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Tag: Fatwas of Nur Ala Al-Darb

The difference between Ittiba (following) and Al Ibtidah (innovation) – Imam Ibn Baz

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Bismillaah

Q: What is the difference between Ittiba” (following one’s traditions; imitation) and Al Ibtidah (innovation)?

A: Ittiba’ is what we are required to do according to the Shari’ah (Islamic law), i.e. following what the Prophet (peace be upon him) has brought of orders and prohibitions. It is said “We should follow” because Allah says:

Follow what has been sent down unto you from your Lord (the Qur’an and Prophet Muhammad’s Sunnah), and follow not any Auliya’ (protectors and helpers who order you to associate partners in worship with Allâh), besides Him (Allâh))

and:

Say (O Muhammad sallallahu alaihi wasallam): “O mankind! Verily, I am sent to you all as the Messenger of Allâh – to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He). It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad sallallahu alaihi wasallam), the Prophet who can neither read nor write (i.e. Muhammad sallallahu alaihi wasallam), who believes in Allâh and His Words [(this Qur’ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh’s Word: “Be!” – and he was, i.e. ‘Isa (Jesus) son of Maryam (Mary), and follow him so that you may be quided.”

We are ordered to follow the Prophet (peace be upon him) and the Qur’an. Holding on to what has been revealed by Allah in the Qur’an and what the Prophet (peace be upon him) has said or done is Ittiba. It is to follow the example of the Prophet (peace be upon him) in what he ordered or prohibited. This is Ittiba, which is Wajib (obligatory) in matters which we are obliged to do, and it is Mustahab (desirable) in matters which we are desired to do.

As for Ibtida’, it is innovation of something in the religion which Allah has not permitted, for example: worship in a way that Allah has not made lawful. This is called Ibtida’.

The Prophet (peace be upon him) said: (“Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected.”) and he also said: (The most evil of matters are those which are newly introduced in religion), and every Bid’ah is a Dalalah (deviation from what is right).

So if a person was to perform more than five Prayers and said they would perform six Prayers, increasing one Prayer at any time of the day, is a Batil (null/void) and Bid’ah. It is prohibited to perform or to invite people to perform it with the intention that it is a Fard (obligatory, based on a definitive text). Or if someone said the two Sajdahs (prostrations) are not enough, lets make a third Sajdah in every Rak’ah (unit of Salah); this is Bid’ah, which if purposely done, will make the Prayer Batil. Likewise if a person decides to perform a second Ruku’ (bowing) in Prayer, this is Bid’ah except for the eclipse Prayer. Also if someone says: lets allocate a night for worship and we shall pray ten or twenty Rak ahs on the Thursday or Friday night every week, this is Bid’ah for it is not something which Allah prescribed, as is the night of the Prophet’s (peace be upon him) birthday, or the night of the birth of Fatimah, Al-Husayn, Al Badawy, Abu Bakr Al-Siddiq, or ‘Umar, it is Bid’ah and the celebration where they pray, talk, perform Dhikr; this is all Bid’ah because neither Allah nor the Prophet made it lawful.

Therefore Ibtida’ is to innovate a worship which Allah did not prescribe, whether it is a verbal or practical; all this is Bid’ah. Allah (Glorified and Exalted be He) has not prescribed it.

Of such Bid’ah is the construction domes and Masjids (mosques) over the graves. People think that this is a way to get closer to Allah, and it is from the Din (religion). Rather it is Bid’ah because the Prophet (peace be upon him) forbade construction over graves, because this could lead to Shirk (associating others with Allah in His Divinity or worship). Of such Shirk acts are to touch the graves with the intention of getting closer to Allah. This is Bid’ah and the Prophet (peace be upon him) forbade building over the graves or plastering them, because this could lead to Shirk. This is also true for those who invoke the dead say “I invoke You (Allah) by (the intercession of) the dead of the graves”, “I invoke You (Allah) with the honor or sake of the Prophet”, or “with the honor or sake of the righteous people”; all this is Bid’ah. But if someone says: I invoke You (Allah) with my love for You, or with my belief in Your Messenger or with Your Noble Names; this is acceptable and lawful.

