sunnah for the reciter and for the listener and it is not an obligation, nor is it prescribed for the listener except in following of the reciter.

So if you recite a Verse in which there is a prostration in your office or the place of instruction, it is lawful for you to make prostration and it is prescribed for the students to prostrate with you, because they are the listeners. And if you do not observe the prostration, there is no objection.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 282, Darussalam English Publication

Q: What are the Ayahs (Qur’anic verses) requiring prostration when recited and which of them are obligatory? ( alifta Link Here)

Answer from Shaykh Ibn Baz:

Any Sujud-ul-Tilawah (Prostration of Recitation) is Sunnah (supererogatory act of worship following the example of the Prophet) and is not obligatory.

There are fifteen prostrations of recitation in the Qur’an, according to the correct opinion of scholars: one at the end of Surah Al-A`raf, one in Surah Al-Ra`d, one in Surah Al-Nahl, one in Surah Al-Isra’, one in Surah Maryam, two in Surah Al-Hajj, one in Surah Al-Furqan, one in Surah Al-Naml, one in Surah Al-Sajdah, one in Surah Sad, one in Surah Fussilat, one at the end of Surah Al-Najm, one in Surah Al-Inshiqaq that begins with: When the heaven is split asunder, and the last one in Surah Al-`Alaq that begins with: Read! In the Name of your Lord These are fifteen positions for prostration.

It is an act of the Sunnah to prostrate upon reciting them and if one does not prostrate, there is no sin, as the Prophet (peace be upon him) read Surah Al-Najm at times and did not offer Sujud (prostration). This indicated that Sujud-ul-Tilawah is not obligatory. `Umar (may Allah be pleased with him) also said: “Allah has not made Sujud-ul-Tilawah obligatory; only if we want to.” This shows that whoever prostrates is rewarded and whoever does not prostrate is absolved.

The Ruling on reciting the Verses of Prostration in the Quiet Prayers

Question: What is the ruling on reciting a Verse in which there is a prostration in the quiet prayers, such as Zuhr prayer or Asr prayer?

Answer: It is disliked for the Imam to recite a Verse of prostration in the quiet prayers, because he has no alternative in that case but either to prostrate for it or not. If he does not do so, he is abandoning a Sunnah, and if he does so, he will cause confusion in the minds of the worshippers. Therefore it is better to avoid the cause of such confusion. But if he does recite it, he should not prostrate, so as not to confuse the worshippers.

Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 2 Page 282, Darussalam English Publication

Related Links:

The astronomical reports about the timing of the eclipse must not be taken as the basis for offering Salat-ul-Kusuf (Eclipse Prayer)

The astronomical reports about the timing of the eclipse must not be taken as the basis for offering Salat-ul-Kusuf. Some people of knowledge, including Shaykh-ul-Islam Ibn Taymiyyah and his knowledgeable disciple Ibn Al-Qayyim, may Allah be merciful with both of them, supported this view saying that the astronomers may sometimes be wrong and then these reports are not reliable and people should not offer Salat-ul-Kusuf depending on them. Rather, they have to offer the Salah upon seeing the eclipse when it is happening.

The publications of the astronomers’ reports about the timing of eclipse should be banned by the Ministry of Information lest some people should be deceived by them. These publications may make people feel less fear upon seeing the eclipse. Allah (Exalted be He) has made them to be frightening and hence, people remember, fear, invoke Allah, and treat their slaves well. May Allah grant us success!

Excerpted from : “How should Salat-ul-Kusuf be done? Fatwas of Ibn Baz – alifta.net”

Source : Browse by Volume Number > Volume 13 > Completion of the Book of Salah (Prayer) > Salat-ul-Kusuf > the manner of Salat Al-Kusuf

Priority to make up for missed days of Ramadan over fasting the six days of Shawwal – alifta

Fatwas > Shawwal Fatwas > Priority to make up for missed days of Ramadan over fasting the six days of Shawwal

It is prescribed to give priority to make up for missed days of Ramadan over fasting the six days of Shawwal

Q: Is it permissible to observe Sawm (Fasting) for six days in Shawwal before making up for the missed days of the previous month of Ramadan?

A: Scholars differ regarding this issue; however, the soundest opinion is that it is prescribed to give precedence to observing Sawm of the missed days of Ramadan over the six days of Shawwal and other supererogatory Sawm, because the Prophet (peace be upon him) said: Anyone who fasts Ramadan and then follows it with six days of Shawwal it is as if they fasted the whole year. (Related by Muslim in his Sahih [Authentic Hadith Book]) If one chooses to observe Sawm of the six days of Shawwal first, it will not be considered as one who fasts these six days after fasting all of Ramadan, but after some days of Ramadan. Making up for the missed days of Ramadan is a Fard (obligatory act of worship) while fasting the six days of Shawwal is voluntary, and a Fard is more important to fulfill. May Allah grant us success!

Q: I was unable to fast during Ramadan due to post-partum bleeding. I became ritually pure during the days of ‘Eid and I really wish to fast the six days of Shawwal. Is it permissible for me to fast these days and then begin making up the missed days of Ramadan? Please give us your Fatwa (legal opinion issued by a qualified Muslim scholar). May Allah guide you to all goodness!

A: It is prescribed to first make up for the missed days of fasting in Ramadan, because the Prophet (peace be upon him) said: Anyone who fasts Ramadan and then follows it with six days of Shawwal it is as if they fasted the whole year. (Related by Muslim in his Sahih) Thus, the Prophet (peace be upon him) clarified that fasting six days of Shawwal comes after fasting Ramadan. It is your duty to start by making up for your missed days of fasting, even if you miss fasting the six days of Shawwal, for the previous Hadith. Moreover, Fard (obligatory act of worship) take precedence over Nafl (supererogatory act of worship). May Allah guide us all to success!

