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Salat-ul-Kusuf (Prayer on a solar eclipse) and Salat-ul-Khusuf (Prayer on a lunar eclipse)

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The fifth question of Fatwa no. 9527
Q 5: How many Rak‘ahs (units of Prayer) are there in Salat-ul-Khusuf (Prayer on a lunar eclipse)? And what is to be recited in them?

A: Salat-ul-Kusuf (Prayer on a solar eclipse) and Salat-ul-Khusuf (Prayer on a lunar eclipse) are each comprised of two Rak‘ahs (units of Prayer). Recitation in both Salahs (Prayers) is performed out loud. In each Rak‘ah, there are two Ruku‘s (bowing), the second of which is always shorter than the first, and there are also two recitations. After the Takbirat-ul-Ihram (saying: “Allahu Akbar [Allah is the Greatest]” upon starting Prayer), Surah Al-Fatihah and a long Surah are recited. After the first Ruku‘, Surah Al-Fatihah and a long Surah are recited, which is shorter than the preceding recitation. There are two Sujuds (Prostrations) in each Rak‘ah. This is the most authentic report mentioned regarding this Salah.

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’
Deputy Chairman     Chairman
`Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz
Source : alifta.net

How should Salat-ul-Kusuf be done? Fatwas of Ibn Baz – alifta.net

Q: How should Salat-ul-Kusuf (Prayer on a solar eclipse) and Salat-ul-Khusuf (Prayer on a lunar eclipse) be performed? Is there any difference between them? What is your opinion on the reports published by the papers about the timings of a solar or lunar eclipse?

A: There are authentic Hadith in which the Prophet (peace be upon him) showed how Salat-ul-Kusuf can be performed. He (peace be upon him) ordered that people should be called to it by announcing as-salatu jami’ah “‘Gather for Salah”.

The most authentic reports concerning this Salah show that it consists of two Rak’ahs and that in each Rak’ah one should make two recitations and perform two Ruku’ (bowings) and two Sujud (prostrations). The person should make lengthy recitation, Ruku’ and Sujud. The first recital and Ruku’ should be longer than the second ones. Similarly, the recitation in the second Rak`ah should be shorter than the second recital in the first Rak`ah. The person should make Ruku’ in the second Rak`ah for a shorter time than the two Ruku’ in the first one. During the second Rak`ah, the person should make a second recital and Ruku’ for a shorter time than the first in the same Rak`ah.

As for the two Sujud, it is a Sunnah (recommended) to be lengthy providing that this does not cause any difficulty to the Ma’mums because this was the Prophet’s (peace be upon him) way.

Upon completing Salah, the Imam, if he is knowledgeable, is allowed to give a sermon and tell people that the solar and lunar eclipse are two signs of Allah (Exalted be He) by which He frightens His servants. The Muslims, upon seeing it, are prescribed to offer Salah, remember Allah (Exalted be He), make Du`a’ and Takbir, give in charity and emancipate a believing slave until the end of the eclipse. The Prophet (peace be upon him) said, <<Verily the sun and the moon are two signs among the signs of Allah by which He frightens His servants and they do not eclipse on account of the death or birth of anybody>>. So when you see either of them, observe Prayer, and supplicate Allah (may He be Exalted) till it is cleared from you. Another narration reads, <<So whenever you see them, haste to remember Allah, invoke Him and ask Him for forgiveness.>> It is narrated in some Hadith that the person should give in charity and emancipate slaves.

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!

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

Eclipse Prayer can be done individually or in congregation

Question: Do we have to pray Salaatul Khusoof (eclipse prayer) even if we do not witness it? And are there any specific ad’iyah (pl. duâaa) that we have to say in the day or during the eclipse?

Answer: The Prophet صلى الله عليه و سلم said: “The sun and the moon are two signs from the signs of Allaah. They do not eclipse for the death of anyone neither their life (i.e. birth). Allaah uses these to strike fear into His slaves. So when you see them offer the prayer and supplicate until the eclipse passes away.”[1] If someone establishes that an eclipse is present then he should pray the Eclipse Prayer (Salaatul Khusoof), whether he has to pray it individually or in congregation and similarly whether it is a man or a woman. It is performed as described in the Shareeâah (Legislation).

Answered by: Abdullaah Abdur-Rahmaan Al-Ghudayyaan
Title of Lecture: The Four Principles by Muhammad ibn Abdul-Wahhaab
Date of the Lecture: May 6, 2006
[1] Reported by An-Nisaaee 3/152, Shaikh Al-Albaanee رحمه الله says Saheeh in Sunan An-Nisaaâee (#1502).

Related Links:

  1. Performing Salat-ul-Khusuf at times forbidden for supererogatory Salah – Fatwas of Nur `Ala Al-Darb
  2. Repeating Salat-ul-Kusuf if it has not passed – Fatwas of Nur `Ala Al-Darb
  3. Catching a Rak`ah of Salat-ul-Kusuf – Fatwas of Nur `Ala Al-Darb

Danger of women joining men in their workplace – Shaykh Ibn Baaz (rahimahullaah)

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

All the implicit and explicit calls to women’s engagement in men’s work, which leads to free intermixing of men and women under the pretext that it is urgently needed and represents a civilized aspect, is a grave matter that results in fatal consequences. It goes against the texts of Shari`ah (Islamic law) which order women to stay at their houses and carry out their domestic duties.

Whoever wants to know the innumerable evil consequences of free intermixing can unbiasedly and impartially observe the societies inflicted with this grave affliction. It is easy to find people expressing their disapproval and grief at women leaving home and subsequent family breakup. This is apparent in writings and in the media, as this is the reason behind the destruction of societies.

There are many reliable proofs that prohibit being alone with and looking at an Ajnabiyyah (a woman other than a wife or unmarriageable female relatives) and the prohibition of the means that lead to committing what Allah has prohibited. All these indications prove the prohibition of mixing between the two sexes as this leads to evil consequences.

Letting a woman leave her house; her kingdom and proper place, is against her Fitrah (natural disposition) and the nature created in her by Allah.

Calling women to engage in men’s work has dangerous effects on the Islamic society. Among these dangerous effects is the free intermixing of men and women, which is considered one of the greatest means to adultery that destroys the morals and values of society.

Allah (Exalted be He) created women with a physique completely different from men, so that women will be able to carry out domestic affairs as well as other feminine duties.

When a woman engages in men’s work, this is considered against her physique and nature. It is a grave crime against women, for it destroys her character. The effect continues to her children, as they lose love and compassion. This is because no one can perform the role of a mother who, when she dismisses herself from her kingdom, she cannot find rest, stability, or tranquility elsewhere. The reality of these societies is the best example.

Islam entrusted the two spouses with different duties and each has to undertake their responsibilities to help build up their community both inside and outside home.

A man’s role is to earn livelihood and support his family financially while a woman’s role is to raise and love children and show compassion toward them. This is in addition to nursing, breastfeeding, teaching children, administrating female schools, treating women medically, as well as other duties proper for women. Abandoning the domestic duties destroys the whole family and, eventually, the society becomes an empty entity, a form without reality or substance.

Allah (Glorified and Exalted be He) says:

Men are the protectors and maintainers of women, because Allâh has made one of them to excel the other, and because they spend (to support them) from their means.(Surah an-Nisa 4:34).

It is Allah’s Law upon His creation that guardianship is the duty of man who supports the woman financially as mentioned in the previous Ayah. Allah has ordered women to stay in their houses and forbidden them from free intermixing with Ajanib (men other than a husband or permanently unmarriageable male relatives) in the same place, such as in work, markets, trips, and traveling. Women’s engagement in men’s work will lead to committing what Allah has prohibited and disobeying Allah’s Orders and neglecting the legal duties a Muslim woman has to perform.

Free intermixing of men and women and the means leading to it are prohibited by the Qur’an and the Sunnah. Allah (Glorified and Exalted be He) says:

“And stay in your houses, and do not display yourselves like that of the times of ignorance, and perform As-Salât (Iqamât-as-Salât), and give Zakât and obey Allâh and His Messenger. Allâh wishes only to remove Ar-Rijs (evil deeds and sins) from you, O members of the family (of the Prophet صلى الله عليه وسلم), and to purify you with a thorough purification. And remember (O you the members of the Prophet’s family, the Graces of your Lord), that which is recited in your houses of the Verses of Allâh and Al-Hikmah (i.e. Prophet’s Sunnah – legal ways, so give your thanks to Allâh and glorify His Praises for this Qur’ân and the Sunnah ). Verily, Allâh is Ever Most Courteous, Well-Acquainted with all things.” (Surah Al-Ahzaab 33:33-34)

Allah has ordered the Mothers of the Believers (the Prophet’s wives, may Allah be pleased with them) and all the Muslim believing women to stay in their houses to protect and keep them away from the means of evil. When a woman leaves her house without necessity, this may lead to Tabarruj (woman’s public display of her adornment or charms) in addition to other evils. Allah has ordered women to perform good deeds that protect them, such as Salah (Prayer), Zakah (obligatory charity), and obeying Allah and His Messenger, which protect them from wrongdoing. Then He (Exalted be He) directed them to what benefits them in this worldly life and in the Hereafter, such as reciting the Qur’an and studying the Hadith frequently, as they both purify the hearts and guide them to the Truth.

Allah (Exalted be He) says:

O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allâh is Ever Oft-Forgiving, Most Merciful. (Surah Al-Ahzaab 33:59)

Allah has ordered His Prophet (peace be upon him) to inform his wives, daughters, and the believing womento cover their bodies completely when they leave their houses when necessary to escape the harm of people with weak faith. How about working in the same places, free intermixing, expressing her demands to them, relinquishing her femininity and losing her shyness so that harmony is achieved between the two sexes who are different in form and content.

Allah (Glorified and Exalted be He) says:

Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allâh is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyûbihinna (i.e. their bodies, faces, necks and bosoms) (Surah Al-Noor 24:30-31)

Allah orders His Prophet (peace be upon him) to inform the believing men and women to lower their gaze and abstain from committing illicit sexual acts. Allah (Glorified be He) emphasizes the merit of this value. It is known that guarding one’s private parts can be realized through avoiding the means that lead to committing adultery. Undoubtedly, gazing and free intermixing of men and women in workplaces are dangerous means that lead to committing adultery. A believer cannot fulfill those two requirements while working with an Ajnabiyyah in the same place. It is impossible for the two sexes to lower their gaze, guard their private parts, and purify their soul while working in the same place.

Allah commands the believing women to lower their gaze, guard their private parts, and not show their beauty and adornments. He also orders them to wear Khimar (veil covering to the waist) to cover their heads and faces. How can they lower their gaze, guard their private parts, and not show their beauty and adornments when women work and intermix freely with men at the workplace? Free intermixing of men and women could certainly lead to committing these forbidden acts. How can a Muslim woman lower her gaze while walking with an Ajnaby (a man other than a husband or unmarriageable male relatives) side by side on the plea of being a workmate or that she is equal to him?

Islam has prohibited all the means that lead to committing prohibited acts. It also prohibited for women to soften their speech while talking to men as this might stir the desires of men with weak faith. Allah (Glorified and Exalted be He) says: O wives of the Prophet! You are not like any other women. If you keep your duty (to Allâh), then be not soft in speech, lest he in whose heart is a disease (of hypocrisy, or evil desire for adultery) should be moved with desire. (Surah al-Ahzaab 33:32)How can this be prevented in an atmosphere where men and women freely intermix?

Undoubtedly, if a woman works with men in the same place, they will exchange talks and soften their speech. Satan will beautify their deeds and invite them to commit adultery. Allah, All-Wise and All-Knowing, orders women to wear Hijab (veil), for people vary; some are good and some are bad, some are virtuous and some are indecent. By Allah’s will, Hijab prevents Fitnah (temptation), blocks its means, keeps men and women’s hearts pure, and shuns suspicions. Allah (Glorified and Exalted be He) says: And when you ask (his wives) for anything you want, ask them from behind a screen: that is purer for your hearts and for their hearts. (Surah al-Ahzaab 33:53)

The best Hijab for women after covering her face is to stay in her house. Islam forbids a woman to intermix freely with Ajnaby men so that she may not be exposed to Fitnah in a direct or an indirect way. It orders her to stay in her house and not leave it without necessity. If a woman leaves her house, she should adhere to the etiquettes of Shari`ah. Allah even called this act of staying in the house as ‘Qarar‘, i.e. settlement, stay, and composure, to convey the meaning of stability and heart-rest. This is a refined meaning as when a woman stays in her house, her soul becomes stable, feels peace at heart, and has self-assurance. On the contrary, when she goes out of her house, she feels uneasy, irritated, and tense and she may be exposed to evil consequences. Islam forbids Khulwah (being alone with a member of the opposite sex) with an Ajnabiyyah woman without a Mahram (spouse or permanently unmarriageable relative). She should not travel without a Mahram. This is to block the means to corruption, cut off the means that lead to evil, and protect the two sexes from the intrigues of Satan. It was authentically reported that the Messenger of Allah (peace be upon him) said: I am not leaving behind me any trial more harmful to men than women. And: So beware of (getting infatuated by) this world and women. The first trial of the Children of Israel was due to women.

Some advocates of free intermixing of men and women take the superficial meanings of some legal texts to support their claims. However, these legal proofs may only be explored and understood by those whom Allah granted deep understanding of religion. Those who can collect the relevant texts to each other and deal with them all together. For example, they may argue that some women used to go out with the Messenger of Allah (peace be upon him) in some battles. In reply, these women accompanied their Mahrams. They went out for many interests, which will not lead to corruption for their faith and Taqwa (fear/wariness of offending Allah), and their Mahrams used to look after them. They were also wearing Hijab unlike women of the present time. It is evident that the case of women going out to work is completely different from the case of the female Sahabah (Companions of the Prophet). It is not appropriate to make an analogy between the two cases as it is not completely corresponding. What is the meaning derived by the Salaf (righteous predecessors) who were the most knowledgeable people in the meanings of the legal texts and their application? What are the statements traced to them in this regard? Did they call for working in the fields that are for men? Did they call for free intermixing of men and women? On the contrary, they understood that those were only special cases.

Examining the Islamic conquests and the battles unveils that this phenomenon was not there throughout history. As for those who call for women to join the armed forces and fight in battles like men, this is just a call to corrupt the morals of the soldiers in the name of entertainment. Its man’s nature to incline, feel at ease with, and like to talk with women when being in Khulwah. It is better to block the means that lead to Fitnah than regretting it in the future.

Islam is keen to bring the benefits and ward off and block the means to corruption. Free intermixing of men and women in the workplace plays a major role in the deterioration and the corruption of nations. It is known that among the reasons behind the fall of the Roman and the Greek civilizations was women’s engagement in the fields of men that led to men’s corruption and abandoning the acts that should lead to the prosperity of their nations. Women’s work will lead to the unemployment of men, deterioration of the nation, family disorders, and decline of morals. It also contradicts what Allah has mentioned with regard to men’s domestic authority over women. Islam is keen to protect women from all that is against her nature. Islam has prohibited her to rule a country or hold the position of a judge. The Prophet (peace be upon him) said: Never will succeed such a people who place a woman in charge of their affairs. (Related by Al-Bukhari in his Sahih) Allowing women to work in the fields of men is against her happiness and stability. Islam forbids women to work in fields that do not befit her. It is proven, especially in societies where the two sexes intermix freely, that men and women are not naturally equivalent. It is clear in the Qur’an and the Sunnah that both sexes are different in nature and duties. Those who call for equality between the two sexes; the females who are brought up in adornments and inclined to peaceful life, and males, are ignorant or intentionally ignore the basic differences between them.

We have mentioned many Shari`ah texts that prove the prohibition of free intermixing of men and women and women’s engagement in jobs that do not befit her. Howe

ver, some people might benefit from statements by Eastern and Western intellectuals more than the Qur’an, the sayings of the Messenger (peace be upon him), and Muslim scholars. Therefore, it is more useful to cite the confessions of the intellectuals in the East and the West concerning the negative effects of free intermixing, so the opponents may be convinced and learn that the teachings of Islam are for the protection of women.

English writer Lady Cook said that men like and prefer a mixed environment. And thus women are lured to something that conflicts with their human nature. The greater the co-ed. Environment (between male and female), the more illegitimate children the society will have. This is the greatest disaster, she said, urging people to learn women that men are luring.

The philosopher Schopenhauer said, “Hence, with that absurd arrangement which allows them to share the rank and title of their husbands, they are a constant stimulus to his ignoble ambitions. And, furthermore, it is just because they are Philistines that modern society, where they take the lead and set the tone, is in such a bad way.”

