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Difference between Kufr and Shirk – Imam Ibn Baz

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Bismillaah

Difference between Kufr and Shirk

Q: A Muslim sister N. S. `A from Riyadh says: What is the difference between Kufr (disbelief) and Shirk (associating others with Allah in His Divinity or worship)? Please, advise. May Allah reward you!

Answer by Imam Ibn Baz (rahimahullaah):

Kufr is the denial and concealment of the Truth such as those who deny the obligation of Salah, Zakah, Sawm, Hajj in case of being financially and physically able, and dutifulness to one’s parents, and so on. It is also like those who deny the prohibition of Zina (premarital sexual intercourse and/or adultery), consuming Khamr (intoxicants), and disobeying one’s parents.

Shirk is to devote the acts of worship to anything beside Allah (Exalted be He) such as those who seek the help of the dead, the absent, the Jinn, idols, the stars, and so on or those who offer sacrifices or make vows to them.

A Kafir (disbeliever) may be called a Mushrik (one who associates others with Allah in His Divinity or worship) and vice versa. Allah (Glorified and Exalted be He) says,

“And whoever invokes (or worships), besides Allâh, any other ilâh (god), of whom he has no proof; then his reckoning is only with his Lord. Surely! Al­Kâfirûn (the disbelievers in Allâh and in the Oneness of Allâh, polytheists, pagans, idolaters) will not be successful.” 

Allah (may He be Praised) also says, “Verily, whosoever sets up partners (in worship) with Allâh, then Allâh has forbidden Paradise to him, and the Fire will be his abode.”

In Surah Fatir, Allah (Glorified and Exalted be He) says, “Such is Allâh, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmîr (the thin membrane over the date­stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad ملسو هيلع اللها ىلص) like Him Who is the All­Knower (of everything).” Here, Allah (Exalted be He) names their call upon things other than Him as Shirk and in Surah Al­Mu’minun, Allah (Exalted be He) names it Kufr.

In Surah Al­Tawbah, Allah (Glorified be He) says, “They (the disbelievers, the Jews and the Christians) want to extinguish Allâh’s Light (with which Muhammad ملسو هيلع اللها ىلص has been sent ­ Islâmic Monotheism) with their mouths, but Allâh will not allow except that His Light should be perfected even though the Kâfirûn (disbelievers) hate (it). It is He Who has sent His Messenger (Muhammad ملسو هيلع اللها ىلص) with guidance and the religion of truth (Islâm), to make it superior over all religions even though the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh) hate (it).” Here, Allah (Exalted be He) calls the disbelievers as Kuffar and Mushriks. This indicates that a Kafir may be called a Mushrik and vise versa. There are many Ayahs and Hadith that stress the same meaning.

The Prophet (peace be upon him) said, “Verily, between a man and Shirk and Kufr is the negligence of prayer.” (Related by Muslim in his Sahih (authentic) book of Hadith on the authority of Jabir Ibn `Abdullah, may Allah be pleased with them).He (peace be upon him) also said, “The covenant that distinguishes between us and them (the hypocrites) is Salah. Anyone who abandons it is a Kafir.” (Related by Imam Ahmad, Abu Dawud, Al­Tirmidhy, Al­Nasa’y, and Ibn Majah with a Sahih chain of transmission on the authority of Buraydah ibn Al­Hasib, may Allah be pleased with him).May Allah grant us success!

( Part No : 9, Page No: 175-176)

Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 09. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

Explanation of Allah’s Saying: “Verily, the hypocrites will be in the lowest depth (grade) of the Fire” – Imam Ibn Baz

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Bismillaah

Explanation of Allah’s Saying: “Verily, the hypocrites will be in the lowest depth (grade) of the Fire”

Q: Allah (Exalted be He) says in His Noble Book (what means): “Verily, the hypocrites will be in the lowest depth (grade) of the Fire”. What is meant by hypocrisy and hypocrites in this Ayah (Qur’anic verse)? Please clarify their meaning.

Answer by Imam Ibn Baz (rahimahullaah):

The hypocrites are those who make a false pretense of Islam, when they are professing otherwise. They claim to be Muslims, although deep down they disbelieve in Allah and belie the Messenger (peace be upon him). These are the hypocrites who are so called because they show Islam, while hiding Kufr (disbelief).

Allah (Glorified and Exalted be He) says:

“And of mankind, there are some (hypocrites) who say: “We believe in Allâh and the Last Day” while in fact they believe not. They (think to) deceive Allâh and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease (of doubt and hypocrisy) (namely doubt and suspicion) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies.”

This theme is continued in the Ayahs following them in Surah Al­Baqarah.

These are the hypocrites who disbelieve in Allah and belie His Messengers (peace be upon them). Allah (Glorified and Exalted be He) says:

“Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As­Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little. (They are) swaying between this and that, belonging neither to these nor to those.“

This means that they vacillate between the Kafirs (disbelievers) and the Muslims; at times they support the Kafirs when they prevail and achieve victory and at other times they support the believers when they prevail and achieve victory. They are not steadfast; their Din (religion) is not constant, and their Iman (Faith) is not solid. They waver between the state of Kufr and the state of Iman, and between the Kafirs and the Muslims.

Allah (Exalted be He) has disclosed their Kufr in His Saying:

“And nothing prevents their contributions from being accepted from them except that they disbelieved in Allâh and in His Messenger (Muhammad sallallaahu alaihi wasallam), and that they came not to As­Salât (the prayer) except in a lazy state, and that they offer not contributions but unwillingly. So let not their wealth nor their children amaze you (O Muhammadsallallaahu alaihi wasallam); in reality Allâh’s Plan is to punish them with these things in the life of this world, and that their souls shall depart (die) while they are disbelievers.“

These are the hypocrites. We ask Allah to grant us safety and protection.

( Part No : 5, Page No: 50)

Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 5. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

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Raising one’s hands and rubbing one’s face after supererogatory Prayer – Imam Ibn Baz

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Bismillaah

33 – Ruling on raising one’s hands and rubbing one’s face after supererogatory Prayer

Q: What is the ruling on raising one’s hand and rubbing one’s face after offering Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque), optional Prayer and Al-Sunan Al-Rawatib (supererogatory prayer that was stressed and regularly performed by the Prophet)?

Answer by Imam Ibn Baz (rahimahullaah):

Raising one’s hands is one of the ways to have supplications answered. It is reported in a Prophetic Hadith that raising one’s hands is a way to have supplications answered. So, it is permissible for a Muslim to raise his hands after offering supererogatory prayer or at other times; however, he should not keep doing so, as the Prophet (peace be upon him) would not keep doing so all the time, but he may peace be upon him) sometimes did it.

As for obligatory prayer, neither the Prophet (peace be upon him) nor the Companions did it, but they would sometimes do it after supererogatory Prayer according to the religious evidence permitting raising one’s hands on supplicating to Allah when it is done from time to time.

As for rubbing one’s face after supplicating to Allah (Exalted be He), nothing has been reported about it in authentic Prophetic Hadiths. However, some weak Hadiths allow it, so the Muslim scholars see that such weak Hadiths support one another and authenticate one another. Thus, there is nothing wrong if a Muslim rubs the face after supplicating to Allah (Exalted be He), but it is better not to do it, because no authentic Hadith reported this act, i.e. rubbing one’s face after supplicating.

(Part No. 30; Page No.44)

Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 30. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

Related Links:

Necessity of approaching Allah with Tawbah and supplication in adversity – Imam Ibn Baz

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Bismillaah

Necessity of approaching Allah with Tawbah and supplication in adversity

From ‘Abdul­‘Aziz ibn ‘Abdullah ibn Baz to every Muslim who reads this:

May Allah help us remember Him and take warnings and lessons from the destinies unfolding before our eyes and lead us to sincere Tawbah (repentance to Allah) from all sins and misdeeds. Amen.

As­salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

Indeed, Allah (Glorified and Exalted be He) wills with His Deep Wisdom, absolute Proof, and all­ Encompassing Knowledge to test His Servants with prosperity and adversity, poverty and affluence, blessings and calamities, to try their patience and thankfulness.

Anyone who is patient at the time of adversity, thankful at the time of prosperity, humbles themselves and supplicates to Allah upon facing hardships, acknowledges their sins and shortcomings, and asks Allah for His Mercy and Forgiveness, has succeeded and will be granted the blessed end.

Allah (Glorified and Exalted be He) revealed in His Book:

Alif­ Lâm ­Mîm. [These letters are one of the miracles of the Qur’ân, and none but Allâh (Alone) knows their meanings.] Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allâh will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allâh knows all that before putting them to test).

The Fitnah (trial) mentioned in this Ayah (Qur’anic verse) means the test of faith that makes evident the truthful from the liar, the patient and the thankful, as Allah (Exalted be He) says: “And We have made some of you as a trial for others: will you have patience? And your Lord is Ever All­ Seer (of everything)“. Allah (Glorified and Exalted be He) further says: “and We shall make a trial of you with evil and with good. And to Us you will be returned.”