Source: Islamic Research Journal

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=71&PageNo=1&BookID=10

Must the six days of Shawwal be fasted directly after Eid day? – Permanent Committee

The fourth question of Fatwa no. 3475

Q 4: Should the voluntary Sawm (Fast) of the six days of Shawwal be observed directly after Ramadan, following the day of `Eid-ul-Fitr (the Festival of Breaking the Fast), or is it permissible to start observing it several days after `Eid-ul-Fitr, during the month of Shawwal?

A: It is not necessary to observe this Sawm directly after `Eid-ul-Fitr.

It is permissible to start observing it one or more days afterwards.

The six days can be observed either consecutively or non-consecutively during the month of Shawwal, whichever is easier.

This matter is open to choice, as this Sawm is Sunnah and not Faridah (obligatory act).May Allah grant us success.

May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Permanent Committee for Scholarly Research and Ifta

’Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Fatwas of the Permanent Committee

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=69&PageNo=1&BookID=10

Talaq which complies with the Sunnah & ruling on uttering the divorce three times in one session or in case of anger – Ibn Baz

Book on Talaq

125- Talaq which complies with the Sunnah and ruling on uttering the divorce three times in one session or in case of anger

From `Abdul-`Aziz ibn `Abdullah ibn Baz to the respected brother; may Allah grant you success! Amen.
As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you.)

Kindly be informed that I have read your letter which contains some questions. They are answered as follows:

Q 1: What is the prescribed way of Talaq (divorce pronounced by a husband) in the light of the Qur’an and the Sunnah?

A: The prescribed way is that the husband declares the divorce one time when his wife is pregnant or in a state of purity and he has not engaged in any sexual relations with her. Allah (Glorified and Exalted be He) says: O Prophet (صلى الله عليه وسلم)! When you divorce women, divorce them at their ‘Iddah (prescribed periods)

It was reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Ibn `Umar (may Allah be pleased with them) that the latter divorced his wife when she was menstruating. `Umar (may Allah be pleased with him) asked the Prophet (peace be upon him) about his son’s action to which he replied: Command him to take her back, and keep her till she is purified, then has another period, then is purified. If he wishes he may keep her and if he wishes he may divorce her before having sexual intercourse, for that is the `Iddah (woman’s prescribed waiting period after divorce or widowhood) which Allah commanded for the divorce of a woman.

Another report narrated by Muslim from the Prophet (peace be upon him) reads: Then he can divorce her when she is pure (not menstruating) or pregnant.

Q 2: Is declaring Talaq three times in the same session regarded as one divorce or three divorces?

A: Three divorces uttered at the same time is only to be counted as one according to the soundest view of scholars. It was authentically reported in Sahih Muslim on the authority of Ibn `Abbas (may Allah be pleased with them) that the (pronouncement) of three divorces during the lifetime of Allah’s Messenger (peace be upon him) and that of Abu Bakr and for two years of the caliphate of `Umar (may Allah be pleased with them) was deemed as one time of divorce. Then, `Umar (may Allah be pleased with him) said, “People hasten in a matter in which they are required to observe respite. So, it is recommended to impose it upon them,” and he imposed it upon them. It is evident that the divorce in this way is counted as a threefold divorce according to Ijtihad (juristic effort to infer expert legal rulings) made by `Umar (may Allah be pleased with him). Yet, it is better to follow the authentic Sunnah than following Ijtihad made by `Umar or others for the benefit of the Muslims. This is supported by the report narrated by Imam Ahmad ibn Hanbal in his Musnad through an authentic Sanad (chain of narrators) from Ibn `Abbas that Abu Rukanah made three pronouncements of divorce and later regretted. So, he went to the Prophet (peace be upon him) who returned his wife to him, and said: It is one divorce.

Q 3: In a state of rage, a husband said to his wife: “I divorce you thrice.” He later regretted and wants to take her back.What is the ruling on this act?

A: According to the most correct opinion of scholars, Talaq is not effected if it is declared – once or thrice – in a fit of anger. They have to prove the claim that the apparent state which caused divorce is true. On the other hand, when anger is so intense that a person is no longer aware of what he is doing or saying, the divorce is not effected according to Ijma` (consensus of scholars). In this case, he is like one who is insane and one who has lost all power of reason due to unintentional drunkenness. Uttering divorce in a state of intentional drunkenness does not become effective due to loss of reason. `Uthman (may Allah be pleased with him) issued a Fatwa that supported this view and it was followed by a group of people of knowledge, because it was based on Shar`y (Islamically lawful) evidence.

We ask Allah to guide all Muslims to understanding the religion and holding fast to it, for He is the One Who is capable to do so. As-salamu `alaykum warahmatullah wabarakatuh

Chairman of the Departments of Scholarly Research, Ifta’, Da`wah and Guidance

Fatwas of Ibn Baz :  > Volume 21 > Book on Talaq > Talaq which complies with the Sunnah and ruling on uttering the divorce three times in one session or in case of anger

http://www.alifta.net/fatawa/fatawaDetails.aspx?languagename=en&View=Page&PageID=4162&PageNo=1&BookID=14

Other related Talaq Fatwa from Shaykh Ibn Baz:
http://www.alifta.net/fatawa/fatawaDetails.aspx?PageNo=2&View=Tree&NodeID=3697&BookID=14&lang=en

Other related Talaq Fatwa from Permannet Commiteee

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Tree&NodeID=5604&PageNo=1&BookID=7

Related Posts:

Is it permissible for a woman to have the right to divorce? – Fatwas of the Permanent Committee

Fatwas of the Permanent Committee

Browse by Volume Number > Group 1 > Volume 20: Divorce > Wisdom behind granting the right to initiate Talaq to men > Is it permissible for a woman to have the right to divorce?

Fatwa no. 5245

Q: Many people from neighboring countries ask me about the issue of `Ismah (the bond of marriage, i.e. the right to initiate divorce). Is it permissible for a woman to have this right? Please enlighten us.