Lord Byron said, “Thought of the state of women under the ancient Greeks – convenient enough. Present state, a remnant of the barbarism of the chivalric and the feudal ages – artificial and unnatural. They ought to mind home – and be well fed and clothed but not mixed in society.”

The British writer Samuel Smiles said, “The system that has required women to work in factories and industrial areas, regardless of the national wealth it brings, has destroyed the family life. It has attacked, in fact, the basic structure and foundations of the home and destroyed the essential pillars of the family. It has cut and destroyed social ties as well.Stripping the wife from her husband, and depriving children of their rights of proper, tender and maternal care, has resulted in lower moral values for the women. The real job and profession of a woman is to raise a good, sound and moral family. She is mainly required to take care of household responsibilities, home economics and other domestic needs. Work in factories has stripped the woman, as we pointed earlier, of all these responsibilities which changed the looks and the realities of the inner home. Children, as well, were often neglected and raised with no sound standards. The love and affection between a husband and wife were somewhat extinguished. The woman was no longer the sought after, wanted, admired and loved by man, after he got used to seeing her in the factory next to him doing the same thing he does. Women came under many influences and pressures that changed her mentality and thinking pattern on which moral values and virtues were established.”

An American professor called Adeline said that the reason for family crises in the United States and the increase in the crime rate is because a woman has abandoned her house in order to double the family’s income. The income increased but the morals declined. She added that woman’s return to her house is the only way to save the new generations from deterioration.

A Congressman said a woman can truly serve her country if she stays at her house which is the essence of a family.

Another Congressman said when Allah granted women the ability to produce children, He made it her duty to stay in her house to take care of children and not leave them to work outside her house.

German philosopher Schopenhauer also said, “Grant woman total and absolute freedom for one year only, and check with me after that to see the results of such freedom. Do not forget that you (all), along with me, will feel sad at the loss of virtue, chastity and good morals. If I die (before then) you are free to say either: “He was wrong!” or “He hit the heart of the truth!” These quotations were mentioned by Dr. Mustafa Husny Al-Siba`y (may Allah be merciful to him) in his book ‘Al-Mar’ah bayn Al-Fiqh wa Al-Qanun.’

Following and gathering the numerous sayings of the unbiased Western writers on the disadvantages of free intermixing of men and women that followed after women’s participation with men at work may form volumes. However, the above quotations are enough.

In conclusion, it is better for a woman to stay in her house and carry out her domestic duties after performing her religious obligations as it is suitable for her natural dispositions. It is for the sake of her welfare as well as that of society and the youth. She may spend her spare time in fields that are for women, such as teaching, curing, and nursing women. Thus, they cooperate with men in developing society but each in one’s field. We are not to forget the role of the Mothers of the Believers and those who followed in their footsteps in teaching, directing, guiding the nation, and conveying the Message of Allah (Glorified be He) from His Messenger (peace be upon him). May Allah reward them the best! There are many Muslim women who are following in their footsteps while wearing Hijab and staying away from free intermixing with men in their workplaces.

May Allah help us carry out our duties in the best manner that pleases Him and protect us all from the means to Fitnah and Satanic tricks. He is the Most Generous. May the peace and blessings of Allah be upon His servant and Messenger, our Prophet Muhammad, his family, and his Companions.

Posted from: http://www.alifta.net

Mourning for Kings and Rulers entail imitation of the Enemies of Islam – Shaykh Ibn Baaz (rahimahullaah)

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All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, his Companions, and those who follow his guidance.

There is, in the present time, a tradition in many Islamic countries that when a king or a leader dies, people must mourn for three days or more or less. Flags are lowered at half-mast and the State departments stop working.

Undoubtedly, these acts go against Shari`ah (Islamic law) and entail imitation of the enemies of Islam.

Authentic Hadiths related from the Prophet (peace be upon him) prohibit and warn people, except a wife, against mourning. The maximum period of mourning for a woman is four months and ten days, if the deceased is her husband, and three days or less for relatives. The other practices done during mourning a deceased person, whether a king or a leader, are prohibited in Shari`ah.

During the lifetime of the Prophet (peace be upon him), his son Ibrahim, his three daughters and others died, but he (peace be upon him) did not mourn them.

The leaders who joined the Battle of Mu’tah, including Zayd ibn Harithah, Ja`far ibn Abu Talib and `Abdullah ibn Rawahah (may Allah be pleased with them) were killed during the Prophet’s era but he (peace be upon him) did not mourn them.

Furthermore, the Sahabah (Companions of the Prophet) did not mourn the death of the Prophet (peace be upon him), the best of creation and prophets, nor did they mourn Abu Bakr Al-Siddiq (may Allah be pleased with him), the best of Sahabah and creation after the prophets. When `Umar, `Uthman and `Aly (may Allah be pleased with them), the best creation after the prophets and Abu Bakr Al-Siddiq, were killed, no one mourned them. The same was true with all the Sahabah and the Imams of Islam and guidance of Tabi`un (Followers, the generation after the Companions of the Prophet) and the next generation including Sa`id ibn Al-Musayyib, `Aly ibn Al-Husayn Zayn Al-`Abidin, his son Muhammad ibn `Aly, `Umar ibn `Abdul-`Aziz,Al-Zuhry, Imam Abu Hanifah, his two companions, Imam Malik ibn Anas, Al-Awza`y, Al-Thawry, Imam Al-Shafi`y, Imam Ahmad ibn Hanbal, and Is-haq ibn Rahawayh and many others. No Muslim mourned those people.

If this (mourning) were good, the Salaf (righteous predecessors) would have done it. All goodness lies in following them and evil lies in opposing them. Therefore, the Sunnah (whatever is reported from the Prophet) affirmed that what the Salaf did concerning avoiding mourning any person except for a dead husband, is the right action.

The mourning practiced nowadays for the death of kings and leaders is unacceptable in Islam. These practices entail imitating the enemies of Islam and result in much harm, such as suspension of public services. Consequently, the Muslim authorities and rulers must abandon these acts of mourning and follow the conduct of the Salaf.

Furthermore, the people of knowledge have to warn and inform Muslims about the ruling on these acts as they are obliged to advise people and cooperate in righteousness and piety.

I, therefore, for the sake of Allah, the Prophet (peace be upon him) and all Muslims, Imams and ordinary people, find it necessary to write this brief statement. I ask Allah (Glorified and Exalted be He) to grant Muslim rulers and subjects success to do what pleases Him and to follow Shari`ah and warn against opposing it. May Allah purify our hearts and deeds for He is the All-Hearer of supplication, the Ever-Near. May Allah’s Peace and blessings be upon our Prophet Muhammad, his family and Companions.

Source: Fatwas of Ibn Baz (rahimahullaah) – http://www.alifta.net

—

Sahih Bukhari : “Book of Menses”: No. 311  – Narrated Um-‘Atiya:

We were forbidden to mourn for a dead person for more than three days except in the case of a husband for whom mourning was allowed for four months and ten days. (During that time) we were not allowed to put kohl (antimony eye powder) in our eyes or to use perfumes or to put on colored clothes except a dress made of ‘Asb (a kind of Yemen cloth, very coarse and rough). We were allowed very light perfumes at the time of taking a bath after menses and also we were forbidden to go with the funeral procession. 

Ruling On Taswir (Idols,Painting, Drawing,Sculpture,Photography) Of Any Being With A Soul – Shaikh Ibn Baaz (rahimahullaah)

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Ruling On Taswir (Painting, Drawing, Sculpture, Photography) Of Any Being With A Soul
Fatwas of Shaikh Ibn Baaz (rahimahullaah)

Question:

What is the ruling on Taswir (painting, drawing, sculpture, and photography), that is widely common among people? Would you please give us a comprehensive answer about lawful and unlawful Taswir? May Allah reward you!

Answer:

Praise is due to Allah alone. Peace be upon the Last Prophet!

There are many Hadith reported from the Prophet (peace be upon him) in Sahih (authentic) books of Hadith, Musnad (Hadith compilation), and Sunan (Hadith compilations classified by jurisprudential themes) indicating the prohibition of Taswir of any being with a soul, whether human or not. These texts urge defacing pictures and curse Musawwirs (those who make pictures and statues, or photographs of living beings), indicating that they will receive the severest punishment on the Day of Resurrection.

Following are some of the Sahih Hadith that were reported in this regard. We will cite the scholars’ comments on them and explain the correct opinion concerning this matter In sha’a-Allah (if Allah wills).

It is related in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhary and Muslim) on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) informed us that Allah (Exalted be He) stated: Who can be more unjust than one who tries to create a creation like Mine. Let them create an atom, a grain of wheat, or a grain of barley. This wording reported by Muslim.

In the Two Sahih, it is related on the authority of Ibn Mas`ud (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) stated: The people who will receive the severest punishment on the Day of Resurrection will be the Musawwirs.

It is also related in the same books of Hadith on the authority of Ibn `Umar (may Allah be pleased with both of them) that the Messenger of Allah (peace be upon him) stated: Those whomake siwar (pictures, images, statues) will be punished on the Day of Resurrection and it will be said to them: Breathe soul into what you have created. This wording is reported by Al-Bukhari.

Also, Al-Bukhari related in the Sahih on the authority of Abu Juhayfah (may Allah be pleased with him): The Prophet (peace be upon him) forbade taking payment for blood, a dog, and the earnings of a prostitute. He cursed those who accept or pay Riba (usury/interest), a woman who tattoos others or gets herself tattooed, and the Musawwir.

On the authority of Ibn `Abbas (may Allah be pleased with both of them) that he heard the Messenger of Allah (peace be upon him) saying: Whoever makes a sura (picture, icon, idol, etc.) in the world will be asked to breathe soul into it (on the Day of Resurrection), but they will not be able to breathe soul (into it). (Agreed upon by Al-Bukhary and Muslim).

It is related by Muslim that Sa`id ibn Abu Al-Hasan said:

A man came to Ibn `Abbas and said: I make suras, so tell me about (the ruling on) this. Ibn `Abbas said: Come closer to me. The man did. Ibn `Abbas asked him to come closer again and the man did and he put his hand on the man’s head and said: I will tell you what I heard the Messenger of Allah (peace be upon him) saying. I heard him saying: Every Musawwir will enter the Fire and a soul will be given to every sura they made so that it would torment them in the Fire. He added: If you have to do this (go on in this profession), then make suras of trees and everything that does not have a soul.

The statement “If you have to do this…” was related by Al-Bukhari in the aforementioned Hadith related by Muslim.

Furthermore, it was related by Al-Tirmidhy in his Jami` Book of Hadith on the authority of Abu Al-Zubayr from Jabir (may Allah be pleased with him): The Messenger of Allah (peace be upon him) forbade having suras in the home and forbade the making of them. He commented that it was a Hadith Hasan Sahih (a valid and authentic Hadith).

On the authority of `Aishah (may Allah be pleased with her) who narrated: The Messenger of Allah (peace be upon him) came to me, and I had screened my alcove with a curtain on which there were suras. When he saw it, he tore it up and the color of his face changed [due to anger] and he said, “O `Aishah! The people who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation.” `Aishah added: So we tore it up and we stuffed a cushion or two with it. (Related by Muslim).

On the authority of `Aishah (may Allah be pleased with her) who narrated: Allah’s Messenger (peace be upon him) returned from a journey and I had covered my alcove with a curtain on which there were suras. No sooner did he see it than he tore it up and said: Those who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation. She said: Thus, we turned it (i.e. The curtain) into one or two cushions. (Related by Al-Bukhari and Muslim). Muslim added, “his face changed” after “he tore it up”)

She also narrated: The Prophet (peace be upon him) returned from a journey and I had hung a thick curtain having suras. He ordered me to remove it and I did. (Related by Al-Bukhari). Imam Muslim also related it with the following wording: I had screened my door with a thick curtain having suras of winged horses. He ordered me to remove it and I did.

On the authority of Al-Qasim ibn Muhammad from `Aishah who narrated: I bought a cushion with suras on it. When Allah’s Messenger (peace be upon him) saw it, he kept standing at the door and did not enter the house. I noticed the sign of disgust on his face, so I said, “O Allah’s Messenger! I repent to Allah and to His Messenger. (Please let me know) what sin I have done.” He (peace be upon him) said, “What about this cushion?” I replied, “I bought it for you to sit and recline on.” Allah’s Messenger (peace be upon him) said, “The makers of these suras will be punished on the Day of Resurrection. It will be said to them, ‘Breathe life into what you have created.'” He (peace be upon him) added, “Angels do not enter a house where there are suras.” (Related by Al-Bukhari and Muslim). Muslim added from Ibn Al-Majishun that `Aishah said: “I took it and turned it into two pillows on which he used to recline at home.”)

It is reported from Ibn `Abbas (may Allah be pleased with both of them) that the Messenger of Allah (peace be upon him) said: Angels do not enter a house in which there is a dog or a sura. (Agreed upon by Al-Bukhary and Muslim). This wording is reported by Muslim).

It is related by Muslim on the authority of Zayd ibn Khalid from Abu Talhah that the Prophet (peace be upon him) said: Angels do not enter a house in which there is a dog or a statue.

[It is also reported] in Sahih Al-Bukhari from Ibn `Umar (may Allah be pleased with them) that the Prophet (peace be upon him) said, “Jibril said: We do not enter a house in which there is a dog or a sura.” The same Hadith was related by Muslim on the authority of `Aishah and Maymunah.

Also, Muslim related on the authority of Abu Al-Hayyaj Al-Asady who said: `Aly (may Allah be pleased with him) said to me: Shall I not order you of the same thing which the Messenger of Allah (peace be upon him) ordered me; leave no sura unspoiled and leave no outstanding grave unleveled. It is related by Abu Dawud with a good Sanad (chain of narration) on the authority of Jabir (may Allah be pleased with him) that the Prophet (peace be upon him) ordered `Umar ibn Al-Khattab during the time of the Conquest of Makkah while he was in Al-Bat-ha’ to go to the Ka`bah and efface every sura in it. The Prophet (peace be upon him) only entered it when all suras were effaced.

Moreover, Abu Dawud Al-Tayalisy related in his Musnad on the authority of Usamah who said: I went to the Messenger of Allah (peace be upon him) in the Ka`bah and he saw suras. He, thus, ordered to bring him a bucket of water and when I did, he began erasing them, saying: May Allah fight those who make Taswir of what they are not able to create. Al-Hafizh said: Its Sanad (chain of narrators) is good.

He said: `Umar ibn Shabbah related from `Abdul-Rahman ibn Mahran from `Umayr, the freed slave of Ibn `Abbas, from Usamah that: The Prophet (peace be upon him) entered the Ka`bah and ordered me to bring him some water in a bucket. He wet his garment and beat the suras with it, saying: May Allah fight those who make Taswir of what they are not able to create.

Also, Al-Bukhari related in his Sahih on the authority of `Aishah that she narrated: The Prophet (peace be upon him) never left in his house anything bearing crosses on it without obliterating it. The same Hadith was narrated by Al-Kushmihany using the term “Tasawir (i.e. Pictures) instead of crosses. Imam Al-Bukhari (may Allah be merciful to him) entitled a chapter in his collection of Hadith: “Obliterating Suras” where he related this Hadith.

In the Two Sahih Books of Hadith, it is related on the authority of Busr ibn Sa`id from Zayd ibn Khalid from Abu Talhah that the Prophet (peace be upon him) stated: Angels do not enter a house in which there is a sura. Busr said, “Zayd then fell ill and we went to visit him but there was a curtain with a sura hanging at his door. I said to `Ubaydullah Al-Khawlany: the stepson of Maymunah – the wife of the Prophet (peace be upon him): Did not Zayd tell us about (the ruling on) suras the day before? `Ubaydullah said: Did you not hear when he said: Except a design in a cloth.” In the Two Sahih, it is related on the authority of `Amr ibn Al-Harith from Bukayr Al-Ashaj from Busr that he said, “I said to `UbaydullahAl-Khawlani: Did he not tell us about (the ruling on) suras? He said: He said, “Except a design in a cloth. Did you not hear him?” I said: No and he said: He said, “He indeed did say that.”

It is related in the Musnad and Sunan Al-Nasa’y on the authority of `Ubaydullah ibn `Abdullah who narrated that he went to Abu Talhah Al-Ansary to visit him during his illness and found Sahl ibn Hunayf with him. Abu Talhah asked someone to remove a rug on the floor. Sahl asked: Why do you (want to) remove it? He replied: Because it includes suras and I know what the Messenger of Allah (peace be upon him) said about them (suras – i.e. the ruling on them). He said: Did he not say: “Except a design in a cloth”. He said, “Yes, but this is more comfortable for me.” The Sanad of this Hadith is valid. Al-Tirmidhy related it in the same wording and commented, ‘It is a Sahih Hasan Hadith.’

