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

Bismillaah

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

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

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

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


The eleventh question of Fatwa no. 5176

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

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

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

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

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

The Permanent Committee for Scholarly Research and Ifta’

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

Ruling on blood donation

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

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

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

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

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

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

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

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

Question:

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

Answer:

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

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

Muslims donating blood to non-Muslims is a good deed

The former Mufti of Saudi Arabia Shaykh bin Baz mentioned…

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

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

Summarized and Translated by Rasheed ibn Estes Barbee

Transferring blood from a male to a female and vice versa

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

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

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

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

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

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

Narrated `Aun bin Abu Juhaifa:

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

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

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

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

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

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

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

Does blood transfusion create a Mahram relationship?

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

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

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

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

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

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

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

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

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

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

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

Wearing a Copper/Brass Bracelet for Curing Rheumatism – Imam Ibn Baz

Ibn Baz Fatwas – (Part No. 1; Page No. 206,207)

Copper bracelets [1]

[1]This is another answer to a question about copper bracelets made to cure rheumatism

From `Abdul-`Aziz ibn `Abdullah ibn Baz to my honorable brother, may Allah safeguard you.

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

I have received your noble letter, may Allah be pleased with you. I have also reviewed the enclosed documents on the properties of the copper bracelet recently made to cure rheumatism. I have considered the whole matter more than once and discussed it with a number of university lecturers. We exchanged opinions on the juristic ruling on the copper bracelet in question, but there were different opinions on the matter; some regard it permissible as it has properties of curing rheumatism, whereas others see that it is better not to wear it, on the ground that wearing it is like the practice of the people of Jahiliyyah (pre-Islamic time of ignorance), who used to wear copper amulets and bracelets, thinking that they were a cure for many diseases and a reason for the safety of the person wearing them against envy.

`Uqbah ibn `Amir (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:

Anyone who wears an amulet, Allah will not fulfill their need, and anyone who wears a seashell, Allah will not give them peace. [1]

According to another narration:

Anyone who hangs an amulet has committed Shirk (associating others with Allah in His Divinity or worship). [2]

Imran ibn Al-Husayn (may Allah be pleased with him and his father) also narrated:

The Prophet (peace be upon him) saw a man with a brass bracelet on his hand. He (peace be upon him) asked him, ‘What is this?’ The man replied, ‘A protection from weakness.’ He (peace be upon him) said, ‘Cast it off, for verily it will only increase your weakness; and if you die wearing it, you will never succeed.’ [3]

According to another Hadith:

The Prophet (peace be upon him) in one of his journeys sent a messenger to check the camels of the caravan, and ordered the cutting of all string necklaces hung around the necks of the camels which were thought by the people of Jahiliyyah to benefit and protect their camels.

These Hadiths and others show that a Muslim must not wear amulets, bracelets, strings, bones, beads or other things that are used by some people to prevent or remove evil.

In my opinion, it is better not to wear or use this copper bracelet to block any means to Shirk, and to not let the heart be attached to such things, and to direct Muslims with their hearts toward Allah Alone trustingly and confidently, and to restrict oneself to lawful means that are indisputably permissible. Surely, what Allah has made lawful and accessible is sufficient and dispenses with any need for what is forbidden.

The Prophet (peace be upon him) is authentically reported to have said:

Anyone who guards themselves against doubtful matters keeps their religion and honor blameless, and anyone who indulges in doubtful matters indulges in unlawful matters, just as a shepherd who pastures his animals around a sanctuary will soon (transgress upon it and) pasture them in it. [4]

He (peace be upon him) also said:

Leave what causes you doubt and turn to what does not cause you doubt. [5]

Undoubtedly, wearing a copper bracelet is similar to what was practiced by the people of Jahiliyyah. Wearing it constitutes either a prohibited matter of Shirk or a means leading to Shirk or at least a doubtful matter.

Therefore, it is better for a Muslim not to wear it and resort to lawful medical treatment. This is the opinion that seems correct to a group of scholars, shaykhs, and myself as well with regard to this issue.

We ask Allah (Exalted be He) to guide you and us to what pleases Him, grant us good understanding of His Religion, and protect us against all that opposes His Laws. Indeed, He is Able to do all things. May Allah safeguard you. As-salamu `alaykum.

Footnotes:

[1] Ahmad ibn Hanbal, Musnad, vol. 4, p. 154.

[2] Ahmad ibn Hanbal, Musnad, vol. 4, p. 156.

[3] Ibn Majah, Sunan, Book on medicine, no. 3531; Ahmad ibn Hanbal, Musnad, vol. 4, p. 445.

[4] Al-Bukhari, Sahih, Book on faith, no. 52; Muslim, Sahih, Book on sharecropping, no. 1599; Al-Nasa’y, Sunan, Book on transactions, no. 4453; Ibn Majah, Sunan, Book on trials, no. 3984; and Ahmad Ibn Hanbal, Musnad, vol. 4, p. 270.

[5] Al-Tirmidhy, Sunan, Book on Resurrection, heart-softening narrations, and piety, no. 2518; Al-Nasa’y, Sunan, Book on drinks, no. 5711; Ahmad ibn Hanbal, Musnad, vol. 1, p. 200; and Al-Darimy, Sunan, Book on transactions, no. 2532.

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Some say that fasting in the first ten days of Dhul-Hijjah is Bid’ah (innovation in religion)? – Fatwas of Ibn Baz

Q: What is the opinion of your Eminence regarding the opinion of the one who says that Sawm in the first ten days of Dhul-Hijjah is Bid`ah (innovation in religion)?

A: This is an ignorant person who should be taught.

The Messenger (peace be upon him)ordered that good deed should be done in them and fasting is one of the good deeds.

The Prophet (peace be upon him) said: “There are no days during which the righteous action is so pleasing to Allah than these ten days (i.e. The first ten days of Dhul-Hijjah).” They asked him: “O Messenger of Allah, not even Jihad in the Cause of Allah?” He (peace be upon him) replied: “Not even Jihad in the Cause of Allah, except in case one goes forth with his life and his property and does not return with either of it.” Narrated by Al-Bukhari in his Sahih Book of Hadith. [1]

Though it is not certain whether the Prophet (peace be upon him) fasted them or not, yet it should be relied on what the Prophet said because saying is much more significant than practice. When saying is accompanied by practice, this will affirm the Sunnah. The Sunnah of the Prophet are divided into saying, practice, and approving. Though each of them forms the Sunnah, the saying is the most significant and strong of them. Then, the practice comes next and then approval follows.

The Prophet (peace be upon him) said: “There are no days during which the righteous action is so pleasing to Allah than these days.” [2] By these days the Prophet means the first ten days of Dhul-Hijjah. Thus, if one fasts or gives to charity during them, one will be doing a great good.

It is ordained during these days also to recite Takbir (saying: “Allahu Akbar [Allah is the Greatest]”), Tahmid (saying: “Al-hamdu lillah [All praise is due to Allah]”), and Tahlil (saying: “La ilaha illa Allah [There is no god except Allah]”) because he (peace be upon him) said:

“There are no days that are greater before Allah or in which good deeds are more beloved to Him than these ten days, so recite a great deal of Tahlil, Takbir, and Tahmid during them.”[3]

May Allah grant us all success!

Footnotes:

[1] Narrated by Al-Bukhari, Book on Friday, Chapter on the excellence of right action during the days of Tashriq, no. 969; and Al-Tirmidhy, Book on fasting, Chapter on the narrations concerning the right deeds in the first ten days of Dhul Hijjah, no. 757, and the wording is his.’

[2] Al-Bukhari, Sahih, Book on Friday, no. 969; Al-Tirmidhy, Sunan, Book on fasting, no. 757; Abu Dawud, Sunan, Book on fasting, no. 2438; Ibn Majah, Sunan, Book on fasting, no. 1727; Ahmad ibn Hanbal, Musnad, vol. 1, p. 224; and Al-Darimy, Sunan, Book on fasting, no. 1773.’

[3] Ahmad ibn Hanbal, Musnad, vol. 2, p. 75.

Fatwas of Ibn Baz:
Browse by subject > Acts of worship > Hajj > Virtue of the First Ten Days of Dhul-Hijjah and Mustahab acts to be done during them >

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Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach – Ibn Baz

Third: Among the qualifications necessary for a Da`y is that he should have patience, kindness, and gentleness with forbearing temperament as the prophets (peace be upon them) were.