A: The basic rule is that divorce is in the husband’s hands and anyone he delegates. This is in case the husband is fit, but if he is not, his guardian will act in his behalf. Moreover, if the husband authorizes his wife to initiate the divorce, she will have the right to do so as long as he has not annulled the Wakalah (appointment of a legally accountable person to act on behalf of another for a specific permissible matter). However, when a husband grants his wife the right to initiate divorce at any time by adding a condition in the marriage contract, this condition is Batil (null and void) since it opposes the main purpose behind the marriage contract. The Prophet (peace be upon him) said, “Any condition that is not in the book of Allah is null, even if they are one hundred conditions.”

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=7485&PageNo=1&BookID=7

Browse by Volume Number > Group 1 > Volume 20: Divorce > Wisdom behind granting the right to initiate Talaq to men > Wisdom behind granting the right to initiate Talaq to men

The third question of Fatwa no. 4497

Q 3: Why does Islam grant only the husband the right to initiate Talaq (divorce pronounced by a husband)? What is the ruling if the husband’s company is unbearable? How can we say that Islam treats both men and women equally?

A: Firstly: Allah grants the husband alone the right to initiate Talaq due to many important reasons, such as;

(i) The husband’s wisdom, strong will, understanding, and insight being more than the wife’s.

(ii) The husband is the one who provides for the family, manages its affairs and takes decisions. He is the main pillar and head of the household.

(iii) The husband is obligated to pay the Mahr (mandatory gift to a bride from her groom) and that is why divorce is in his hand. Had it been in the woman’s hand, a woman may marry someone to take the Mahr and divorce him to marry another, and so on. This is not proper and Allah warns Muslims against this when He says: Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.

Secondly: When the husband’s company is unbearable, the matter is to be referred to the courts.

Thirdly: Allah favors men with some rulings and favors women with some rulings, and both of them share some rulings, and the mutual reference is the Shari`ah (Islamic law).

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=7484&PageNo=1&BookID=7

Browse by Volume Number > Group 1 > Volume 20: Divorce > Wisdom behind granting the right to initiate Talaq to men > Should a woman make Kaffarah for divorcing her husband?

The first question of Fatwa no. 8065

Q 1: When a woman divorces her husband, is she required to make Kaffarah (expiation)? If so, what is it?

A: When a woman pronounces the divorce word to her husband, the divorce does not take place. No Kaffarah is required, but she has to perform Tawbah (repentance to Allah) and ask Allah’s forgiveness. Her pronouncement of divorce to her husband goes against the Shari`ah (Islamic law) proof that indicates that the right of divorce is given to the husband or the Islamically lawful authorized person that replaces the husband in divorce.

May Allah grant us success. May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=7486&PageNo=1&BookID=7

Ruling on Muslims’ following the Kafir (disbelievers) in their Special occasions, propagating and celebrating them – Alifta

Statement from the Permanent Committee for Scholarly Research and Ifta’ concerning the ruling on celebrating the Gregorian Year 2000 and related issues

All praise be to Allah, Alone, and peace and blessings be upon the Last of the Prophets.

..

The questioners have asked about the ruling on dedicating attention to the Gregorian millennium, celebrating it, and other issues relating to the event. It is sufficient for us to quote just two of the posed questions:

The first question says, “Nowadays we see the programs that the mass media is broadcasting about the celebrations and preparations held for the arrival of the Year 2000, and the beginning of the third millennium. The Kafirs (disbelievers) from among the Jews, Christians, and others, are very happy about it and pin their hopes on this event. My question, Your Eminence, is that some Muslims have become interested in it and are considering it a happy occasion to get married or do business on. Others are advertising this event in their shops or companies, and doing other things that offend Muslims. What is the Shari‘ah (Islamic law) ruling on celebrating this event and exchanging verbal congratulations and cards on it? May Allah reward you with the best for the efforts you exert for Islam and Muslims!”

The second question says, “The Jews and the Christians are preparing to celebrate the arrival of the Year 2000 according to their calendar, in an extraordinary way to promote their plans and beliefs in the world, particularly in Muslim countries. Some Muslims have been influenced by this propaganda and have also started preparing for it and many of them are announcing sales on this occasion. We fear that this may affect the Muslims’ ‘Aqidah (creed) in relation to their loyalties to non-Muslims. We hope you will explain the ruling on Muslims’ following the Kafir (disbelievers) in their special occasions, propagating and celebrating them, and the ruling on giving workers the day off in some organizations and companies to mark this occasion?

Does doing any of these or similar things, or approving them, have any effect on a Muslim’s ‘Aqidah?”

Having studied the questions, the committee answered as follows:

Islam and the guidance to the Straight Path are the greatest blessings that Allah has bestowed upon His Servants. It is through His Mercy that Allah (Exalted be He) obligates His Believing Servants to ask Him for guidance during Salah (Prayer). They ask Him to guide them to and keep them on the Straight Path. Allah (Glorified be He) describes this Straight Path as being the path of those on whom He has bestowed His Grace from among the Prophets, the Siddiqin (the followers of the prophets who were first to believe in them, such as Abu Bakr Al-Siddiq), the martyrs, and the righteous, and not the path of those who have gone astray from the Jews, Christians, and other Kafirs (disbelievers) and Mushrikin (those who associate others with Allah in His Divinity or worship).

Once this is learned, it is obligatory on a Muslim to realize the greatness of Allah’s Blessing upon them. They should give thanks to Allah (Glorified be He) in words, deeds, and beliefs. They should guard this blessing, protect it, and adopt the means necessary to keep from loss.

An insightful look into Allah’s Din (Religion) in today’s world, in which the truth and falsehood have become mixed and confused for many people, will clearly see the efforts the enemies of Islam are exerting to destroy its realities, extinguish its light, distance Muslims from it, and sever all their connections with it by any possible means. Not only that, but they are also attempting to distort its image and bring accusations and forge lies against it, to avert people from the Way of Allah,and from Iman (Faith) in what Allah revealed to His Messenger, Muhammad ibn ‘Abdullah (peace be upon him).