Bid’ah is what people have innovated in the religion and not sanctioned by Allah and His Prophet. Ittiba’ is to follow the approach prescribed by Allah to His servants, and follow in the footsteps of the Prophet (peace be upon him).

(Part No. 3; Page No. 9-11)

Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 3. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

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

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

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Bismillaah

37- Merits of learning Allah’s Names and Attributes

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

Ans by Imam Ibn Baz (rahimahullaah):

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

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

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

The Prophet (peace be upon him) stated:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Sunnah (supererogatory) Salah of Wudu – Imam Ibn Baz

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Bismillaah

(Part No. 11; Page No. 58)

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

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

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

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

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

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

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

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

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

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

(Part No. 11; Page No. 61)

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

29- Ruling on postponing the Sunnah of Wudu’

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

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

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

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

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Slaughtering animal upon constructing a new house – Imam Ibn Baz

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Bismillaah

Slaughtering animals upon building houses

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

(Part No. 2; Page No. 29)

Ans by Imam Ibn Baz (rahimahullaah):

This practice needs to be clarified.

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

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

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

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

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

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

(Part No. 2; Page No. 30)

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

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

The Relationship between the Mind and the Soul – Imam Ibn Baz

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Bismillaah

32- Description of the relationship between the mind and the soul

Q: Human beings have both minds and souls. Can the soul oppose or agree with the mind? Is there a relationship between both the soul and the mind? Or does each of them operate independently?

Ans by Imam Ibn Baz (rahimahullaah):

The mind and the soul are one entity. The mind thinks, considers and contemplates through the soul. If the soul departs the body, every other thing stops to be. While the soul is in the body, the mind thinks and distinguishes between good and evil, as the mind operates through the soul. Therefore, one can think, consider, plan, and decide as long as his soul resides in his body. When it is gone, one cannot think anymore.

(Part No. 1; Page No. 89)

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

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

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

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Bismillaah

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

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

Ans by Imam Ibn Baaz (rahimahullah):

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

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

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

(Part No. 11; Page No. 21)

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

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

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

Making Du’a (supplication) to the dead – Imam Ibn Baz

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Bismillaah

31-Ruling on making Du’a’ the dead

Q: What is the ruling on those who make Du’a’ (supplication) to the dead?

Ans by Imam Ibn Baz (rahimahullaah):

Those who make Du`a’ (supplication) to the dead are Mushriks (those who associate others with Allah in His Divinity or worship). If they make Du’a’ to the dead, idols, trees, stones, angels or jinn, they will be regarded as Kafirs (disbelievers) as making Du’a’ to all these leads to one thing; namely, Kufr (disbelief that takes the Muslim out of Islam),

One thing that can be excluded from this ruling which is seeking help from his fellow Muslim brother or non-Muslim like buying a commodity from a non-Muslim, asking him to build a shop or mend a car while the person while he is alive. This case is considered to be exceptional and is not a kind of Shirk. It is similar to what Allah (Exalted be He) mentions in the story of Musa (Moses): (The man of his own) party asked him for help against his foe)

If one asks his fellow Muslim brother or the non-Muslim, who is present, to do something for him like building a house, mending the car, or plowing the land in return for something, or they agree upon doing something that is legally permitted, there will be nothing wrong as all these things are normal and can be done by human beings who are alive and present.

But what is Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect) is making Du’a’ to those who are not present and cannot hear him, the dead or a living person whom he thinks to be supernatural and has a mysterious power. This understanding leads him to think that if he makes Du’a’ to this person for forgiveness and admittance to paradise, he will be able to do this because of something secret about this person. This is Munkar even if the person who is invoked besides Allah (Exalted be He) is living.