Never should a Da`y be rushing, violent, or unduly strict. Rather, he has to be patient, forbearing and kind while practicing Da`wah. To this effect, we have stated some evidence earlier. For example, Allah (Glorified and Exalted be He) says:

“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Surah Al-Nahl, 16: 125]

He (Glorified be He) also says: And by the Mercy of Allâh, you dealt with them gently. In the story of Musa (Moses) and Harun (Aaron), Allah (Glorified and Exalted be He) says:

“And speak to him mildly, perhaps he may accept admonition or fear (Allâh).”[Surah Ta­Ha, 20: 44]

The Prophet (peace be upon him) is authentically reported to have said:

“O Allah, whoever gains control over some affairs of my people and is hard upon them, be hard upon him, and whoever gains control over some affairs of my people and is kind to them, be kind to him.”

[Muslim, Sahih, Book on rulership, no. 1828; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 93.]

So, it is obligatory for you, slaves of Allah, to be kind in your Da`wah, and not to be harsh with people. Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach. It is thus obligatory for you to be forbearing, gentle, pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on one toward whom your Da`wah is directed. As such, people will receive your Da`wah better, will be affected by it and will show appreciation. On the contrary, harshness causes disaffection, alienation, and division, not unity.

Fatwas of Ibn Baz :  Volume 1 > Da`wah to Allah and the manners of those calling to Him > Fourth: Morals and etiquette of the Da`ys to Allah

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=62&PageNo=1&BookID=14

Reference: AbdurRahman.Org

If the car insurance is mandatory by law, is it permissible to submit a claim for the car repairs on the insurance? – Ibn Baaz

Q1: In this country, car insurance is mandatory by law. If a one has a car accident, is it permissible to submit a claim for the car repairs on the insurance?

A: If it is compulsory and a person has no choice, they should not take more than what they paid because this is a form of gambling.

For example, if a person pays ten thousands to an insurance company, they should only take ten thousands only and if they pay four thousands, they should take four thousands only; for it is not permissible to accept any profit. If one receives an additional amount it should given it in charity.

Fatwas of Ibn Baz – http://www.alifta.com

Note from AbdurRahman.Org : If the car insurance is mandated by Law, then it is not permissible to opt for Comprehensive Insurance or Full coverage  but one should opt for Third Party Insurance / Basic Coverage.

Eastern and Western Cultural invasion on Muslim societies – Imam Ibn Baz

How to fight the Eastern and Western cultural invasion [1]

All praise be to Allah Alone, and peace and blessings be upon the Messenger of Allah, his family and Companions.

There is no doubt that the gravest danger that Muslim societies are facing nowadays is the so-called cultural invasion with its different weapons, including all media means, printed and broadcast alike. Invaders have realized in the modern age that the old ways have become ineffective. Nations fight courageously to defend their religion, homelands and their heritage. Usurping by violence and terrorism is an inherently refused concept, especially in modern times after the spread of awareness among the people. The world has become like a small village and many organizations were established to defend the rights of nations, refuse political invasion, and claim the right to self-determination. Every nation has the right to have sovereignty over its own territory, invest its resources, and rule its territories according to its own standards. Nations also adopt different beliefs, creeds and ruling systems, which made invaders leave these countries after fierce, bloody wars.

However, before leaving those countries, the invaders thought of many ways and prepared many plots based on thorough investigation, full awareness of the aims and effectiveness of those plans, and the ways that should be followed to accomplish them. Their aims revolved around designing highly deceiving curriculums of weak ties with religion, focusing on spreading their culture and instilling in the souls of most of the people the admiration of their material achievements in different aspects of life. When people, especially teenagers and young students, are impressed by this superficial brilliant achievements and inventions in the world, some of them who are totally impressed choose to complete their education in European and American universities. There they are surrounded with doubts and sorts of lusts systematically presented by orientalists and atheists, using well-organized, perverted, cunning schemes, where they face the Western lifestyle with all its corruption, dissolution and obscenity.

Rarely does a person remain safe from these weapons, being accompanied with enticement and lack of religion or authority. After completing their study and returning to their countries, those people assume important posts and become agents for the colonialists and apply their demands and implement their plots precisely, even with harsher means than those used by the colonialists themselves. This has taken place, indeed, in many countries that were occupied by invaders. The way to safety from this danger lies in establishing universities and institutes in different specializations, in order to limit the missions abroad and teach all forms of knowledge in all universities and institutes. This should be accompanied with paying attention to Islamic subjects and culture, in order to keep the `Aqidah (creed) of the students intact, and protect their morals and future, so that they take part in building their society on a Shari`ah (Islamic law) basis and according to the needs of the Islamic Ummah (nation). We should restrict educational missions abroad to certain forms of knowledge that are not available at home.

May Allah guide us to all what benefits the people and the countries, and protects the Muslims against anything that might harm them in their `Aqidah and morals. He is the Most Generous.

Moreover, we need to take more care of curricula, add a perfect Islamic touch to them, and establish more scientific institutions to help the people study at home instead of traveling abroad. We should also choose teachers and managers perfectly; all of them should be of good morals, sound `Aqidah, reputation, jealousy on Islam, power and honesty. Whoever enjoys these traits is guaranteed and will most probably do their best to explain information to the students in a correct way.

However, if it is a necessity to send some students to learn abroad due to the lack of some professional institutions, especially in the field of industry, an objective committee should be formed to choose the most suitable students in terms of religion and morals and who are well-versed in Islamic culture and have an Islamic spirit. The committee can also choose a knowledgeable, righteous supervisor, who is active in practicing Da`wah (calling to Islam), to accompany the mission, practices Da`wah there, supervises and guides the students, and refutes any doubts they may come across.

They should be given even a short course before traveling to be aware of all the problems they might encounter abroad, and clarify the Shari`ah viewpoint and wisdom behind such issues according to the Qur’an, the Sunnah (whatever is reported from the Prophet), and the opinions of scholars. This includes, for instance, the rulings on slavery, polygyny in general, polygyny of the Prophet (peace be upon him) in particular, Talaq (divorce pronounced by a husband), the wisdom behind both offensive and defensive Jihad (fighting in the Cause of Allah), and such doubts that are mentioned by the enemies of Allah to Muslim youths, so that they would be fully ready to refute any such issues.

As for facing the invasion of print and broadcast media, which have afflicted the Muslim Ummah in the modern age and have come to occupy most of the time of Muslims in spite of the deadly poison and the misleading promotion they usually contain, it is one of the most important tasks to protect Islam and the Islamic culture from its evil plotting. We should make sure that the Du`ah (callers to Islam) dedicate themselves to writing useful researches, periodicals and articles; practicing Da`wah, replying to different forms of cultural invasion and exposing their falsehood. The enemies have dedicated all their resources and potentials, founded many organizations and applied different means to deceive Muslims. Their misconceptions should be refuted and Islamic `Aqidah, legislation, rulings and morals should be clarified and explained in a nice, attractive way using suitable modern ways; wisdom and good discourse of preaching, arguing in a gentle way via all mass media as much as possible. Islam is the perfect religion that encompasses all goodness, guarantees happiness to all people, good progress, sound development, peace, security, prosperous life and winning in this world and in the Hereafter.

The Muslims are afflicted by all this as they do not stick to their religion as they should have, with most of the people not understanding its reality, because of being not interested; ignorant of it; negligent of many scholars in clarifying its advantages, wisdoms and secrets; lack of honesty and patience in inviting others to it; and not bearing harm and using the modern ways. Thus, discrepancy took place. Most of the people have become ignorant of the Islamic rulings. They have become deluded.

It is known that the last generation of this Ummah will not succeed except with what brought success to the first generation – that is, to follow the Qur’an and the Sunnah of the Messenger of Allah (peace be upon him).