Allah (Exalted be He) confirms this by saying (what means): Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them.

And: A party of the people of the Scripture (Jews and Christians) wish to lead you astray. But they shall not lead astray anyone except themselves, and they perceive not.

He (Glorified and Exalted be He) also says: O you who believe! If you obey those who disbelieve, they will send you back on your heels, and you will turn back (from Faith) as losers.

And: Say: “O people of the Scripture (Jews and Christians)! Why do you stop those who have believed, from the Path of Allâh, seeking to make it seem crooked, while you (yourselves) are witnesses [to Muhammad صلى الله عليه وسلم as a Messenger of Allâh and Islâm (Allâh’s religion, i.e. to worship none but Him Alone)]? And Allâh is not unaware of what you do.

There as also many other Ayahs (Qur’anic verses) to this effect.

Nevertheless, Allah (Glorified and Exalted be He) has made a promise to protect His Religion and Book, as He says: Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’ân) and surely, We will guard it (from corruption). All praise is to Allah! Moreover, the Prophet (peace be upon him) has informed that a group of his Ummah (nation based on one creed) will continue on the Truth, triumphant, and they will not be harmed by those who forsake or oppose them until the Day of Judgment. All praise is to Allah! We ask Allah (Exalted be He), Who is the Ever-Near and the Responsive, to make us and our Muslim brothers among this group. Indeed, He is the Most Generous Bestower.

The Permanent Committee for Scholarly Research and Ifta’ has seen and heard about the huge preparations and great interest shown by the Jews, the Christians, and those so-called Muslims who are influenced by them to mark the end of the year and welcome the new millennium according to the Gregorian calendar, and the committee cannot but provide advice and clarification for all Muslims on the facts of this occasion and give the ruling of the sanctified Shari‘ah on it, so Muslims will be enlightened about their Din and beware of the deviations of those who earned Allah’s Anger and those who went astray.

To continue:

First: The Jews and the Christians have attached events, sufferings, and pinned hopes on the arrival of this millennium, which they are certain – or almost certain – that they shall come to pass, as they are the outcome of their researches and studies, as they claim. They have also attached some of their creedal issues to this millennium, which they claim to have been mentioned in their distorted books. It is obligatory on Muslims not to pay attention to this or believe it; instead they should be content with the Book of their Lord (Exalted be He) and the Sunnah of His Prophet (peace be upon him), and any theory or opinion contrary to these is just an illusion.

Second: This and other similar occasions are never devoid of mixing the truth with falsehood, and inviting to Kufr (disbelief), Dalalah (deviation from what is right), licentiousness, atheism, and the emergence of Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect).Among these invitations are the calls to unify the religions, equate Islam with false creeds and sects, ask for the blessing of the Cross, and practice the Jewish and Christian rites. This is in addition to the words and deeds that either imply that the distorted abrogated Christian and Jewish creeds can lead to Allah, or express approval of some of their beliefs which contradict the Din of Islam or constitute Kufr (disbelief) in Allah, His Messenger, and Islam, by the Ijma‘ (consensus) of the Muslim Ummah. Moreover, this occasion is one of the means of alienating Muslims from their Din.

Third: The Qur’an, Sunnah, and authentic Athar (narrations from the Companions) give detailed evidence on the prohibition of imitating the disbelievers in what is particular to them. This includes imitating them in their ‘Eids or celebrating them. ‘Eid (festival) is a generic term which (in the context of these reports) includes every day or occasion which is repeated and is venerated by the Kafirs, or any place in which the Kafirs hold religious gatherings, or any action which they do in these places or at these times – all of that is part of their ‘Eids or festivals. The prohibition applies not only to their festivals, but to any times or places which they venerate that have no basis in the Din of Islam; and all the invented acts that they do at them are prohibited also. The days preceding and following their festivals are also covered by this prohibition, as pointed out by Shaykh Al-Islam, Ibn Taymiyyah (may Allah be merciful to him).

One of the Ayahs (Qur’anic verses) which specifically forbid imitating Non-Muslims in their festivals is Allah’s Saying: And those who do not bear witness to falsehood This is stated as one of the characteristics of Allah’s Believing Servants. A group of the Salaf (righteous predecessors), including: Ibn Sirin, Mujahid, and Al-Rabi‘ ibn Anas, interpreted the word “Al-Zur (falsehood)” as referring to the festivals of the Kafirs. It was authentically reported that Anas ibn Malik (may Allah be pleased with him) said, When the Messenger of Allah (peace be upon him) came to Al-Madinah, they had two days on which they would celebrate. He (peace be upon him) asked, ‘What are these two days?’ They said, ‘We used to celebrate on these two days during the Jahiliyyah (pre-Islamic time of ignorance).’ The Messenger of Allah (peace be upon him) said, “Allah has given you two days instead of these that are better than them: the Day of Al-Adha (the Festival of the Sacrifice) and the Day of Al-Fitr (the Festival of Breaking the Fast).” (Reported by Al-ImamAhmad, Abu Dawud, and Al-Nasa’y, through Sahih [authentic] Sanad [chain of narrators])

It was authentically narrated by Thabit ibn Al-Dahhak (may Allah be pleased with him) that he said, A man vowed to sacrifice some camels in Buwanah (a hill beyond Yanbu`) during the lifetime of the Messenger of Allah (peace be upon him). So, he came to the Prophet (peace be upon him) and said, ‘I have vowed to sacrifice some camels in Buwanah.’ The Prophet (peace be upon him) asked, “Were there any idols of the Jahiliyyah (pre-Islamic time of ignorance) there that were worshipped?” They said, ‘No.’ He (peace be upon him) asked, ‘Were any of their festivals held there?’ They said, ‘No.’ The Messenger of Allah (peace be upon him) said, ‘Fulfill your vow, for there is no fulfillment of a vow which involves disobedience to Allah, or with regard to a thing the son of Adam does not own.’” (Reported by Abu Dawud through a Sahih Sanad)

‘Umar ibn Al-Khattab (may Allah be pleased with him) said, “Do not enter to the Mushrikin (those who associate others with Allah in His Divinity or worship) in their churches on the day of their festivals, for Wrath descends upon them.” He (may Allah be pleased with him) also said, “Keep away from the enemies of Allah on their festivals.

