The ruling on changing one‎s name after accepting Islam – Ibn Baaz

Question:

“Is it obligatory upon new Muslims to change their previous names such as George, Joseph, and others?”

Answer:

“It is not obligatory to change the name unless it means worshipping other than Allah. However, changing one‎s name to something better is permissible. Accordingly, changing one‎s name from a foreign name to an Islamic name is proper and good, but as to whether it is obligatory, no it is not.

But if a person‎s name is Abd Al-Masih (slave of the Messiah) or similar names that indicate servitude to other than Allah, it becomes obligatory to change it. It falls under the ruling of worshipping other than Allah by the Ijma‎ (consensus) of scholars as reported by Abu Muhammad ibn Hazm (may Allah be merciful to him). Allah is the Grantor of success.

Answered by Shaykh ‘Abdul-‘Azeez bin Baaz
Reference: Volume 4, question 3.
www.alifta.com

 

Refutation of Maududi’s principle of Shirk in Haakimiyah by Shaykh SafiurRahman Mubarakpuri rahimahullah

Impressions of Shaykh Safiur Rahman Mubarakpooree about Maududi.

A view of Maududi upon which he stood with firmness and the truth is that he laid the foundation for his Jamaat (group, i.e Jamat e islami) upon this view. And presented this view with such strength that even great scholars were influenced by him and they even accepted it, even though they did not enter him Jamaat, but they were influenced by his thoughts and accepted them. When these views came before me, even I was confused for a few days. But after that Allaah Ta’la opened this matter (mas’ala) in such a clear way that no type of doubt or confusion remained . Now I will present it before you, then there will be no doubt or confusion for you too Insha’Allaah. So clearly Allaah Ta’ala has opened it.

The view of Maulana (Maududi) was that if there is continuous following (Ita’ah) of someone, then this is the worship (Ibadah) of that person .the Muslim is in continuous following (Ita’ah) of Allaah Ta’ala and he follow (Ita’ah) the Prophet SalAllaahu alaihiwasallam because Allaah Ta’ala ordered to follow him. Thus the following (Ita’ah) of the Prophet salAllaahu alaihiwasallam is in accordance to the following (Ita’ah) of Allaah Ta’ala, therefore when he SalAllaahu alaihiwasallam is followed it is the following of Allaah Ta’ala and this worship (Ibaadah) becomes the  worship (Ibaadah) of Allaah. Now from here he (Maududi) has raised another problem that if a government does not govern according to the law laid by Allaah Ta’ala then following that government will be worshipping  that government and this is Shirk. And this is where he (Maududi) took his view of Shirk in Haakimiyyah and presented it strongly, and many a people are busy in it till date. Now I will present its truth before you, I mean t say that books of about a hundered, two hundred, three hundred, four hundred, six hundred and in some cases eight hundred pages have been written by many people on this topic. The matter has been confused in such a way and with such long debates that it becomes difficult to imagine. That is why I present this matter before you in a few clear and firm way.

Politics in Islam (Shariah) – alifta

The meaning of Al-Siyasah Al-Shar`iyyah (Source : alifta.com)

Q 5: What is meant by Al-Siyasah Al-Shar`iyyah (Shari`ah-based policy)?

A: Al-Siyasah Al-Shar`iyyah is that policy which is based on the Qur’an and Sunnah by the ruler applying justice and the ruled giving their loyalty and obedience. It is explained by the Saying of Allah (Exalted be He): Verily, Allâh commands that you should render back the trusts to those to whom they are due; and that when you judge between men, you judge with justice until His Saying: O you who believe! Obey Allâh and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority.

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’

Ruling on separating policy from religion (Source : alifta.com)

Q 9: what is your view on those who say that there are no politics in Islam and no Islam in politics?

A: The Shari`ah (Islamic law) has prescribed the correct policies between Muslim countries and other countries in times of peace and war. It has also prescribed the correct and successful policies that Muslim rulers must adopt when dealing with or governing Muslims all over the Islamic Ummah (nation) with respect to their spiritual and worldly life.

As for evil politics that are based on corruption, delusion, lies, violating covenants, deceit and breaking promises, this was not prescribed by Shari`ah, and whoever looks into the texts of The Book, the Prophetic Sunnah and the biography of the Prophet (peace be upon him) will find that they are abundant in truthful and just policies observed with allies and enemies.