Allah (Exalted be He) says:

[Say (O Muhammad صلى الله عليه وسلم) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’ân and Prophet Muhammad’s Sunnah), and follow not any Auliyâ’ (protectors and helpers who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember! [Surah Al-A`raf, 7: 3]

Allah (Exalted be He) also says:

“And verily, this (i.e. Allâh’s Commandments mentioned in the above two Verses 151 and 152) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn (the pious – see V.2:2).” [Surah Al-An`am, 6: 153]

And: And this is a blessed Book (the Qur’ân) which We have sent down, so follow it and fear Allâh (i.e. do not disobey His Orders), that you may receive mercy (i.e. be saved from the torment of Hell). [Surah Al-An`am, 6: 155]

Allah (Glorified and Exalted be He), Who is the Most Truthful, has promised us a great victory and successful outcome in return for this in His Statement: …and (as for) the believers, it was incumbent upon Us to help (them). [Surah Al­Rum, 30: 47]

He (Glorified be He) also says:

But if you remain patient and become Al-Muttaqûn [the pious – See V.2:2], not the least harm will their cunning do to you. Surely, Allâh surrounds all that they do. [Surah Al-`Imran, 3: 120]

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 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).[Surah Al-Nur, 24: 55]

And: O you who believe! If you help (in the cause of) Allâh, He will help you, and make your foothold firm.[Surah Muhammad, 47: 7]

There are many Ayahs (Qur’anic verses) in this regard. When the Salaf (righteous predecessors) applied these noble Ayahs, whether in words, actions, or beliefs, Allah granted them victory over their enemies, made them rulers of the world, spread justice through them, and made them leaders of the Ummah and Imams of guidance. When the latter generations faltered in this (Allah’s Orders) their conditions declined, according to Allah’s Statement: Verily, Allâh will not change the (good) condition of a people as long as they do not change their state (of goodness) themselves (by committing sins and by being ungrateful and disobedient to Allâh).[Surah Al-Ra`d, 13: 11]

May Allah make the Muslims, whether people or governments, return to their faith in a proper way; grant them comprehension of it, cause them to apply it, make them unanimous on Al-Haqq (the Truth), guide them to cooperation in righteousness and piety, and enjoining each other to Al-Haqq and persevering upon it. He is the All-Hearing, Ever Near. May Allah’s peace and blessings be upon our Prophet Muhammad, his family and Companions.

[1] Contained in the eighth edition of the Islamic Research Journal for the period of Rabi` Al-Awwal-Jumada Al-Thany in 1404 A.H. Intellectual invasion questions and answers prepared by the Journal editing staff.

Posted from : http://www.alifta.net

Also read: Q & A’s Concerning The Ideological Attack – Shaykh bin Baz

Caller to Allaah should have patience, kindness, and gentleness with forbearing temperament – Ibn Baz

Third: Among the qualifications necessary for a Da`y is that he should have patience, kindness, and gentleness with forbearing temperament as the prophets (peace be upon them) were.

Never should a Da`y be rushing, violent, or unduly strict. Rather, he has to be patient, forbearing and kind while practicing Da`wah. To this effect, we have stated some evidence earlier. For example, Allah (Glorified and Exalted be He) says:

“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Surah Al-Nahl, 16: 125]

He (Glorified be He) also says: And by the Mercy of Allâh, you dealt with them gently. In the story of Musa (Moses) and Harun (Aaron), Allah (Glorified and Exalted be He) says:

“And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [Surah Ta­Ha, 20: 44]

The Prophet (peace be upon him) is authentically reported to have said:

“O Allah, whoever gains control over some affairs of my people and is hard upon them, be hard upon him, and whoever gains control over some affairs of my people and is kind to them, be kind to him.”

[Muslim, Sahih, Book on rulership, no. 1828; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 93.]

So, it is obligatory for you, slaves of Allah, to be kind in your Da`wah, and not to be harsh with people. Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach. It is thus obligatory for you to be forbearing, gentle, pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on one toward whom your Da`wah is directed. As such, people will receive your Da`wah better, will be affected by it and will show appreciation. On the contrary, harshness causes disaffection, alienation, and division, not unity.

Posted from- Fatwas of Ibn Baz :  Volume 1 > Da`wah to Allah and the manners of those calling to Him > Fourth: Morals and etiquette of the Da`ys to Allah

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=62&PageNo=1&BookID=14

Read the full article and audio @
https://abdurrahman.org/2014/12/12/the-caller-to-allaah-manners-and-qualities-dr-saleh-as-saleh/

Reference: AbdurRahman.Org

Pessimism about Safar is a characteristic of Jahiliyyah – Fatwas of Ibn Baz

Q: It is known that many people are pessimistic about the month of Safar regarding many affairs. Such people, for example, do not conclude marriage contracts during Safar. Moreover, many people believe that it is not permissible to break a stick, knot ropes, or entwine fingers when concluding a marriage contract for this leads to failure of the concerned marriage and disharmony between the spouses. Since all the foregoing are beliefs bearing on ‘Aqidah (creed), could you please advise and clarify the ruling on it? May Allah guide us all to all that He loves and is pleased with.

A: Pessimism about Safar is not permissible. It is a characteristic of Jahiliyyah (pre-Islamic time of ignorance).

Safar – just like all other months – does not bring good or evil, as good is only from Allah (Glorified be He) and evil is predestined by Him. Moreover, it is authentically reported that the Prophet (peace be upon him) annulled the concept of pessimism when he said:

There is no ‘Adwa (contagion, disease transmission naturally by itself not by the Decree of Allah), nor is there any Tiyarah (evil omen), nor is there any Hamah (pre-Islamic superstitious belief that the bones of a dead person turn into an owl), nor is there Safar (the month of Safar was believed to bring bad luck during Jahiliyyah).

(Agreed upon by Imams Al-Bukhari and Muslim)

The same applies to pessimism about entwining fingers, breaking a stick, etc., when concluding a marriage contract. Such beliefs are false, baseless, and thus they should not be adopted by a Muslim. May Allah grant us all success!

Source: Fatwas of Ibn Baz

http://alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=182&PageNo=1&BookID=10

Ramadan is the best time to perform ‘Umrah – Imam Ibn Baaz

Q: Does performing ‘Umrah (lesser pilgrimage) during the months of Hajj have any particular virtue different from performing it in other months?  

A: The best month to perform ‘Umrah is during Ramadan, for the Prophet (peace be upon him) said:

‘Umrah (performed) in Ramadan is equal to Hajj (in reward). [1]

(Agreed upon its authenticity by Imams Al-Bukhari and Muslim)

According to another narration by Al-Bukhari:

It is equivalent to performing Hajj with me. [2]

According to the narration by Muslim:

It is equivalent to Hajj or Hajj performed with me (in reward). [3]

This means that it is equivalent to Hajj or (indicative of uncertainty on the part of the Hadith narrator) equivalent to Hajj performed with the Prophet (peace be upon him).

Then, comes the ‘Umrah in Dhul-Qa‘dah, for all the ‘Umrahs which the Prophet (peace be upon him) performed took place in Dhul-Qa‘dah. Allah (Glorified be He) says:

Indeed in the Messenger of Allâh (Muhammad صلى الله عليه وسلم) you have a good example to follow  [4]

May Allah grant us success!

Footnotes:

[1] Narrated by Imam Ahmad, Section on the Hadiths narrated by Banu Hashim, the beginning of the Chapter on the Hadiths narrated by `Abdullah ibn `Abbas, no. 2804; and Ibn Majah, Book on rituals, Chapter on excellence of performing `Umrah in Ramadan, no. 2994.

[2] Narrated by Al-Bukhari, Book on Hajj, Chapter on Hajj for women, no. 1863.

[3] Narrated by Muslim, Book on Hajj, Chapter on excellence of performing `Umrah in Ramadan, no. 1256.

[4] Surah Al­Ahzab, 33: 21

Source: Fatwas of Ibn Baz

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=48&PageNo=1&BookID=10

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Obligation of paying Zakah on jewelry that is worn, intended to be worn, or borrowed – Imam Ibn Baz

Q: It is known that the scholars disagree as to whether it is obligatory to pay Zakah (obligatory charity) on jewelry that is worn, intended to be worn, or borrowed.What is Your Eminence’s opinion on this issue? Supposing that it is obligatory to pay Zakah on them, is there a Nisab (the minimum amount on which Zakah is due) for this? If there is a Nisab, it seems from the Hadith that indicate the obligation of giving Zakah on jewelry – where the Messenger of Allah (peace be upon him) warned against the punishment of Fire awaiting those who do not pay the Zakah – that there is no Nisab. How is this resolved? [1]

A: There is a famous controversy among the scholars as to whether it is obligatory to pay Zakah on gold and silver jewelry that is worn, intended to be worn, or borrowed. The preponderant opinion is that it is obligatory, according to the general evidence on the obligation of Zakah on gold and silver.