Abu Dawud, Al-Tirmidhy, and Al-Nasa’y related with a good Sanad on the authority of Abu Hurayrah that the Messenger of Allah (peace be upon him) said: Jibril came to me and said: ‘I came to you yesterday and nothing prevented me from entering except that there were statues by your door, there was a curtain in your house with suras on it, and there was a dog in the house. Tell someone to cut off the head of the statue by your door, so it will look like a tree; tell someone to tear up the curtain and make it into floor-cushions that will be stepped on; and tell someone to put the dog outside.’ The Messenger of Allah (peace be upon him) did that. The dog belonged to Al-Hasan or Al-Husayn and was under their couch. The Prophet (peace be upon him) ordered that it would be taken outside the house. This is the wording of Abu Dawud and a similar wording was reported by Al-Tirmidhy. The following is the wording of Al-Nasa’y: Jibril asked the Prophet’s permission to enter his house whereupon the Prophet said, “Get in,” but Jibril replied, “How could I enter your house and there is a curtain on which there are suras? Either you cut off their heads or make it (the curtain) into a cushion spread out so that the people may tread on. We, angels, do not enter a house in which there are suras.”

There are many other Hadith conveying the same meaning.

These Hadith and those which are similar in meaning evidently indicate that Taswir of any being with a soul is prohibited and is one of the major sins entailing the threat of punishment in the Fire.

This prohibition is applicable to all forms of Taswir, whether the sura has a shadow or not, and whether it is on a wall, a curtain, a garment, a mirror, a paper, etc. This is because the Prophet (peace be upon him) did not differentiate between that which has a shadow and that which has no shadow or between what is drawn on a curtain or not. In fact, he cursed Musawwirs, saying that they will receive the severest punishment on the Day of Resurrection and that all of them will enter the Fire, without making any exceptions.

The fact that this prohibition is general is supported by the evidence that when the Prophet (peace be upon him) saw suras on the curtain in the house of `Aishah, he tore it up and the color of his face changed and he said: The people who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation. In another narration, he said when he saw the curtain: The makers of these suras will be punished on the Day of Resurrection and it will be said to them: ‘Breathe life into what you have created.’ This narration and similar ones clearly indicate that Musawwirs are included in the general admonishment, whether they make suras on curtains or the like.

As for his statement “except a design in a cloth” in the Hadith narrated by Abu Talhah and Sahl ibn Hunayf, this is an exception to suras which prevent the entry of angels but not an exception far Taswir as understood by the context of the Hadith. This means that Taswir is only permissible if the design in a cloth or the like is made to be used in a disrespectful fashion, such as the cushion that was made to be sat on as stated in the aforementioned Hadith narrated by `Aishah, in which she tore up the curtain and made it into one or two cushions, and the Hadith narrated by Abu Hurayrah in which Jibril said to the Prophet (peace be upon him), “Tell someone to cut off the head of the statue by your door, so it will look like a tree; tell someone to tear up the curtain and make it into floor-cushions that will be stepped on…” The Prophet (peace be upon him) did that. It is not permissible to apply this exception to suras in a cloth that is to be hung on a door or a wall or the like because the texts of Hadith narrated by `Aishah in this regard clearly indicate that such curtains is forbidden, and must be removed and torn up as already stated.

This Hadith as narrated by Abu Hurayrah unmistakably means that such curtains prevent the entry of angels unless it is made into something to be treaded on or the head of the statue is cut off so that it takes the shape of a tree. The statements of Prophet (peace be upon him) do not conflict with each other; they confirm the validity of each other.Whenever it is possible to reconcile between various Hadith in a proper manner without any prejudice, it becomes obligatory to do so and to give this precedence over adopting the approach of Tarjih (comparing an opinion with another to choose the most appropriate one) and Naskh (abrogation) as stated in the sciences of Usul-ul-Hadith (principles of Hadith) and Mustalah Al-Hadith (Hadith terminology). Here, it was possible to reconcile between the quoted texts. All praise is due to Allah for this.

In Al-Fath, Al-Hafizh gave precedence to reconciliation between Hadith in the manner that I have already mentioned. He said, “Al-Khattaby said: The suras which forbid angels from entering a house are those whose possession is prohibited e.g. The suras of beings with souls whose heads are not cut off or are not treated in a disrespectful manner.”

Also, Al-Khattaby (may Allah be merciful to him) said, “In fact, the punishment of a Musawwir is made severe because suras were worshipped besides Allah. Furthermore, looking at them may become a sort of Fitnah (temptation) and some souls might be attached to them.”

Al-Nawawy (may Allah be merciful to him) stated the following in Sharh Muslim, “Chapter: The prohibition of Taswir of animate beings and the prohibition of possessing that which has a sura un-trodden in a carpet or the like. In fact, the angels do not enter a house in which there is a sura or a dog”

“Our companions and other scholars commented: Taswir of animate beings is extremely prohibited and is a major sin, because severe warnings are made against the Musawwir in the Hadith; whether they make suras to be used in a disrespectful fashion or for other purposes, this profession is prohibited in all cases, because it implies that one is trying to match the Creation of Allah (Exalted be He). There is no difference whether the sura is in a cloth, carpet, coin, vessel, wall or whatever. With regard to making Taswir of trees and camel saddlebags and other inanimate beings, this is not prohibited.

“This is the ruling on Taswir. As for making Taswir of animate beings, this is prohibited if the suras are to be hung on a wall or worn as clothing or a turban or what is similar to that of things that are not considered to be in a state of degradation or disrespect. On the other hand, if suras are made on carpets, cushions, or similar articles to be used in a disrespectful fashion, it is not prohibited to possess them. There is no difference (in the prohibition) between that which has a shadow and that which has no shadow.

“This is our own opinion on this issue and the opinion of Jumhur (dominant majority of scholars) from among the Sahabah (Companions of the Prophet), the Tabi`un (Followers, the generation after the Companions of the Prophet), and those who came after them. It is also the opinion of Al-Thawry, Malik, Abu Hanifah, and others.

“Some of the Salaf (righteous predecessors) believed that suras which are prohibited are only those which cast a shadow and that there is no harm in the suras which do not cast a shadow. However, this is an invalid opinion because the curtain that the Prophet (peace be upon him) disapproved was undoubtedly disrespected and the sura did not cast a shadow. This is in addition to the general and inclusive Hadith [forbidding] all kinds of Taswir.”

After summarizing the opinion of Al-Nawawy, Al-Hafizh said:

“The opinion that the prohibition of Taswir is general, including that which casts a shadow and that which has no shadow, is supported by the Hadith related by Ahmad on the authority of `Aly (may Allah be pleased with him) who narrated that the Prophet (peace be upon him) stated: Anyone of you who goes to Al-Madinah must not leave there any idol without breaking it up nor any sura without obliterating it. In another narration, the Prophet (peace be upon him) stated: Whoever returns to make these things (suras) has disbelieved in what was revealed to Muhammad (peace be upon him).

Whoever looks closely at the previously quoted Hadith will notice that they denote that the prohibition of Taswir is general and inclusive of that which has a shadow and that which has no shadow – as already explained.

It may be claimed that the Hadith narrated by Zayd ibn Khalid from Abu Talhah that Busr ibn Sa`id, the narrator from Zayd, said: “Zayd then fell ill and we went to visit him but there was a curtain with a sura hanging at his door” apparently denotes that Zayd believed in the permissibility of hanging curtains including suras.

The answer to this claim is that the aforementioned Hadith narrated by `Aishah and other Hadith conveying the same meaning all serve as evidence on the prohibition of hanging curtains that include suras, the obligation of tearing them up, and the fact that they prohibit the entry of angels. If the Hadith reported from the Messenger of Allah (peace be upon him) are Sahih (authentic), it is not permissible to contradict them because of a saying or action of any person, whoever they may be. Likewise, believers are obligated to follow these Hadith, hold fast to that which they indicate, and reject whatever contradicts them. Allah (Exalted be He) states: And whatsoever the Messenger (Muhammad صلى الله عليه وسلم) gives you, take it; and whatsoever he forbids you, abstain (from it). Allah (Exalted be He) also says: Say: “Obey Allâh and obey the Messenger, but if you turn away, he (Messenger Muhammad صلى الله عليه وسلم) is only responsible for the duty placed on him (i.e. to convey Allâh’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger’s duty is only to convey (the message) in a clear way (i.e. to preach in a plain way).” Allah (Glorified be He) has, thus, guaranteed the guidance of those who obey the Messenger (peace be upon him). Allah (Exalted be He) states: And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah – legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them or a painful torment be inflicted on them.

Perhaps Zayd (may Allah be pleased with him) was not aware of the sura which was on the curtain or did not hear about the Hadith on the prohibition of hanging curtains including suras and, thus, his action followed the apparent meaning of the statement of the Prophet “except a design in a cloth”. Therefore, he would be free from blame for not having knowledge of the Hadith.

As for those who know the Sahih Hadith indicating the prohibition of hanging curtains including suras, there is no excuse for them. Whoever contradicts Sahih Hadith in order to follow their whims or to blindly follow others will necessarily deserve the Anger of their Lord and may be tried with deviation and Fitnah of the heart. Allah (Glorified be He) states: And let those who oppose the Messenger’s (Muhammad صلى الله عليه وسلم) commandment (i.e. his Sunnah – legal ways, orders, acts of worship, statements) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant) should befall them

Allah (Exalted be He) says: So when they turned away (from the Path of Allâh), Allâh turned their hearts away (from the Right Path). Allah (Exalted be He) also says: So He punished them by putting hypocrisy into their hearts

The aforementioned Hadith narrated by Abu Hurayrah indicates that it is permissible to keep a sura in a house if its head is cut off, because it would then be in the shape of a tree. This proves that it is permissible to make Taswir of trees and any beings which have no souls. This was already mentioned clearly in the narration of the two Sheikhs (Al-Bukhary and Muslim) on the authority of Ibn `Abbas.

The quoted Hadith is also a proof that cutting off anything other than the head of the sura such as cutting off the lower half or the like, is not enough to render it permissible to keep or to allow the entry of angels. This is because the Prophet (peace be upon him) ordered it to be torn up and efface the suras, saying that they prevent the entry of angels, with the exception of suras that are to be treated in a disrespectful manner or whose heads have been cut off. Thus, whoever has any claim justifying the permissibility of keeping suras at home other than for these two stated reasons must bring evidence supporting their claim from the Qur’an or the Sunnah (whatever is reported from the Prophet).

The Prophet (peace be upon him) informed us that if the head of the sura is cut off, the remainder of it will be like the shape of a tree, this proves that the factor which permits its possession is its being transformed from the shape of beings with souls to a form similar to inanimate beings. If the lower part of the sura is cut off and the head remains, it will not take the shape of a tree because the face still remains. Furthermore, the face has a beauty and uniqueness of creation that is not found in the rest of the body. Hence, it is not permissible for a person who understands the intended meanings of the quoted Nas (Islamic text from the Qur’an or the Sunnah) to make Qiyas (analogy) between cutting off any other part of the body and cutting off the head.

Thus, it is clear that making Taswir of the head and other parts of the body of animate beings is prohibited because the ruling stated by the aforementioned Sahih Hadith is generally applied and no one is allowed to make exceptions to this general ruling beyond those stated by the Law-Giver.

There is no difference in this ruling between corporeal suras and others inscribed on curtains, papers, etc. As there is no difference between suras of humans and other beings with souls and the suras of kings, scholars, etc. In fact, the degree of prohibition regarding the suras of kings, scholars, and other influential people is severer, because the Fitnah that might be caused by them is greater. Also, hanging their suras in sitting areas and elsewhere and revering them are of the most dangerous means leading to Shirk (associating others with Allah in His Divinity or worship) and to the worship of such persons along with Allah as happened to the people of Nuh. Al-Khattaby pointed to this in his statements.

During Jahiliyyah (pre-Islamic time of ignorance), there were many suras that people used to revere and worship other than Allah until Allah sent his Prophet Muhammad (peace be upon him) who destroyed the idols, obliterated the suras, and removed Shirk and its means. Therefore, anyone who makes Taswir or hangs suras and reveres them has imitated the Kafirs (disbelievers) in their actions and opened the door to Shirk and its means for the people. Likewise, any person who orders the making of Taswir and is pleased with it will have the same ruling of a Musawwir in terms of having done something prohibited and being entitled to the threat. This is because the Qur’an, the Sunnah, and the scholars’ opinions have all decreed that it is prohibited to order something entailing disobedience and to be pleased with acts of disobedience just as it is prohibited to commit such acts. Allah (Exalted be He) states: And when you (Muhammad صلى الله عليه وسلم) see those who engage in a false conversation about Our Verses (of the Qur’ân) by mocking at them, stay away from them till they turn to another topic. And if Shaitân (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zâlimûn (polytheists and wrong-doers). Allah (Exalted be He) also says: And it has already been revealed to you in the Book (this Qur’ân) that when you hear the Verses of Allâh being denied and mocked at, then sit not with them, until they engage in a talk other than that; (but if you stayed with them) certainly in that case you would be like them. The Ayah (Qur’anic verse) indicates that whoever is present while Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) is being committed and does not turn away from it is like those who are doing it.

If the one who remains silent about Munkar, although they are able to reject it or to leave the place where Munkar is committed, is like the doer of Munkar but the one who enjoin the Munkar or is pleased with it will be more sinful than the one who remains silent about it and will be more deserving to be like those who actually commit it. There are several evidences conveying the same meaning and can be easily found by whomever seeks them.

In the light of the Hadith and the scholars’ opinion mentioned above, it is clear that making Taswir of beings with souls that are widely spread in books, magazines, newspapers, and letters, is a plain mistake and an act of disobedience. People must beware of it and warn each other against it; and must make sincere Tawbah (repentance) for what they have done.

Also, the aforementioned evidence indicates that it is not permissible to keep such suras without cutting off their heads or effacing them unless they are on a carpetor something similar which is treated in a disrespectful manner. In this case only, is it permissible to possess them as already supported by the Hadith narrated by `Aishah and Abu Hurayrah As for toys in the form of beings with souls, scholars have differed about the permissibility of their possession by little girls.

It was authentically reported in the Two Sahih Books of Hadith: On the authority of `Aishah who narrated: I used to play with dolls in the presence of the Prophet (peace be upon him) and I had female friends who used to play along with me. They would hide from the Messenger of Allah (peace be upon him) whenever he entered, but he would call them to join and play with me.

Al-Hafizh said in Al-Fath, “This Hadith has been used as a proof for the permissibility of possessing suras of dolls and toys so that young girls may play with them. This has been an exception to the general prohibition of possessing suras. `Iyad confirmed this opinion and reported that it was the same opinion of the Jumhur who permitted the selling of toys for little girls to train them from childhood for household responsibilities and childrearing. He added that some scholars believed that this permissibility was Mansukh (abrogated). Ibn Battal inclined to this opinion. It is reported from Ibn Abu Zayd from Malik that he disliked that a man buys dolls for his daughter. Accordingly, Al-Dawudy was in favor of the opinion that the permissibility was Mansukh.

“However, Ibn Hibban entitled a chapter: Permissibility for young women to play with dolls. Al-Nasa’y also entitled a chapter: Man’s permitting his wife to play with dolls. He did not restrict this to childhood, but this opinion is debatable.

“After mentioning the Takhrij (referencing) of Hadith, Al-Bayhaqy said, “The prohibition of possessing suras has been confirmed.” Thus, the permission given to `Aishah in this matter was perhaps before rendering it as prohibited. The same opinion was held by Ibn Al-Jawzy.” He went on to say, “Abu Dawud, and Al-Nasa’y related another narration on the authority of `Aishah who said: The Messenger of Allah (peace be upon him) returned from the Battle of Tabuk or Khaybar… And he mentioned the Hadith of tearing up the curtain which `Aishah had hung at her door. She said, “The side of the curtain which was over dolls of `Aishah was uncovered. He (peace be upon him) asked: What is this, O `Aishah? She answered: My dolls. She, then, said: He saw amongst them a two-winged horse tied up. He asked about it and she replied: A horse having two wings. Did not youhear that Sulayman had horses with wings? Upon this, he laughed.” He continued to say, “Al-Khattaby said: This Hadith indicates that playing with dolls is not like having amusement with other suras regarding which warnings have been issued. In fact, `Aishah was given the permission to play with dolls, because she had not reached the age of puberty at that time.”

“I believe that it is questionable to confirm that she had not reached the age of puberty at that time, though it might possibly be so. This is because `Aishah at the time of the Battle of Khaybar was fourteen years old; she was either past the age of fourteen or was approaching it. In the Battle of Tabuk, on the other hand, she definitely had reached the age of puberty. Thus, the strongest opinion is that of those who said it was in the Battle of Khaybar. Reconciliation is to be made with what Al-Khattaby stated because this is better than assuming that the reports are in conflict.” This is the end of Al-Hafizh’s quote.