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’

The following is taken from the Fatwa of Shaikh Ibn Baz (source: alifta.com)

The perfection which Allah (Exalted be He) granted the Islamic Shari`ah of Muhammad (peace be upon him) is clear in its commands, prohibitions, and other rulings, which meet both the needs of souls and the demands of societies, despite the new variables and inventions that have come to light.

Those who observe world religions that contradict Islam would find that their doctrines do not suit the requirements and aspects of this life and do not satisfy souls, so the adherents of these religions feel a desire to keep religion separate from politics. They say things like “Render unto Caesar the things which are Caesar’s; and unto God the things that are God’s.”

In Islam, it is very different; for souls, when stricken by crises and problems, find in Islam and its legislation a way out and peace of mind. The more the souls keep away from the religion of Islam, the weaker Iman (Faith/belief) grows, the more they are disturbed by anxiety, and the more the society’s problems increase.

The Believing Jinn Help The Believers Even Though The Believers May Not Realize It – Shaykh Ibn Baz

Shaykh Ibn Baaz:

The Muslims help their brothers among the jinn to obey Allaah and His Messenger just as they help their human brothers. Humans may help them in some matters without realizing it. They may help them to obey Allaah and His Messenger by teaching and reminding other humans, for the jinn may attend the lessons of humans in the mosques and elsewhere and benefit from them. Humans may also hear some things from the jinn which benefit them; they may wake them up to pray or draw their attention to things which may benefit them or harm them. All of this happens even though the jinn do not make themselves visible to humans. A jinn may make himself visible to some people when pointing them towards something good or something evil. This may happen, although it is rare. Usually they do not appear to humans, although their voices may be heard on some occasions when they wake a person for prayer or tell him of some things. In conclusion, the believing jinn help the believers even though the believers may not realize it, and they love everything good for them.

They may attend lessons, and they love to listen to the Quraan and knowledge, as stated above. The believers among the jinn attend the lessons of humans, at some times and in some lands, and they benefit from the lessons of humans. All of this happens and is well known. This has been clearly stated by many of the scholars whom the jinn contacted and asked about some issues; they told them that they had attended their lessons. All of this is well-known, and Allaah is the One Whose help we seek.

كتاب مجموع فتاوى ومقالات متنوعة لسماحة الشيخ العلامة عبد العزيز بن عبد الله بن باز رحمه الله . م/9 ص/373

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=1308&PageNo=1&BookID=14

Fatwas of Ibn Baz > Content > Volume 9 >

One Udhiyah is sufficient on behalf of a man and the members of his household

– One Udhiyah is sufficient on behalf of a man and the members of his household
– Ud-hiyah offered by your father is not sufficient for you if you are living with your family in a separate house

FatwasDhul-Hijjah Fatwas > What is the ruling on Ud-hiyah?

Q: I am married, praise be to Allah, and I have children. I live in a city other than the city in which my family lives, but on holidays I go to the city where my family is. On ‘Eid-ul-Adha (the Festival of the Sacrifice), my children and I came five days before the ‘Eid but we did not offer the Ud-hiyah (sacrificial animal offered by non-pilgrims) even though I am able to, praise be to Allah.

Is it permissible for me to offer Ud-hiyah? Is my father’s Ud-hiyah valid on behalf of myself and my wife and children? What is the ruling on Ud-hiyah for the one who is financially able? Is it obligatory on the one who is not able? Is it permissible to take a loan in order to offer the Ud-hiyah? A.A.Sh. Rafha’ the Kingdom of Saudi Arabia.

A: The Ud-hiyah is a Sunnah (supererogatory act of worship following the example of the Prophet), not Wajib (obligatory), and one sheep is sufficient on behalf of a man and the members of his household, because the Prophet (peace be upon him) used to sacrifice two-horned rams that were white speckled with black, every year; one on behalf of himself and the members of his household, and the other on behalf of those among his Ummah (nation based on one creed) who believe in the Oneness of Allah.

If you, dear questioner, are living in a separate house, then the Ud-hiyah offered by your father on behalf of himself and the members of his household is not sufficient for you, because you are not living with them in the same house. It is prescribed for you to offer Ud-hiyah on behalf of yourself and your family. There is nothing wrong with a Muslim taking a loan to offer Ud-hiyah if he is able to repay it. May Allah grant us all success

Source: Fatwas of Ibn Baz

Internet Source: alifta.com

Salat-ul-Tawbah (Prayer of Repentance) – Shaykh Ibn Baaz

Q: When I was a young man, I committed some sins. Alhamdu lillah [All praise is due to Allah], for having guided me to make Tawbah (repentance to Allah). However, I still have doubts about whether Allah has accepted my Tawbah or not. Kindly enlighten me regarding Salat-ul-Tawbah (Prayer of Repentance). May Allah reward you with the best!