It was also authentically reported that `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them both) said: A woman came to the Messenger of Allah (peace be upon him) with her daughter, on whose hand were two heavy bangles of gold. He (peace be upon him) asked, “Do you pay Zakah on these?” She said, “No.” He (peace be upon him) said, “Would it please you if Allah were to encircle you on the Day of Resurrection with two bracelets of Fire because of them?” She threw them down and said, “They are (I have given them away) for the sake of Allah and His Messenger.” [2]

It was also authentically reported from Um Salamah (may Allah be pleased with her) that she was wearing some gold ornaments, so she asked, “O Messenger of Allah! Is this Kanz (hoarded wealth, the Zakah of which has not been paid)?” He (peace be upon him) said, “Anything that reaches the amount at which Zakah is payable and its Zakah is paid is not considered Kanz.” [3] The Prophet (peace be upon him) did not tell her that there is no Zakah on jewelry.

All these Hadith refer to jewelry that reach the Nisab, when they are combined with other evidence, as Hadith explain one another just as Qur’anic Ayahs (verses) explain one another, and also Hadith explain Ayahs and make their generality specific and their absoluteness limited, because all of them are revelation from Allah (Glorified be He). Whatever comes from Allah is not contradictory; in fact they confirm and explain one another.

Therefore, it is necessary that a Hawl (one lunar year calculated from the time a property reaches the minimum amount upon which Zakah is due) must be completed (on jewelry) as is the case with other categories of Zakah wealth, such as money, commercial commodities, and livestock. May Allah grant us success.

[1] This was published in the book entitled “Tuhfat Al-Ikhwan” by His Eminence, p. 145; and Al-Da`wah magazine, issue no. 1519, dated 8/7/1416 A.H.

[2] Al-Nasa’y, Sunan, Book on Zakah, no. 2479; Abu Dawud, Sunan, Book on Zakah, no. 1563; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 204.

[3] Narrated by Abu Dawud in Book on Zakah, Chapter on what is treasure & Zakah on jewelry, no. 1563; and Al-Nasa’y in Book on Zakah, Chapter on Zakah on jewelry, no. 2479.

Fatwas of Ibn Baz > Volume 14 > Book of Zakah > Chapter on Zakah on gold and silver > Obligation of paying Zakah on jewelry that is worn, intended to be worn, or borrowed

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Ruling on paying Zakah for building Masjids, Buying Books, Schools, Roads, etc – Imam Ibn Baz

Ruling on paying Zakah for building Masjids

Q: What is the ruling on paying Zakah (obligatory charity) money for helping to build a Masjid (mosque) whose construction was halted due to lack of financial resources?

A: According to the opinion of the majority of Muslim scholars and the Ijma` (consensus) of our Salaf (righteous predecessors), Zakah is not to be paid for constructing Masjids, buying books, etc.

Rather, Zakah must be spent on the eight categories which are mentioned in the Ayah (Qur’anic verse) of Surah Al-Tawbah, i.e. the poor, the needy, those employed to collect (the funds), to attract the hearts of those who have been inclined (towards Islâm), to free captives, for those in debt, in the cause of Allah, and for the wayfarer (a traveller who is cut off from everything).

It is worth mentioning that scholars are of the view that the category of “in the cause of Allah” refers only to Jihad (fighting/striving in the Cause of Allah) and this does not include constructing Masjids, schools, roads, etc.

May Allah grant us success.

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Please read the below beneficial article:
Zakah – Fee Sabeelillaah – Specific to the Muslim army and its Battles

Ruling on sending Zakah from one Country to another – Imam Ibn Baz

To His Eminence, Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz, President of the Departments of Scholarly Research, Ifta’, Daw‘ah, and Guidance, may Allah protect him.

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

Please advise me by giving me a Fatwa (legal opinion issued by a qualified Muslim scholar) as to whether it is permissible to pay Zakah (obligatory charity) outside the Kingdom of Saudi Arabia to the known categories of Zakah recipients, in the same way as it is done inside the Kingdom. We appreciate your assistance and may Allah protect you. Wa‘alaykum as-salam warahmatullah wabarakatuh (And may Allah’s Peace and Blessings be upon you!)

A question asked to His Eminence. He replied on 3/9/1410 A.H.

It is permissible for the Zakah payer to send Zakah to a country other than where they are living, if this is for a Shar‘y (Islamically lawful) benefit, according to the more correct of the two opinions held by the scholars, such as

  • sending it to the Mujahidun (strivers/fighters in the Cause of Allah),
  • to the poor who are in greater need than those in their country, or
  • for being their relatives, as this combines maintaining the ties of kinship and Zakah.

May Allah guide everyone to that which pleases Him.

As-salamu ‘alaykum warahmatullah wabarakatuh.
President of the Departments of Scholarly Research, Ifta’, Da‘wah and Guidance
`Abdul-`Aziz ibn `Abdullah ibn Baz

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Zakah: Its status in Islam – Imam Ibn Baaz [Excellent Article]

A lecture entitled, “Zakah: Its status in Islam“, which His Eminence gave in
Al-Jami Al-Kabir, Riyadh

In the Name of Allah, the Compassionate, the Merciful

Praise be to Allah, the Lord of all creation. May Allah’s Peace and Blessings be upon His Slave, Messenger, Khalil (beloved, close elect) and truthful conveyer of the Divine Revelation, our Prophet, Imam and Master Muhammad ibn `Abdullah, his family, and Companions and whosoever follows his example and seeks his guidance until the Day of Resurrection. To continue:

The topic of the lecture as the presenter said is (Status of Zakah in Islam). Every Muslim individual who possesses the least knowledge of Islam knows that Zakah, being the third pillar of Islam, holds a great status in Islam. Zakah has been mentioned in connection with Salah (Prayer) in many places of the Qur’an. The Prophet (peace be upon him) also mentioned Zakah next to Salah in numerous Hadiths.

Allah (Glorified and Exalted be He) says:

“And perform As-Salât (Iqâmat-as-Salât), and give Zakât and bow down (or submit yourselves with obedience to Allâh) along with those who bow down (in prayer)”  [Surah Al-Baqarah, 2: 43]

Allah (Glorified be He) also says:

“And perform As-Salât (Iqâmat-as-Salât), and give Zakât and obey the Messenger (Muhammad صلى الله عليه وسلم) that you may receive mercy (from Allâh)” [Surah Al-Nur, 24: 56]

In another place, Allah (Glorified and Exalted be He) also says:

“But if they repent, perform As-Salât (Iqâmat-as-Salât) and give Zakât, then they are your brethren in religion” [Surah At-Tawbah, 9: 11]

In yet another place, Allah (Exalted be He) says:

“And they were commanded not, but that they should worship Allâh, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salât (Iqâmat-as-Salât) and give Zakât, and that is the right religion” [Surah Al-Bayyinah, 98: 5]

It is narrated in the Two Sahih (authentic) Books of Hadith (i.e., Al-Bukhari and Muslim) on the authority of `Abdullah ibn `Umar ibn Al-Khattab(may Allah be pleased with them both) that the Prophet (peace be upon him) said:

Islam was based on five pillars: testimony that there is no God but Allah and that Muhammad is the Messenger of Allah; performing Salah (prayers), giving Zakah; fasting Ramadan; and performing Hajj (pilgrimage).

[Narrated by Al-Bukhari, Book on faith, Chapter on Islam is based on five things, no. 8; Muslim, Book on faith, Chapter on Islam is founded on five (fundaments), no. 16; and Al-Tirmidhy, Book on faith, Chapter on Islam is based on five things, no. 2609, and the wording is his]

In another version, the Hadith reads:

Islam was based on five pillars: worshipping Allah Alone and disbelieving that there is any other Gods, performing Salah (Prayers), giving Zakah…

[Narrated by Muslim, Chapter on Islam is founded on five (fundaments), no. 16]

This indicates the great position which Zakah holds in Islam. It is mentioned next to Salah both in the Qur’an and Hadiths of the Prophet (peace be upon him). Salah is considered the cornerstone of Islam and the second greatest pillar next to only the Shahadah (testimony of faith).

Allah (Glorified and Exalted be He) says regarding Salah:

Guard strictly (five obligatory) As-Salawât (the prayers) especially the middle Salât (i.e. the best prayer – ‘Asr ). And stand before Allâh with obedience [and do not speak to others during the Salât (prayers)]. [Surah Al-Baqarah, 2: 238]

The Prophet (peace be upon him) is also reported to have said:

That which differentiates us from the disbelievers and hypocrites is our performance of Salah. He who abandons it, becomes a disbeliever.