There are many Sufis who worship their Shaykhs and their senior and prestigious persons who are dead. They ask them for help and make Du’a’ to them to cure the sick. All these things are considered to be major Shirk (associating others with Allah in His Divinity or worship) even if the person whom they make Du`a’ to is alive because they ask him something beyond his abilities. This behavior differs from asking a person to lend you something, build a house for you, cultivate some land, mend a car, bring your belongings from the car, and so on. All these things are normal and contain there is nothing wrong in them.

(Part No. 2; Page No.93)

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

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

What is the correct way to sincerely dedicate one’s deeds to Allah? – Imam Ibn Baaz

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Bismillaah

23- Sincerity in dedicating one’s deeds to Allah (Glorified and Exalted be He)

Q: Sister M. H. from Makkah Al-Mukarramah asks: What is the correct way to sincerely dedicate one’s deeds to Allah (Glorified and Exalted be He)? How can deeds be done sincerely for His sake?

Answer by Imam Ibn Baaz (rahimahullah):

To act sincerely, a person must turn to Allah (Exalted be He) and have an attentive heart. A person should perform all deeds such as Salah (Prayer), Sawm (Fast), Sadaqah (voluntary charity), Hajj (Major Pilgrimage), Umrah (Minor Pilgrimage), and so on, seeking the Pleasure of Allah, salvation from the Hellfire, and attainment of Allah’s Mercy and Forgiveness.

Sincerity is to seek the Pleasure of Allah (Exalted be He), to draw close to Him, to hope for His Mercy, to have one’s deeds accepted, to be saved from Hellfire, and to be admitted to Jannah (Paradise), not for the purposes of Riya’ (showing-off) or enhancement of one’s reputation. A believer should perform deeds for the sake of Allah (Exalted be He) in order to attain salvation in the Hereafter, to be saved from the Hellfire, and to be granted absolution. Hence, every believer, male and female, should dedicate all their deeds to Allah seeking His Pleasure so that Allah may accept their deeds.

(Part No. 1; Page No. 78)

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

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

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

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Bismillaah

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Related Links:

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

The Most Authentic Books on True Islamic Aqidah (Creed) – Imam Ibn Baaz (rahimahullaah)

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Bismillaah

7- The most authentic books on “Aqidah

Q: Please guide me to the most authentic book on true Islamic Aqidah (creed)! May Allah grant you success!

A: The most authentic, noblest and greatest book dealing with the subject of Aqidah and other subjects is the Glorious Qur’an. It contains the most truthful speech. No falsehood can approach it from before or behind it. It is a revelation from Allah, the All-Wise, the Praiseworthy. I advise the inquirer and all Muslims to hold fast to the Qur’an and to give it due attention by reciting it often, reflecting on its meanings and trying hard to memorize as many chapters of it as possible. It is the Greatest Book which Allah has sent down to His servants so that they may memorize it, follow its teachings and act upon it. It contains plain truths and clear guidance.

Allah (Glorified and Exalted be He) states, «Verily, this Qur’an guides to that which is most just and right»

He (Glorified be He) also says,« it is an honourable well-fortified respected Book (because it is Allah’s Speech, and He has protected it from corruption)» «Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise (Allah azza wa jal)». and: «And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims).»

I thus advise the inquirer to care for this Great Book, recite it frequently, ponder over its meanings, study it together with colleaques and fellows, and refer to reliable books of Tafsir (exegesis of the meanings of the Qur’an), such as the book entitled “Adwa’ Al-Bayan” for Al-Baghawy, Tafsir Ibn Kathir (may Allah be merciful to them all), and the like. They may also refer to commentaries of other Mufassirs (exegetes of the Qur’an) who clarified the meanings of the Ayahs of the Qur’an, citing related Hadiths of the Messenger of Allah (peace be upon him).

I advise you my fellow brother to study the Book of Allah and to pay due concern to the Sunnah (whatever reported from the Prophet) of the Messenger of Allah (peace be upon him), which contains guidance and light. You may refer to such books as Sahih Al-Bukhari, Sahih Muslim and the remaining four collections of Hadith (Abu Dawud, Al-Tirmidhi, Al-Nasa’i, and Ibn Majah).