A: Alhamdu lillah, Tawbah wipes out all one’s past sins. Therefore, you should give up your doubts that Allah has turned your Tawbah away. Rather, you have to expect good from your Lord and have firm belief that He has accepted your heartfelt Tawbah. This is based on the Ayah (Qur’anic verse) in which Allah says:

وَتُوبُوا إِلَى اللَّهِ جَمِيعًا أَيُّهَ الْمُؤْمِنُونَ لَعَلَّكُمْ تُفْلِحُونَ

And all of you beg Allâh to forgive you all, O believers, that you may be successful
(Surah Al-Nur, 24: 31)

In the above Ayah, Allah has made success contingent upon making Tawbah. Anyone who turns in Tawbah to Allah, will achieve success. Allah (Glorified be He) says:

وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ

And verily, I am indeed forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death). (Surah Ta­Ha, 20: 82)

Allah is the Ever-Truthful Who never breaks His Promises.

Allah (Glorified be He) also says:

يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ

O you who believe! Turn to Allâh with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow (Paradise) (Surah Al-Tahrim, 66: 8)

In the above Ayah Allah’s Promise, as indicated by the words “It may be …”, should be understood to mean that He will surely fulfill His Promise.

Therefore, you have to expect good from Allah and assume that He has accepted your Tawbah provided that you are sincere and full of remorse for committing these past sins. You also have to be determined not to return to doing them again. You have to be aware of incitements of Satan. In one Hadith Qudsy (Revelation from Allah in the Prophet’s words) Allah (Glorified and Exalted be He) says:

“I am near to the thought of My Servant as he thinks about Me.”

Therefore, you ought to have firm belief that Allah has accepted your Tawbah. The Messenger of Allah (peace be upon him) said:

Let none of you die without expecting good from Allah (may He be Glorified and Exalted) (Related by Muslim in his Sahih (authentic) Book of Hadith)

As for Salat-ul-Tawbah, it was authentically reported on the authority of Abu Bakr Al-Siddiq (may Allah be pleased with him) that the Prophet (peace be upon him) said:

Anyone who commits a sin, performs Wudu’ (ablution) properly, and then offers two Rak’ahs (units of Prayer) wherein he asks Allah to forgive his sins, Allah will accept his Tawbah. (Related by Ahmad)

May Allah grant us success!

Source : Ibn Baaz fatwas from alifta.com

Browse by volume number > Volume 11 > The Book of Salah (Prayer): Section Two > Supererogatory Salah > Salah (Prayer) of repentance

How to Congratulate on ‘Eid – Fatwas of Ibn Baz

Q: People congratulate one another on the ‘Eid day by saying, “Taqaballa Allahu mina wa minkum Al-‘Amal Al-Saliha” (may Allah accept from you and us the good deeds), is it not better to ask Allah to accept all our deeds and is there any particular supplication to mention on such an occasion?

A: It is permissible for a Muslim to say to his fellow Muslim on the ‘Eid day or on other days, “May Allah accept from you and us the good deeds”, and I do not know any particular supplication for that occasion but believers have to pray for each other with good supplications as indicated by the many pieces of evidence reported in this regard. May Allah grant us success!

Source: Fatwas of Ibn Baz

Source : http://www.alifta.com/

Looking at the place of Sujud in Salah – Fatwas of Ibn Baz

The Sunnah for a person during Salah is to look at the place of Sujud

Q: Where should a person look while offering Salah (Prayer)?

A: It is an act of the Sunnah to look at the place of Sujud (Prostration during Prayer) while standing and during Ruku` (bowing) but while sitting for Tashahhud (a recitation in the sitting position in the second/ last unit of Prayer) or between the two Sujuds one should look at his fingers as mentioned in the Sunnah of the Prophet (peace be upon him).

Q: Which is better for a man offering Salah in Al-Haram; to look at Al-Ka`bah or at the place of Sujud?

A: It is prescribed in all Prayers and in every place to look at the place of Sujud because this is more beneficial in bringing about submission and concentration except during Tashahhud. Therefore, it is an act of the Sunnah (supererogatory act of worship following the example of the Prophet) to look at the fingers. May Allah grant all success!