[Narrated by Al-Tirmidhy, Book on faith, Chapter on abandoning Salah, no. 2621.]

In another Hadith, the Prophet (peace be upon him) is reported to have said:

What makes one a disbeliever and a polytheist is abandoning prayers.

[Narrated by Muslim, Book on faith, Chapter on calling one who neglects Salah a disbeliever, no. 82]

Zakah is the sister pillar of Salah.

Salah is a physical act of worship in which the Muslim stands before Allah supplicating to Him, mentioning His Name and reciting Ayahs of the Qur’an. It has such a great effect on hearts. If performed properly, Salah will restrain one from committing indecent acts and will serve as a means to attaining happiness, safety and salvation. It will also set their heart aright and bless their deeds.

One day the Prophet (peace be upon him) was speaking to his Sahabah (Companions of the Prophet) about Salah and he said:

Whoever observes it regularly, it will be a source of light, authoritative proof and a means of salvation on the Day of Resurrection, and whoever does not observe it regularly, it will not be a source of light, authoritative proof and a means of salvation and on the Day of Resurrection he will join the company of Fir`aun (Pharaoh), Haman, Qarun (Korah), and Ubay ibn Khalaf.

[Narrated by Imam Ahmad, Section on the Hadiths narrated by the Companions who narrated a large number of Hadiths, Section on the Hadiths narrated by `Abdullah ibn `Amar ibn Al-`As, no. 6540.’]

Narrated by Imam Ahmad and others with a good Sanad (chain of narrators).

Commenting on the above Hadith, some scholars said:

“On the Day of Resurrection one who abandons Salah will join the company of Pharaoh, Haman Qarun, and Ubayy ibn Khalaf on account of his imitating them.

The reason is that if he abandons it for the sake of holding a prestigious position, he will be behaving like Fir`aun (Pharaoh) who, being an enemy to Musa (Moses, peace be upon him), transgressed and behaved arrogantly taking advantage of his royal position. T

he same is true with Haman, Pharaoh’s minister, who, taking advantage of his position, behaved arrogantly and refused to follow Musa (Moses, peace be upon him). Therefore, one will dwell in Hellfire with Haman, Pharaoh’s minister, because of being occupied with his prestigious position and getting distracted from obeying Allah.

One who abandons it for the sake of collecting wealth will join the company of Qarun (Korah) who was addicted to the collection of wealth and lusting after his desires. He behaved arrogantly and disobeyed Prophet Musa. Thus, Allah caused the earth to swallow him up together with his dwelling. He was destined to enter Hellfire.Those who behave after the manner of Qarun will enter Hellfire with him. We seek refuge in Allah from this.

One who abandons Salah on account of being busy, conducting buying and selling transactions will be behaving after the manner of Ubay ibn Khalaf, the Makkan merchant, and will thus join his company in Hellfire. We seek refuge in Allah.

Zakah and Salah are equally important. Those who abstain from paying it on account of miserliness and greed for wealth will join the company of Allah’s enemy who preferred collecting wealth to showing obedience to Allah and His Messenger. It is reported that when the Prophet (peace be upon him) sent Mu`adh to Yemen, he said:

Invite them to bear witness that there is no God but Allah and that I am the Messenger of Allah. Should they accept your invitation, then tell them that Allah has prescribed upon them to offer five Prayers a day. Should they obey you, tell them that Allah has prescribed upon them to pay Zakah which is collected from the rich among them and given to the poor.”

[Narrated by Imam Ahmad, Section on Banu Hashim, the beginning of the Section on the Hadiths narrated by `Abdullah ibn `Abbas, no. 2072; Al-Bukhari, Book on Zakah, Chapter on taking Sadaqah from the rich and giving it to the poor…, no. 1496; and Muslim, Book on faith, Chapter on calling people to the testimony of faith…, no. 19.’]

This indicates that Zakah was prescribed as an act of sympathy and kindness to the poor. It is an obligation due from one’s wealth which they are obliged to ensure its delivery to those who deserve it. This is based on the Hadith of Ibn `Umar (may Allah be pleased with them both) that the Prophet (peace be upon him) said:

I have been commanded to fight against people until they testify that there is no God but Allah, and that Muhammad is the Messenger of Allah, perform the Prayer, and pay Zakah. If they do that, their blood and property are guaranteed protection on my behalf except when justified by law, and their affairs rest with Allah.

[Narrated by Al-Bukhari, Book on faith, Chapter on Allah’s Saying: “If they turn in repentance and establish the prayer”, no. 25; and Muslim, Book on faith, Chapter on the command to fight people until they profess that there is no God but Allah, no. 22.’]

This and other similar Hadiths indicate the lawfulness to fight those whose miserliness makes them abstain from paying Zakah.

During Abu Bakr’s lifetime, war was waged against those who refused to pay Zakah. This is because the blood of a Muslim is protected against being shed only when they establish Salah and pay Zakah. That is why when some Arabs refrained from paying Zakah following the Prophet’s demise, the Sahabah engaged in fighting against them so that they could pay it off. After the Prophet’s demise, some Muslims apostatized from Islam. Some of them said that had Muhammad been truly a Prophet of Allah, he would not have passed away. They forgot the fact that all prophets preceding him had also passed away.

Some others refused to pay Zakah. At this point Abu Bakr (may Allah be pleased with him) delivered a sermon encouraging the Sahabah (Companions of the Prophet) to fight the apostates until they came back to Islam. `Umar argued with him saying: “How will you fight those who bear witness that there is no God but Allah and that Muhammad is the Messenger of Allah?” Abu Bakr replied: “We have been commanded to fight against people until they testify that there is no God but Allah and that Muhammad is the Messenger of Allah. If they do that, their blood and property are guaranteed protection on our behalf except when justified by law.” Then Abu Bakr went on to say: “Is not Zakah one of Allah’s Rights? By Allah, I will keep fighting those who differentiate between Salah and Zakah. By Allah, if they refuse to give me as much as a she-kid which they used to give during the lifetime of the Messenger of Allah, I will fight them on its account. Then `Umar said: “It was nothing but Allah Who had guided Abu Bakr to fight and I came to realize that he was right.”

The Sahabah unanimously agreed on fighting the Murtads (apostates). They fought against them vigorously until they came back to the fold of Islam. Only those among them who were destined to die as Murtads were killed at the hands of Muslims. We seek refuge in Allah from this. The ones killed included Musaylimah Al-Kadhab (the head of the apostates who claimed himself a Prophet after the death of Prophet Muhammad), some of his followers, some people from Banu Asad, and others. As they refused to come back to Islam, Muslims continued to fight them until they were killed. Other Murtads were guided back to Islam by the Will of Allah.

To sum it up: Zakah is of great importance in Islam. It is the third greatest pillar next to Salah and Shahadah. Muslims are duty bound to deliver it to those who deserve it. If the Muslim ruler orders that Zakah be paid off to him to undertake the process of distributing it, his order must be executed. If he does not demand that, the believer has to distribute it to the poor and other people who deserve it.

Allah has defined the categories of Zakah recipientsin the Ayah (Qur’anic verse) where He (Glorified be He) says:

“As-Sadaqât (here it means Zakât) are only for the Fuqarâ’ (poor), and the Masâkin (needy) and those employed to collect (the funds), and to attract the hearts of those who have been inclined (towards Islâm), and to free the captives, and for those in debt, and for Allâh’s Cause, and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise. [Surah At-Tawbah, 9: 60]

The first and second categories of Zakah recipients include Faqirs (the poor) and the Miskins (the needy): These two have been defined as people who do not possess enough money. The Faqir is the person who does not have sufficient wealth to fulfill his needs or the needs of his dependents, such as food, drink, clothing and housing. The Miskin may be someone whose standard of living is better than the Faqir. However, their ruling is the same in all matters. They should be given an amount of Zakah which covers their basic needs for one whole year.

The third category of Zakah recipients includes those employed to collect Zakah: Collectors of Zakah include the people who travel around to collect it, or those who are responsible for maintaining it, or the scribes who record it in its register. Such people are given an amount from Zakah according to the effort they exert in collecting and maintaining it. The Muslim ruler can estimate the amount given to them.

The fourth category includes the hearts that are newly inclined to Islam, This category includes chiefs, masters and men of high standing whose word is listened to by their people. When they enter Islam, their people are expected to follow in their footsteps. When they refuse to accept Islam, the same will be the attitude of their people. They are given a portion of Zakah with the purpose of strengthening their Iman (faith), or winning the hearts of their counterparts, or seeking their help in defending Islam against its enemies.