And He (may He be Praised) says: “And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allâh’s Obedience)“. The good refers here to the blessings of fertility, prosperity, good health, honor, victory over enemies, and the like, while the evil here are adversities, such as diseases, domination of the enemy, earthquakes, hurricanes, storms, torrential destructive floods, and the like. Allah (Glorified and Exalted be He) says: “Evil (sins and disobedience to Allâh) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allâh) may make them taste a part of that which they have done, in order that they may return (by repenting to Allâh, and begging His Pardon)“. This means that Allah (may He be Praised) predestined the good and the evil and the occurrence of corruption for people to return to Al-­Haqq (the Truth), to hurry and make Tawbah from what Allah has forbidden them, and hasten to the obedience of Allah and His Messenger (peace be upon him).

Kufr (disbelief) and sins are the cause of all afflictions and evil in this world and the Hereafter, while tawhid (belief in the Oneness of Allah) and Iman (belief) in Him and His Messengers, obedience to Him and His Messengers, holding fast to His Shari‘ah (Islamic law), Da‘wah (calling) people to it, and refuting those who oppose it, are the causes of all good in this world and in the Hereafter. Perseverance on these principles and enjoining and cooperating in them bring honor in this world and the Hereafter, and salvation from every evil and protection from every Fitnah (trial). Allah (may He be Praised) says: “O you who believe! If you help (in the cause of) Allâh, He will help you, and make your foothold firm. And He (may He be Praised) says: Verily, Allâh will help those who help His (Cause). Truly, Allâh is All ­Strong, All ­Mighty“. Those (Muslim rulers) who, if We give them power in the land, (they) enjoin Iqamat­ as­Salât [i.e. to perform the five compulsory congregational Salât (prayers) (the males in mosques)], to pay the Zakât and they enjoin Al­Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid Al­ Munkar (i.e. disbelief, polytheism and all that Islâm has forbidden) [i.e. they make the Qur’ân as the law of their country in all the spheres of life]. And with Allâh rests the end of (all) matters (of creatures). He (Exalted be He) also says:

Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieves after this, they are the Fâsiqûn (rebellious, disobedient to Allâh).

And: And if the people of the towns had believed and had the Taqwâ (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes).

Allah (may He be Praised) explains in many Ayahs that the afflictions and exemplary punishments that befell the preceding nations, such as floods, devastating winds, the mighty shriek, and being swallowed up by the earth, and the like, were nothing more than the result of their Kufr and sins.

Allah (Glorified and Exalted be He) says: “So We punished each (of them) for his sins; of them were some on whom We sent Hâsib (a violent wind with shower of stones) [as on the people of Lût (Lot)], and of them were some who were overtaken by As­-Saihah [torment ­ awful cry. (as Thamûd or Shu‘aib’s people)], and of them were some whom We caused the earth to swallow [as Qârûn (Korah)], and of them were some whom We drowned [as the people of Nûh (Noah), or Fir‘aun (Pharaoh) and his people]. It was not Allâh Who wronged them, but they wronged themselves.”

And He (may He be Praised and Exalted) says: “And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.” (See the Qur’ân Verse 35:45).

Allah orders His Servants to turn to Him in sincere Tawbah (repentance to Allah) and supplicate to Him at the time of adversity, as He (may He be Praised) says:

“O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise)”.

And He (may He be Praised) says:

“And all of you beg Allâh to forgive you all, O believers, that you may be successful He (may He be Praised) “ also says:

“Verily, We sent (Messengers) to many nations before you (O Muhammad ىلص ملـسو هـيلع اللها). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility). When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaitân (Satan) made fair­ seeming to them that which they used to do.”

In this glorious Ayah, Allah urges His Slaves and awakens in them the desire that, when they face adversities, such as illness, wounds, fighting, earthquakes, winds, storms, and other tribulations, they should humble themselves to Him in need of Him and ask for His Help. This is the meaning of Allah’s Saying: “When Our Torment reached them, why then did they not humble themselves (believe with humility)?” It asks why they (the preceding nations) did not turn to Allah humbly when they were inflicted with torment. Allah then tells that their hard­ heartedness and the handiwork of Satan, making evil deeds pleasing to them, prevented them from Tawbah, supplication, and beseeching forgiveness. Allah (Glorified and Exalted be He) says: “But their hearts became hardened, and Shaitân (Satan) made fair­ seeming to them that which they used to do.”

It is authentically reported that the Rightly ­Guided Caliph, Amir Al ­Mu’minin (Commander of the Believers), ‘Umar ibn ‘Abdul­‘Aziz (may Allah be merciful to him), when there was an earthquake during his era, wrote to his agents in the different countries and ordered them to tell the Muslims to make Tawbah to Allah, humble themselves to Him, and seek His Forgiveness from their sins.

All you Muslims know the different types of Fitan (trials) and calamities that prevail in our time, among which is the that the Kafirs have power over the Muslims in Afghanistan, the Philippines, India, Palestine, Lebanon, Ethiopia, and other countries. There have also been earthquakes in Yemen and many countries; devastating floods, and violent hurricanes that have destroyed homes, trees, ships, and other properties; avalanches that have brought about incalculable harm; and famines and droughts in a multitude of countries. All this and much more are the different types of punishment that Allah afflicts upon His Servants due to their Kufr and misdeeds, deviation from His Obedience, zeal for this world and its transient pleasures, and turning away from the Hereafter and failing to prepare for it; except those to whom Allah has shown His Mercy.

There is no doubt that all such adversities obligate Allah’s Servants to hasten to make sincere Tawbah to Him (may He be Praised) from all that He prohibited them from, to return to His Obedience, to rule according to the Shari‘ah (Islamic law), to cooperate in righteousness and piety, and advise one another to adhere to the truth and have patience. The moment the Servants repent to their Lord, humble themselves to Him, and hasten to do what pleases Him: Help you one another in Al­Birr and At­Taqwâ (virtue, righteousness and piety) and enjoin one another to do good and forbid one another from evil, Allah will set their affairs aright and ward off the evil of their enemies, grant them authority in the land, give them victory over their enemies, bestow upon them His Blessings, and protect them from His Punishment. Allah, the Truest Speaker, says: “and (as for) the believers, it was incumbent upon Us to help (them)”.

He (Glorified and Exalted be He) also says:

“Invoke your Lord with humility and in secret. He likes not the aggressors. And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope. Surely, Allâh’s Mercy is (ever) near unto the good­ doers”.

And He (Glorified and Exalted be He) also says:

“And (commanding you): “Seek the forgiveness of your Lord, and turn to Him in repentance, that He may grant you good enjoyment, for a term appointed, and bestow His abounding Grace to every owner of grace (i.e. the one who helps and serves the needy and deserving, physically and with his wealth, and even with good words). But if you turn away, then I fear for you the torment of a Great Day (i.e. the Day of Resurrection)“.

And:

“Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practice their religion which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided)”

Allah (Glorified and Exalted be He) further says:

“The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al­Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al­Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden); they perform As­Salât (Iqâmat­as­Salât), and give the Zakât, and obey Allâh and His Messenger. Allâh will have His Mercy on them. Surely Allâh is All­ Mighty, All­ Wise”.

Allah (Glorified and Exalted be He) clarifies in these Ayahs that His Mercy, Benevolence, Protection, and all His other Blessings are granted in full and shall continue to be given in the Hereafter to those who fear Him, believe in Him, obey His Messengers, hold fast to His Shar‘iah (Islamic Law), and make Tawbah to Him from their sins.

But for those who shun His Obedience, are too proud to fulfill the Rights owed to Him, and persist in their Kufr and disobedience, Allah (may He be Praised) threatens them with different punishments in this life and the Hereafter, and shall expedite the share of punishment which He has allotted for them (in this world. ed.), as His wisdom dictates, for them to be an example and warning to others. Allah (may He be Praised) says:

“So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows. So the root of the people who did wrong was cut off. And all the praises and thanks are to Allâh, the Lord of the ‘Alamîn (mankind, jinn, and all that exists).”

O Muslims! Call yourselves to account for your deeds, make Tawbah to your Lord, and seek His Forgiveness. Hasten to obedience and be on your guard against disobedience, and cooperate in righteousness and piety. Do good; indeed, Allah loves the doers of good. Be just; indeed, Allah loves those who act justly. Make provision of righteous acts before death befalls you. Show mercy to the weak, help the poor, increase your Dhikr (Remembrance of Allah), ask for His Forgiveness, enjoin that which is good and forbid that which is evil that you may receive mercy. Take admonition from what happened to the preceding nations due to their sins and misdeeds. Indeed, Allah accepts the Tawbah of the penitent, shows mercy to the doers of good, and grants a blessed end to the pious.

Allah (may He be Praised) says: So be patient. Surely, the (good) end is for Al-­Muttaqûn (the pious) And He (Exalted be He) says: Truly, Allâh is with those who fear Him (keep their duty unto Him), and those who are Muhsinûn (good­doers). (See the footenote of V.9:120).

We ask Allah with His Most Beautiful Names and Most High Attributes to show mercy to the Muslims, grant them understanding of the Din (religion), give them victory over His and their enemies among the Kafirs and hypocrites, afflicting them with His Wrath that never will be turned back from the wrongdoers. He is the Guardian and the One Who is Capable of doing so.