If you have understood what Al-Hafizh (may Allah be merciful to him) mentioned, then it is safer to avoid possession of toys. This is because their lawfulness is doubtful due to the possibility that the Prophet (peace be upon him) might have approved of `Aishah’s possession of dolls before the order to efface suras was revealed. In such a case, the permission would be considered Mansukh by the Hadith including the order to efface suras except those whose heads are cut off or those which are degraded, as stated by Al-Bayhaqy, Ibn Al-Jawzy, and Ibn Battal. Another possibility is that this permission could be a special exception to the general prohibition, as the Jumhur (dominant majority of scholars) have stated, for the sake of training girls to be mothers and because playing with dolls entails a kind of disrespect. As this possibilities loom and the doubt is there, it is safer to avoid the possession of toys and dolls. In fact, it is better to train girls using non-corporeal toys in order to be safe from the questionable matter regarding the possession of corporeal dolls. In this way, you will be acting according to the following Hadith in which the Prophet (peace be upon him) stated: Leave what causes you doubt and turn to what does not cause you doubt. Also, it is narrated on the authority of Al-Nu`man ibn Bashir – as related in the Two Sahih Books of Hadith: What is lawful is evident and what is unlawful is evident, and in between them are doubtful matters which many people do not know. Thus, whoever guards against doubtful matters keeps their religion and honor blameless, and whoever indulges in doubtful matters, indulges, in fact, in unlawful matters, just as a shepherd who pastures their animals round a preserve will soon pasture them in it. And Allah knows best!

Peace be upon our Prophet Muhammad and his family

http://www.alifta.net/Fatawa/fatawaDetails.aspx?View=Page&PageID=328&PageNo=1&BookID=14

Hadiths with regard to singling out the Day of ‘Ashura’ for wearing Kuhl, bathing, dying with Henna and so on are all Fabricated

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 117- Hadith: Anyone who bathes on the Day of ‘Ashura’ will not be sick during that whole year

All the Hadiths mentioned in respect of bathing on the Day of ‘Ashura’ (10th of Muharram), wearing Kuhl (antimony powder eyeliner), dying (with Henna), in addition to other acts observed by Ahl-ul-Sunnah (those adhering to the Sunnah) in opposition to the Shiites are Mawdu‘ (fabricated Hadith) except for those mentioned about Sawm (Fast).

Shaykh Al-Islam Ibn Taymiyyah (may Allah be merciful to him) mentioned in “Al-Fatawa” volume (4) page (513) what reads:

(Some people among those who claim themselves as followers of the Sunnah narrated many Hadith Mawdu‘ on which they based what they made as a slogan for them on that day – meaning the day of ‘Ashura’ – with which they also contradicted with those people – meaning Al-Rafidah (a Shiitic group). Therefore, they confronted a void act with another void act, and refuted a Bid‘ah (innovation in religion) by introducing another.

Nevertheless, there was one which was indeed more grievous and supportive of the atheists than the other – he meant the Bid‘ah of Al-Rafidah – such as the long Hadith that reads: Anyone who bathes on the Day of ‘Ashura’, will not be sick that year, and anyone who wears Kuhl on the Day of ‘Ashura’, their eyes will not become sore that year. This is in addition to other similar acts on that day such as dying with Henna, shaking hands, and so on. This Hadith and other similar ones are all considered fabricated lies by consensus of those who have knowledge of Hadith Science. Yet, it was mentioned by some Hadith scholars that it is Sahih (authentic). They claim that its Isnad (chain of narration) meets the condition of Sahih. However, this is undoubtedly wrong as clarified in other positions. Furthermore, none of the Muslim Imams (initiator of a School of Jurisprudence) stated it to be Mustahab (desirable) to wash up, wear Kuhl, dye with Henna and suchlike on the Day of ‘Ashura’. It was also not mentioned by any of the reliable Muslim scholars to whom people resort to know Allah’s Commands and Prohibitions. This was neither observed by the Messenger of Allah (peace be upon him) nor by Abu Bakr, `Umar, `Uthman or `Aly, (may Allah be pleased with them). Moreover, there was no mention of these Hadith in any of the Books or Musnads (Hadith compilations) composed by Hadith Scholars such as Musnad Ahmad, Is-haq, Ahmad ibn Mani‘ Al-Hamidy, Al-Dalany, Abu Ya`la Al-Mawsily and others. They were not stated in any of the subject-categorized Hadith books such as the Sihah (pl. of Sahih: Authentic Hadith Book), Sunan (Hadith compilations classified by jurisprudential themes), or those which comprise the Musnads and Athar (narrations from the Companions) such as Muwatta’ Malik, Waki‘, `Abdul-Razzaq, Sa‘id ibn Mansur, Ibn Abu Shaybah and other like them).

End quote.

It was also mentioned by Al-Hafizh ibn Rajab (may Allah be merciful to him) in his book (Lata’if Al-Ma‘arif) in regard to observing Sawm on the Day of ‘Ashura’ what reads:

All that which was reported about the merit of wearing Kuhl, dying with Henna, and bathing on the Day of ‘Ashura’ is Mawdu‘ and wrong. Concerning Sadaqah (voluntary charity), it was narrated on the authority of `Abdullah ibn `Amr ibn Al-`As that he said: Anyone who fasts on the Day of ‘Ashura’ it is as if they fasted the entire year. And, anyone who gives Sadaqah on this day it is as if they have given it during the whole year. (Related by Abu Mussa Al-Madiny)

As regards spending generously on one’s children on this day, Harb said: I asked Ahmad about the Hadith: Anyone who is openhanded with his family on the Day of ‘Ashura’… he stated that it does not count as a Hadith. Ibn Mansur added: I asked Ahmad: Did you hear anything about the Hadith: Anyone who gives generously to his family on the Day of ‘Ashura’, Allah will give him generously the rest of the year. He answered in the affirmative. It was also related on the authority of Sufyan ibn Huyaynah from Ja‘far Al-Ahmar from Ibrahim ibn Muhammad ibn Al-Muntashir, who was one of the best Hadith narrators at his time, that he was informed that: Anyone who gives generously to his family on the Day of ‘Ashura’, Allah will give him generously the rest of the year. Ibn ‘Uyaynah mentioned that he acted upon this Hadith for fifty or sixty years and the result was all good. As for the statement of Harb that Ahmad did not count it as a Hadith; he meant the Hadith that is narrated as Marfu‘ (a Hadith narrated from the Prophet with a connected or disconnected chain of narration)as its Isnad is unauthentic.

Even though it was related from several ways of transmission, they are all unauthentic. An example of this is the one related by Muhammad ibn ‘Abdullah ibn ‘Abdul-Hakam. Furthermore, Al-‘Uqayly stated that it was not authentically transmitted (i.e., among scholars). It was also related on the authority of `Umar according to his saying. However, its Isnad includes an anonymous narrator in its chain.

On the other hand, the acts of mourning that some people like Al-Rafidah offer on this day because of the murder of Al-Husayn (may Allah be pleased with him) are characteristic of those who missed the right path in this life while they think that they are acquiring good by their deeds. This is because neither Allah (Exalted be He) nor His Messenger (peace be upon him) ordained to mourn the death of the prophets or the calamities that befell them, so, in what manner could this be applied in respect of people who are below them in rank?

End quote.

Based on the cited statement of Ibn Taymiyyah and Al-Hafizh ibn Rajab (may Allah be merciful to them), it is known that the Hadiths mentioned with regard to singling out the Day of ‘Ashura’ for wearing Kuhl, bathing, dying with Henna and so on are all Mawdu‘. Similarly, all the Hadiths mentioned on the merit of openhanded giving to one’s children are also unauthentic. Concerning what was reported by Ibrahim ibn Muhammad Al-Muntashir – a junior Tabi‘y (one of the follower, the generation after the Companions of the Prophet) – who transmitted it from another person without naming him, and similarly did Sufyan ibn ‘Uyaynah, the renowned Imam; it is not permissible to cite that as an evidence on the validity of openhanded giving (on this day). This is because the proof is to be derived from the Qur’an or the Sunnah (whatever is reported from the Prophet), not the acts of the Tabi‘un or those who succeeded them. Accordingly, the command to do that on the Day of ‘Ashura’ is considered an impermissible act of Bid‘ah (innovation in religion).

The Prophet (peace be upon him) said: Anyone who does any action that is not in accordance with this matter of ours (Islam) will have it rejected. (Related by Muslim in his Sahih and Al-Bukhari as a Hadith Mu‘allaq [a Hadith missing link in the chain of narration, reported directly from the Prophet] but he affirmed its authenticity) The Prophet (peace be upon him) also said: Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. (Agreed upon by Al-Bukhari and Muslim from the Hadith of `Aishah)

In reference to giving Sadaqah (voluntary charity) on that day, there is the Hadith of `Abdullah ibn `Amr that was previously mentioned in the statements of Al-Hafizh ibn Rajab and it is Mawquf (words or deeds narrated from a Companion of the Prophet that are not attributed to the Prophet). It was reported from him by Abu Musa Al-Madiny; however, Al-Hafizh ibn Rajab (may Allah be merciful to him) did not mention anything about its Isnad. But, most of the narrators from whom Abu Musa Al-Madiny transmitted were ranked as weak and unauthentic narrators. Therefore, it is not permissible to act upon such a Hadith unless it is proven to be authentically reported from `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with them both). In case this is proven, it is to be considered Marfu‘ since such a statement cannot be issued as a personal opinion. Again, mourning on the Day of ‘Ashura’ is one of the condemned Bid‘ahs introduced by Al-Rafidah, with which they contradicted Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body), and the path of the Sahabah (Companions of the Prophet). Consequently, it is not permissible to imitate them in this matter. Allah is the One sought for Help!

Source: Fatwas of Ibn Baz
http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=154&PageNo=1&BookID=10

Ruling on Celebrating the Mid-Sha’ban Night – Detailed fatwa from Sheikh Ibn Baz

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Ruling on Celebrating the Mid-Sha’ban Night
Fatwas of Ibn Baz, Volume 1, Warning against Bid’ahs,
Third Treatise: Ruling on celebrating the night before the fifteenth of Sha’ban,
Page No. 186 – 192, alifta.net

Praise be to Allah Who has perfected the religion for us and has completed the favor upon us! Peace and blessings of Allah be upon His Prophet and Messenger Muhammad, the Prophet of repentance and mercy!

To proceed: Allah (Exalted be He) says:

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3]

He (Exalted be He) also says:

“Or have they partners (with Allah — false gods) who have instituted for them a religion which Allah has not ordained?” [al-Shooraa 42:21]

Moreover, it is reported in the two the Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) from ‘Aishah (may Allah be pleased with her) from the Prophet (peace and blessings of Allah be upon him) that he said:

“Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected”.

Furthermore, it is reported in the Sahih of Muslim from Jabir (may Allah be pleased with him) that the Prophet (peace be upon him) used to address people in the Friday Sermon by saying:

“To proceed, the best of speech is the Book of Allah, the best of guidance is the guidance of Muhammad (peace and blessings of Allah be upon him), the most evil of matters are those which are newly-introduced in religion, and every Bid’ah (innovation in religion) is Dalalah (a deviation from what is right).”

There are many other Qur’anic verses and Hadiths to the same effect.

All these verses and Hadiths clearly indicate that Allah (Glorified and Exalted be He) has perfected for this Ummah (nation based on one creed) its religion and has completed upon it His Favor and did not cause His Prophet (peace be upon him) to die until he had conveyed the clear message, explained to the Ummah all what Allah has legislated for it of sayings and actions and he (peace be upon him) had pointed out that all what the people innovate after him and relate to the religion of Islam of sayings and actions are Bid’ah (innovation in religion) rejected to those who innovate it, even if done with good intention. The Companions of the Messenger of Allah (peace be upon him) and the scholars of Islam after them had realized this matter, and thus, they denied such innovations in religion and warned against them as mentioned by all the scholars who wrote about the great status of the Sunnah (supererogatory act of worship following the example of the Prophet) and the denial of Bid’ah, such as Ibn Waddah, At-Tartushy, Abu Shamah and others.

From the Bid’ah which have been introduced into the religion by people is the Bid’ah of celebrating the Mid-Sha’ban night and fasting on its day, and there is no reliable evidence for such actions. There are weak Hadiths reported with regard to the virtue of the Mid-Sha’ban night, but it is not allowed to rely on them as evidence. As for what is reported regarding the virtue of praying during the Mid-Sha’ban night, they are all fabricated Hadiths as confirmed by many Muslim scholars, and we will, Insha’a-Allah (if Allah wills), mention some of their comments on that.

Besides, there are some other narrations regarding the virtue of this night reported from the righteous predecessors of the people of Al-Sham (the Levant) and others. What the majority of Muslim scholars agreed upon is that the celebration of this Mid-Sha’ban night is Bid’ah and that the Hadiths reported regarding the virtue of this night are all weak Hadiths and some of them are fabricated Hadiths. From those who drew the attention to the weakness and fabrication of these Hadiths is Al-Hafiz ibn Rajab in his book entitled: (Lata’if Al-Ma’arif) and people other than him. It is to be noted that the weak Hadiths can be applied only in the types of worship, the origin of which have been established by sound and authentic evidence. As for celebrating the Mid-Sha’ban night, there is no sound and authentic evidence supporting it to justify reliance on the weak Hadiths in this regard.

This great rule has been mentioned by Imam: Abul-’Abbas Shaykhul-Islam Ibn Taymiyyah (may Allah have mercy upon him). Dear reader, I will convey for you some of what the people of knowledge say about this issue in order to be on clear evidence regarding it. Moreover, the majority of Muslim scholars (may Allah have mercy upon all of them) said that it is an obligation to refer the issues what the people differ over to the Book of Allah (Exalted be He) and to the Sunnah of the Messenger of Allah (peace be upon him), and thus, what both these sources or either of them approve, then it is the legislation which should be followed and what contradicts them should be set aside and what is not mentioned in these two sources of worships, then it is Bid’ah which is not allowed to be practiced, let alone inviting people to it and encouraging it.

Allah (Glorified and Exalted be He) says:

“O you who believe! Obey Allah and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger (صلى الله عليه وسلم), if you believe in Allah and in the Last Day. That is better and more suitable for final determination.” [al-Nisaa’ 4:59]

He (Glorified be He) also says:

“And in whatsoever you differ, the decision thereof is with Allah (He is the ruling Judge).” [al-Shooraa 42:10]

Moreover, Allah (Exalted be He) also says:

“Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you your sins.” [Aal ‘Imraan 3:31]

He (Glorified and Exalted be He) also says:

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” [al-Nisaa’ 4:65]

In addition to that, there are many verses supporting this principle and they are clear evidence of the obligation to refer the debatable issues to the Book of Allah and to the Sunnah of His Messenger (peace be upon him) and the obligation to be pleased and satisfied with their rulings, and to know that this is the natural outcome of faith, the best for the slaves during this lifetime and in the Hereafter and the best in result: namely, the end result.

Al-Hafiz ibn Rajab (may Allah have mercy upon him) in his book entitled: “Lata’if Al-Ma’arif” with regard to this issue – after previous similar talk – said in wording:

“Regarding the Mid-Sha’ban night, the followers from the people of Al-Sham; such as Khalid ibn Ma’dan, Makhul, Luqman ibn ‘Amir and others used to exalt it and exert their efforts therein to perform more worships and people followed them with regard to its virtue and exaltation. It is said that some Israelite narrations and traditions have reached them regarding the virtue of this night, and when this became widespread in countries, people differed regarding it, and therefore, some of them accepted it and agreed with them with regard to the magnification of this night such as a group from the worshippers of the people of Basra and others. On the other hand, this act was denied by the majority of Muslim scholars of Al-Hijaz such as: ‘Ata and Ibn Abu Mulaikah, and it was transmitted by ‘Abdul-Rahman ibn Zayd ibn Aslam from the jurists of the people of Madinah, and it is the opinion of the disciples of Imam Malik and others. They said that all these acts are mere Bid’ah. However, the scholars of the people of Al-Sham differed regarding the way of celebrating it into two opinions:

First: It is recommended to celebrate it collectively in the Masajid (Mosques). It is reported that Khalid ibn Ma’dan and Luqman ibn ‘Amir and others used to put on their best clothes, apply incense and kohl (antimony powder eyeliner) and spend the entire night in the Masjid. Their act was approved by Ishaq ibn Rahawyah who said about celebrating it in congregation in the Masjid, that it is not Bid’ah. This is reported by Harb Al-Kirmany in his book titled: “Al-Masa’il” (Religious Issues).