It is also reported that `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them both) said, “Anyone who settles in the land of the non-Muslims and celebrates their Nayruz (New Year’s Day) and their Mahrajaan (two non-Islamic Persian festivals), and keeps imitating them until they die in that state, will be gathered with them on the Day of Resurrection.”

Fourth: Muslims are prohibited from observing the festivals of the Kafirs for many reasons, some of which are:

1. Imitating them in some of their festivals will give them delight and complacency in their falsehoods.

2. Imitation and similarity in external matters will inevitably leads one to imitating them and behaving like them in internal matters such as their corrupt beliefs, and being slowly and subtly won over to their way of thinking.

3. One of the gravest ensuing corruptions is that imitating the Kafirs in external matters generates a kind of love, friendship and loyalties that are incompatible with Iman (Faith), as Allah (Exalted be He) says:

O you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers), they are but Auliyâ’ of each other. And if any amongst you takes them (as Auliyâ’), then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong-doers and unjust).

He (Glorified be He) also says:

You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم)

Fifth: Based on the above, it is not permissible for a Muslim who believes in Allah as their Lord, Islam as their religion, and Muhammad as their Prophet to celebrate any festival that has no basis in the Din of Islam, and that includes the so-called new millennium. Neither are they permitted to attend such festivals or take part in them, or to help others do so in any way whatsoever, because this is sin and transgression of the limits set by Allah. Allah (Exalted be He) says: …but do not help one another in sin and transgression. And fear Allâh. Verily, Allâh is Severe in punishment.

Sixth: It is not permissible for a Muslim to cooperate, in any way, with the Kafirs with regard to their festivals – including the new millennium under discussion – by publicizing and announcing them, or propagating them by any means, whether through the mass media, or by setting up digital clocks and notice boards, manufacturing clothing and memorabilia, printing cards or school notebooks, announcing sales, offering prizes, organizing sport events, or producing special slogans or logos.

Seventh: It is not permissible for Muslims to consider the festivals of the Kafirs – including the millennium – to be happy occasions or blessed times for taking the day off work, getting married, starting a business or beginning new projects, etc. It is not permissible to believe that these days are more special than other days; because these are just like any other days.This is a corrupt belief that does not change the reality of these days in the slightest. Such beliefs are nothing but sin upon sin. We ask Allah to keep us safe and sound.

Eighth: It is not permissible for a Muslim to congratulate the Kafirs on their festivals, as this implies a kind of approval of their false beliefs and makes them happy.

Ibn Al-Qayyim (may Allah be merciful to him) said:

“As for offering congratulations on the special ritualistic occasions of Kufr (disbelief), this is agreed to be Haram (prohibited), such as congratulating them (the Kafirs) for their festivals and fasts by saying, ‘Happy or blessed festival to you’ and the like. Even if the one who says so escapes committing Kufr, it is still Haram. It is like congratulating someone for prostrating to the Cross; in fact it is even more sinful in the Sight of Allah and more hateful than congratulating someone for drinking Khamr (intoxicants), killing a soul, or committing adultery, and so on. Many of those who have no respect for their Din fall into this error; they do not realize the abhorrence of their action. Anyone who congratulate a person for committing an act of disobedience, Bid‘ah (innovation in religion) or Kufr exposes themselves to the Hate and Wrath of Allah.”

Ninth: It honors the Muslims to abide by the Hijri (lunar) calendar which is based on the date of Hijrah (migration) of their Prophet Muhammad (peace be upon him) to Madinah, upon which the Sahabah (Companions of the Prophet, may Allah be pleased with them) consensually agreed, and they dated events according to it without celebrating it. Muslims have followed in their footsteps and passed on this heritage for fourteen centuries to our present day. Therefore, it is not permissible for a Muslim to abandon the Hijri calendar and adopt the calendar of any other nation on earth, such as the Gregorian. This means exchanging that which is better for that which is worse.

We, therefore, advise all Muslims to have Taqwa (fear/wariness of offending Allah) and to act in obedience to Allah, keep away from sins, and to exhort one another to persevere in this and be patient.

Let every believer be true to their soul and strive to save it from the Wrath of Allah and His Curse in this world and the Hereafter by actualizing their knowledge and Iman. They should take Allah as their Guide, Helper, Lawgiver, and Protector, for He is the Best Protector and the Best Helper. Indeed, sufficient is your Lord as a Guide and Helper.

Let them also repeat the Du‘a’ (supplication) of the Prophet (peace be upon him):

O Allah! Lord of Jibril, Mika’il, and Israfil, Creator of the heavens and the earth, Knower of the Unseen and the Seen, You will judge between Your servants concerning that over which they used to differ. Guide me to the truth of that wherein they differed, by Your leave, for You guide whomsoever You will to the Straight Path.”

Praise be to Allah, the Lord of the Worlds!

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Member Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

Posted from: http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=10440&PageNo=1&BookID=7

Ruling on the Call for Rapprochement between Religions (Islam – Christianity – Judaism) – alifta

The second question of Fatwa no. 7807

Q 2: Is the call for rapprochement between religions (Islam – Christianity – Judaism) a legitimate one? Is it permissible for a Muslim believer to support it? I heard that this is done by some scholars in Al-Az-har and other Islamic institutions. Is the call for rapprochement betweenAhl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) and theShiites, Druze, Al-Isma`iliyyah, Al-Nusayriyyah and such sects useful for Muslims? Is reconciliation between them possible, although all of these sects entail Shirk (associating others with Allah in His Divinity or worship), offense to the Messenger of Allah (peace be upon him), and hostility towards Islam and Ahl-ul-Sunnah wal-Jama`ah? Is this rapprochement permissible according to Shari`ah?