The fifth category includes the freeing of slaves and captives of war: Zakah is to be given to slaves so that they can set themselves free from the bondage of slavery. In this regard, Zakah is given to the type of slaves known as Mukatabs (slaves with an agreement to buy their freedom). According to the correct view, one who delivers Zakah may buy slaves with the money of Zakah for the purpose of freeing them. It is also permissible that he uses the money of Zakah in buying Muslims who have fallen captive to the Kafirs (disbelievers). Thus Zakah is delivered to the Kafirs as a ransom to release the Muslim captives.

The sixth category includes those in debt: These are the people who borrow money from others to provide the basic needs of their dependents or to reconcile between Muslims. They offer to pay the money in order to bring about reconciliation between Muslims who are at enmity with each other. One who offers to pay money for that purpose should be given an amount of the Zakah even if he is rich. Zakah is also given to insolvent debtors who are incapable of paying off their debts.

The seventh category includes paying Zakah in the cause of Allah: in this category Zakah is given to equip Mujahidun (persons fighting in the Cause of Allah) with necessary weapons and cavalry if Bayt-ul-Mal (Muslim treasury) is short of providing them with this. Therefore, they are given a portion of Zakah which enables them to fight against the enemies of Allah.

The eighth category includes the wayfarers: wayfarers are people who move from one country to another. They may happen to run out of provisions due to the long distances they travel when journeying or being attacked by highway robbers or due to any other reason. They must be given a portion of Zakah which enables them to return home safely even if they are naturally rich people. They must be given an amount of Zakah that helps them return to their country.

Zakah has such a great effect when delivered to those eight categories of recipients. It helps them perform the duties of Allah and relieves them of their sufferings like paying off their debts if they are in debt or freeing themselves from the bondage of slavery if they are slaves or fighting in the cause of Allah if they are Mujahidun or assisting the wayfarers.It is out of Allah’s mercy that He makes His poor and rich Slaves co-operate with one another in righteousness and piety.

Payment of Zakah is a way of giving thanks to Allah because of the blessings He bestows upon them. Allah is the true Bestower of favors and blessings. It is the duty of every Muslim to pay out their Zakah as an act of showing gratitude to Allah. A Muslim should thank Allah for making him a deliverer and not a recipient of Zakah.

The Prophet (peace be upon him) said:

The upper hand is better than the lower one…

[Narrated by Al-Bukhari, Book on Zakah, Chapter on Sadaqah should only be given by the wealthy, no. 1428; and Muslim, Book on Zakah, Chapter on the statement that the upper hand (that which gives) is better than the lower hand (that which receives), no. 1034]

The upper hand is the one that delivers Zakah while the lower hand is the one which receives it. The Muslim should thank Allah for providing them with wealth which they are duty bound to give a portion of to Allah’s Slaves.

Zakah also purges the soul of the deliverer and purifies his wealth as well. Allah (Glorified be He) says:

Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it” [Surah At-Tawbah, 9: 103]

You will be rewarded on account of paying Zakah both in this life and the Hereafter. Your money is purified and preserved when you pay it out.

It is also a means of purifying the soul. This has been referred to in the above Ayah which reads: “Take Sadaqah (alms) from their wealth in order to purify them and sanctify them with it”

When the Muslim gives their fellow poor Muslims from the wealth that Allah has bestowed on them, they will be abundantly rewarded by Allah for relieving them of their distresses.This act of yours will make them hold you in high esteem. It may be that they will make Du`a’ (supplication) for you which may be a reason for your happiness and salvation in this life and the Hereafter. A Muslim is not harmed when they pay only a little amount of the many bounties that Allah has bestowed on them. They give these amounts to the children, old people and poor ones. The Muslim will receive great rewards from Allah.

Allah has threatened those who refuse to pay Zakah out of miserliness.

Allah (Glorified and Exalted be He) says:

And those who hoard up gold and silver [Al-Kanz: the money, the Zakât of which has not been paid] and spend them not in the Way of Allâh, announce unto them a painful torment

On the Day when that (Al-Kanz: money, gold and silver the Zakât of which has not been paid) will be heated in the Fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them): “This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard.” [Surah At-Tawbah, 9: 34-35]

This is the evil consequence of those who withhold payment of Zakah. They will be thrown into Hellfire where the wealth they amassed and refused to pay its Zakah will be a source of their agony on the Day of Resurrection. This will be a fitting retribution for their refusal to fulfill the right of Allah. While the wealth which a person does not give its due Zakah is labeled as “hoarded wealth“, that money whose due Zakah is paid is free of blame.

The Prophet (peace be upon him) said:

Whatever reaches a quantity on which Zakah is payable is not a treasure (kanz) when Zakah is paid

[Narrated by Abu Dawud, Book on Zakah, Chapter on what is Kanz and Zakah on jewelry, no. 1564]

Whenever you pay the Zakah due from the wealth in your possession, it will not be labeled as hoarded wealth and vice versa.If you refuse to pay Zakah due from it, it will be a source of your agony on the Day of Resurrection. It is authentically reported that the Prophet (peace be upon him) said:

Any person who possesses gold or silver and does not pay what is due from them (in another narration their Zakah); on the Day of Resurrection, plates of silver and gold would be heated for him in the fire of Hell and with them his flank, forehead, and back will be branded during a day the extent of which will be fifty thousand years. Then he will be shown his final abode, either to Paradise or to Hell.

He who possesses camels and does not pay what is due from him regarding them, will be thrown on his face or on his back in a vast desert plain (on the Day of Resurrection) and they will trample him with their hoofs and bite him with their teeth. As often as the first of them passes him, the last of them will be made to return during a day the extent of which will be fifty thousand years. And he would be shown his last abode either to Paradise or to Hell.

He who possesses cows and sheep and does not pay their Zakah (in another wording of the Hadith what is due on him regarding them) will be thrown on the Day of Judgment in a vast desert plain and they will trample him with their hoofs and gore him with their horns. As often as the last of them passes him the first of them would be made to return to him again during a day the extent of which would be fifty thousand years. Then he would be shown his last abode either to Paradise or to Hell.

[Narrated by Muslim, Book on Zakah, Chapter on sin of one who does not pay Zakah, no. 987.]

This Hadith indicates how severe the punishment is of one who refuses to pay Zakah out of miserliness. On the Day of Resurrection, their wealth will be a source of their grief and agony whether it be money, food, fruit, camels, cattle or sheep. They will be used as tools of punishment on the Day of Resurrection. The Prophet indicated how they will be punished with their own wealth. The same is true with regard to gold and silver and other things of the sort. We ask Allah to grant us safety and protection from this.

It is our duty and the duty of all Muslims to enjoin one another to pay Zakah.

We are duty bound to enjoin one another to fulfill Allah’s Rights, strive hard to do that and remind those who are negligent of paying Zakah. Reminding people of this benefits the believers. Zakah, Salah and fasting are all obligatory duties, yet one may be heedless of that because of the gravity of his sins which darken their heart and cause them to continually disobey Allah. Satan and his helpers also make their deeds fair-seeming to them until they become completely unmindful of Allah and the Hereafter. They fall victim to the worship of Satan and start to accompany evil people. Their hearts become obsessed with the love of wealth and lustful desires. They refuse to befriend righteous people and prefer to follow the path of deviant fellows. Therefore, it is the duty of all Muslims to remind those heedless Muslims.

Allah says:

And remind (by preaching the Qur’ân, O Muhammad صلى الله عليه وسلم), for verily, the reminding profits the believers [Surah Al-Dhariyat, 51: 55]

Allah (Glorified be He) also says:

So remind them (O Muhammad صلى الله عليه وسلم) – you are only one who reminds  [Surah Al-Ghashiyah, 88: 21]

A believer should remind his fellow believing brother. He should not assume that their fellow brothers are well aware of the consequences of refraining from paying Zakah. Whenever they see that their brothers have started to be neglectful of Allah’s duties, they must start advising them and reminding them of Allah through the use of kind words and gentle preaching. They should seem to beworried about them and concerned with their salvation and happiness. A true Muslim brother is one who keeps advising, reminding and directing you to the straight path. He never keeps himself away from you nor flatters you. Rather, he gives you counsel and admonishes you. He reminds you to be mindful of Allah. He shows you the path of salvation so that you can follow it and warns you of treading the path of perdition so that you can steer clear of it. You should never give up hope of advising him.