There are also many other books which explain the Sunnah of the Prophet (peace be upon him), including the Muwatta’ of Imam Malik (may Allah be merciful to him), the Sunan of Al-Darimi (may Allah be merciful to him), the Sahih of Ibn Khuzaymah, the Sahih of Ibn Hibban, Al-Hakim and other books which are very beneficial.

If you have some knowledge of Hadith, you will be able to differentiate between authentic and false Hadiths cited in the books referred to above. The Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) are an exception to this. The Muslim Ummah (community) has unanimously agreed on the authenticity of all the Hadiths compiled in them.

You are also advised to follow in the footsteps of the righteous scholars of Hadith. The Two Sahih Books of Hadith have gained the credibility of AhI-ul- Sunnah wal-Jama ‘ah (adherents to the Sunnah and the Muslim mainstream). The Muslim Ummah has also acknowledged them as authentic. Therefore, you must adhere to them tenaciously. You must also hold fast to the Book of Allah, the remaining four books of Sunan and the books we just mentioned. Scholars of Hadith have pointed out weak Hadiths and have given reasons for their weakness.

As for books on the topic of “Aqidah, they are many. One of the best books in this regard is the “Kitab Al-Tawhid” by Ibn Khuzaymah, “Kitab Al-Sunnah” by *Abdullah Ibn Ahmad Ibn Hanbal, “Minhaj Al-Sunnah”, by Shaykh Al-Islam Ibn Taymiyyah, which refutes the claims of the Mutazilites, and “Zad Al-Ma‘ad” by Ibn Al-Qayyim, knowing that the latter is very good reference in the field of “Aqidah and rulings of Shariah (Islamic Law). Other books include “Ijtima Al-Juyush Al-Islamiyyah” by Ibn Al-Qayyim which refutes the claims of innovators in religious matters, “Al-Sawa ‘iq Al-Mursalah” by Ibn Al-Qayyim, which also involves refutation of the claims of innovators in religious matters, and “Al- Aqidah Al-Wasitiyyah” by Shaykh-ul-Islam Ibn Taymiyyah. This is a concise book which involves great benefit to Muslims. It is in line with the guidance of Ahl-ul-Sunnah wal-Jama ‘ah, and Shaykh- ul-Islam advised all Muslims, particularly seekers of knowledge, to memorize it, as it contains clear illustration of the doctrine of Ahl-ul-Sunnah wal-Jama ‘ah. Shaykh-ul-Islam also authored a book entitled “Al-Risalah Al-Hamawiyyah” which answers questions posed by the people of Hamah concerning proper understanding of Allah’s Names and Attributes, and other questions related to Aqidah. Upon visiting the people of Tadmur, he also wrote an epistle which he entiteled “Al-Risalah Al-Tadmuriyyah”. It is a great piece which clarifies sound Aqidah. There is also a book entitled “Al- Aqidah Al-Tahawiyyah” by Imam Al- Izz. It is wonderfully written. There is also another book called “Kitab Al-Tawhid” written by Shaykh-ul-Islam Muhammad Ibn Abdul-Wahhab (may Allah be merciful to him), which is a valuable book. He also wrote “At-Thatlathat Al-Usul”. He also wrote a short treatise on Aqidah. Another book called “Fat-h Al-Majid Sharh Kitab Al-Tawhid” was written by his grandson Shaykh ‘Abdul-Rahman Ibn Hasan Ibn Al-Shaykh Muhammad Ibn Abdul-Wahhab. It is a great and useful book. The book was annotated by Shaykh Sulayman Ibn ‘Abdullah Ibn Muhammad Ibn ‘Abdul-Wahhab. He titled it “Taysir Al- Aziz Al-Hamid li-Sharh Kitab Al-Tawhid“. It is also a great and useful book.