Source : Ibn Baz fatwa
http://alifta.com/Fatawa/FatawaChapters.aspx?View=Page&PageID=5706&PageNo=1&BookID=14

Women’s Deficiency in Deen and Reason – Ibn Baaz

Question

We always hear the Hadith: Women are lacking in their capacity to reason and in deen i.e. religion. Some people even use it to offend women. Could you kindly explain the meaning of this Hadith?

Answer by shaykh ibn baz rahimahullah:

The Hadith reads: “I have not seen anyone more deficient in ability to reason and deen than you. A cautious sensible man can be led astray by some of you.” It was said: “O Allah’s Messenger (peace be upon him)! What is the deficiency in our reasoning and deen?” He said: “Is not the testimony of two women equal to the witness of one man?” It was said: “What is deficient in her deen?” The Prophet (peace be upon him) said: “Is not it true that a woman can neither pray nor fast during her menses?”

The Prophet (peace be upon him) explained that the deficiency in woman’s reasoning means their weak memory. Therefore, their testimony must be verified and supported by another woman to confirm their testimony, because they may forget and thus add or omit some of the testimony. Allah (He may be Praised) states:Surah Al-Baqarah, 2: 282 And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her.

As for the deficiency of their deen, it means they abandon Salah and Sawm (fasting) during their menses and post-partum period. They are not commanded to repeat Salah (prayer). This is the meaning of their being lacking in deen. They will not be called to account for this shortcoming, because it is the will of Allah (Glorified and Exalted be He) Who legislated this for their comfort. If they were to observe Sawm during their menses and post-partum period, it would be difficult for them. Therefore, Allah commands them to abandon Sawm during their menses and post-partum period, and make up for it later. As for Salah, there is something which prevents them from ceremonial purity. Therefore, it is out of the Mercy of Allah (Glorified and Exalted be He) that He commands them to abandon Salah during their menses and post-partum period. However, they are commanded not to compensate for Salah because there is great hardship in this, as Salah is repeated five times a day  and night, and menses may last for many days; seven, eight or more and post-partum may last for forty days. So, it was of Allah’s Mercy and Benevolence not to hold them accountable for Salah or oblige them to make up for it.

This does not mean that the lack of their deficiency to reason and deen extends to every aspect of life. The Prophet (peace be upon him) explained that the lack of their ability to reason is because of their weak memory when giving testimony, and the shortcoming in their worship is because they abandon Salah and Sawm during their menses and post-partum period. This does not mean that they are lower in rank than men in all things, or men are better than them in everything.

Generally speaking, males excel females for many reasons. Allah states:Surah Al-Nisa’, 4: 34 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.

However, some women may excel men. There are many women whose reason is better than men, and are stronger in deen and memorization. The report of the Prophet (peace be upon him) only indicates that the male gender is generally better in reasoning and deen than the female gender in the two aspects specified by the Prophet (peace be upon him).

Women may perform more righteous deeds than men, their piety may be more than men, and thus their rank in the Hereafter may be better than the rank of men. They may focus on some matters and memorize them better than men. They exert effort in memorization and focus, so they established a reference in Islamic history as well as other things which are clear to those who consider the conditions of women during the time of the Prophet (peace be upon him) and later. It is now evident that this deficiency does not mean that we cannot rely on her in narration or testimony, if she is supported by another woman. Anyway, this report does not prevent her from being of the best servants of Allah  if they perform righteous deeds; although Sawm is overlooked during their menses and post-partum, and even if they are exempt from performing Salah. This does not mean that they are lower in everything. Men and women are equally required to observe the standards of piety, good actions, and careful performance of things in their charge. This specific lack of reason and deen is limited to what the Prophet (peace be upon him) explained. So, a Muslim must not offend women by attributing deficiency to them in everything, but it is a flaw in their worship and weakness in reasoning with regard to accuracy of testimony. Thus, the Hadith of the Prophet (peace be upon him) should be properly understood. Allah knows the best.

Source: http://alifta.com/

Ilm-ul-Kalam (Knowledge Of Theological Rhetoric) – Ibn Baz

[ A discipline that searches for answers to creedal issues using Logic ]

Ilmul-Kalaam (argumentation based on Greek philosophy) is among such innovations in the religion that created intellectual schisms in the Muslim nation and initiated deviant trends. One of the sects that indulged in Ilmul-Kalaam were the Mu’tazilah. They gave precedence to intellect over the revealed texts of the Qur’aan and the Sunnah – when they perceived the two conflicted. This attitude set an evil precedent for all later groups who sought to make intellect and desire decisive over the Qur’aan and the Sunnah

Ibn Baz Fatwa on this topic:

Q 3: Some people read many intellectual and scientific books and think that they have become a scholar or a Da’y (caller to Islam), although they may have poor knowledge in Fiqh (Islamic jurisprudence) and have not read any books about Shari’ah (Islamic law). What is Your Eminence’s opinion in this regard?