Second: It is reprehensible to gather during that night in the Masjid for prayer, narrating stories and supplication, but is not reprehensible for one to pray individually during that night for himself. This is the opinion of Al-Awza’iy, who was the Imam of the people of Al-Sham, their jurist and their scholar, and this, Insha’a-Allah (if Allah wills), is the closest opinion to the truth, until he said: It is not known if Imam Ahmad said something about the Mid-Sha’ban night. There are two narrations reported from Al-Awza’iy regarding the recommendation to stay up late for prayer during the Mid-Sha’ban night relying on the two narrations reported from Imam Ahmad regarding staying up late for Prayer during the two nights of ‘Eid. In one narration, he did not recommend staying up late in congregational prayer during the two nights of ‘Eid because it was not reported from the Prophet (peace be upon him) or from his Companions that they did that. In another narration he recommended staying up late for Prayer during those nights following the act of ‘Abdul-Rahman ibn Yazid ibn Al-Aswad who was one of the Tabi’un (Followers, the generation after the Companions of the Prophet), in that. By the same token, there is no sound and authentic narration reported from the Prophet (peace be upon him) nor from his Companions regarding staying up late for Prayer during the Mid-Sha’ban night. However, it is reported from a group of the Followers from among the noble jurists of the people of Al-Sham”

This is the end of the statement of Al-Hafiz ibn Rajab (may Allah have mercy upon him), which clearly states that no sound and authentic narration was reported from the Prophet (peace be upon him) nor from his Companions (may Allah be pleased with all of them) regarding the Mid-Sha’ban night.

As for the opinion chosen by Al-Awza’iy (may Allah have mercy upon him) regarding the recommendation of staying up late individually for Prayer during the Mid-Sha’ban night and Al-Hafiz ibn Rajab’s preference of this opinion, it is strange and weak, because if something has not been established by the legal evidence that it is legislation, then it is not allowed for a Muslim to introduce it into the religion of Allah, whether one does it individually or in congregation, and whether one practices it secretly or openly, due to the comprehensiveness of the Prophet’s (peace and blessings of Allah be upon him) saying: Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected. and other evidence indicating the rejection of innovations in religion and warning against them.

It is also reported from Imam Abu Bakr Al-Tartushy (may Allah have mercy upon him) in his book entitled: (Al-Hawadith Wal-Bida’) that he said in wording:

“It is reported by Ibn Waddah from Zayd ibn Aslam that he said: ‘We have not found anyone from our Shaykhs or our jurists paying attention to the Mid-Sha’ban night. Moreover, they did not pay attention to that Hadith reported by Mak-hul and they did not consider any special virtue for this night to the exclusion of other nights.’ Moreover, it was said to Ibn Abi Mulaikah : Indeed, Ziyad An-Numairiy says: ‘Verily, the reward of the Mid-Sha’ban night is like the reward of Laylat-ul-Qadr (the Night of Decree)’, then he said: ‘If I hear him saying that and I have a staff in my hand, I will hit him’. It is noteworthy that Ziyad was a narrator of stories.” End of the statement of Abu Bakr Al-Tartushy.

Furthermore, the erudite scholar: Al-Shawkany (may Allah bestow His mercy upon him), in his book entitled: (Al-Fawa’id Al-Majmu’ah), said in wording:

“The Hadith: O ‘Ali, whoever prays a hundred Rak’ah (a unit of the prayer) during the Mid-Sha’ban night and reads in every Rak’ah (unit of Prayer) Al-Fatihah (the Opening Chapter of the Book) and Surah Ikhlas ten times, Allah will fulfil all their needs etc., is a fabricated Hadith, and within the words of the Hadith talking about the great reward for the one who performs this Prayer there is something which does not leave any doubt for a sound-minded person to know that it is a fabricated Hadith. Moreover, its narrators are unknown and it has been reported through a second and third narrations, all of which are inserted fabrications and their narrators are unknown. It is also said in “Al-Mukhtasar” (The Concise Book of Hadith) that the Hadith of performing Prayer during the Mid-Sha’ban night is null. and what is reported by Ibn Hibban from the Hadith of ‘Ali : When the Middle Night of Sha’ban comes, observe night vigil prayer during it and fast the following day is a weak Hadith. It is said in (Al-La’ali’, “Perals”) that Praying one hundred Rak’ahs with sincerity during the Mid-Sha’ban night ten times. along with the rest of the details about its virtue, which is reported by Ad-Daylamiy and others, and this is a false Hadith, and all its narrators in the three different narrations are unknown and thier narrators are weak. He said that the Hadith: And twelve Rak’ahs in which Surah Al-Ikhlas is recited thirty times. is a fabricated Hadith, and the Hadith: and fourteen Rak’as. is also a false Hadith.

It is noted that a group of jurists had been deceived by this Hadith, such as the author of the book entitled: (Al-’Ihya’) and others, as well as some Exegetes of the Qur’an. Performing prayer on this night – namely, the Mid-Sha’ban night- has been reported in different ways, all of which are null and fabricated narrations. This does not contradict the narration reported by Al-Tirmidhiy from the Hadith of ‘Aishah regarding his (peace be upon him) going to Al-Baqi’ and the descending of the Lord to the nearest sky during the Mid-Sha’ban night and that He forgives for more than the number of the hairs of the sheep of Banu Kalb, since we are talking about this prayer which has been falsely established in that night. Moreover, the Hadith reported by ‘Aishah has weakness and its chain of transmission is interrupted and the Hadith reported by ‘Ali which has been previously mentioned with regard to staying up late during that night for Prayer does not contradict the ruling that a special Prayer during that night is falsely established, in addition to the weakness in that Hadith according to the what we have mentioned.” End of Al-Shawkany’s comment.

It is reported from Al-Hafiz Al-’Iraqy that he said:

“The Hadith of performing prayer during the Mid-Sha’ban night is falsely related to the Messenger of Allah (peace be upon him) and is lying about him. Moreover, it is reported by Al-Imam Al-Nawawy that he said in the book entitled: (Al-Majmu’): ‘The Prayer known as Salat-ul-Ragha’ib (Prayer for great bounties or wishes), which is twelve Rak’ahs performed between the Maghrib (Sunset) Prayer and ‘Isha’ (Night) Prayer during the night of the first Friday of the Month of Rajab and the Prayer during the Mid-Sha’ban night, which is a hundred Rak’ahs, are two evil Bid’ahs (innovations in religion) and no one should be deceived by their mentioning in the book entitled: (Qout A-Qulub), the book entitled: (Ihya’ ‘Ulum Ad-Din) nor by the Hadith reported regarding these two nights, since all this is void and no one should be deceived by some of the Imams who got confused about their ruling and wrote some papers regarding the recommended practices during these two nights, because they made a mistake in that”.

On the other hand, Shaykh Imam Abu Muhammad ‘Abdul-Rahman ibn Isma’il Al-Maqdisy wrote a very valuable book regarding the falsification of the special virtues of these two nights and he did a good job in this book. Moreover, people of knowledge talked very much about this issue, and if we trace all what has been said regarding this subject and try to convey it, then we will have a very long explanation, but we hope that what we have mentioned regarding this issue will be sufficient and convincing for the seeker of truth.

From what has been previously mentioned of verses, Hadith and the opinions of Muslim scholars, it becomes clear to the seeker of the truth that celebrating the Mid-Sha’ban night through performing Prayer and other activities and singling out the following day with Fast is an evil Bid’ah according to the opinion of the majority of Muslim scholars. It has no foundation in the purified Islamic Shar’ (law), but it has been newly introduced into Islam after the epoch of the Companions (may Allah be pleased with all of them). It is sufficient for the seeker of truth, about this subject and other subjects, to read Allah’s (may He be Exalted and Sublime) Saying: “This day, I have perfected your religion for you” and to read other Qur’anic verses confirming this meaning, as well as the Prophet’s (peace be upon him) saying: “Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected”, in addition to what has been reported of the Hadiths confirming this meaning.

Moreover, it is reported in the Sahih of Muslim from Abu Hurayrah (may Allah be pleased with him) who said that the Messenger of Allah (peace be upon him) said:

“Do not single out the night (preceding) Friday among the nights for prayer and do not single out Friday among days for fasting but only when anyone among you is accustomed to fast (on dates) which coincide with this day (Friday).”

If it is allowed to single out a certain night with a special worship, then the night of Friday will be more deserving of this special worship, because its day is the best day on which the sun rises according to the sound and authentic Hadith reported from the Messenger of Allah (peace and blessings of Allah be upon him). Since the Prophet (peace and blessings of Allah be upon him) warned against singling out this night with special Prayer to the exclusion of other nights, then it is evidence that other nights should not be singled out with a certain type of worship unless there is a sound and authentic evidence indicating such specification.

Since it is ordained to stay up late for Prayer during Laylat-ul-Qadr (the Night of Decree) and during other nights of Ramadan, the Prophet (peace and blessings of Allah be upon him) drew the attention to that, encouraged the Ummah to do that and did it himself as reported in the two Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) from the Prophet (peace and blessings of Allah be upon him) that he said:

“Whoever observes Optional Night Prayer during the month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stands for prayers in the night of Qadr out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven.”

Thus, if the Mid-Sha’ban night, the night of the first Friday of Rajab or the night of Isra’ (Night Journey) and Mi’raj (Ascension to Heaven) were singled out with a certain type of worship, then the Prophet (peace and blessings of Allah be upon him) would guide the Ummah to it or would do it himself and if something like this had happened, the Companions (may Allah be pleased with all of them) would have transmitted it to the Ummah and would not conceal it from the following generations since they were the best people and the best in giving advice after the Prophet (peace and blessings of Allah be upon all of them) and may Allah be pleased with the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) and may they be pleased by Allah. You have already known from the opinions of Muslim scholars that nothing has been established from the Messenger of Allah (peace and blessings of Allah be upon him) nor from his Companions (may Allah be pleased with all of them) regarding the virtue of the night of the first Friday of Rajab or of the Mid-Sha’ban night, and therefore, it becomes clear that celebrating both of them is a Bid’ah, newly introduced in the religion. By the same token, singling them out with a special worship is an evil Bid’ah. The same ruling applies to the twenty-seventh night of Rajab, which some people believe is the night of Al-Isra’ and Mi’raj, that it should not be singled out with a certain worship and it is not allowed to celebrate it due to the above-mentioned evidence. This is the ruling if we know when Al-Isra’ and Mi’raj happened, how will it be if this night is unknown, according to the true view of Muslim scholars, and the saying of those who claim that it is the twenty-seventh night of Rajab is a false opinion having no basis within the sound and authentic Hadith. Indeed, he is good in speech the one who says:

The best affairs are those previously established on true guidance
and the worst of them are the newly introduced innovations in religion

He is Allah Whom we ask to guide us and all Muslims to abide by the Sunnah, to be steadfast on it and to be cautious of what contradicts it. Indeed, He is Bounteous and Generous! May Allah send His Peace and Prayers upon His Servant and Messenger, our Prophet Muhammad, his family and all his Companions!

Fatwas of Ibn Baz, Volume 1, Warning against Bid’ahs,
Third Treatise: Ruling on celebrating the night before the fifteenth of Sha’ban, Page No. 186 – 192

Taken from :http://www.alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=39&PageNo=1&BookID=14

Days missed from previous Ramadan must be made up for before the next Ramadan

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Q: If Ramadan comes and someone still has days of Sawm (Fasting) to make up for from the previous Ramadan, are they considered sinful for not having made up the days before the start of the next Ramadan? Do they have to make a Kaffarah (expiation) or not?

A: Everyone who has days to make up from previous Ramadan has to make up for those days before the next Ramadan. They may delay making up for them until Sha‘ban, but if the next Ramadan comes and they still have not made up for those days, without an excuse, they are considered sinful for that. They should make up for these days later and also feed a needy person for each missed day. This was the Fatwa (legal opinion) given by a group of the Sahabah (Companions of the Prophet). The required amount of food is half a Sa‘ (1 Sa‘ = 2.172 kg) of the staple food of your country to be given to some or just one needy person for every day not fasted.

If you are excused for the delay by reason of illness or travel, you just have to make up for the Sawm; you do not have to feed needy people. This is according to the general rule in the Saying of Allah (Glorified be He): …and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days”. Allah is the Grantor of success!

Source: Fatwas of Ibn Baz

Fatwas > Sha`ban Fatwas > Missed fasts must be made up for before the next Ramadan

The Jinn’s possession of human beings is an established fact and reality attests to it – Imam Ibn Baz

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Explaining the truth of the possibility of Jinn entering the human body and refuting the claims of those denying this [1]

Source :  Fatwas of Ibn Baaz rahimahullaah – alifta.net

The Shaykh of Islam Ibn Taymiyyah (may Allah be merciful to him) also said in (vol.24, pp. 276-277) the following: The existence of Jinn is affirmed in the Book of Allah, the Sunnah of His Messenger (peace be upon him), and according to the consensus of the Salaf (Righteous Predecessors) of this Ummah and its leading scholars. Similarly the fact that the Jinn can enter human bodies is confirmed by the consensus of Ahl-ul-Sunnah wal-Jama`ah. Allah (the Exalted states) says: “Those who eat Ribâ (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitân (Satan) leading him to insanity.”

The Prophet (peace be upon him) said in the Sahih (authentic) Hadith related by Al-Bukhari and Muslim on the authority of Safiyyah (may Allah be pleased with her) that the Prophet (peace be upon him) said: “Satan circulates in the human body as blood does.”

`Abdullah the son of Al-Imam Ahmad ibn Hanbal said:

“I told my father that some people claim that Jinn can never enter the body of a person. He said, ‘O my son, they tell lies. Satan can even speak on the tongue of those whom he possesses.'”

The Shaykh of Islam Ibn Taymiyyah said:

“What he [Imam Ahmad] said is self-evident. The Jinn may possess someone and cause them to speak a language he does not even know. A possessed person may be violently beaten, in a way that even a camel may not endure, yet he neither feels the beating nor is aware of the words he says.” Furthermore, the possessed person may drag a non-possessed person and or the mat he is sitting on, moves things from a place to another, and other practices that confirmed to those who witnessed such behavior that the one who spoke or moved was not a human being.

Then he said: “None of the leading Muslim scholars denied the ability of Jinn to enter the body of a human being. Whoever denies this fact and assumes that Shari`ah denies it has fabricated lies against Shari`ah, as there is no Shari`ah-based evidence that denies this fact.”

(End of quote)

Imam Ibn Al-Qayyim (may Allah be merciful to him) mentioned the following in his book, Zad Al-Ma`ad fi Hadiy Khayr Al-`Ibad, vol. 4, pp. 66-69:

“There are two types of Jinn’s possession of human beings:

– Possession caused by earthly malicious spirits; and
– the other caused by filthy mixtures.

As for the second type, it is the domain of physicians to find what causes it and how to treat it.

Concerning the possession by spirits, the knowledgeable persons among them acknowledge its existence and do not deny it. They also admit that its treatment should be by confronting the celestial, benevolent and honorable spirits with that wicked and malicious ones to ward off the evil they cause and forestall their acts. This is even stated by Hippocrates in some of his books, as he mentioned some cures for possession. However, he said that his cure is only beneficial in case of possession caused by mixture of filthy blends, but not for that caused by evil spirits.

Whereas, ignorant, worthless and disreputable physicians deny the possession by spirits and do not admit that they affect the body of the possessed person relying on no evidence to support their claims. They are only ignorant, as there is no medical proof to prove the impermissibility of this matter. The Jinn’s possession of human beings is an established fact and reality attests to it. However, the physicians’ denial of possession and ascribing this to the occurrence of some filthy blends is partially, not completely true.

Ignorant and atheist doctors started to attribute the possession of human beings as caused only by filthy blends, but anyone with the least knowledge of such spirits and how they affect the body of the possessed will be astonished at the ignorance of such people and the weakness of their perception of such matters.

In the same article Shaykh Ibn Baaz refutes the one who denies Jinn Possession  as below

All praise be to Allah, and peace and blessings be upon the Messenger of Allah, his family, his Companions, and those who follow his guidance.

Some short and long articles were published in local newspapers and others in the month of Sha`ban of this year (1407 A.H.) regarding the declaration of some Jinn (creatures created from fire) who possessed Muslim women in Riyadh. They declared that they had become Muslims before me after they had declared this before brother `Abdullah ibn Mushrif Al-`Umary who lives in Riyadh.