I advise all Muslims to refer to and benefit from these and other beneficial books on the subject of Aqidah. I again stress the fact that the Qur’an is the greatest, noblest and most truthful of all books. It is the greatest remedy for those who seek healing for their souls. The Salaf (righteous predecessors) did not have any other book except the Qur’an and the Sunnah of the Messenger of Allah (peace be upon him). The Sahabah (Companions of the Prophet) and the Tabi‘un (Followers, the generation after the Companions of the Prophet) had only the Glorious Qur’an and the Hadiths of the Prophet (peace be upon him), and they were sufficient for them. They contain every type of guidance. However, there is nothing wrong in referring to the books of well known and reliable scholars as has been mentioned.

There is no harm in making use of their writings, benefiting from them or calling other people to benefit from them. Some people may not trust their own understanding of the Qur’an and Sunnah, and when they refer to books written by reliable scholars and such references happen to be in conformity with their understanding, their knowledge is further enhanced and their hearts are set at ease. Allah alone grants success.

(Part No. 1; Page No. 26- 29)

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

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

Books Recommended by Scholars

  1. Books recommended by Sheikh Albani
  2. Books Recommended By Sheikh Ibn Utheimeen
  3. Books Recommended by Shaykh Muqbil for the Beginner (Student of Knowledge)
  4. Recommended Books by Shaykh Zayd al-Madkhalee
  5. Shaykh Muhammad Amaan al-Jaamee on the Books a Student of Knowledge Should Read in the Areas of ‘Aqeedah, Tafseer, Hadeeth and its Sciences, and Fiqh

What are the means which help one to wake up for Fajr (Dawn) Prayer? – Imam Ibn Baz rahimahullah

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Bismillaah

49 – Helping means to wake up for Fajr Prayer

Q: What are the means which help one to wake up for Fajr (Dawn) Prayer?

(Part No. 6; Page No. 147)

A: From among the helping means is to sleep early after ‘Isha’ (Night) Prayer. One should sleep early and should not stay up late and set the alarm to wake up an hour before the Adhan (call to Prayer) in order to benefit and profit from this blessed time. One can also ask their household members to wake them up for Fajr Prayer. The point is that one has to make use of all possible means along with asking Allah for help and success.

Source: English Translations of Collection of “Noor ala Al-Darb” Programs, Volume 6. By: Sheikh `Abdul `Aziz Bin `Abdullah ibn `AbdulRahman ibn Bazz (May Allah forgive and reward al-Firdouse to him and his parents). He was The Mufti of Kingdom of Saudi Arabia, Chairman of the Council of Senior Scholars, and Chairman of Department of Scholarly Research and Ifta’.

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

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

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Bismillaah

(Part No. 4; Page No. 17)

4- Observing causes does not contradict Tawakkul

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

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

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

(Part No. 4; Page No. 18)

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

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

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

Some people say that the world was created for the sake of Muhammad – Imam Ibn Baz

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Bismillaah

20- The wisdom of creating the universe

Q: It has become quite common knowledge that this world came into existence only for the sake of the Messenger of Allah (peace be upon him) and that had it not been for his sake, it would not have come into existence. I hope that our grand Shaykh will answer this question and mention related evidence. May Allah reward you richly.

A: This claim is adopted by some common people who lack proper understanding of the purpose of life. Some people say that the world was created for the sake of Muhammad. They say that were it not for Muhammad (peace be upon him), neither the world nor the people living in it would have been created. This is a false and groundless claim which is based on corrupt understanding. Allah (Exalted be He) created the world so that people would know Him, realize His existence and worship Him Alone (Glorified and Exalted be He). He created the world and human beings so that His Names and Attributes, His Graciousness and Knowledge would be known and so that He Alone would be obeyed and worshipped with no partner. He did not create this world for the sake of Muhammad, Nuh (Noah), Musa (Moses), Isa (Jesus) or any other prophet. Rather, Allah (Exalted be He) created the universe so that He Alone would be worshiped with no partner or associate,

(And I (Allah) created not the jinn and mankind except that they should worship Me (Alone). )

Allah (Glorified be He) states that He created mankind so that they would worship Him and not for the sake of Muhammad (peace be upon him), Being one of the prophets, Muhammad (peace be upon him) was also created to worship His Lord.