May peace and blessings be upon our Prophet Muhammad, and his family and Companions, and those who follow them in righteousness until the Day of Resurrection.

As­salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

( Part No : 2, Page No: 127 – 133)

Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 2. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

Ruling on amulets consisting of the Qur’an – Imam Ibn Baz

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Bismillaah

Q3: What is the ruling on amulets consisting of the Qur’an and other things?

Answer by Imam Ibn Baz (rahimahullah):

Amulets that consist of other than the Qur’an such as bones, talismans, cowrie shells, wolf’s hair and the like are all evil and Haram (prohibited) by the Nas (Islamic text from the Qur’an or the Sunnah). It is not permissible to hang them on anybody or anything, because the Prophet (peace be upon him) said, “Anyone who wears an amulet, may Allah not fulfill it (i.e., their purpose) for them, and whoever wears a cowrie shell, may Allah not give them peace.” And in another narration, he (peace be upon him) said, “Anyone who wears an amulet has committed Shirk (associated others with Allah in His Divinity or worship).”

On the other hand, if amulets consist of the Qur’an or well­known good supplications, this is a controversial matter among the scholars. Some say that such amulets are permissible. This opinion was reported from a group of the Salaf (righteous predecessors) who likened it to recitation (of some Qur’anic Ayahs and supplications) over sick people.

Others say that it is not permissible. This opinion is supported by ‘Abdullah ibn Mas‘ud and Hudhaifah (may Allah be pleased with them both). A group of the Salaf and the righteous successors said it is not permissible to tie amulets even if they are from the Qur’an in accordance with the principle of Sadd­ul­Dhara’i (blocking the means leading to sins) and to forestall acts of Shirk and to act upon the general meaning of the Hadiths. This is because the Hadiths that prohibit amulets are general and make no exception. Muslims should abide by the general ruling. Therefore, it is basically not permissible to use any kind of amulets in order not to permit people to use some other types of amulets, thus leading to confusing matters.

It is obligatory to prohibit all types of amulets and this is the soundest opinion for the obvious evidence supporting it.

If we permit the use of amulets made from the Qur’an and good supplications, it will open the door for people to wear any form of amulets they like. Then, if they are reproved for what they do, they will say that they are amulets consisting of the Qur’an or good supplications. Consequently, the door will be opened, the hole will expand and all types of amulets (whether from the Qur’an or anything else) will be worn.

There is another reason for their prohibition, which is the fact that people may enter the bathroom and other unclean places while wearing them. It is well­known that the Words of Allah (the Qur’an) are too sacred to be in such places and it is not appropriate to take them into bathrooms.

( Part No : 1, Page No: 52)

Majmoo’al-Fatawa , Vol 1, Permanent Committee for Scholarly Research and Ifta’
Members: Abdullah ibn Qa’ud, Abdullah ibn Ghudayyan
Deputy Chairman: ‘Abdul-Razzaq Afify,
Chairman: Abdul-Aziz ibn ‘Abdullah ibn Baz

This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

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Writing of the word “Allah” and the word “Muhammad” in an interlacing shape – alifta

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Bismillaah

Fatwa No. 8377

Q: I would like to raise an issue that caused a dispute between some people. It is the writing of the word “Allah” and the word “Muhammad” in an interlacing shape on top of the door of one of the Masjids (mosques) in Adlab. Some of them said that it is not permissible to write these names in such a shape. The proof they mentioned to support their viewpoint was that in this way, Muhammad’s status (peace be upon him), would be the same as Allah’s which is not reasonable. Others said that writing them in such a way is permissible as Allah (Glorified and Exalted be He) places His name beside the name of His Messenger Muhammad (peace be upon him). I would like you to guide me to what is right. Thank you very much.

Ans. by Permanent Committee for Scholarly Research and Ifta’, KSA:

Shari’ah (Islamic law) texts join between testifying that no one is worthy of worship except Allah and testifying that Muhammad is the Messenger of Allah in certain places, such as in Adhan (call to Prayer), Iqamah (call to start the Prayer), in the Hadith: Islam is based on five pillars: (Testifying that there is no God but Allah and that Muhammad is the Messenger of Allah…) and other places. These texts point out what Mukallafun (legally competent persons) should believe in with regard to Allah and the Messenger, such as saying that there is no God but Allah and that Muhammad is the Messenger of Allah.

But mixing the two words in writing was not mentioned in the Book of Allah or the Sunnah (whatever is reported from the Prophet, peace be upon him).

Moreover, mixing both words in writing contains great danger as this is similar to the false creed of the Christians with regard to the trinity. They believe that the Father, Son and Holy Spirit are one God.

It also contains an element of the false creed of pantheism, and leads to elevating the Prophet (peace be upon him) and worshipping him along with Allah.

Therefore, it is prohibited to write the Name of Allah and the name of His Messenger Muhammad (peace be upon him) by mixing the letters of the two words together.

Moreover, it is also prohibited to write the words (Allah – Muhammad) next to each other on the top of the door of the Masjids or any other place because doing so may contain some delusion and misguidance with regard to the prohibitions mentioned above.

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

(Part No. 1; Page No. 82)

Majmoo’al-Fatawa , Vol 1, Permanent Committee for Scholarly Research and Ifta’
Members: Abdullah ibn Qa’ud, Abdullah ibn Ghudayyan
Deputy Chairman: ‘Abdul-Razzaq Afify,
Chairman: Abdul-Aziz ibn ‘Abdullah ibn Baz

This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

Answering those who say that Allah is incarnate among His creation – Imam Ibn Baz

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Bismillaah

All praise be to Allah Alone! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

There are repeated questions about some who claim that Allah is incarnate among His creation and mingles with them. They claim that this is the meaning of the general Ma`iyyah (association or being with). They take as evidence the Ayah (Qur’anic verse): “And you (O Muhammad sallallaahu alaihi wasallam) were not on the western side (of the Mount)“ and:  “You were not with them, when they cast lots with their pens as to which of them should be charged with the care of Maryam (Mary); nor were you with them when they disputed”. They claim that the two Ayahs denote that the Prophet (sallallaahu alaihi wasallam) was not with them, but Allah was there in His Self ­Entity, as he exists everywhere.

Since those people misunderstand the whole point and made a big mistake, opposing the true `Aqidah (creed) as shown in the Holy Qur’an and the Prophetic Sunnah and as adopted by the Salaf (righteous predecessors) of the Muslim nation, I think I should show the right opinion on such a false belief and what seems to be confusing about this point pertaining to Allah’s Names and Attributes.

Allah (may He be Exalted and Glorified) can be described only with the Names and Attributes with which He has described Himself and the Names and Attributes with which His Prophet Muhammad (peace be upon him) described Him, which suit His Majesty without Takyif (questioning Allah’s Attributes), Tamthil (likening Allah’s Attributes to those of His Creation), Tahrif (distortion of the meaning), or Ta`til (denial of Allah’s Attributes). This is because Allah (Exalted be He) says: “There is nothing like Him; and He is the All­ Hearer, the All­ Seer”.

As stated in the Holy Qur’an and the Prophetic Sunnah and unanimously agreed upon by the Salaf of the Muslim nation, Allah (Glorified be He) is above His creatures and is seated on His Throne in a manner that suits His Majesty, unlike the seating of His creation. Allah (Exalted be He) is among His creatures with His knowledge and nothing is concealed about them from Him. This is what has been proven by the Holy Qur’an with its rhetoric Ayahs and by the Prophetic Sunnah with its direct authentic Hadiths.

There are many Qur’anic proofs that Allah exists in the heavens above His creatures and is seated on His Throne. Allah (Exalted be He) says:

To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allâh unless and until they are followed by good deeds) ;

I will take you and raise you to Myself ;

The angels and the Rûh [Jibrîl (Gabriel)] ascend to Him ;

Then He (Istawâ) rose over the Throne (in a manner that suits His Majesty). The Most Gracious (Allâh)! ;

Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you Or do you feel secure that He, Who is over the heaven (Allâh), will not send against you a violent whirlwind? ;

The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). and: O Hâmân! Build me a tower that I may arrive at the ways The ways of the heavens, and I may look upon the Ilâh (God) of Mûsâ (Moses): But verily, I think him to be a liar.

As for the proofs from the Prophetic Sunnah, there are uncountable numbers of Sahih (authentic) and Hasan (good) Hadiths, such as: the Hadith about the Prophet’s Mi`raj (Ascension to the heavens) to his Lord and the Hadith about the Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) which was reported by Abu Dawud and others: “Our Lord is Allah Who is in the heaven; Holy is Your Name, Your command reigns supreme in the heaven and the earth“.

In the Hadith about the mountain goats, the Prophet (sallallaahu alaihi wasallam) said: “..and the Throne is above this; Allah is above the Throne; and He knows your states“. (Related by Ahmad, Abu Dawud and others)

In an authentic Hadith he (sallallaahu alaihi wasallam) said to the bonds woman: “Where is Allah?” She replied: “In the heaven.” He (peace be upon him) asked her: “Who am I?” She replied: “You are the Messenger of Allah.” Then he (peace be upon him) said to her master: “Release her for she is a believer.” (Related by Muslim in his Sahih book of Hadith)

There are other Hadiths that were authentically reported from the Prophet (sallallaahu alaihi wasallam) stating that Allah’s Messenger said that Allah is above His Throne and that He is above the heavens, as naturally known by all nations, Arabs and non­-Arabs both in the pre­Islamic period and under Islam, except those whom Satan has allured. Also, there are hundreds or thousands of statements by the Salaf on the same topic.