Al-`Umary recited some Adhkar (invocations) on the Jinn-possessed lady and talked to the Jinni, reminding him of Allah (Exalted be He) and His Omnipotence as well as frightening him with the grievous sin of injustice. After the Jinni said that he is a Buddhist disbeliever, the shaykh called him to Islam and to come out of the woman whom he was possessing. Accordingly, the Jinn complied and declared his conversion to Islam before Shaykh Al-`Umary. Then, Shaykh Al-`Umary and the guardians of the woman wanted to come to me with the woman to hear the Jinni’s conversion to Islam. When they were all present, I asked the Jinni about the reason for embracing Islam. He spoke on the tongue of the woman but in a manly voice. All this happened in the presence of the woman who was sitting in the chair next to me beside her brother, sister, and Shaykh Al-`Umary as well as some shaykhs who witnessed and heard the speech of the Jinni while openly declaring his conversion to Islam. He said he was a Buddhist from India. On my part, I advised him to observe Taqwa (fear or wariness of offending Allah) and to leave the body of this woman as he is making her suffer. The Jinni submitted to my order and said that he embraced Islam willingly. Therefore, I advised himto call his people to Islam after Allah (Exalted be He) had guided him to the right path. He came out of the woman’s body and his last word was “As-salamu `alaykum” (peace be upon you). Then the woman spoke with her normal voice and felt comfortable and relaxed from the pain he was causing to her. After the lapse of a month or more, she visited me again with her brothers, maternal uncle, and sister and told me that she was very well, her condition was stable and the Jinni had never returned to her. When I asked her about how she felt when she was possessed by this Jinni, she said that she always had deviant ideas contradicting the Shari`ah (Islamic law), in addition to an inclination to the Buddhist religion, and a desire to read its books. However, after this Jinni was cast out of her, she no longer had such ideas, as she returned to her normal state away from such abominable ideas.

I was told that Shaykh `Aly Al-Tantawy denied the occurrence of such matters, claiming that this is a kind of charlatanism and mere lies. He said that the speech that was mentioned on the tongue of the woman might have been recorded, not real. I asked for the tape in which the Jinni had declared that, and was confirmed that such opinions are really his. However, I could not imagine how he could think that what the woman said was recorded even though I, myself, asked the Jinni some questions and he replied. Then how could a person having the least degree of wisdom imagine that a recorded tape can be asked and give answers. This is one of the ugliest abominations and a way of permitting falsehood.

Read the full article @ http://www.alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&BookID=14&View=Page&PageNo=1&PageID=208

General Advice on some of the Major Sins – Fatwas of Ibn Baz

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General advice  Some of the Major Sins

[1] Backbiting,  [2] Tale-bearing,  [3] Envy,  [4] Injustice

From `Abdul-`Aziz ibn `Abdullah ibn Baz to those who see it of my Muslim brothers, may Allah grant me and them success in fulfilling what pleases Him, and keep us away from disobeying Him, Amen!

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

I advise every Muslim to have Taqwa (fearing Allah as He should be feared) in all circumstances and guard his tongue from saying anything other than that which is useful, because Mubah (permissible) talk may lead to what is Haram (prohibited) or Makruh (reprehensible), and this is common among people, Allah the Exalted says: Not a word does he (or she) utter but there is a watcher by him ready (to record it). Allah (Exalted be He) also says: And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those one will be questioned (by Allâh). The Prophet (may Allah’s Peace and Blessings be upon him) also says in the Hadith agreed upon by Al-Bukhari and Muslim and narrated by Abu Hurayrah (may Allah be pleased with him): “He who believes in Allah and the Last Day should either utter good words or stay silent…” .

There are things that may be a topic of talks but should not be spoken and one should be warned against talking about them, for they could lead to major sins, which would lead to displeasing Allah and to His Punishment. These things have become commonly widespread in some communities:

1- Backbiting :

That is talking about your brother or sister in a way that they would dislike, if they heard about it, whether it be talking about their body, family, character, actions, sayings or about their religion or life, or even talking ill about their clothes, home or car.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace be upon him) said: Do you know what backbiting is? They (the Companions) said: Allah and His Messenger know best. Thereupon, he (the Prophet) said: Backbiting is talking about your brother in a manner which he does not like. It was said to him: What is your opinion, if I actually find (that failing) in my brother that which I made a mention of? He said: If (that failing) is actually found (in him) what you assert, then you in fact, backbit him, and if it is not in him, it is a slander against him. Reported by Muslim.

Backbiting is Haram (prohibited), no matter what the reason behind it; whether it is to calm down rage, or to compliment those present and make conversation with them, or reconciling or courtesy of companions. Or to encourage others to speak or to envy others or just for fun, or to waste time or if a person speaks ill of others to make those present laugh. Allah the Exalted forbade this, and warned His slaves against it, He the Exalted says: O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allâh. Verily, Allâh is the One Who forgives and accepts repentance, Most Merciful.

In a Hadith by Abu Hurayrah (may Allah be pleased with him), the Prophet (peace be upon him) said: The Muslim is inviolable by his Muslim brother, with regard to his blood, wealth and honor Reported by Muslim. He (peace be upon him) said in his final Khutbah (sermon) in his Farewell Hajj: Your blood, your properties and your honors are as sacred to one another as the sanctity of this day of yours in this month of yours in this town of yours. (Listen) Have I not conveyed Allah’s message to you? Reported by Al-Bukhari and Muslim. It is also narrated by Abu Hurayrah (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) said: The worst kind of usury is indulging in evil talk about the honor of your Muslim brother. Reported by Al-Bazzar and Abu Dawud. The authentic Hadiths of the Prophet (peace be upon him) that refer to the prohibition of backbiting and warning against it are so many.

2- Among vices that should be avoided, kept away from and warned against is tale-bearing.

It refers to the act of transferring conversations from one person to another, or from one group to another, or from one tribe to anotherwith the intention of causing corruption and driving people away from each other. It includes disclosing what people dislike no matter if the person reported, the person informed, or even others may dislike it. This act of disclosing may be done verbally, written, or by using code, or gestures regardless of the subject reported whether it is a saying or an action and whether it is a defect or imperfection in the person reported or not. A person must refrain from talking about what he knows or sees in people, unless there is some benefit to Muslims in transferring information or that it will eliminate evil.

Motives behind tale-bearing is either to cause evil to the person being spoken about or to show love to the person who is being informed, or to engage in ones advantages and disadvantages; all of which is forbidden. No one should believe rumor mongers; because a person who gossips is considered a Fasiq (someone openly and flagrantly violating Islamic law), whose Shahadah (testimony of faith) is rejected. Allah the Exalted says: O you who believe! If a Fâsiq (liar — evil person) comes to you with any news, verify it, lest you should harm people in ignorance , one must forbid him from doing so, advise him against it, and condemn the act, for Allah (Exalted be He) says: …enjoin (on people) Al-Ma‘rûf – (Islâmic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allâh, polytheism of all kinds and all that is evil and bad) One should dislike him for Allah’s sake and should not think negatively of his brother, who is being spoken about. He should think good of his brother, Allah (Exalted be He) says: O you who believe! Avoid much suspicion; indeed some suspicions are sins. The Prophet (peace be upon him) said: ‘Beware of suspicion, for it is the worst of false tales. Agreed upon its authenticity i.e. reported by Al-Bukhari and Muslim.

He should not spy on the person who was spoken about or defame his self by committing the same forbidden act that the gossiper committed by repeating the gossip which he heard.

The evidence for the prohibition of tale-bearing in the Quran and Sunnah (whatever is reported from the Prophet) are many; for example, Allah (Exalted be He) says: And (O Muhammad صلى الله عليه وسلم) obey you not everyone Hallaf Mahîn (the one who swears much and is a liar or is worthless). [Tafsir At-Tabari] A slanderer, going about with calumnies, Allah (Exalted be He) also says: Woe to every slanderer and backbiter. It is narrated by Hudhayfah (may Allah be pleased with him) that he said: The Messenger of Allah (peace be upon him) said: The story-teller will not enter Paradise (Agreed upon by Al-Bukhari and Muslim). Ibn Mas`ud (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: Should I inform you what slandering is? It is tale-carrying, which creates dissension amongst people. Reported by Muslim. Tale-bearing is one of the reasons of punishment in the grave, for Ibn ‘Abbas (may Allah be pleased with him) narrated that the Prophet (peace be upon him) passed by two graves and said: “These two people are being tortured not for a major sin (to avoid).” The Prophet (peace be upon him) then added, “Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmity between friends).” (Agreed upon by Al-Bukhari and Muslim)

Backbiting and tale-bearing are forbidden due to the damage they cause, the corruption between people and the divisions and chaos which it creates, igniting the fire of hatred, envy and hypocrisy, and eliminating all affection and fatality. Also causing quarrels and discord among brothers who were once close. It also involves lying, treachery, betrayal, deception and accusations of the innocent, which lead one to curse, abuse and insult. They are sings of cowardice, and pettiness and defect. In addition to this, the sinners who make these accusations will bear many sins, which will lead to the wrath of Allah, and indignation and painful punishment.

3- That which should be avoided and kept away from, a reprehensible trait, which is known as envy.

That is, a person wishing that a certain bounty and grace be removed from his brother in Islam, whether this grace and bounty is related to religion or is worldly. This is objecting to what Allah has destined and granted His slaves. This is injustice by the envious person to himself for his Iman (faith) is decreased due to this, causing calamities and concerns for himself, ruining him in a great way. Allah (Exalted be He) says: Or do they envy men (Muhammad صلى الله عليه وسلم and his followers) for what Allâh has given them of His Bounty?

Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: Do not be envious of one another; do not artificially inflate prices against one another; do not hate one another; do not shun one another; and do not undercutone another in business transactions; and be as fellow-brothers and servants of Allah. Reported by Muslim. Abu Hurayrah (may Allah be pleased with him) also narrated that the Prophet of Allah (peace be upon him) said: Avoid envy, for envy devours good deeds just as fire devours fuel. Reported by Abu Dawud.

4- A person is also required to stay away from injustice, which is being unfair and legal misbehavior.

The biggest of these is Shirk (associating others in worship with Allah) of Allah (Glorified and Exalted be He) through violation and sins. Allah (Glorified and Exalted be He) says: And (remember) when Luqmân said to his son when he was advising him: “O my son! Join not in worship others with Allâh. Verily joining others in worship with Allâh is a great Zûlm (wrong) indeed. Allah (Glorified and Exalted be He) also says: And it is the disbelievers who are the Zâlimûn (wrong-doers).

This also includes taking other people’s property without the right to do so, or taking something from one’s land or attacking or abusing them, which is also a major sin and disobedience of Allah. This is – we seek refuge in Allah- a result of the darkness of ones heart, for if one’s heart was lit with the light of guidance, then he would have reconsidered, Allah (Glorified and Exalted be He) says: There will be no friend, nor an intercessor for the Zâlimûn (polytheists and wrong-doers), who could be given heed to. Allah (Exalted be He) also says: …and for the Zâlimûn (wrong-doers, polytheists and disbelievers in the Oneness of Allâh) there is no helper. Allah (Glorified and Exalted be He) also says: Consider not that Allâh is unaware of that which the Zâlimûn (polytheists, wrong-doers) do, but He gives them respite up to a Day when the eyes will stare in horror. Allah (Exalted be He) also says: And whoever among you does wrong (i.e. sets up rivals to Allâh), We shall make him taste a great torment. It is reported in Sahih (authentic book) Muslim, from Abu Dhar (may Allah be pleased with him) that the Prophet (peace be upon him) said: Allah (the Exalted) says: “O My servants, I have forbidden injustice upon Myself and have forbidden it for you, so do not wrong one another…” It is also narrated by Jabir (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Be on your guard against committing oppression, for oppression is a darkness on the Day of Recompense Likewise, `Abdullah ibn `Amr ibn Al-`As (may Allahbe pleased with them) narrated that the Prophet (peace be upon him) said: A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all that Allah has forbidden. (Agreed upon by Al-Bukhari and Muslim). These Hadiths and others with the same meaning are evident that one should be warned of injustice in matters related people, their honor, and property, due to the great evil and great corruption and their dire consequences. They also indicate the obligation of Tawbah (repentance to Allah) to Allah, the Exalted, of past sins and advising others to leave all that Allah has forbidden of injustice and all other sins.

May Allah grant me and you good attitude and good deeds and keep us away from bad deeds and attitudes! May He guide us to His Straight Path, for He is All-Gracious and The Generous.

May Allah’s Peace and Blessings be upon our Prophet Muhammad, his family, and Companions!

As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!).
http://alifta.net/Fatawa/FatawaChapters.aspx?View=Page&PageID=195&PageNo=1&BookID=14

The attribute of “the Self” of Allah – Fatwas of Ibn Baz

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Q: Is the attribute of (the Self) of Allah an attribute of Divine Essence?

A: This is true, Allah (Glorified be He) says about `Isa (Jesus) (peace be upon him) that he said: “You know what is in my inner-self though I do not know what is in Yours”[1]  i.e. the “Self of Allah”.

[1] Surah Al-Ma’idah, 5: 116

Source : Fatwas of Ibn Baz – alifta.net

Wahhabism: Is it a fifth Madh-hab? – by Ibn Baz

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Reply given by Ibn Baz to written questions posed by a Shaykh from outside the Kingdom of Saudi Arabia

From `Abdul-`Aziz ibn `Abdullah ibn Baz to my esteemed brother, may Allah guide you to useful knowledge and to act upon it! Amen. Peace be upon you! I have received your letter dated 2/3/1394 A.H. May Allah guide you and grant you success! It included three questions about Wahhabism. Following is my answer:

Q 1: You asked about Wahhabism and whether it is a fifth Madh-hab (School of Jurisprudence) or follows one of the four Madh-habs.

A: The term Wahhabism is used by many people to refer to the call initiated by Imam Muhammad ibn ‘Abdul-Wahhab ibn Sulayman Al-Tamimy Al-Hanbaly (may Allah be merciful to him). He is called along with his followers ‘Wahhabis’. Every knowledgeable person must have heard about Shaykh Muhammad ibn `Abdul-Wahhab’s movement (may Allah be merciful to him). He called for pure Tawhid (belief in the Oneness of Allah) and warned people against all forms of Shirk (associating others with Allah in His Divinity or worship), such as supplicating to the dead, trees, rocks or the like. He (may Allah be merciful to him) followed in creedal matters the Madh-hab (School of Jurisprudence) of the Salaf (righteous predecessors) while in subsidiary matters he followed the Madh-hab of Imam Ahmad ibn Hanbal Al-Shaybany (may Allah be merciful to him). This is clear in the books and Fatwas (legal opinions) of Muhammad ibn ‘Abdul-Wahhab and in the books of his followers and offspring which are published. Imam Muhammad ibn ‘Abdul-Wahhab appeared at a time when Islam was alienated, the Arabian Peninsula and other areas were engulfed in ignorance and worshiping idols was widespread. So the Shaykh took it upon himself to strive and struggle, and devoted himself to destroying all means of misguidance.

He employed all the possible ways leading to the spread of Tawhid free from any kind of superstition. Allah, out of His Bounty, made Imam Muhammad ibn Su`ud, Prince of Al-Dir‘iyyah at that time, accept the call. Thus, the Prince, his sons, those under his authority and his followers supported the Imam, may Allah reward them, forgive them and grant their offspring success to all that pleases Him and to what sets right the affairs of His Servants! All regions of the Arabian Peninsula have lived under this righteous call to the present day. Thus, Imam Ibn ‘Abdul-Wahhab’s call was in accordance with the Qur’an and Sunnah (whatever is reported from the Prophet).

Wahhabism is not a fifth Madh-hab as some ignorant and prejudiced people claim; rather, it is a call to the ‘Aqidah (creed) of Salafiyyah (those following the way of the righteous predecessors) and a way of reviving the main aspects of Islam and Tawhid which was forgotten in the Arabian Peninsula.

Source : http://www.alifta.com

“The Hand of Allaah is over their hands” – Fatwas of Ibn Baz

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Explanation of the Ayah whose meanings say: <<The Hand of Allâh is over their hands>> (Surah Al Fath 48:10)

From `Abdul `Aziz Bin `Abdullah ibn Baz to the respected brother, As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!) To proceed:

With reference to your Fatwa request registered in the Department of Scholarly Research and Ifta’ no. 3137 dated 11/7/1408 A.H., it reads:

We attended a Tafsir (exegesis of the meanings of the Qur’an) seminar held in a Masjid (mosque) called Abu Al-Haytham ibn Al-Tayhan and located in Salibiayh district in Kuwait. The Shaykh interpreted the Saying of Allah (whose meanings translated as): <<The Hand of Allâh is over their hands>> (Surah Al Fath 48:10). He said that this Ayah has more than one meaning. It can be Allah’s Help given to them, Allah’s Power with them, or Allah’s Knowledge of their conditions and intentions. After the seminar finished, one brother told the Shaykh that his interpretation of this Ayah goes against `Aqidah (creed) of Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) and complies with the views of Asha`irah (a Muslim group that bases its creedal issues on logic). The Shaykh was annoyed and replied that Al-Mawardy and Ibn Kathir mentioned this interpretation in their books. The man corrected him saying that Ibn Kathir did not state that, but it is Al-Mawardy who advocated Asha`irah. The debate heated and people behaved aggressively labeling the man a Christian and Buddhist and they were about to beat him but some protected him. Allah knows that this man wanted to explain the truth out of his jealousy for the Muslim `Aqidah and the impermissibility to delay the declaration beyond the time of need. The man suggested that the issue be referred to you and they agreed. Would you please enlighten us. May Allah reward you the best. Waiting for your reply.