Allah (Glorified be He) states, (And worship your Lord until there comes unto you the certainty (i.e, death). )

In Surah Al-Talaq, Allah (Glorified and Exalted be He) says, (It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allah has power over all things, and that Allah surrounds all things in (His) Knowledge. )

Allah (Glorified be He) says,(And We created not the heaven and the earth and all that is between them without purpose! }

Therefore, Allah (Glorified and Exalted be He) created mankind so that He would be worshipped, obeyed, glorified and so that people may know that He has power over all things and that He disposes of all affairs.

Therefore, the questioner must realize that the things which he heard are void and groundless. It was not for the sake of Prophet Muhammad (peace be upon him) nor for the sake of any other messenger that Allah (Exalted be He) created the jinn, mankind, the heavens, the earth or other objects. Rather, Allah (Exalted be He) created life and mankind so that He will be worshipped Alone without any partner and that His Names and Attributes are known to everyone. This is the truth of the matter as is indicated by many proofs. This is by no means in contradiction with the fact that Muhammad (peace be upon him) is the best and most honorable of men, the last and final Prophet, and the master of the children of Adam. It must be known that Allah (Exalted be He) created him for the purpose of worshipping Him, which is the very purpose for which all mankind was created. Again, Allah (Exalted be He) did not create people for the sake of Muhammad (peace be upon him). At the same time, Prophet Muhammad (peace be upon him) is the best of all people. Therefore, you must understand this and convey it to others because this matter is very important.

Some ‘so-called’ scholars and uneducated extremists have misunderstood this matter and this may confuse common Muslims. On the contrary, people of knowledge and far-reaching insight know very well that these are but false claims and that Allah (Glorified be He) created mankind for the purpose of worshipping Him Alone and that they may come to know about His Names and Attributes, like the All-Wise, the All-Knowing, the Hearer, the Answerer of supplications, the One Who has Power overall things, and the One Whose Being, Names and Attributes and Actions are perfect.

(Part No. 1; Page No. 66, 67)

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

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

Related Links:

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

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Bismillaah

1- Definition of Islam

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

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

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

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

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

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

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

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

(Part No. 1; Page No. 10)

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

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

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

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Bismillaah

167. The difference between the Fard and Nafilah Prayers

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

A: Yes, there are differences.

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

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

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

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

(Part No. 10; Page No. 385)

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

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

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

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Imam Ibn Baaz (rahimahullaah):

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

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

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

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

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

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

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Performing Tawbah from envy : Nur Ala Al-Darb Fatwas

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Source : Nur `Ala Al-Darb Fatwas , alifta.net

Q62: I would like to perform Tawbah (repentance to Allah) from envying others. I am trying to get rid of this quality as hard as I can, but Satan often tempts me to do this through jealousy. If I become jealous of my colleagues or other women, I begin to envy them. A friend told me, “Suppress your jealousy and envy inside your heart, and don’t talk about it, so Allah will not punish you for it.”

A62: Yes, it is true, if you feel something you should try to struggle against yourself and suppress your feelings, and do not do anything contrary to the Shari`ah.

– Do not try to harm the person that you envy, whether by actions or by words.

– Ask Allah to remove this from your heart so it will not harm you.

– If one person envies another, but they do not act upon it, it will not harm them if they do not harm the person they envy, take their blessing from them, or speak ill about them. If it is something that is in their mind and they suppress it, it will not cause them any harm. However, they should be careful to avoid saying or doing anything to harm the person they envy. It was narrated the Messenger of Allah (peace be upon him) said,Avoid envy, as envy devours good deeds just as a fire devours fuel.