There is nothing in the Holy Qur’an, the Prophetic Sunnah or the statements of the Salaf, neither from among the Prophet’s Companions nor those who followed their guidance or the Imams who lived in the age of allurement and difference, that opposes what has been mentioned above whether explicitly or implicitly. None of them ever said that Allah is not above the heavens, not above the Throne, not exist anywhere in His Self ­Entity, all places are the same to Him, or not exist in the world nor outside it, not permissible to use your fingers, etc. to point at Him.

Contrarily, it was authentically reported in the Sahih book of Hadith on the authority of Jabir Ibn `Abdullah that on concluding a famous sermon by Prophet Muhammad (sallallaahu alaihi wasallam) on the Day of `Arafat in the biggest gathering attended by Allah’s Messenger (sallallaahu alaihi wasallam), he said: “Haven’t I conveyed Allah’s message to you, haven’t I conveyed Allah’s message to you.” They said: “Yes.” Then He (peace be upon him) raised his finger to the sky and pointed at the people and said: “O Allah! Bear witness to this.” There are many similar Hadiths on this point.

This was also discussed by Shaykh­ul ­Islam Ibn Taymiyyah and others who were well ­versed in such matters (see Al ­Fatawa, v., p. 14).

Generally, the corrupt belief adopted by the impairing Jahmiyyah (a deviant Islamic sect denying some Attributes of Allah, claiming they are ascribed to people and cannot be ascribed to Allah) and those following them from among the people who introduced innovations to the religion is one of the most wicked and harmful beliefs. It detracts from Allah’s Majesty ­ we seek refuge in Allah from our hearts’ deviation from the right path! There are many pieces of evidence of such misleading and corrupt beliefs. There can be no doubt that a sound mind and upright natural disposition deny such corrupt beliefs. Besides, there is hard legal evidence that denies such corrupt beliefs. Regarding the practice of taking the above ­mentioned Ayahs as evidence to support their corrupt belief, it is a wicked practice, as they claim that Allah was incarnate in the earth beside Mount Sinai, taking as evidence the Qur’anic Ayahs on such an event. May Allah be Glorified and High from their grave falsehood!

Those claiming Allah is incarnate among His creation do not know that Ma`iyyah is of two types; general and private.

Examples of the private Ma`iyyah are the Ayahs:

“Truly, Allâh is with those who fear Him (keep their duty unto Him), and those who are Muhsinûn (good­doers)”. See the footenote of V.9:120). ;

“Be not sad (or afraid), surely Allâh is with us”. and:

“I am with you both, hearing and seeing”.

There are similar Ayahs on the private Ma`iyyah that Allah (Exalted be He) is with His prophets and pious believing servants through support, help, guidance and care. This is confirmed by Allah (Glorified be He) in a Qudsi Hadith related by His Prophet (sallallaahu alaihi wasallam):

“My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) until I love him, so I become his sense of hearing with which he hears; his sense of sight with which he sees; his hand with which he grips; and his leg with which he walks”.

However, this does not mean that Allah becomes a servant’s extremities ­ may Allah be Glorified and High from such meaning! Conversely, it denotes that Allah becomes with a servant through support and guidance, as explained in another narration of the Qudsi Hadith mentioned above:

With Me he hears, with Me he sees, with Me he grips, and with Me he walks.

In the second narration Allah explains the meaning of His saying, “I become his sense of hearing, etc.,” which implies Allah’s guidance to and support of His servants and protecting them from committing what displeases Him.

As for the general Ma`iyyah, it means perfect knowledge. Such a type of Ma`iyyah is mentioned in many Qur’anic Ayahs, such as:

“There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be”. ;

And “He is with you (by His Knowledge) wheresoever you may be”. ;

Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We have not been absent.

and: Neither you (O Muhammad sallallaahu alaihi wasallam) do any deed nor recite any portion of the Qur’ân, ­ nor you (mankind) do any deed (good or evil) but We are Witness thereof, when you are doing it.

There are many similar Ayahs on such a type of Ma`iyyah. Allah (Glorified be He) is seated on His Throne in a manner that suits His Perfection and Majesty. Also, He is All ­Knowing of His creation and a Witness over them wherever they exist; on land or in the sea, by night or by day, at their homes or in the open desert. All are equal with regard to Allah’s Knowledge, as He surrounds them all in His Knowledge and they all are under His Sight and Hearing that He hears their speech, sees them wherever they are, and knows their secrets and private counsel.

Allah (Glorified be He) says: No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All ­Knower of the (innermost secrets) of the breasts.

Also, Allah (Exalted be He) says: It is the same (to Him) whether any of you conceal his speech or declares it openly, whether he be hid by night or goes forth freely by day.

He (Glorified be He) says: that you may know that Allâh has power over all things, and that Allâh surrounds all things in (His) Knowledge. There is no god or lord but Allah.

Allah (Glorified be He) begins the Ayahs on general Ma`iyyah with knowledge and finishes them with knowledge so that His servants may know that Allah is All ­Knowing of their affairs, not that He is incarnate among them in their dwellings, etc. Allah is Exalted above such falsehoods.

The falsehood that the general Ma`iyyah means that Allah is incarnate among His creation is adopted by those believing in incarnation. They claim that Allah exists everywhere in His Self­ Entity and that He is Exalted above being seated on His Throne and existing in the heavens over His creation. They never exalt Him above being existent in the dirtiest places ­may Allah disgrace them all!

Great scholars from among the Salaf fought such falsehoods such as Ahmad Ibn Hanbal, `Abdullah Ibn Al­Mubarak, Ishaq Ibn Rahawayh, Abu Hanifah Al­Nu`man and others. Similarly, scholars from among the Imams of Guidance did the same such as Shaykh­ul ­Islam Ibn Taymiyyah, the great scholar Ibn Al­Qayyim, Al­ Hafiz Ibn Kathir and others.

Since this point has been clear, the Ayah: And He is with you (by His Knowledge) and similar Ayahs do not denote that Allah is incarnate among His creation, neither explicitly nor implicitly. The preposition “with” in these Ayahs does not mean this at all, but it only denotes Ma`iyyah and association. Such Ma`iyyah has a different meaning in each situation.

As said by Abu `Umar Al­ Tallamanky (may Allah be merciful with him), Muslims from among Ahl­ul­Sunnah (those adhering to the Sunnah and the Muslim main body) unanimously agree that the meaning of the Ayah: And He is with you (by His Knowledge) wheresoever you may be. and similar Qur’anic Ayahs is that Allah is with His creation by His knowledge and that He, may He be Exalted, is established on His Throne above the heavens.

Also, great scholars and Imams from among the Salaf were of the opinion that Allah is established on His Throne above the heavens.

Abu Nasr Al­Sijzy said our great Imams, such as Sufyan Al­Thawriy, Malik, Hammad Ibn Salamah, Hammad Ibn Zayd, Sufyan Ibn `Uyaynah, Al­Fudayl, Ibn Al­Mubarak, Ahmad, and Ishaq unanimously agree that Allah (Glorified be He) is established on His Throne by His Self­ Entity and everywhere by His Knowledge.

Abu `Umar Ibn `Abdul­Bar said: “Great scholars from among Sahabah (Prophet’s Companions) and Tabi`un (Followers, the generation after the Companions of the Prophet) known for Ta’wil (allegorical interpretation) were of the opinion that the Ta’wil of the Ayah: There is no Najwâ (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven) is that Allah is seated on His Throne above the heavens in His Self­ Entity and that He exists everywhere by His Knowledge. It is worth mentioning that no notable scholar opposed their opinion.

Al­ Hafizh Ibn Kathir (may Allah be Merciful with him) said, “The Ayah: ‘And He is with you (by His Knowledge) wheresoever you may be. And Allâh is the All ­Seer of what you do’. means that Allah is a witness of our deeds wherever and whenever we exist; on land or in the sea, by night or by day, in our homes or in the open desert, as we are all equal with regard to Allah’s Knowledge because He surrounds us all with His Knowledge. We are all under His Sight and Hearing that He hears our talk and sees us wherever we are, and knows our secrets and private counsels. Allay (Glorified be He) says: No doubt! They did fold up their breasts, that they may hide from Him. Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal. Verily, He is the All ­Knower of the (innermost secrets) of the breasts. Allah (Exalted be He) also says: It is the same (to Him) whether any of you conceal his speech or declares it openly, whether he be hid by night or goes forth freely by day. There is no God or lord but Him. Regarding the Tafsir (explanation) of the Ayah quoted from Surah Al­Mujadalah in which Allah says: “There is no Najwâ (secret counsel) of three he said that there are no three persons with a secret but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), nor of five but He is their sixth (with His Knowledge), nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be”. that He is All­Knowing of their affairs, hearing their talk and knowing their secrets and private counsels.