A: First: the roots of Iman (faith) which Allah has revealed to His Messengers in the Holy Books: Tawrah (Torah), Injil (Gospel), Zabur (Psalms), and the Qur’an; and which the Messengers Ibrahim (Abraham), Musa (Moses), ‘Isa (Jesus), and other Messengers (peace be upon them) called to, are all the same. The former ones of them told the latter about them; and the latter confirmed what the former said, even if they differed in the branches, each according to the circumstances of their own era and the benefit of the people at their time. This is the wisdom and mercy of Allah, as He says, The Messenger (Muhammad صلى الله عليه وسلم) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. (They say), “We make no distinction between one another of His Messengers” – and they say, “We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).(Surah Al-Baqarah, 2: 285).

Allah also says, And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards; and Allâh is Ever Oft-Forgiving, Most Merciful. (Surah Al-Nisa’, 4: 152).

Allah also says, And (remember) when Allâh took the Covenant of the Prophets, saying: “Take whatever I gave you from the Book and Hikmah (understanding of the Laws of Allâh), and afterwards there will come to you a Messenger (Muhammad صلى الله عليه وسلم) confirming what is with you; you must, then, believe in him and help him.”

Allâh said: “Do you agree (to it) and will you take up My Covenant (which I conclude with you)?” They said: “We agree.” He said: “Then bear witness; and I am with you among the witnesses (for this).”Then whoever turns away after this, they are the Fâsiqûn (rebellious: those who turn away from Allâh’s Obedience). Do they seek other than the religion of Allâh (the true Islâmic Monotheism – worshipping none but Allâh Alone), while to Him submitted all creatures in the heavens and the earth, willingly or unwillingly. And to Him shall they all be returned. (Surah Al-‘Imran, 3: 81-83).

Allah also says, Say (O Muhammad صلى الله عليه وسلم): “We believe in Allâh and in what has been sent down to us, and what was sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob) and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)] and what was given to Mûsâ (Moses), ‘Isâ (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allâh) we have submitted (in Islâm).” And whoever seeks a religion other than Islâm, it will never be accepted of him, and in the Hereafter he will be one of the losers. (Surah Al-‘Imran, 3: 84-85).

After mentioning Ibrahim’s call for Tawhid (monotheism) and the Messengers who were contemporary with him, Allah says, They are those whom We gave the Book, Al-Hukm (understanding of the religious laws), and Prophethood. But if these disbelieve therein (the Book, Al-Hukm and Prophethood), then, indeed We have entrusted it to a people (such as the Companions of Prophet Muhammad صلى الله عليه وسلم) who are not disbelievers therein. They are those whom Allâh had guided. So follow their guidance. Say: “No reward I ask of you for this (the Qur’ân). It is only a reminder for the ‘Alamîn (mankind and jinn).” (Surah Al-An’am, 6: 89-90).

Allah also says, Verily, among mankind who have the best claim to Ibrâhîm (Abraham) are those who followed him, and this Prophet (Muhammad صلى الله عليه وسلم) and those who have believed (Muslims). And Allâh is the Walî (Protector and Helper) of the believers. (Surah Al-‘Imran, 3: 68).

Allah also says, Then, We have sent the revelation to you (O Muhammad صلى الله عليه و سلم saying): “Follow the religion of Ibrâhîm (Abraham) Hanif (Islâmic Monotheism – to worship none but Allâh) and he was not of the Mushrikûn (polytheists, idolaters and disbelievers). (Surah Al-Nahk, 16: 123).

He also says, And (remember) when ‘Isâ (Jesus), son of Maryam (Mary), said: “O Children of Israel! I am the Messenger of Allâh unto you, confirming the Taurât [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmad. (Surah Al-Saff, 61: 6).

He also says, And We have sent down to you (O Muhammad صلى الله عليه وسلم) the Book (this Qur’ân) in truth, confirming the Scripture that came before it and Muhaymin (trustworthy in highness and a witness) over it (old Scriptures). So judge among them by what Allâh has revealed, and follow not their vain desires, diverging away from the truth that has come to you. To each among you, We have prescribed a law and a clear way. (Surah Al-Ma’idah, 5: 48).

It is authentically reported that the Prophet (peace be upon him) said, I am the nearest of all the people to ‘Isa ibn Maryam (Jesus, son of Mary) in this world and in the hereafter. All the prophets are paternal brothers; they have different mothers, but their religion is the same. Narrated by Al-Bukhari.

Second, The Jews and the Christians changed the words from their (right) places and carried out commands other than those given to them. Thus, they changed the principles of their religions and the rulings of Allah, such as the claim made by the Jews that ‘Uzayr is the son of Allah. They claim that Allah got tired from creating the heavens, the earth, and what is in between in six days, so He rested on Saturday. They also claim that they crucified ‘Isa (peace be upon him) and killed him. They consider hunting on Saturday legal, while Allah prohibits them from doing so. They also abrogated the Had (prescribed penalty) of Zina (adultery) for a married person.