– Envy is a malicious thing that harms the one who feels it before it harms others.

– Believers should beware of this and ask Allah for protection. They should supplicate to Allah to remove this from their hearts, until there is nothing left of it. And, whenever they feel anything like it, they should struggle against themselves to suppress it and keep it inside their hearts, without hurting the person they envy, whether by actions or by words. And may Allah help us all!

Ruling On Interlacing The Fingers In The Masjid – Shaykh Muhummed Naasir al Deen al Albaani

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interlacing fingersThe ruling on interlacing the hands in Salah

Q: Please inform us about the ruling on interlacing the hands in the Masjid (mosque).

Answer:

It is Makruh (reprehensible) for the Muslims to interlace their fingers when they go and wait for Salah (Prayer) and during Salah itself.

It is reported about the Prophet (peace be upon him) that this act is Makruh. When people go to Salah, it means that they are regarded as if they are in Prayer. Thus, they should not interlace their fingers. Also, they should not do that in the Masjid waiting for Salah or during Salah itself, as this act is Makruh. After offering the Salah, there is nothing wrong with doing that even if they are still in the Masjid. It is authentically reported from the Prophet (peace be upon him) in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) that when he offered Taslim (salutation of peace ending the Prayer), he regarded Salah as completed.

Then, he sat in the front of the Masjid and interlaced his fingers (peace be upon him). Thus, there is nothing wrong with interlacing the fingers after offering the Salah even if in the Masjid.

Source: Fatwas of Nur `Ala Al-Darb>Volume 9>Book of Salah>Adhkar and supplications said during Salah and after Taslim>Interlacing the hands in Salah – http://alifta.com

Ruling on naming someone: “Razzaq” or “Um Razzaq” – Permanent Committee

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Q: What is your Eminence’s opinion on the name “Razzaq” and “Um Razzaq”? [1]

A: It is not permissible to use this name since Al-Razzaq (The All- Provider) is Allah (Glorified and Exalted be He):
Verily, Allâh is the All-Provider, Owner of Power, the Most Strong. [2]

Accordingly, the name Abdul-Razzaq is the one to be used. Also, it is not permissible to say Um (the mother of) Razzaq or Um Khallaq (The Creator), for both Names are Attributes of Allah (Glorified and Exalted be He). Rather, this woman should say Um Abdul-Razzaq instead and if she has an ID card, she should change it if she is able to.

Footnotes:
[1] Question no. 9, tape no. 232.
[2] Surah Al-Dhariyat, 51: 58

Source: Fatwas of Nur `Ala Al-Darb – alifta.net

The meaning of the Hadith: “Whoever asks in the Name of Allah, give him!”

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68- The meaning of the Hadith ” If anyone asks by Allah, you should give them”

Q: A questioner asks: Some people embarrass us when they ask us by Allah to give, sell or even tell them anything. We often refuse their request when it is inappropriate. Is there any sin upon us for rejecting their request after they have asked us by Allaht? Please advise us about this. May Allah reward you well.

A: If the person in need has no right to do this, there is no harm in refusing his request insha`a Allah (If Allah wills). For example, when someone asks you by Allah to give them your house, car, or money, they have no right to do this. But, if they claim their right, such as asking for their due money or demanding Zakah (obligatory charity)-provided that they deserve it- you should give them as available, for the Messenger (peace be upon him) said: If anyone asks (for something) by Allah, you should give them. Thus, it is acceptable to give a to person so long as they have the right to do so, such as a poor person who asks for Zakah, a lender who claims their money, one who needs your support against an oppressor, or in stopping an act of Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect).

Rather, it becomes your duty to respond and help them since they have asked for their right. The Messenger (peace be upon him) said: If anyone asks (for something) by Allah, you should give them On the other hand, if a person claims that which he has no right, or asks for something that involves an act of disobedience, there is no sin upon you if you refuse their request as such demanders should not do this.

Source : alifta.net – Fatwas of Nur `Ala Al-Darb

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