Please be informed that our creed is to affirm Allah’s Attribute of having a Hand and the other attributes stated by Him in His Noble Book or by His Messenger Muhammad (peace be upon him) in the purified Sunnah. However, this Hand is such as befits Allah’s Majesty without Takyif (descriptive designation of Allah’s Attributes) or Tamthil (likening Allah’s Attributes to those of His Creation) or Tahrif (distortion of the meaning) or Ta`til (negation of the meaning or function of Allah’s Attributes). We believe that there is nothing like Him; and He is the All-Hearer, the All-Seer. We do not deny any of His Attributes with which He described Himself. We do not change the words from their (right) places. We do not discuss the nature of His Attributes, or liken His Attributes to those of His creation, because there is nothing that can be compared to Him, and He has no peer, equal or rival. Just as He (Glorified be He) has a true “Self” which is not similar to that of His creatures, He does not resemble any of His creatures in any of His Attributes. Confirming the Attributes of the Creator does not entail comparing them to those of the created. This is the doctrine of the Salaf (righteous predecessors) including Sahabah (Companions of the Prophet), Tabi`un (Followers, the generation after the Companions of the Prophet) and their followers from the best three generations of Islam and their successors to this day.

Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to him) stated:

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Nightmares are from Shaytan – Ibn Baaz

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Q: There is a frightening nightmare haunting me frequently. While sleeping I dream that there is something within my mouth resembling dough. It makes it difficult for me to breathe and speak. Many times I try to remove or take out of it with my hand but it comes again, which breaks my sleep. I am frightened of this nightmare that disturbed my life and obsessed my thinking. I do not know the reason behind this, knowing that I observe performing Prayer and Fast and performed Pilgrimage. I often ask for Allah’s Forgiveness and repent to Him. Yet it haunts me within a period of two, four, or five months. I ask Allah (Exalted be He) that you will give me an explanation for this frightening dream. May Allah guide you to what brings out the good of this life and the Hereafter. Allah is in the help of a servant as long as he is in the help of his brother.

A: This nightmare is from Satan. It is ordained for you and for every Muslim man and woman seeing what he hates to spit dryly to his left side thrice and to seek refuge with Allah from Satan and from the evil of what he saw (three times). Then he should resume sleeping on the other side. This way, what he sees cannot harm him. One should not tell anyone about this because it was authentically reported that the Messenger of Allah (may peace be upon him):

“A good dreamis from Allah and a bad dream is from Satan. Anyone who sees something (in a dream) that they hate, should spit to their left three times and seek refuge with Allah three times from the evil of Satan and of what they have seen. Then they should turn on the other side and it will not harm them. They should tell no one about ii.”

This authentic Hadith relieves both the believing man and woman seeing what they hate. Praise be to Allah, it is a great remedy available.

O brother, you should put this into action and relieve your heart with this Prophetic remedy. May Allah grant us all success!

This was published in the book entitled “Fatawa Islamiyyah”, compiled by Muhammad Al-Musnad, vol. 4, p. 340

Source : alifta.net

Fatwas of Ibn Baz : Browse by Volume Number > Volume 26 > Book on Hadith, Second Section > Book of Adhkar and supplications > Nightmares

Turning one’s head during Salah to seek refuge (in Allah) from Shaytaan – Fatwas of Ibn Baz

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Bismillaah

Question : A Muslim sister asks about the ruling on turning one’s head during Salah to seek refuge in Allah from the devil called Khanzab (a devil that distracts a servant at the time of prayer)?

A: There is no harm in turning the head during Salah seeking refuge in Allah from the accursed Satan when casting his insinuations. Rather, it is desirable when there is a dire need for it on condition that it is done by moving one’s head only, because the Prophet (peace be upon him) ordered ‘Uthman ibn Abul-‘As Ath-Thaqafi (may Allah be pleased with him) to do so when he complained to the Prophet about the insinuating thoughts that Satan casts during prayers, so he ordered him to spit (dryly) to his left side three times and seek refuge in Allah from Satan.[1] He did so and Allah granted him recovery.

As for turning one’s head during performing Salah without a due reason, this is undesirable. When the Prophet (peace be upon him) was asked about this, he said: It is a quick stealing by which Satan takes away (a portion) from the prayer of a person (By making him glance left and right). May Allah guide us all to what pleases Him! He is All-Hearing and Responsive.

Foot Notes:

[1] Related by Muslim, Book on greetings, Chapter on seeking refuge from the insinuating thoughts of Satan during Salah, no. 4083

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

Fatwas of Ibn Baz

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The formulae of Allaah’s Remembrance prescribed after Salah – Imam Ibn Baz

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Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat
al-Shaykh ‘Abd al- ‘Azeez ibn ‘Abd-Allaah ibn Baaz, Vol. 11, pp. 188-190 – alifta.net

From ‘Abdul ‘Aziz Bin ‘Abdullah Ibn Baz to those who receive this among Muslims. May Allah guide all Muslims and increase their knowledge and faith, amen!

As-salamu ‘alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!) It gives me pleasure to remind my Muslim brothers that –

It is of the Sunnah for a Muslim to say after each obligatory Salah, whether one is the Imam (the one who leads the congregational Salah), Ma’mum (a person being led by an Imam in Prayer) or Mufarid (a person who performs prayer alone) to say, three times

أَسْـتَغْفِرُ الله 
“Astagfir Allah” [#1]
(I ask Allah forgiveness)

 and then say,

اللّهُـمَّ أَنْـتَ السَّلامُ ، وَمِـنْكَ السَّلام ، تَبارَكْتَ يا ذا الجَـلالِ وَالإِكْـرام

“Allahumma Anta Al-Salam Wa Minka Al-Salam, Tabarakta Wa Ta’alayta Ya-dhal-Jalali Wal-Ikram” [#1]

(O Allah, You are Al-Salam [the One Who is free from all defects and deficiencies] and from You is all peace, blessed are You, Possessor of majesty and honor!)

If one is Imam, one should turn facing the people. The Imam, those praying behind him, or a person offering Salah individually should say,

لَا إِلهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ، لَا إِلَهَ إِلَّا اللهُ، وَلَا نَعْبُدُ إِلَّا إِيَّاهُ، لَه النِّعْمَةُ وَلَهُ الْفَضْلُ وَلَهُ الثَّنَاءُ الْحَسَنُ، لَا إِلَهَ إِلَّا اللهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ

 اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ

Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku, wa lahul-hamdu wa Huwa ‘alaa kulli shay ‘in Qadeer. Laa hawla wa laa quwwata ‘illaa billaahi, laa ‘ilaaha ‘illallaahu, wa laa na’budu ‘illaa ‘iyyaahu, lahun-ni’matu wa lahul-fadhlu wa lahuth-thanaa’ul-hasanu, laa ‘ilaaha ‘illallaahu mukhliseena lahud-deena wa law karihal-kaafiroon. Allaahumma laa mani’a limaa ‘a’tayta, wa laa mu’tiya limaa mana’ta, wa laa yanfa’u thal-jaddi minkal-jadd. [#2]

(None has the right to be worshipped except Allah, alone, without any partner. To Allah belong all sovereignty and praise. He is Omnipotent over all things. There is no might nor power except with Allah. None has the right to be worshipped except Him. We worship none but Him. To Allah all favor, grace, and praise are due. None has the right to be worshipped except Allah and we are sincere in faith and devotion to Him although disbelievers detest it. Oh Allah! Oh Allah! None can prevent what You willed to give and none can grant what You have willed to prevent, and no wealth or majesty can benefit anyone, as from You is all wealth and majesty).

After offering Maghrib (Sunset) Prayer and Fajr (Dawn) Prayer one should say along with what is mentioned previously,

After completing the prayer:

لَا إِلَهَ إِلَّا اللهُ وَحَدْهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu yuhyee wa yumeetu wa Huwa ‘alaa kulli shay’in Qadeer

[None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise . He brings life and He causes death , and He is Able to do all things.]

After that, one is to say each of the following supplications thirty three times;

(a) “Subhana Allah” (Glory is to Allah),

(b) “Al-Hamdu Lillah” (praise is due to Allah) and

(c) “Allahu Akbar” (Allah is the Great),

and then complete the hundred by saying,

لَا إِلَهَ إِلَّا اللهُ وَحَدْهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu yuhyee wa yumeetu wa Huwa ‘alaa kulli shay’in Qadeer

It is recommended for the Imam, Ma’mum, and Munfarid to recite these supplications audibly after each obligatory Salah in a low voice without disturbing others.

It is authentically reported in the two Sahih on the authority of Ibn ‘Abbas (may Allah be pleased with them) that raising one’s voice in supplication after concluding the obligatory Salah was during the time of the Prophet (peace be upon him). Ibn ‘Abbas (may Allah be pleased with them) said, “I used to know when they finished the Salah by this (supplications as they were said aloud) if I heard them.” 

[Al-Bukhari, Sahih, Book on Adhan, no. 841; Muslim, Sahih, Book on Masjids and places for Salah, no. 583; Al-Nasaa’y, Sunan, Book on Sujud-ul-Sahw, no. 1335; Abu Dawud, Sunan, Book on Salah, no. 1003; and Ahmad ibn Hanbal, Musnad, vol. 1, p. 367.’]

However, it is not permissible to say these supplications collectively. Each worshipper should recite them individually without observing the voice of others, because reciting supplications collectively is Bid’ah and has no basis in the divine Shari’ah (law) of Allah.

It is recommended for Imam, Ma’mum, and Munfarid to recite

Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Foot stool, Surah Al-Baqarah, 2:255)  [#3]  inaudibly.

After that,

Surah-Al-Iklas (the Qur’an, Surah 112),

Surah-Al-Falaq (the Qur’an, Surah 113), and

Surah-Al-Nas (the Qur’an, Surah 114)

inaudibly after each obligatory Salah and repeat them three times after the Maghrib (Sunset) and Fajr (Dawn) Salahs. [#4]

This is preferable, for the authenticity of what we have mentioned above.

May Allah’s Peace and Blessings be upon our Prophet Muhammad, His companions, and those who follow him rightfully till the Day of Judgment.

The Grand Mufty of the Kingdom of Saudi Arabia 
Chairman of the Departments of Scholarly Research, Ifta’, Da`wah, and Guidance
24/10/1414 A.H.

PS: [AbdurRahman.Org] Du’aa transliterations slightly corrected for the better pronunciation

Foot Notes : (added by AbdurRahman.Org)

[#1] Sahih  Muslim 1/414

[#2] Sahih  Muslim 1/415

[#3] An-Nasaai, ‘Amalul Yawm-Yawm wal-Layl (hadith No.100), also Ibn As-Sunni (n.121). See also Al-Albanee Sahihul-Jaami As-Sagheer 5/339 and Silsilatul-Ahadeeth As-Saheehah 2/697 (no.972)

[#4] Abu Dawood 2/86, An-Nasaai 3/68, see also Al-Albanee, Sahih At-Tirmidhi 2/8.

Muslims can acquire the Attributes which Allah likes His Servants to acquire

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Copying the Divine Characteristics

From `Abdul `Aziz Bin `Abdullah Ibn Baz to the honorable brother Shaykh: `A. S. H.; may Allah protect him! As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!). To commence: I received your noble letter dated 23/3/1386 A.H., may Allah guide you! It included a question regarding what a Khatib (preacher) mentioned in the Friday Khutbah (sermon) on urging Muslims to acquire Allah’s Attributes and Characteristics. Is this acceptable? Was this acknowledged by any notable scholar?

Answer:

This expression is improper, but it has a true meaning, which is urging people to acquire the good meanings of the Names and Attributes of Allah which befit them, not those peculiar to Allah (Glorified be He) such as the Creator, the Sustainer and the God. Such characteristics cannot be acquired by human beings, and it is impermissible for people to claim them. The same applies to similar Names.

However, Muslims can acquire the Attributes which Allah likes His Servants to acquire, such as being knowledgeable, powerful, merciful, patient, generous, forgiving, etc. He (Glorified be He) is Knowledgeable and He likes knowledgeable people; He is Powerful and He likes powerful people more than the weak; He is Generous and He likes the generous; He is Merciful and He likes the merciful; He is Forgiving and He likes the forgiving.

However, Allah’s Attributes are incomparable, greater and more perfect than those acquired by people, as there is nothing like Him (Glorified be He) in His Attributes and Actions, just as there is nothing like Him in His Entity. A person can only have a share of the meaning of these Attributes that befits them in a Shar`y (Islamic legal) way. Accordingly, if a person becomes too generous, they are considered spendthrifts. If they become too merciful, they will hinder the execution of Hudud (pl. of Had i.e. an ordained punishment for violating Allah’s Law) and Ta`zir (discretionary punishment). If they become too forgiving, they will show forgiveness when it should not be shown.

The foregoing was stated by the prominent scholar Ibn Al-Qayyim (may Allah be merciful with him) in his two books entitled `Uddat Al-Sabirin and Al-Wabil Al-Sayyib. He might have also mentioned it in other books such as Al-Madarij, Zad Al-Ma`ad, and others.Following are his exact words on this regard in the two books mentioned above.

In Al-`Uddah p. 310, he said: “As Allah (Glorified be He) is the Thankful One in reality, the most beloved to Him among His creatures are the thankful, and the most hated to Him are those who acquire the opposite trait. This example also applies to the rest of Allah’s Most Beautiful Names. Allah thus detests the Kafir (disbelievers), the oppressor, the ignorant, the cruel, the miser, the coward, and the humiliated. He (Glorified be He) is Graceful and He loves grace; He is Knowledgeable and He loves knowledge; He is Merciful and He loves mercy; He is Bountiful and He loves Bounty; He is Concealing and He loves concealment; He is Powerful and He hates weakness, for a Mu’min (believer) of strong faith is nearer to Him than a weak one; He is Forgiving and He loves forgiveness; and He is Odd (One) and He loves odd numbers. Anything He loves is one of the meanings of His Names and Traits; and anything He detests is their opposite.”

Imam Ibn Al-Qayyim said in (p. 543) of the Hadith Collection of Al-Wabil Al-Sayyib:

Generosity is one of the Attributes of Allah (Exalted be He); He gives and does not take; He feeds and is not fed; and He is the Most Generous One. The most beloved to Him is whoever acquires the same traits; He is Generous and He loves the generous; He is Knowledgeable and He loves the knowledgeable; He is Powerful and He loves the courageous; and He is Beautiful and He loves beauty. End of quote.

I hope that what we have mentioned is sufficient. May Allah guide us all to understand His religion and fulfill His rights. He is All-Hearer, Ever Near. As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you!)

Deputy President of the Islamic University

Source : alifta.com – Fatwas of Ibn Baz>Volume 6>Copying the Divine Characteristics

Meaning of “Ahsa” in the hadith related to memorizing the 99 Names of Allaah

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Merits of memorizing Allah’s Names

Q: What is meant by the word “Ahsa'” in the Hadith that is related to the Messenger of Allah on the Names of Allah “Anyone who enumerates (Ahsa’) them will be admitted to Paradise.” ?

A: Ihsa’ means to memorize, contemplate, understand and act according to them.

The Prophet (peace be upon him) said: Truly, Allahhas Ninety-nine Names. Anyone who enumerates them will be admitted to Paradise.” and in another wording: “Anyone who memorizes them by heart, will be admitted to Paradise.”

This means to memorize these Names by heart and understand their meaning as this entails goodness and useful knowledge. It also leads to the uprightness of the heart and the more a person will fear Allah and fulfill His Rights.

Q: Your Eminence Shaykh! Some people may count on such Hadiths and think that memorizing the Most Beautiful Names of Allah without effort is sufficient to be admitted to Paradise?