Allah (Glorified be He) says:

“…and never give up hope of Allâh’s Mercy” [Surah Yusuf, 12: 87]

Allah (Glorified be He) also says:

“Despair not of the Mercy of Allâh” [Surah Al-Zumar, 39: 53]

Reality proves that there have been many disobedient Muslims who continued to be heedless of Allah’s Commandments for years. Then, the time came when they were guided back to the straight path at the hands of righteous Muslims who kept encouraging them to perform deeds of righteousness. They started to awaken from their heedlessness and pray to Allah for the sake of those who guided them. As Allah shows them true guidance, they return to the path of truth and repent to Him of all their past sins. In this way, Allah forgives them and atones their previous misdeeds. So, I advise you, my dear brothers, not to give up hope.

Someone has told me just after Maghrib (Sunset) Prayer that he had come from Masjid Al-Nusiry and Masjid Al-Turky while the marketplaces there were filled with people who did not offer Salah and were busy conducting buying and selling transactions. He started to weep and said: “This is intolerable.” Therefore, I see that we are in need of advising and co-operating with one another. It should not be said that authorities in charge would undertake this duty. It is true that these authorities shoulder great responsibility and that they have to be held accountable if they ever fail to play their role properly. We ask Allah to grant them help and success.Muslim rulers shoulder great responsibility in this regard. Every Muslim whether educated, scholar, or judge shares their prescribed responsibility of disapproving evil acts and enjoining good ones. The more Muslims co-operate with one another and enjoin one another to hold fast to the truth, the less evil will spread. Marketplaces are filled with many Muslims who neglect offering Salah (Prayer) and sit outside Masjids (mosques) while their fellow Muslims are in the process of offering it. These people must be reminded of their negligence of Salah and passers-by must disapprove of this heinous act of theirs. They may be warned in such words as “Do you not fear Allah? How come you are sitting like this while your Muslim brothers are offering Salah.” One should join their fellow Muslims in Salah even if they are on a journey.

The Prophet (peace be upon him) passed by a man who did not move while the prayer was beginning. He asked him, “Are you not a Muslim?”

[Narrated by Imam Ahmad, the beginning of the Section on the Hadiths narrated by Al-Madinah narrators, the Hadith narrated by Mihjan Al-Diyaly, no. 15960; and Al-Nasa’y, Book on Imamate, Chapter on performing an obligatory Salah again in a congregation, no. 857]

He ordered him to join Salah with other Muslims even after he had already prayed.

After the Prophet had offered the Fajr (Dawn) Prayer in Mina in the year of the Farewell Hajj, some people said to him: “O Messenger of Allah! Here are two people who have not offered the Fajr Prayer with us.” He asked that they be brought to him. They came trembling with fear. The Prophet (peace be upon him) inquired: “What prevented you from offering Salah with us?” They said: “O Messenger of Allah! We offered it in our camp”. The Prophet said: “Never do this again.If you have prayed in your houses and then you come to the Masjid (mosque), then pray with the congregation. It will be regarded as supererogatory Prayer for you”.

[Narrated by Imam Ahmad, Section on the Hadiths narrated by Levanters narrators, the Hadith narrated by Yazid ibn Al-Aswad, no. 17020; and Al-Tirmidhy, Book on Salah, Chapter on a man offers Salah alone and then joins the congregation, no. 219]

If someone, who has already offered an Obligatory Prayer alone, goes to the Masjid and sees that the Congregational Prayer is not yet finished, they have to join the Muslims. If they happen to join the Imam in the first Rak`ah (unit of Prayer), then they will make Taslim (salutation of peace ending the Prayer) with him. If they miss some Rak`ahs, they have to make up for them after Taslim. When the Prophet was asked about some Muslim rulers who delay offering Salah until later times, he said to the questioner:

Observe the prayer at its proper time and if you can, do it along with them, and do not say that you have already observed prayer for it would be a supererogatory prayer for you.

[Narrated by Muslim, Book on Masjids and places for Salah, Chapter on disapproval of delaying Salah from its prescribed time…, no. 648; Al-Nasa’y, Book on Imamate, Chapter on performing Salah with wrongful rulers, no. 778; and Abu Dawud, Book on Salah, Chapter on if an Imam delays Salah after its prescribed time, no. 431.]

Muslims should reprimand those who sit in the streets at prayer time. Should one of them argue that he has already offered Salah, he must be ordered not to sit near the Masjid and to hide from people or join them in Prayer which will be regarded as supererogatory for him. He must be ordered to do this in order not to discourage people from offering Salah.He must be told to hasten to offer it with his fellow Muslims. It will be regarded as supererogatory Prayer if he has already offered it alone. The Imams at different Masjids should spend equal or similar times in offering Salah so that those who abandon Salah might not claim that they have prayed at such and such Masjid. Muslims are duty bound to co-operate in righteousness and piety and enjoin one another to hold steadfastly to the truth.

Allah describes those of His servants who are winners that they enjoin one another to hold to the path of truth and to endure it patiently. Allah (Glorified be He) says:

By Al-‘Asr (the time).

Verily, man is in loss,

Except those who believe (in Islâmic Monotheism) and do righteous good deeds, and recommend one another to the truth [i.e. order one another to perform all kinds of good deeds (Al-Ma‘ruf) which Allâh has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar which Allâh has forbidden], and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allâh’s Cause during preaching His religion of Islâmic Monotheism or Jihâd). [Surah Al-Asr]

Allah (Glorified be He) informs us that this type of people are the real winners who will attain happiness on account of their possession of the following four characteristics. Firstly, they have sincere belief in Allah and His Messenger. Secondly, they work deeds of righteousness which means that their Iman is fruitful. Iman is not just what resides firmly in the heart as it has to be confirmed by deeds. For example, it is not just enough to believe in the obligatory nature of Salah while neglecting to offer it, or to believe in the obligatory nature of Zakah while refusing to pay it, or to believe in the obligatory nature of fasting while abstaining from it. Iman has to be demonstrated both in words and in deeds. The real winners are those who combine between true Iman, righteous deeds and enjoining one another to do good and to remain steadfast. These are the real winners as they have firm belief in Allah and His Messenger. They declare the Oneness of Allah and His Messenger. They also believe in the Truth revealed by Allah and conveyed by His Messenger. Then, they practiced that really after their belief undertaking the obligations that Allah ordained and leaving the Prohibitions that He forbade. They also advised one another to hold fast to the truth without negligence or weakness, enjoining each other to the truth and cooperating with one another in righteousness and benevolent acts. They preached Islam, enjoined what is right and forbade what is wrong patiently as these matters cannot be attained without observing patience. Whoever seeks these merits has to keep patient and seek the help of Allah; beseeching Allah for His Help, thank Him, do the best in doing His Commandments, advising for His Sake, enjoining the right and forbidding the wrong, reminding people of Allah forbearingly. Undoubtedly, you have to bear troubles as it is the way of Paradise that is surrounded with troubling hardships. The Prophet (peace be upon him) says:

Paradise is surrounded by hardships and Hell-Fire is surrounded by temptations.

[Narrated by Muslim, Book on Paradise, description of its boon and inhabitants, first chapter, no. 2823]

There are many obstacles lying in the way to Jannah (Paradise). These obstacles have to be overcome with patience.

The greatest of these obstacles include following desires of the self, surrendering to the temptations of Shaytan (devil) and keeping company with evil friends. While the Shaytan makes bad deeds fair-seeming to the doer, his soul is naturally prone to evil and the evil company he keeps corrupts his manners.This evil company brings harm to him by causing him to deviate from the right path. Therefore, one should patiently endure breaking their relationship with them. One should also develop a kind of steadfast adherence to obeying the Commands of Allah and disobeying the incitements of Shaytan. One should have firm determination that helps them not to fall victim to their whims and desires which lead to eternal dwelling in Hellfire. Therefore, you will realize the true meaning of felicity by following the commands of Allah, refusing to follow your whims and desires and holding fast to the path of guidance and steadfastness.