Also, Allah’s messengers write down people’s private counsels though Allah is All­ Knowing of such private counsels and hears them. Allah (Glorified be He) says: “Know they not that Allâh knows their secret ideas, and their Najwa (secret counsels), and that Allâh is the All­ Knower of things unseen”. and: “Or do they think that We hear not their secrets and their private counsel? (Yes We do) and Our messengers (appointed angels in charge of mankind) are by them, to record”. As said, many scholars reported consensus over the meaning of this Ayah is that Allah exists among His creation by His Knowledge. There can be no doubt with regard to this point. In addition, His hearing as well as His Knowledge encompasses them. Moreover, they are under His Sight, as He (Exalted be He) is All­ Knowing of the affairs of His creation.

There can be no doubt that the statements of the Salaf about such a point are too many to be counted. Therefore, the belief that Allah is incarnate among His creation, the claim that Allah exists among His creation in His Self­ Entity according to the Ayah: And He is with you (by His Knowledge) and that it is not permissible to point at Him are totally wrong and false as shown from the many direct proofs mentioned here and the consensus of Muslim scholars.

Consequently, it becomes clear that those who say that Allah is incarnate among His creation and those who follow them are not right at all. Rather, they ascribe to Allah what does not suit His Majesty. In addition, they give the Ayahs on Ma`iyyah explanations that are different from those given by great scholars.

May Allah protect us from disgrace and from ascribing to Allah that which does not suit Him, out of ignorance! We ask Allah (Glorified be He) to make us adhere to the right path, as only He is Able to do all things! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

( Part No : 1, Page No: 139-145)

Source: English Translations of Collection of “Majmoo al Fatawa of Ibn Baz”, Volume 1. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

Related Links:

The Transcendence of Allaah & Ma’iyyah 

Learning Allah’s Names & Attributes is one of the best acts of worship that brings us nearer to Allah – Imam Ibn Baz

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Bismillaah

37- Merits of learning Allah’s Names and Attributes

Q: A questioner from Hadhramaut is asking about ‘Aqidah (creed): Your Eminence, is learning the Attributes of Allah (Glorified and Exalted be He) Wajib (obligatory) or Mustahab (desirable)? Does learning these Attributes make any difference? What is the ruling on those who believe that it is not Wajib to learn the Attributes because this might entangle one into asking why and what? What are the books you recommend in this regard?

Ans by Imam Ibn Baz (rahimahullaah):

Learning Allah’s Names and Attributes from the Noble Qur’an and the purified Sunnah (whatever is reported from the Prophet) is one of the best acts of worship that brings us nearer to Allah. Learning Allah’s Names and Attributes helps one to glorify, praise and call on Allah by His Names and Attributes.

Allah (Glorified and Exalted be He) says: “And (all) the Most Beautiful Names belong to Allâh, so call on Him by them)”

This indicates that we should know Allah’s Names and Attributes and use them while calling on Him.

The Prophet (peace be upon him) stated:

“Allah has ninety-nine Names; anyone who learns them will be admitted to Jannah (Paradise).”

This Hadith indicates that Allah is Witr (‘Odd’, i.e. He is one) and He loves odd numbers.  It also indicates that scholars and believers should learn the Names and Attributes of Allah to invoke and praise Him and act upon them so that they enter Jannah.

A believer should know that to Allah (Glorified and Exalted be He) belongs all Magnificent Names and that He has no peer, equal or rival. He is Perfect in His Essence, His Names, His Attributes and His Deeds and none is comparable to Him. Allah (Glorified be He) says: (There is nothing like Him; and He is the All-Hearer, the All-Seer.) None of Allah’s Attributes such as His Mercy, Highness, Istiwa’ (Allah’s rising over the Throne in a manner that befits Him), Wrath , Laughter etc, is similar to ours.

As for the books we recommend in this regard, the Noble Qur’an is the greatest Book. We advise you and all Muslims to adhere to it and recite it frequently because it is the Book of Allah which contains light and guidance. Allah (Exalted be He) says:

“Verily, this Qur’ân guides to that which is most just and right“

And: (Say: “It is for those who believe, a guide and a healing.”)

And: ((This is) a Book (the Qur’an) which we have sent down to you, full of blessings, that they may ponder over its Verses, and that men of understanding may remember.)

And: “Do they not then think deeply in the Qur’ân, or are their hearts locked up (from understanding it)?)”.

We advise all Muslims to frequently recite, ponder over, and memorize the entire Qur’an or parts thereof. It is the Book of Allah and the source of light and guidance. It calls for adopting good morals, performing righteous deeds, following that which Allah has enjoined, and avoiding that which He has forbidden. It contains the stories of the prophets, messengers, and the righteous so that people may follow in their footsteps and the stories of the wrongdoers, so people may avoid their deeds.

We also recommend those who are versed to read the books of Hadith such as the Two Sahihs (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) and the four Sunan (Hadith compilations classified by jurisprudential themes) books (of Imams Abu Dawud, Al-Tirmidhy, Al-Nasa’y and Ibn Majah).

However, we recommend novices to read the abridged versions of these books which can be easily memorized, such as, Bulugh Al-Maram by Al-Hafidh ibn Hajar Al-Asqalani, Kitab Al-Tawhid, Thalathat Al-Usul, Al Qawa’id Al ‘Arba’, and Kashf Al-Shubuhat by Shaykh Muhammad ibn ‘Abdul-Wahhab (may Allah be merciful to him), Al-`Aqidah Al-Wasatiyyah by Shaykh Al-Islam ibn Taymiyyah, and Umdat Al-Hadith by Shaykh Al-Hafidh Abdul Ghani Al-Maqdisi. These are some important books which should be read and studied because they are useful.

(Part No. 1; Page No. 102-104)

Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 1. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

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Sunnah (supererogatory) Salah of Wudu – Imam Ibn Baz

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Bismillaah

(Part No. 11; Page No. 58)

27- Ruling on performing the Sunnah of Wudu’ during a time when it is not permissible to offer supererogatory Salah

Q: Depending on the indication of the Hadith reported by Bilal (may Allah be pleased with him): Whenever I perform Wudu’ (ablution), I offer a two-Rak’ah (unit of Prayer) Salah after it) I sometimes perform Wudu’ during a time when it is not permissible to offer supererogatory Salah, such as the times after the ‘Asr (Afternoon) Prayer, after the Fajr (Dawn) Prayer, or during sunset or sunrise. Will I be blamed if I perform the two Rak’ah Salah of Wudu then? May Allah reward you with the best!

A: Wudu’ is Mustahab (desirable) and offering Salah is Mustahab, so whenever a person performs Wudu’, it is recommended to pray the two-Rak’ah Salah of Wudu’ at any time, even during the times when it is not permissible to offer supererogatory Salah, because the Messenger of Allah (peace be upon him) said:

“Whoever performs Wudu like this Wudu’ of mine and then prays a two-Rak’ah Salah without being distracted with worldly matters during them will have their previous sins forgiven.)”

This means that whenever he (peace be upon him) performed Wudu’, he would pray the two-Rak’ah Salah of Wudu’ and would encourage people to pray them, may Allah’s Peace and Blessings be upon him. This Salah is called the Sunnah (supererogatory) Salah of Wudu’.

Therefore, there is nothing wrong with praying this Salah during the time when it is not permissible to offer supererogatory Salah, because it is a stressed Sunnah.

Q: A questioner from Bahrain asks: Is it permissible for me to offer Salah (Prayer) at the time when it is not permissible to offer supererogatory Salah? For example, I may hasten to perform Wudu’ (ablution) and start reciting the Qur’an and supplication, especially on Fridays after the ‘Asr (Afternoon) Prayer, knowing that I do not perform Wudu’ for Salah, but I do it for supplication as mentioned.

A: If one performs Wudu’ during the time when it is not permissible to offer supererogatory Salah, one may offer the Sunnah (supererogatory act of worship) of Wudu’ (ablution), as there is no forbidden time for it. So, when performing Wudu’ after Fajr (Dawn) Prayer or after Asr Prayer, it is prescribed to offer two Rak ahs (unit of Prayer) as Sunnah of Wudu’. This applies to both males and females.

Similarly, when entering the Masjid after ‘Asr or Fajr Prayer, it is prescribed to offer two Rak’ahs as Tahiyyat-ul-Masjid (two-unit-Prayer to greet the mosque) and there is no restriction regarding the time of these ceremonial Salahs; it may be offered during the time when it is impermissible to offer supererogatory Salah.

The same equally applies to the Salat-ul-Kusuf (Prayer on a solar eclipse) when a solar eclipse takes place after ‘Asr Prayer. Muslims should perform Salat-ul-Kusuf, because this Salah is one of the ceremonial Salahs that are offered for specific reasons and there is no restriction imposed regarding the time when these Salahs are offered.

(Part No. 11; Page No. 61)

Thus, it is permissible to perform these ceremonial Salahs that are offered for specific reasons even during the time when it is impermissible to offer supererogatory Salah.