They said, Truly, Allâh is poor and we are rich! They also said, Allâh’s Hand is tied up (i.e. He does not give and spend of His Bounty). In addition to other verbal and practical distortions made on purpose in following their own desires. The Christians also claim that ‘Isa (peace be upon him) is the son of Allah, and that he is another God besides Allah. They believe the Jews in their claim that they crucified and killed him. Each of them (i.e. the Jews and the Christians) claim that they are the children of Allah and His loved ones. They disbelieve in Muhammad (peace be upon him) and envy him, although they are supposed to believe and support him, in addition to other aspects of disgrace and discrepancies among them. Allah has told us a lot of their lies and distortions of the creeds and legislations that were revealed to them. He exposed them, and replied to them in the Qur’an saying, Then woe to those who write the Book with their own hands and then say, “This is from Allâh,” to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby. And they (Jews) say, “The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days.” Say (O Muhammad صلى الله عليه وسلم to them): “Have you taken a covenant from Allâh, so that Allâh will not break His Covenant? Or is it that you say of Allâh what you know not?” (Surah Al-Baqarah, 2: 79-80).

Allah also says, And they say, “None shall enter Paradise unless he be a Jew or a Christian.” These are their own desires. Say (O Muhammad صلى الله عليه وسلم), “Produce your proof if you are truthful.” (Surah Al-Baqarah, 2: 111).

Allah also says, And they say, “Be Jews or Christians, then you will be guided.” Say (to them O Muhammad صلى الله عليه وسلم), “Nay, (we follow) only the religion of Ibrâhîm (Abraham), Hanîfa [Islâmic Monotheism, i.e. to worship none but Allâh (Alone)], and he was not of Al-Mushrikûn (those who worshipped others along with Allâh – see V.2:105).”

Say (O Muslims), “We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and to Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], and that which has been given to Mûsâ (Moses) and ‘Isâ (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm).” (Surah Al-Baqarah, 2: 135-136).

Allah also says, And verily, among them is a party who distort the Book with their tongues (as they read), so that you may think it is from the Book, but it is not from the Book, and they say: “This is from Allâh,” but it is not from Allâh; and they speak a lie against Allâh while they know it. (Surah Al-‘Imran, 3: 78).

Allah also says, Because of their breaking the covenant, and of their rejecting the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) of Allâh, and of their killing the Prophets unjustly, and of their saying: “Our hearts are wrapped (with coverings, i.e. we do not understand what the Messengers say)” – nay, Allâh has set a seal upon their hearts because of their disbelief, so they believe not but a little. And because of their (Jews) disbelief and uttering against Maryam (Mary السلام عليهما) a grave false charge (that she has committed illegal sexual intercourse); And because of their saying (in boast), “We killed Messiah ‘Isâ (Jesus), son of Maryam (Mary), the Messenger of Allâh,” – but they killed him not, nor crucified him, but it appeared so to them [the resemblance of ‘Isâ (Jesus) was put over another man (and they killed that man)], and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. ‘Isâ (Jesus), son of Maryam (Mary) عليهما السلام]: But Allâh raised him [‘Isâ (Jesus)] up (with his body and soul) unto Himself (and he عليه السلام is in the heavens). And Allâh is Ever All-Powerful, All-Wise. (Surah Al-Nisa’, 4: 155-158).

Allah also says, And (both) the Jews and the Christians say: “We are the children of Allâh and His loved ones.” Say: “Why then does He punish you for your sins?” Nay, you are but human beings of those He has created(Surah Al-Ma’idah, 5: 18).

Allah also says, And the Jews say: ‘Uzair (Ezra) is the son of Allâh, and the Christians say: Messiah is the son of Allâh. That is their saying with their mouths, resembling the saying of those who disbelieved aforetime. Allâh’s Curse be on them, how they are deluded away from the truth! They (Jews and Christians) took their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh), and (they also took as their Lord) Messiah, son of Maryam (Mary) (Surah Al-Tawbah, 9: 30-31). Allah also says, Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them. (Surah Al-Baqarah, 2: 109).

There are countless examples of their distortion, contradictions, and disgrace. We only intend to mention some examples of their status as an answer to the question.

Third, according to what has been mentioned above, it is evident that the origin of religions legislated by Allah for the people is one, which needs no rapprochement. It is also evident that the Jews and the Christianshave distorted what was revealed to them from Allah, until their religions became false, Kufr (disbelief) and misguidance. Thus, Allah sent them His Messenger Muhammad (peace be upon him) as well as to all the nations so that he would reveal the truth that they had concealed, correct the ‘Aqidahs (creeds) and rulings they had distorted, and guide them to the right path.

Allah says, O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) explaining to you much of that which you used to hide from the Scripture and pass over (i.e. leaving out without explaining) much. Indeed, there has come to you from Allâh a light (Prophet Muhammad صلى الله عليه وسلم) and a plain Book (this Qur’ân). Wherewith Allâh guides all those who seek His Good Pleasure to ways of peace, and He brings them out of darkness by His Will unto light and guides them to the Straight Way (Islâmic Monotheism). (Surah Al-Ma’idah, 5: 15-16).

He also says, O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: “There came unto us no bringer of glad tidings and no warner.” But now has come unto you a bringer of glad tidings and a warner. And Allâh is Able to do all things. (Surah Al-Ma’idah, 5: 19).

However, they turned away from him out of injustice and envy after knew the truth.

Allah says, Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even after the truth (that Muhammad صلى الله عليه وسلم is Allâh’s Messenger) has become manifest unto them. (Surah Al-Baqarah, 2: 109).

He also says, And when there came to them (the Jews), a Book (this Qur’ân) from Allâh confirming what is with them [the Taurât (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allâh (for coming of Muhammad صلى الله عليه وسلم) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allâh be on the disbelievers. (Surah Al-Baqarah, 2: 89).

He also says, And when there came to them a Messenger from Allâh (i.e. Muhammad صلى الله عليه وسلم) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allâh behind their backs as if they did not know! (Surah Al-Baqarah, 2: 101).

He also says, Those who disbelieve from among the people of the Scripture (Jews and Christians) and Al-Mushrikûn, were not going to leave (their disbelief) until there came to them clear evidence. A Messenger (Muhammad صلى الله عليه وسلم) from Allâh, reciting (the Qur’ân) purified pages [purified from Al-Bâtil (falsehood)]. (Surah Al-Bayyinah, 98: 1-2).