A: Knowledge of Shari’ah is derived from what Allah and His Messenger (peace be upon him) have said, and not from someone else’s words. The first source of Islamic knowledge is the Word of Allah and His Messenger, then the views of Muslim scholars who explain and interpret them for people. These scholars are Allah’s successors on earth after the messengers.

Allah (may He be Glorified and Exalted) says:(Surah Al-`Imran, 3: 18) Allýh bears witness that Lý ilýha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness). Here, knowledge refers to knowing Allah and His Religion. Allah (may He be Exalted) says:(Surah Fatir, 35: 28) It is only those who have knowledge among His slaves that fear Allýh. They are the messengers and their insightful followers, who follow this truthful religion and abide by the Qur’an and Sunnah (whatever is reported from the Prophet). Muslim scholars are the heirs of Messengers, since they explain the religion and guide others to Allah.

Moreover, a true knowledge seeker studies and reflects on the Qur’an and Sunnah and learns from Muslim scholars. This is the way of acquiring knowledge of Shari`ah which involves doing acts of obedience, meditating and benefiting from others. A knowledge seeker should read a lot, with the aim of attaining as much knowledge as possible. They should reflect on knowledge and look for answers to unclear matters in trustworthy books of Tafsir (exegesis of the meanings of the Qur’an) such as Tafsir by Ibn Kathir, Al-Baghawy and others, in addition to paying great attention to books of Hadith. Furthermore, knowledge of Shari`ah should be taken from knowledgeable scholars among Ahl-ul-Sunnah wal-Jama’ah (those adhering to the Sunnah and the Muslim main body) and not scholars of ‘Ilm-ul-Kalam (a discipline that searches for answers to creedal issues using logic), innovators in religion or ignorant people.

Anything that is not included in the Qur’an and Sunnah cannot be considered Islamic knowledge, even if it is useful in worldly affairs. Here, we are concerned about knowledge that is useful in the Hereafter, which eliminates ignorance, clarifies the religion and shows people what Allah has made lawful and unlawful to them. Indeed, this is the true knowledge of Shari`ah.

Ibn Baz fatwas

Which is better: Sawm on the 10th with the 9th or the 10th with the 11th of Muharram?

Alifta.net Fatwas > Al-Muharram Fatwas > Which is better: Sawm on the 10th with the 9th or the 10th with the 11th of Muharram?

Observing Sawm on the ninth and tenth of Muharram is better than on the tenth and eleventh

Question:

What is the ruling on observing Sawm (Fast) on the Day of ‘Ashura’ (10th of Muharram)? Is it better to observe Sawm on the day that precedes it, the day that succeeds it, all the three days, or on the Day of ‘Ashura’ only? Please clarify the matter. May Allah reward you with the best!

Answer:

It is a Sunnah (supererogatory act of worship following the example of the Prophet) to observe Sawm on the Day of ‘Ashura’ for the authentic Hadiths in which the Prophet (peace be upon him) stated so. The Prophet (peace be upon him) mentioned that the Jews used to observe Sawm on that Day because it was the day on which Allah (may He be Exalted) rescued Prophet Musa (Moses, peace be upon him) and his people and destroyed Pharaoh and his people. Our Prophet Muhammad thus, observed Sawm on the Day of ‘Ashura’ to express his gratitude to Allah, advised Muslims to do so, and directed us as well to observe Sawm on the day preceding or succeeding it. However, observing Sawm on the ninth and tenth of Muharram is better than doing so on the tenth and eleventh. The latter form is also sufficient for it contradicts the practice of the Jews as well. One may also observe Sawm on all three days, i.e. the ninth, the tenth, and the eleventh of Muharram as is reported in some narrations: Fast a day before (the Day of ‘Ashura’) and a day after it. But, it is Makruh (reprehensible) to observe Sawm on the Day of ‘Ashura’ only, i.e. without accompanying it by the preceding or the succeeding day. May Allah grant us success!

Source: Fatwas of Ibn Baz