29- Ruling on postponing the Sunnah of Wudu’

Q: A female questioner says: Should the Sunnah (supererogatory Prayer) of Wudu’ (ablution) be offered immediately after Wudu’ or is it permissible to postpone it due to some affairs while holding the intention of performing it after finishing my work? Which of these two practices is better; to perform it immediately or postpone it until I finish my work? May Allah reward you with the best!

A: It is better to hasten to perform the two-Rak’ah (unit of Prayer) Salah (Prayer) immediately after Wudu’, and if a person is occupied with work and thus prays it after that, this is acceptable. Both cases are good, but it is better to perform the Salah immediately.

Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 11. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

Related Links:

Slaughtering animal upon constructing a new house – Imam Ibn Baz

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Bismillaah

Slaughtering animals upon building houses

Q: In our residential area, people are accustomed to slaughtering an animal upon starting or finishing the construction of a house. Neighbors and relatives are invited on this occasion. What is Your Eminence’s opinion about this practice? Is there any recommendable act to be performed before going to live in a new house? Benefit us may Allah reward you well!

(Part No. 2; Page No. 29)

Ans by Imam Ibn Baz (rahimahullaah):

This practice needs to be clarified.

If by slaughtering the animal the owners of the house seek to protect themselves from jinn or ensure that the house is safe to live in or any similar issue, this practice will be considered an act of Bid’ah (innovation in religion).

If the slaughter is offered for the sake of the jinn, then it will be considered an act of major Shirk (associating others with Allah in His Divinity or worship) as it involves offering an act of Ibadah (worship) to someone other than Allah.

However, if by doing this, one intends to show gratitude to Allah’s Blessings for reaching the roof or completion of construction works there is nothing wrong with this and with inviting the relatives and neighbors. This is the custom of many people who offer thanks to Allah due to Him helping them construct a house of their own instead of renting a house to live in. There is nothing wrong in this.

If the intention behind this is to protect oneself from jinn or to fulfill any other non-Islamic purpose, then this practice is impermissible.

This practice will be valid only if the intention is to show gratitude to Allah for enabling one to construct a house of their own. This practice is similar to being hospitable to one’s relatives and neighbors.This is also similar to holding a marriage banquet.

A similar practice is performed when people return from travel when animals are sacrificed and relatives are entertained. It was the Prophet’s (sallallaahu alaihi wasallam) regular practice that upon returning from a journey he would slaughter a camel and invite people to dine with him.

(Part No. 2; Page No. 30)

Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 2. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translation is collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

Offering supererogatory Salah (Prayer) fifteen minutes before Zhuhr (Noon) Prayer – Imam Ibn Baz

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Bismillaah

7- Ruling on offering supererogatory Salah (Prayer) fifteen minutes before Zhuhr (Noon) Prayer?

Q: A sister from Riyadh asks: What is the ruling on offering supererogatory Salah (Prayer) fifteen or ten minutes before Zhuhr (Noon) Prayer? Please, clarify this matter, for a fellow Muslim sister told me that it is not permissible to offer supererogatory Salah at this time. May Allah reward you with the best.

Ans by Imam Ibn Baaz (rahimahullah):

It is not permissible for a Muslim to offer supererogatory Salah before Zhuhr when the sun is straight overhead, as this is included among the periods during which it is not permissible to offer supererogatory Salah. It is authentically reported that the Messenger of Allah (sallallaahu alaihi wasallam) said:

(There are three hours at which the Messenger of Allah (sallallaahu alaihi wasallam) forbade us to pray or bury our dead: when the sun begins to rise until it is fully up, when the sun is at its height at midday until it has passed the meridian, and when the sun inclines to setting until it sets.)

This means that shortly before noon no Salah should be offered. This is not a long period; rather, it is only the period when the sun reaches the meridian, the highest point reached by the sun when it is directly overhead.

(Part No. 11; Page No. 21)

During this time, it is impermissible to offer Salah until its passes the meridian, i.e. until the Adhan (call) to Zhuhr Prayer is announced. After this time, a person may offer Salah as much as they like. Thus, it is not permissible to offer supererogatory Salah until the sun passes the meridian, a relatively short period; it is almost fifteen or twenty minutes before noon. However, it is better to be on the safe side and stop offering supererogatory Salah thirty minutes before noon. After the sun passes the meridian, the time of impermissibility ends up to the ‘Asr (Afternoon) Prayer.

Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 11. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.net, Portal of the general Presidency of Scholarly Research and Ifta’

Abstain from swearing frequently, even if you are truthful – Imam Ibn Baz

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Bismillaah

Q 7: I have a relative who frequently swears by Allah whether he is truthful or not. What is the religious ruling on such an act?

Ans by Imam Ibn Baz (rahimahullaah):

He should be advised and told to abstain from swearing frequently, even if he is truthful, for Allah (Glorified and Exalted be He) says: “. And protect your oaths (i.e. do not swear much)“.

Moreover the Prophet (peace be upon him) said:

“Three persons whom Allah shall neither speak to on the Day of Resurrection, nor look at, nor purify, and they shall have a painful torment: a white-haired adulterer, an arrogant poor person, and a man who made Allah as his merchandise: he does not buy except by swearing (by Allah) and he does not sell except by swearing.” –

The Arabs used to be praised for taking oaths rarely. A poet said about them:

Whoever does not swear so much, can keep his oath
If he takes an oath he will fulfills it

Aliyah in Arabic means oath.

It is prescribed for a Mu’min (believer) to swear rarely even if they are truthful. Swearing frequently may lead them to tell lies. It is well known that telling lies is Haram (prohibited); but it is much more prohibited when it is combined with swearing oaths.

Nevertheless, if there is a demanding situation or a probable benefit calling a Muslim to swear untruthfully, it will be permissible.

It has been authentically reported from the Hadith of Umm Kulthum bint Uqbah ibn Abu Mu’it (may Allah be pleased with her) that the Prophet (peace be upon him) said:

“Not a liar the one who tries to reconcile between people and so narrates something good or says something good.”

Umm Kulthum bint‘ Uqbah (may Allah be pleased with her) also said:

“I have never heard him (the Prophet, peace be upon him) permit anything of what people call ‘lying’, except in three cases: war, reconciliation between people, and man’s talk to his wife and woman’s talk to her husband.”

(Related by Muslim in the Sahih [Authentic Hadith Book])

If a Muslim, in an attempt to reconcile between people, says, “I swear by Allah that your companions desire reconciliation with you, they like to be on good terms with you and want such and such”, then he goes to the other party and tells them the same words, intending good and hoping to achieve reconciliation, this is permissible according to the above-mentioned Hadith. The same is when a Muslim sees that a person wants to kill another one unjustly or wants to commit an unjust act against him. So, he says: “By Allah, he is my brother” in order to save him from such an oppressor who wants to kill him or beat him without any right, and he is sure that by saying: “this is my brother” the oppressor will leave the other person out of respect for him. In such a case, a Muslim should do this for the sake of saving his brother from oppression.

The basic ruling concerning false oaths is that they are forbidden and prohibited, unless they are meant for a serious benefit graver than lying, such as the three examples mentioned in the previous Hadith.

( Part No: 1, Page No: 54-55)

English Translations of Majmoo’al-Fatawa of late Scholar Ibn Bazz (Rahimahullah) Second Edition.

By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents) He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’

This English Translations are collected from http://www.alifta.com
Portal of the General Presidency of Scholarly Research and Ifta’
This post is from volume No.01 of 30

Related Links:

Oaths & Vows : https://abdurrahman.org/category/islam/oaths-vows/

Muslims who will enter Jannah (Paradise) without being called to account – Imam Ibn Baz

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Bismillaah

1- Muslims who will enter Jannah without being called to account

Q: Is it true that some Muslims will enter Jannah (Paradise) without being called to account?

A: Yes, it is true, The Prophet (sallallaahu alaihi wa sallam) is reported to have said:

(“All the nations were shown to me, and I saw a prophet accompanied by a small group of his followers, another with two or three people of his followers and a third not accompanied by any follower.”

At the end of the Hadith, the Prophet (sallallaahu alaihi wa sallam) said:

“Among my Ummah there are seventy thousand who would enter Jannah without being brought to account or being punished.”

When the Sahabah (Companions of the Prophet) asked who these people were, the Prophet (sallallaahu alaihi wa sallam) replied:

“They are those who do not seek Ruqyah (recitation for healing or protection); they are those who do not get themselves cauterized; and they are those who do not believe in bad omens; rather, they put their trust in their Lord.”

The Hadith implies that the Mu’min (believer), who continues obeying Allah’s commands and avoiding His prohibitions until death, will enter Jannah without being held accountable for their deeds and without suffering punishment.

Falling under this category are the Mu’mins who do not ask others to recite Ruqyah over them. There is nothing wrong, however, if they themselves are accustomed to reciting Ruqyahs over other Muslims. This is because one who recites Ruqyah basically does a good deed by asking Allah (Exalted be He) to cure the illness of the person for whom they recite the Ruqyah. This is based on the authentic Hadith in which the Prophet (sallallaahu alaihi wa sallam) is reported to have said: (Whosoever among you is able to benefit his fellow believer, let him do so.)