How can a sane person who knows about their insistence on falsehood and their extreme injustice in spite of their knowledge, and out of envy and following desires, how can anyone hope for rapprochement between them and the true Muslims?

Allah says, Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allâh [the Taurât (Torah)], then they used to change it knowingly after they understood it? (Surah Al-Baqarah, 2: 75).

He also says, Verily, We have sent you (O Muhammad صلى الله عليه وسلم) with the truth (Islâm), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire. Never will the Jews nor the Christians be pleased with you (O Muhammad صلى الله عليه وسلم) till you follow their religion. Say: “Verily, the Guidance of Allâh (i.e. Islâmic Monotheism) that is the (only) Guidance. And if you (O Muhammad صلى الله عليه وسلم) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur’ân), then you would have against Allâh neither any Walî (protector or guardian) nor any helper. (Surah Al-Baqarah, 2: 119-120).

Allah also says, How shall Allâh guide a people who disbelieved after their belief and after they bore witness that the Messenger (Muhammad صلى الله عليه وسلم) is true and after clear proofs had come unto them? And Allâh guides not the people who are Zâlimûn (polytheists and wrong-doers). (Surah Al-‘Imran, 3: 86).

If they are not considered more evil and hostile to Allah and to the believers than Mushrikun (those who associate others with Allah in worship), they are at least equal to them. Allah says to His Messengers about the Mushrikun,So (O Muhammad صلى الله عليه وسلم) obey you not the deniers [(of Islâmic Monotheism – those who belie the Verses of Allâh), the Oneness of Allâh, and the Messengership of Muhammad صلى الله عليه وسلم] They wish that you should compromise (in religion out of courtesy) with them: so they (too) would compromise with you.(Surah Al-Qalam, 68: 8-9).

He also says, Say: (O Muhammad صلى الله عليه وسلم to these Mushrikûn and Kâfirûn): “O Al-Kafirûn (disbelievers in Allâh, in His Oneness, in His Angels, in His Books, in His Messengers, in the Day of Resurrection, and in Al-Qadar)! “I worship not that which you worship, “Nor will you worship that which I worship. “And I shall not worship that which you are worshipping. “Nor will you worship that which I worship. “To you be your religion, and to me my religion (Islâmic Monotheism).” (Surah Al-Kafirun, 109: 1-6).

A person who thinks of compromising between Islam, Christianity, and Judaism is like a person who tries to match two contradictory things; truth and falsehood; Kufr and Iman.

Fourth, if a person calls to declare a truce or a peace treaty between these sects in order to spare the blood of people, avoid wars, enable people to earn their living, maintain the earth, call to the truth, and guide people to justice, it will be a great and noble purpose. However, the truth should be protected, and this should not be done at the expense of Muslims. The participants may adulate the Mushrikun and give up some of the rulings ordained by Allah or some of their dignity. On the contrary, they should keep their self-respect and stick to the Qur’an and the Sunnah of their Prophet (peace be upon him), in obedience to the way of the Qur’an and following the Messenger (peace be upon him).

Allah says, But if they incline to peace, you also incline to it, and (put your) trust in Allâh. Verily, He is the All-Hearer, the All-Knower. (Surah Al-Anfal, 8: 61).

Allah also says, So be not weak and ask not for peace (from the enemies of Islâm) while you are having the upper hand. Allâh is with you, and He will never decrease the reward of your good deeds. (Surah Muhammad, 47: 35).

The Prophet (peace be upon him) applied this practically when he concluded a peace treaty with Quraysh in the year of Al-Hudaybiyah, with the Jews in Al-Madinah before the Battle of Al-Khandaq (the Trench) and the Battle of Khaybar, and with the Christians of Rome in the Battle of Tabuk. This had the greatest impact and the most wonderful results; peace spread, lives were saved, the truth prevailed in the world, people embraced Islam in crowds, and everyone began to work for the benefit of this world and the Hereafter. Thus, the result was prosperity, power, and the spread of Islam and peace.

History and reality are the strongest proof of this for the impartial and sane people who are free from fanaticism and sophistry. Therein is indeed a reminder for those who have a heart or listen heedfully. Allah is the One Who guides to the straight path. He is Sufficient for us, and He is the Best Disposer of affairs.

Fifth, Druze, Al-Nusayriyyah, Al-Isma`iliyyah and those who follow them such as Babists and Baha’is have manipulated the religious texts; legislated for themselves what Allah has not permitted for them; and imitated the Jews and the Christians in their distortions out of following the desire imitating the first leader of Fitnah (trial):`Abdullah ibn Sab’ Al-Himyary, the head of Ibtida’ (heresy), misguidance, and spreading conflict among the Muslims. His evil spread widely; many sects were deceived by him, so they turned to Kufr after having embraced Islam; and controversy spread among Muslims. Thus, the call for rapprochement between such sects and the Muslims is useless and futile, as they resemble the Jews and the Christians in their misguidance, Kufr, envy towards the Muslims and conspiring against them, even if their ways and intentions are different. Thus, they apply the same policy of the Jews and the Christians with the Muslims. For some reason, a group of Egyptian Azhari scholars attempted to make this rapprochement with the Iranian, Rafidi scholars of Qum after the Second World War.

Some of the sincere great scholars were deceived by this call, as their hearts were too pure and they were inexperienced in life. So, they issued a magazine called “Al-Taqrib”. However, the truth was uncovered soon after, and this call ended in failure. This is not strange, as the inclinations are different, the ideas are distinct, and the ‘Aqidahs are contrasting. There is no way to reconcile the contraries.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee>Group 1>Volume 2: Al-`Aqidah (2)>Al-Wala’ wa Al-Bara’>Ruling on the call to rapprochement between religions

http://www.alifta.org/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=535&PageNo=1&BookID=7