Every Muslim man or woman is duty bound to hasten to performing congregational Salah (Prayer) at its appointed time. They should put aside everything that distracts them from offering Salah like work or sleep. Undoubtedly, some Muslims find this difficult to do. However, once one starts to tame themselves by exercising self-restraint, they will sense a feeling of pleasure overwhelming their hearts each time they offer Salah. Self-restraint will help make their souls amenable to them. Thus, the heart is revived each time the Prayer time becomes due. One will also sense a feeling of comfort upon offering Salah to which they will hasten with pleasure. They will sense the same feelings when doing other good deeds. However, if one neglects offering Salah surrendering themselves to whims and desires, Satan will play tricks on them and their heart will become weak to the point that they will feel that Salah is burdensome,because the heart becomes weak due to its submission to desires, devil, and tempting ways of laziness and harmful neglect when a servant argues, in his defense of his falsehood, saying, Allah is Oft-Forgiving, the Most-Merciful.. Allah is All-Forgiving and All-Generous while he forgets that Allah (Exalted be He) also says:

Declare (O Muhammad صلى الله عليه و سلم) unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful. “And that My Torment is indeed the most painful torment. [Surah Al-Hijr, 15: 49-50]

He also forgets that Allah (Exalted be He) says:

The Forgiver of sin, the Acceptor of repentance, the Severe in punishment, the Bestower (of favours). Lâ ilâha illâ Huwa (none has the right to be worshipped but He), to Him is the final return. [Surah Ghafir, 40: 3]

Allah forgives and is merciful to those who turn to Him in repentance, yet He inflicts severe punishment on those who neglect His Rights.

May Allah grant all Muslims success and guidance. May He guide us and you to that which pleases Him. May He also guide us to His Straight Path, teach us what is beneficial to us, and assist us in obeying Him and fulfilling His Rights. May Allah make us all among those who co-operate in righteousness and piety and those who enjoin one another to hold steadfastly to the truth. Allah (Glorified and Exalted be He) is Most Generous and Most Gracious. May Allah’s Peace and Blessings be upon our Prophet Muhammad, his family, and Companions.

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A Great Piece of Advice to the Men and Women who Listen to Music – Imam Ibn Baaz

Advising women who listen to music
Nur `Ala Al-Darb Program, Tape no. 11

Q: Kindly advise those women who listen to songs.

I advise all men and women not to listen to music, because they bring about evil consequences. Songs are presented on TV, broadcast on the radio, and recorded on cassettes. All Muslim men and women are thus required to beware the evil of these songs. Instead, they should listen to the Qur’an, Hadiths of the Prophet (peace be upon him) or Islamic lectures which benefit them in this life and the Hereafter.

As for songs and music, their evil is great as they may cause Muslims to deviate from their religion.

Songs and music may sow seeds of hypocrisy in the heart, at which point one begins to develop a dislike for everything that is good and become fond of every other thing that is evil. This is the true meaning of hypocrisy in addition to its literal meaning of pretending to be a Muslim while concealing Kufr (disbelief). Therefore, music is one of the means that invites to hypocrisy.

Having the habit of listening to music may lead to hating the recitation of the Qur’an, being heedless of beneficial advice, or listening to Hadiths of the Prophet (peace be upon him).

Moreover, one may be deluded into committing obscenities and corruption.

Thus, it is the duty of faithful men and women to be cautious of evil of songs and music.

Allah (Glorified and Exalted be He) states in the Glorious Qur’an:

And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allâh without knowledge, and takes it (the Path of Allâh, or the Verses of the Qur’ân) by way of mockery. For such there will be a humiliating torment (in the Hell-fire). (Surah Luqman, 31: 6)

And when Our Verses (of the Qur’ân) are recited to such a one, he turns away in pride, as if he heard them not – as if there were deafness in his ear. So announce to him a painful torment. (Surah Luqman, 31: 7)

Commentators of the Qur’an interpret “idol talk” to mean singing and it is equally applied to every sound produced by musical instruments and diversions. This is the view held by most scholars of the Qur’an (may Allah have mercy on them).

Commenting on the above Ayah (Qur’anic verse), `Abdullah Ibn Mas`ud (may Allah be pleased with him) swore:

“By Allah! The reference in this Ayah is to singing.”

He would swear and say:

“Singing causes the seeds of hypocrisy to grow in the heart like water causes seeds of plants to grow.”

This means that singing causes one to hate good and to love evil; to hate listening to the Qur’an and to love songs and diversion and other things of the sort. This is a type of hypocrisy.

A hypocrite pretends to be associated with Islam. He pretends to be a believer while in fact he conceals Kufr. He pretends to love the Qur’an while in fact he does not. Music causes one to hate listening to the Qur’an or listening to someone calling to the way of Allah. It encourages the love of falsehood, speaking evil and obscene words. It not only causes the heart to deviate from the straight path but also to develop a fondness for what Allah (Glorified be He) has declared prohibited.

This has been proven by experience. Those who are in close contact with singers know how corrupt and spoiled they are because of their love of music and song. This brings about great evil to those who are accustomed to it. There is no power or might except with Allah.

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Saying “Sadaqa Allaahul Adheem” after reading the Qur’an – Shaykh Ibn Baz

Saying Sadaqa Allahu Al-`Azhim upon finishing recitation of the Qur’an

Q: I often hear that saying Sadaqa Allahu Al-`Adhim upon finishing recitation of the Glorious Qur’an is an act of Bid`ah (innovation in religion). Other people told me that there was nothing wrong with it. Supporting their view, they quote the Ayah (Qur’anic verse) which reads: Say (O Muhammad صلى الله عليه وسلم): “Allâh has spoken the truth; follow the religion of Ibrâhîm (Abraham) Hanîfa (Islâmic Monotheism, i.e. he used to worship Allâh Alone) ” Some educated people also told me that whenever the Prophet (peace be upon him) wanted a Qur’an reciter to end his recitation, he would just say “That is enough”. Never did he use to ask him to say Sadaqa Allahu Al-`Adhim. Therefore, would you kindly give a detailed explanation of the relevant ruling.

A: Habitual saying of Sadaqa Allahu Al-Azhim upon concluding recitation of the Glorious Qur’an is not supported by any proof in the Shari`ah (Islamic Law) and should, therefore, not be used as a common practice. It belongs to the category of Bid`ah particularly when someone believes it to be an act of Sunnah. Such a practice must be given up.

As for the Ayah which reads: ” Say (O Muhammad صلى الله عليه وسلم): “Allâh has spoken the truth ” it has nothing to do with saying this expression. The Ayah simply means that the Prophet (peace be upon him) is commanded by Allah (Exalted be He) to make it clear to people that the revelations contained in the Tawrah (Torah), the Injil (Gospel) and all other heavenly revealed Scriptures are true.

By the same token, clear revelations contained in the Glorious Qur’an are true. However, this does not establish a proof for the desirability to conclude reading of some Ayahs or a certain Surah of the Qur’an by saying: Sadaqa Allahu Al-`Adhim. Neither the Prophet (peace be upon him) nor any of his Sahabah (Companions, may Allah be pleased with them) were authentically reported to have done such a practice. The Prophet once listened to Ibn Mas`ud reading Surah Al-Nisa’. Upon reaching the Ayah which reads: How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad صلى الله عليه وسلم) as a witness against these people? ” The Prophet (peace be upon him) said to him:”That is enough”. Ibn Mas`ud said: “When I turned to him, I saw his eyes shedding tears.” The Prophet (peace be upon him) was moved to tears because the Ayah reminded him of the great horror of the Day of Resurrection. The Ayah reads: How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad صلى الله عليه وسلم) ” …as a witness against these people ” i.e. The Muslim people.

In short, there exists no evidence in the Shari`ah that makes it desirable to conclude recitation of the Qur’an by saying: Sadaqa Allahu Al-`Adhim. This expression has to be left unsaid so that one would be following the example of the Prophet (peace be upon him) and his Sahabah (may Allah be pleased with them). However, there is nothing wrong if someone happens to say this expression unintentionally. Since Allah (Glorified and Exalted be He) always speaks the truth, this expression of Sadaqa Allahu Al-Azhim has to be thought of as an absolute expression which should not be limited to a given time, place, or situation. Therefore, habitual recitation of this expression whenever one finishes reading the Qur’an has no evidence in its support as has been early mentioned.

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The Blemishes of Aqidah and the means to avoid them – Ibn Baz

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The Blemishes of ‘Aqidah and the means to avoid them – Ibn Baaz – alifta [PDF]

Ruling on Tabarruk by the Prophet’s relics and supplicating to him – Shaik ibn Baaz

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Ruling on Tabarruk by the Prophet’s relics and supplicating to him – Shaykh Ibn Baaz

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