Istirqa‘ means to ask others to recite Ruqyah for you. For example, you may ask a person to recite Rygyah for you. It is better not to ask others for Ruqyah unless one happens to be suffering from an ailment, In this case, it is not wrong to ask others to recite Ruqyah. It has been reported that the Prophet (sallallaahu alaihi wa sallam) asked Aishah (may Allah be pleased with her) saying: (Seek healing through asking for Ruqyah) The Prophet (sallallaahu alaihi wa sallam) ordered her to treat herself by means of asking others for Ruqyah, He also ordered Asma’ bint Umays to recite Ruqyah to the children of Jafar when they were under the influence of the evil eye. The Prophet (sallallaahu alaihi wa sallam) is also reported to have said: (There is no Ruqyah (reciting Qur’an and supplicating over the sick seeking healing) better than that which is said as a treatment for an evil eye or (a sting of) a venomous animal.” It is not wrong to seek treatment by means of Istirqa’ when necessary. However, it is better not to resort to such means if it is possible to cure oneself by means of some other kind of medicine.

It is also better not to treat oneself by means of cauterization if another means of treatment is available. This is based on the Hadith in which the Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three; cauterization, drinking honey, and cupping, yet I hate to be cauterized.)

In another version it states: (..and I forbid my Ummah (nation) from cauterization.) This denotes that cauterization should be used as a last resort when all other means prove unsuccessful. It is better to seek treatment by other means if possible. The Prophet (sallallaahu alaihi wa sallam) is reported to have cauterized some of his Sahabah. However, cauterization may only be resorted to when necessary. It is, however, better to apply another means of treatment like drinking honey, cupping, or reciting the Qur’an, The Prophet’s (sallallaahu alaihi wa sallam) statement: (They are those who do not seek Ruqyah; they are those who do not get themselves cauterized…) does not denote that seeking Ruqyah or cauterization are prohibited; rather, it denotes that one may resort to other means of treatment in preference to these kinds. However, if one is forced by necessity to seek Ruqyah or cauterization, there is nothing wrong with that.

“They are these who do not believe in bad omens“: Believing in the occurrence of evil omens, a custom practiced by the pre-Islamic Arabs, constitutes an act of Shirk (associating others with Allah in His Divinity or worship).

Among the characteristics of the seventy thousand Muslims who will enter Jannah without being called to account is that they avoid the prohibited practice of believing in bad omens and the reprehensible practice of seeking Ruqyah and cauterization when there is no need for them.

The statement “They put their trust in their Lord,” means that such Muslims avoid these things because they put their trust in Allah (Exalted be He) and seek to attain His Pleasure. The statement implies that they steadfastly obedient to Allah (Exalted be He) and they avoid not only what He has declared as prohibited but also some of what He has declared as permissible if there is something better than it. By doing so, they hope for Allah’s Reward and fear His Punishment. They draw near to Him through doing deeds that He loves and do so with their hearts filled with trust and confidence in Him (Glorified and Exalted be He),

According to another similar Hadith, it was stated: (An extra number of seventy thousand Muslims will enter Jannah with every thousand…) According to another Hadith: (Allah promised to increase the number by as many as three Handfuls added by my Lord, Glorified be He.) This increase in number is known to none but Allah (Glorified and Exalted be He).

To summarize, every upright Mu’min who avoids Allah’s Prohibitions and does not allow themselves to go beyond the limits set by Allah (Exalted be He) will be counted among the seventy thousand Muslims who will enter Jannah without Allah calling them to account or consigning them to punishment.

Q: The Messenger of Allah (sallallaahu alaihi wa sallam) is reported to have said that seventy thousand Muslims will enter Jannah without being called to account and without suffering punishment. When the Sahabah (may Allah be pleased with them) inquired about their characteristics, the Messenger of Allah (sallallaahu alaihi wa sallam) told them that they are those who do not seek Ruqyah, those who do not get themselves cauterized, and those who do not believe in bad omen. We ask Your Eminence to clarify these characteristics so that we may develop them.

A: The Prophet (sallallaahu alaihi wa sallam) is reported to have said that seventy thousand people of his Ummah (nation) will enter Jannah without being called to account and without suffering punishment. In another Hadith, it was stated: (An extra number of seventy thousand Muslims will enter Jannah with every thousand.,.)

When the Prophet (sallallaahu alaihi wa sallam) was asked about their characteristics, he said: (They are those who do not seek Ruqyah from others, those who do not get themselves cauterized, and those who do not believe in bad omens; rather, they put their trust in their Lord.)

The Hadith refers to pious and faithful Muslims who adhere steadfastly to Allah’s Din (religion), those who worship Allah Alone, those who fulfill their religious duties, those who avoid His Prohibitions and strive hard to do good to the point that they decline to do what is permissible, yet undesirable, like seeking Ruqyah and cauterization. This perfects their Iman (faith). They do not ask others to make Ruqyah for them nor do they get themselves cauterized. It is better not to resort to seeking Ruqyah or cauterization unless under necessity. The Prophet (sallallaahu alaihi wa sallam) ordered ‘Aishah to treat herself by means of seeking Ruqyah. He also ordered Asma’ bint Umays to treat her children by means of seeking Ruqyah when they were under the influence of the evil eye. This indicates that seeking Ruqyah is permissible only when necessary. However, it is better not to treat oneself by means of Istirqa’ or cauterization if another means of treatment is available, Some of the Sahabah were treated by means of cauterization. Khabbab ibn Al-Arat and other Sahabah were also treated by means of cauterization, The Prophet (sallallaahu alaihi wa sallam) is also reported to have used cauterization as a means of treating the sickness of some of his Sahabah. Having oneself cauterized does not necessarily mean that one will not be counted among the seventy thousand people who will enter Jannah without being held accountable for their deeds. However, one of their good characteristics includes their uprightness, truly obeying Allah (Exalted be He) and avoiding disobedience to Him.

Q: What is the meaning of the following Hadith: The Messenger of Allah (sallallaahu alaihi wa sallam) once asked his Sahabah: “What are you talking about?” They asked him about those people who will enter Jannah without being called to account. Whereupon the Prophet (sallallaahu alaihi wa sallam) said: “They are those who do not seek Ruqyah, those who do not get themselves cauterized, and those who do not believe in bad omens; rather, they put their trust in their Lord.”

A: This has been reported in the Hadith about the seventy thousand Muslims who are destined to enter Jannah without being called to account. The Prophet (sallallaahu alaihi wa sallam) told his Sahabah that his Ummah were displayed before him. Among them were seventy thousand people who are destined to enter Jannah without being called to account and without suffering punishment, Some people said; “The Prophet (sallallaahu alaihi wa sallam) may be referring to those who were born Muslims.” Others said: “He may be referring to those who accompanied the Prophet (sallallaahu alaihi wa sallam) during the early days of Islam and did not associate any partners with Allah.” When the Prophet (sallallaahu alaihi wa sallam) entered upon them, he asked them about the topic they were discussing, When they told him that they were inquiring about the Muslims who will enter Jannah without being judged, the Prophet (sallallaahu alaihi wa sallam) said; (They are those who do not seek Ruqyah, those who do not get themselves cauterized, and those who do not believe in bad omens; rather, they put their trust in their Lord.)

In addition to the characteristics mentioned in the above Hadith, they also fear Allah, believe in Him and hold steadfastly to His Din (religion).

“They are those who do not get themselves cauterized” means that they do not resort to cauterization when they are ill. Another great characteristic is that they put their trust in Allah (Exalted be He), However, it is permissible to treat sickness by means of cauterization or seeking Ruqyah as the Prophet (sallallaahu alaihi wa sallam) is reported to have permitted them both. He permitted “Aishah to treat herself by means of seeking Ruqyah. He also permitted the mother of Ja ‘far’s children to treat them by means of seeking Ruqyah. However, if another means of treatment is available, then it will be better not to resort to seeking Ruqyah or cauterization. The Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three: cauterization, drinking honey, and cupping, yet I do not like to be cauterized. )

Believing in bad omens is prohibited because it leads to pessimism. There is a narration from Imam Muslim that states: “They do not recite Ruqyah to others,” but its status has been classified as weak. Some narrators have mistaken seeking Ruqyah for Ruqyah. There is nothing wrong if the Muslim recites Ruqyah for his fellow Muslim, The Prophet (sallallaahu alaihi wa sallam) is reported to have said: (There is nothing wrong with Ruqyahs as long as they do not contain formulas that bear the meaning of Shirk.)

The Prophet (sallallaahu alaihi wa sallam) is reported to have recited Ruqyah to his Sahabah, “Aishah (may Allah be pleased with her) is also reported to have recited Ruqyah over the Prophet (sallallaahu alaihi wa sallam) when he fell sick. The Sahabah are also on reported to have recited Ruqyah to each other. There is nothing wrong with reciting Ruqyah.

It is better not to seek Ruqyah unless there is a necessity. This is based on the fact that the Prophet (sallallaahu alaihi wa sallam) ordered Aishah saying: “You may ask for someone to recite Ruqyah over you.” The Prophet (sallallaahu alaihi wa sallam) also said to the mother of the children of Ja ‘far “You may ask for someone to recite Ruqyah over them (her children).” There is nothing wrong to ask someone saying: “O so and so, recite the Qur’an over me so that Allah may cure my sickness. May Allah reward you greatly.” There is also nothing wrong to have oneself cauterized if there is need for that.