A: This is a misunderstanding as such a Hadith urges Muslims to act according to what the Messenger of Allah (peace be upon him) prescribed and called for such as: “Anyone who memorizes them by heart, they will be admitted to Paradise.” with regard to the MostBeautiful Names of Allah, and: “Fasting the Day of `Arafah (9th of Dhul-Hijjah) expiates the sins of two years: past one and coming one.” Fasting on the Day of `Ashura’ (10th of Muharram) atones for the sins committed in the preceding year. All these Hadiths urge the Muslims to obey Allah (Glorified and Exalted be He). It is one of the reasons of forgiveness.

When a Muslim pursues the means of forgiveness and does not insist on comitting major sins, this will be a reason for his forgiveness. If a Muslim does not avoid committing major sins, these will not take effect.

The Prophet (peace be upon him) said: “The Five Obligatory Daily Prayers and from Friday Prayer to Friday Prayer, and from Ramadan to Ramadan, are expiations for what happened between them, provided the major sins were avoided.” And in another wording: “unless major sins are committed.”

The Jumhur (dominant majority of scholars) holds the view that the promise of forgiveness that is stated in Hadith on the merits of such and such, such as the favor of Salah (Prayer) and how they erase one’s sins, or the favor of Wudu’ (ablution), fasting on the Day of `Arafah (9th of Dhul-Hijjah), fasting on the Day of `Ashura’ (10th of Muharram) or Ihsa’ the Most Beautiful Names of Allah, etc., is conditional upon avoiding major sins and uprightness. These acts are reasons for having one’s sins forgiven in addition to the other reasons which Allah (Glorified and Exalted be He) had legislated and avoiding major sins which prevent forgiveness.Allah (Glorified and Exalted be He) says, And those who, when they have committed Fâhishah (illegal sexual intercourse) or wronged themselves with evil, remember Allâh and ask forgiveness for their sins; – and none can forgive sins but Allâh – and do not persist in what (wrong) they have done, while they know. One of the reasons for having sins not forgiven is insisting on committing sins and not repenting, there is neither might nor power except with Allah!

To sum up: The Promise of Allah to admit anyone who memorizes the Beautiful Names of Allah to Paradise, anyone who fasts on the Day of `Ashura’ to atone the sins committed in the preceding year, and fasting on the Day of `Arafah are all conditional upon abandoning major sins. This is also mentioned in a Hadith related to Tawhid (monotheism) such as: “Give the good news of entering Paradise to anyone who honestly testifies that there is no god but Allah.” This is conditional upon abandoning sins. If a person insists on doing sins, they are left to the Will of Allah; He may forgive him or He may throw them into Hell-Fire because of their sins and because they did not repent. When a person is purified of their sins, they will come out of Hell-Fire and will be admitted to Paradise.

Every Muslim should not rely on the Hadiths encouraging and promising good and refrain from the Hadiths and Ayahs (Qur’anic verses) of threatening. They should act according to both and beware of the things which Allah prohibited.They should remember the Hadiths and Ayahs that threaten those who transgress the limits set by Allah and disobey His Commands and at the same time they should anticipate good from Allah, hope for His Mercy and remember His Promise to forgive anyone who performs good deeds. A person should combine between Khawf (fear) and Raja’ (hope). A Muslim should not despair or feel secure. This is the way of the scholars and the believers. Allah (Glorified and Exalted be He) says about His prophets: Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear , i.e., hope and fear and used to humble themselves before Us. And Those whom they call upon [like ‘Isâ (Jesus) – son of Maryam (Mary), ‘Uzair (Ezra), angel] desire (for themselves) means of access to their Lord (Allâh), as to which of them should be the nearest; and they [‘Isâ (Jesus), ‘Uzair (Ezra), angels and others] hope for His Mercy and fear His Torment. This is the path of the believers who follow the Messengers. They believe in Allah Alone, fear Him, perform His obligatory acts, refrain from the things which He has prohibited, put their hopes in Him, and fear His Punishment.

Source : alifta.com – Fatwas of Ibn Baaz

Ruling on Ta’wil (allegorical interpretation) of Allah’s Attributes – Ibn Baaz

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Ruling on Ta’wil (Figurative Interpretation) of Allah’s Attributes

Q 4: What is the ruling on ta’wil (allegorical interpretation) of Allah’s Attributes?

A: Ta’wil of Allah’s Attributes is Munkar (disapproved of by Islamic law and Muslims of sound intellect) and is not permissible. In fact, it is obligatory for the Attributes of Allah to be accepted as stated, according to their apparent meaning that befits Allah’s Glory (Glorified and Exalted be He), without Tahrif (distortion of the meaning), Ta‘til (denial), Takyif (describing how), or Tamthil (likening His Attributes to those of His Creation).

Allah (Glorified and Exalted be He) informs us of His Names and Attributes, saying: [There is nothing like Him]; and [He is the All-Hearer, the All-Seer]. As Muslims, we have to accept them as they are, according to the opinion of Ahl-ul-Sunnah wal-Jama‘ah (those adhering to the Sunnah and the Muslim main body). They advise Muslims to acknowledge Allah’s Attributes as they are, without Takyif. They should be accepted as they are, without Tahrif, Ta’wil or Takyif. Muslims should attest to Allah’s Attributes as they were revealed, according to their apparent meaning and as befits Allah’s Stature, without any Takyif or Tamthil. For example, Allah says: [The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty)]. In this Ayah (Qur’anic verse) and similar ones, we are told that Allah rose over the Throne, which is in a manner that suits His Majesty and Grandeur, and the manner of this cannot be compared to that of any of His creatures. The scholars who follow Al-Haqq (the Truth) see this as signifying His Highness and Exaltedness.

The same applies to other Attributes of Allah, such as His Eye, Hearing, Sight, Hand, Foot, and other Attributes that are authentically reported in Nas (Islamic texts from the Qur’an or the Sunnah). All of these Attributes are as befits Allah (Exalted be He) and are not comparable to those of any creature. This is the opinion of the scholars from among the Sahabah (Companions of the Prophet) and those after them from the Imams (initiators of a School of Jurisprudence), such as Al-Awza‘y, Al-Thawry, Malik, Abu Hanifah, Ahmad, Ishaq, and other Muslim Imams (may Allah be merciful to them all).

Allah says, when relating the story of Prophet Nuh (Noah, peace be upon him): [And We carried him on a (ship) made of planks and nails, Floating under Our Eyes] He (Glorified be He) also says when relating the story of Prophet Musa (Moses, peace be upon him): [in order that you may be brought up under My Eye]. Ahl-ul-Sunnah wal-Jama‘ah explained the Ayah where Allah says: Floating under Our Eyes by saying that He (Glorified be He) let the ship float under His Care until it rested on Mount Judy. Similarly, when Allah says: in order that you may be brought up under My Eye. they say that He (Glorified be He) means that Musa (peace be upon him) will be brought up under His Care and with His Guidance to those in charge of raising him.

In the same manner, when Allah (may He be Praised) says to the Prophet (peace be upon him): [So wait patiently (O Muhammad Sallalaahu Alahi wa Sallam) for the Decision of your Lord, for verily, you are under Our Eyes] He means that Muhammad is under Allah’s Protection and Care. These interpretations do not fall under the prohibited Ta’wil; rather, they fall under Tafsir (explanation/exegesis) well-known in the Arabic language and its styles.

A third example is in a Hadith Qudsy (Revelation from Allah in the Prophet’s words)where Allah (Glorified be He) says: “[Anyone who comes nearer to Me by a span, I come nearer to them by a cubit; and anyone who comes nearer to Me by a cubit, I come nearer to them by a fathom; and anyone who comes to Me walking, I come to them running].” These words are accepted as they were revealed from Allah (may He be Praised and Exalted) without Tahrif, Takyif, or Tamthil, but in the way that is wanted by Allah. The same thing can be said about Allah’s Descent at the end of the night, His Hearing, Sight, Anger, Pleasure, Laughter, Happiness, and other authentically established Attributes of Allah. They all must be accepted as they were revealed, in the manner that befits Allah, without any Takyif, Tahrif, Ta‘til or Tamthil. This is because Allah says: [There is nothing like Him; and He is the All-Hearer, the All-Seer]. and many Ayahs to the same effect.

As for Ta’wil of Allah’s Attributes and diverging them from apparent meaning, this is the methodology of those who follow Bid‘ah (innovations in religion), such as the Jahmiyyah and the Mu‘tazilah (deviant Islamic sects), and those who follow them. Their Madh-habs (Schools of Jurisprudence) are Batil (null and void), and have been denied and renounced by Ahl-ul-Sunnah wal-Jama‘ah, who have warned people against their promoters. And Allah is the Grantor of success.

Source: alifta.com – Fatwas of Ibn Baz

Explanation of the Ma’iyyah (i.e. Allaah being with the creation) of Allaah – Ibn Baaz

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Source : alifta.com – Fatwas of Ibn Baz

Allah (Glorified be He) mentions two types of Maiyyah (Allah being with His creation): general and particular.

The first is mentioned in the Ayah (Qur’anic verse): And He is with you (by His Knowledge) wheresoever you may be. The second is mentioned in the Ayah: Be not sad (or afraid), surely Allâh is with us. and: I am with you both, hearing and seeing. There are other Ayahs to the same effect.

Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) are of the opinion that Ma`iyyah is one of the Attributes of Allah (Glorified be He) as befits His Glory. Moreover, they attest to Allah’s Istiwa‘ (Allah’s rising over the Throne in a manner that befits Him), His `Uluw (Allah being high above His creation) and His Glorification above mixing with His creations. Allah (Glorified be He) is the Most High despite His Nearness and the Most Near despite His Highness.

The two Attributes of Ma`iyyah and `Uluw – in a manner that befits Allah – do not involve Tashbih (comparison) to one of His creations or negate one another.

Jahmiyyah and Mu`tazilah (deviant Islamic sects) uses the Ayahs to prove Allah’s Ma`iyyah, deny Allah’s `Uluw and claim that He is Omnipresent.

The Salaf (righteous predecessors) denied these claims and agreed that Allah’s Ma`iyyah entails His Knowledge of His servants’ affairs despite His Istiwa’. That is why Allah begins and ends the Ayahs referring to general Ma`iyyah by mentioning His Knowledge in order to inform His servants that His Ma`iyyah entails His encompassing Knowledge of their affairs. Based upon this, the majority of the Salaf scholars have interpreted the Ayahs which mention Ma`iyyah as referring to Allah’s Knowledge. Other scholars have discussed Ahl-ul-Sunnah wal-Jama`ah’s consensus on interpreting Ayahs talking about Ma`iyyah as referring to Allah’s Knowledge and denying the claims of Jahmiyyah and Mu`tazilah, who say Allah is Omnipresent and who deny His Attributes of `Uluw and Istiwa’ (May Allah curse them! How can they deny the Truth).

Thus, we know that interpreting the word “Ma`iyyah” as Knowledge is not only the opinion of Shaykh Taqiy Al-Din only, but is also the opinion of Ahl-ul-Sunnah wal-Jama`ah. The Shaykh (may Allah be merciful with him) wrote in his book “Al-Wasitiyyah” what supports the obligation of believing in the two Attributes of Allah, namely `Uluw and Ma`iyyah without Tahrif (distortion of the meaning) and false claims. You can refer to the book if you are interested. In general, the Shaykh (may Allah be merciful with him) meant that it is obligatory to confirm the Ma`iyyah and `Uluw of Allah above the Throne in a manner that befits Him and does not compare Him to any of His creations.

Al-Hafizh ibn Kathir (may Allah be merciful with him) while interpreting 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) he said, “The majority of scholars agree that what is meant in this Ayah,regarding Ma`iyyah, is Allah’s Knowledge and there is no doubt in this”. These words do not negate interpreting Ma`iyyah as knowledge, since it is what is meant and intended by it. This is the true meaning of it.

Ma`iyyah refers to Allah’s Knowledge of all things related to the affairs of His servants, as for its manner, it is only known to Allah just as the rest of His Attributes.

Ahl-ul-Sunnah wal-Jama`ah believe in the Names and Attributes of Allah and understand their meanings but do not know their manner. Only Allah knows the exact manner of assuming His Attributes, as He alone knows His Dhat (Essence). Exalted and Glorified be He above the false claims of those who deny or compare His Attributes to those of humans.

Imam Malik (may Allah be merciful with him) and other scholars among Ahl-ul-Sunnah wal-Jama`ah said,

“Allah’s Istiwa’ is known, its manner is unknown, and believing in it is obligatory.”

This is the adopted view in relation to all of Allah’s Attributes and Allah knows best.

The Correct meaning of ‘Laa ilaaha illa Allaah’ – by Shaikh ibn Baaz

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True Meaning of ‘Laa ilaaha illa Allaah’ is :  There is no deity truly worthy of worship except Allah

All praise is due to Allah alone and may peace and blessings be upon the Noblest of the messengers, our Prophet Muhammad, his family, his Companions, Tabi`un (Followers, the generation after the Companions of the Prophet) and those who followed them in the best manner until the Day of Resurrection.

I have read the article written by our brother in Islam, the eminent Shaykh `Umar ibn Ahmad Al-Millibary on the meaning of ‘La ilaha illa Allah’. I read the explanation of the shaykh thoroughly on the three points of view regarding its meaning. The definitions are as follows:

First, it means that there is no deity truly worthy of worship except Allah.
Second, that there is no deity truly worthy of obedience except Allah.
Third, that there is no god but Allah.

The correct definition, as he stated, is the first which is clarified in the Book of Allah (may He be Praised) many times. For instance, Allah (may He be Praised) states, You (Alone) we worship, and You (Alone) we ask for help (for each and everything). and, And your Lord has decreed that you worship none but Him. He (may He be Praised) also states, And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone). and, That is because Allâh — He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Bâtil (falsehood).

There are many Ayahs (Qur’anic verses) to this effect. Moreover, this is the meaning that the polytheists understood from ‘La ilaha illa Allah’, when the Prophet (peace be upon him) called them to it, saying: O my people, say ‘La ilaha illa Allah’, to succeed.

They denied it and haughtily rejected to accept him because they understood that it contradicts their forefathers’ worship of idols, trees and stones and their deification, as Allah (Glorified and Exalted be He) mentions in Surah (Qur’anic chapter) Sad, And they (Arab pagans) wonder that a warner (Prophet Muhammad صلى الله عليه وسلم) has come to them from among themselves. And the disbelievers say: “This (Prophet Muhammad صلى الله عليه وسلم) is a sorcerer, a liar. “Has he made the âlihah (gods) (all) into One Ilâh (God – Allâh). Verily, this is a curious thing!”

In Surah Al-Saffat (ayat 35 and 36), Allah states concerning the polytheists: Truly, when it was said to them: La ilaha illa Allah (none has the right to be worshipped but Allah), they puffed themselves up with pride (i.e. denied it). And (they) said: “Are we going to abandon our alihah (gods) for the sake of a mad poet?” This indicates that the polytheists understood that the meaning of ‘La ilaha illa Allah’ superseded their deities and necessitated dedicating their acts of worship to Allah Alone. Thus, when one of them embraced Islam, he gave up Shirk (associating others with Allah in His Divinity or worship) and dedicated acts of worship to Allah Alone.

Had ‘La ilaha illa Allah’ meant only that there is no god but Allah, or that there is none worthy of obedience but Allah, they would have never rejected it. That is because they already knew that Allah is their Lord and Creator Who must be obeyed in the orders they believed to come from Him. Rather, they believed that worship of idols, prophets, angels, righteous people, trees and the like were their intercessors with Allah and brought them closer to Him. Allah says in Surah Yunus, aya 18: And they worship besides Allah things that harm them not, nor profit them, and they say: “These are our intercessors with Allah.”  Say: “Do you inform Allâh of that which He knows not in the heavens and on the earth?” Glorified and Exalted is He above all that which they associate as partners (with Him)! He (Glorified and Exalted be He) also states: The revelation of this Book (the Qur’ân) is from Allâh, the All-Mighty, the All-Wise. Verily We have sent down the Book to you (O Muhammad صلى الله عليه وسلم) in truth: So worship Allâh (Alone) by doing religious deeds sincerely for Allâh’s sake only. Surely the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors, helpers, lords, gods) besides Him (say): “We worship them only that they may bring us near to Allâh.”

The pagans admitted that they worshiped others only to bring them near to Allah, but Allah (may He be Praised) responded to this, Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever.

Allah (may He be Praised) declared that they are both liars in the claim that their deities bring them near to Allah, and disbelievers because of committing this act. There are many Ayahs that support this meaning.

All praise be to Allah, Lord of the worlds. May peace and blessings be upon our Prophet Muhammad, his family, his Companions, Tabi`un and those who followed them in the best manner until the Day of Resurrection!

Source : alifta.com – by Shaik Ibn Baaz

Or download the PDF : The Meaning of ‘La ilaha illa Allah’ – Ibn Baz Fatawa – from alifta.com [PDF]

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