Q: Who are the people who will enter Jannah without being held accountable for their deeds? Are they those who do not recite Ruqyah for themselves nor for others? Kindly explain this to us. May Allah reward you with the best.

A: Those who follow Allah’s Din, fulfill His religious duties, and avoid His Prohibitions are destined to enter Jannah without being called to account or suffering punishment. Among them are the seventy thousand who do not seek Ruqyah, have themselves cauterized or believe in bad omens, but put their trust in Allah.

They also do not believe in bad omens because believing in them is prohibited. Moreover, they prefer to avoid cauterization as a form of treatment, This is because the Messenger of Allah (sallallaahu alaihi wa sallam) said that these are among the characteristics of the seventy thousand (who will enter Paradise without being called to account). It would be better to use another form of treatment instead of cauterization. The Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three: cauterization, cupping, and drinking honey, yet I do not like to be cauterized, ) The Prophet (sallallaahu alaihi wa sallam) is reported to have cauterized some of his Sahabah, Therefore, it is better not to treat oneself by means of cauterization, especially when another means of treatment is available. If no other means is available, then there is nothing wrong to resort to this. That does not necessarily mean that they will not be accounted among the seventy thousand. This is because the seventy thousand are those who adhere to the Din of Allah, avoid His Prohibitions, and fulfill the duties He prescribed. Among their good characteristics is that they do not seek Ruqyah. However, seeking Ruqyah does not necessarily mean that they will not be included among the seventy thousand. Seeking Ruqyah is to ask others to recite Ruqyah for you. There is nothing wrong to ask for Ruqyah if there is need for that. The Prophet (sallallaahu alaihi wa sallam) ordered ‘Aishah to treat herself by means of seeking Ruqyah, He also ordered the mother of the children of Ja far to treat her children by means of seeking Ruqyah, so there is nothing wrong with that.

There is also nothing wrong to have oneself cauterized if there is a need for that. This is based on the Hadith in which the Prophet (sallallaahu alaihi wa sallam) is reported to have said: (The best of all remedies are three things: cauterization, cupping, and drinking honey.) This Hadith denotes that though it is permissible to seek treatment by means of cauterization, it is preferable not to resort to it, especially when some other sort of medicine is available.

(Part No. 1; Page No. 68-77)

Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 1. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com , Portal of the General Presidency

Related Links:

Dunya, Death & Hereafter : https://abdurrahman.org/finaljourney/

How can we observe Tawakkul in our life? – Imam Ibn Baz (rahimahullaah)

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Bismillaah

(Part No. 4; Page No. 17)

4- Observing causes does not contradict Tawakkul

Q: The questioner asks: “I recite many Ayahs (Qur’anic verses) that talk about Tawakkul (putting one’s trust in Allah). How can we observe Tawakkul in our life? I hope you will give me examples of that.”

A: Tawakkul is one of the duties of the believers. Allah (Glorified be He) says: (and put your trust in Allah if you are believers indeed.) , (And whosoever puts his trust in Allah, then He will suffice him.) and, (and in Allah (Alone) let those who trust, put their trust.)

Tawakkul is one of the acts of worships and obligations upon Muslims. It means entrusting all affairs with Allah (may he be Exalted) and depending upon Him in everything. It also means putting one’s trust in Allah along with observing the causes. One should believe that Allah is the Causer of causes and the Disposer of all affairs and that everything rests in Allah’s Hands (Glorified and Exalted be He). One should also believe that no one can hinder what Allah gives and no one can give what Allah hinders and that Allah is the benefit Giver and the harm Inflicting, and the Supreme Giver and the Preventer. But, at the same time, one should follow legal causes that can bring him benefit by eating when he is hungry, drinking when he is thirst, marrying, earning lawful provision through selling and buying and other things. One should not neglect observing causes and put his trust in Allah along with believing that nothing happens to him except what is predestined by Allah (Exalted be He) and that he will not succeed without Allah’s support and help. Therefore, one should observe causes and put his trust in Allah and rely upon Him alone.

(Part No. 4; Page No. 18)

One should treat the patient while putting his trust in Allah as He is the One Who brings cure. You should follow the causes by seeing a physician, carrying out his instructions, having medicine, Cauterization, dietary or the like. You should sell and buy while putting trust in Allah and believing that nothing will occur except what Allah predestines for you. You can rent your estates in order to receive their due revenues, irrigate your farm, give your animals to drink and eat in order to gain their benefits while depending upon Allah in all these things. This means that one should observe the causes in everything while putting his trust in Allah and believing that He is the Causer of causes, Disposer of all affairs, benefit Giver, harm Inflicting, the Supreme Giver and the Preventer. One should only observe the causes that are ordained for him. You travel for performing Hajj (Pilgrimage), Umrah (Lesser Pilgrimage) or for trading while observing causes and believing that Allah is the Causer of causes and He is the Only One Who can make you reach your destination, support you in performing rites of Hajj and help you to achieve your goals in trade, return from your journey, and so on.

Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 4. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com , Portal of the General Presidency

Definition and the Meaning of “Islam” – Imam Ibn Baz (rahimahullaah)

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Bismillaah

1- Definition of Islam

Q: Please, illustrate to me the meaning of Islam.

A: Islam means total submission to Allah (Exalted be He) through belief in His Oneness, and showing subservient and servile obedience to Him. This is the meaning of Islam.

The Arabic root word ‘Aslama‘ means to show submission and surrender to someone and obey his commands. Accordingly, Islam means surrender and submission to Allah’s Will by means of believing in His Oneness, being devoted to Him, obeying His commandments and abandoning what He has prohibited. Such is Islam, about which Allah (Exalted be He) says: (Truly, the religion with Allah is Islam.)

Besides, a Muslims are thus called as they show complete submission to Allah and obey Him, abiding by His Commandments and refraining from what He has prohibited.

Islam is also a name for all the Commandments of Allah (Exalted be He) and His Messenger (peace be upon him), including Salah (Prayer), Sawm (fast), Zakah (obligatory charity), Hajj (pilgrimage), faith and so on. Such categories fall under Islam.

In this regard, Allah (Exalted be He) says: (This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.)

He (Glorified be He) also says: (And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers, )

Therefore, a Muslim is a person who submits himself to Allah (Exalted be He) as far as words, practical behavior and belief are concerned. In other words, Islam stands for total submission to and abidance by His Commandments in all aspects of life.

(Part No. 1; Page No. 10)

—
Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 1. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents).He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com (website is down since longtime), Portal of the General Presidency

Related Links:

The difference between the Fard and Nafilah Prayers – Imam Ibn Baz (rahimahullah)

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Bismillaah

167. The difference between the Fard and Nafilah Prayers

Q: Are there differences between the Fard and Nafilah Prayers ?

A: Yes, there are differences.

The Nafilah is a desirable supererogatory act, while the Fard is obligatory, based on a definitive text. If one does not offer the Nafilah Prayer, such as Salat-ul-Duha (supererogatory Prayer before noon), Al-Witr (Prayer with an odd number of units), or the Sunnah Ratibah (supererogatory Prayer performed on a regular basis) related to the the Zhuhr (Noon), Fajr (Dawn), Maghrib (Sunset), and ‘Isha’ (Night) Prayers, one is not regarded as sinful for this. On the other hand, if one gives up the the Fard Prayers, one is sinful and may even be considered a disbeliever if one does so intentionally.

The Nafilah Prayer may be offered while sitting, even if the person performing it is healthy, while the Fard Prayer cannot be performed while sitting unless the person offering it has a reason for this; such as being sick or disabled.

The Prophet (sallallahu alaihi wasallam) would sometimes offer the optional late night Prayer while sitting, and he (sallallahu alaihi wasallam) said: (Whoever prays while standing will get greater reward;one who prays while sitting will get half of the reward of the person praying while standing; and one who prays laying will get half of the reward of the person who prays sitting.) Peace and blessings be upon the Prophet.

So, it is permissible in general to pray the Nafilah during the night or day while sitting. However, this is not the case with the Fard Prayer. The latter must be offered while standing, as the Prophet (sallallahu alaihi wasallam) said to “Imran: (Offer Prayer while standing). He said to ‘Imran ibn Al-Husain (may Allah be pleased with him): (Pray while standing and if you cannot, pray while sitting, and if you cannot do even that, then pray lying on your side.) (If you cannot do even that, you can pray lying on your back.) This Hadith is about the Fard; as for the Nafilah, there is no problem if one performs it while sitting; if he or she finds himself or herself too tired to stand while praying the same, they may sit.

(Part No. 10; Page No. 385)

—
Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 10. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents).He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

This English Translations are collected from alifta.com (website is down since longtime), Portal of the General Presidency

Related Links:

Maniy , Madhy and Wady – alifta

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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  >

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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.

Secondly, Maniy 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

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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

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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

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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 Kafir. Suppose 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

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Fatwas of the Permanent Committee > Group 2 > Volume 2: `Aqidah > The Sects

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