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

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

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The Correct way of announcing Adhan – Imam Ibn Baaz

Q: What is the proper manner of announcing Adhan (call to Prayer)?
What is your opinion concerning the additions people use after the Adhan?

A: The proper manner of announcing the Adhan is the way taught by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to his followers. Bilal (رضي الله عنه) used to announce the Adhan in the presence of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) till the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) died. He used to announce the Adhan during the Makkan period and at Al-Madinah.

This is the Adhan that we announce today which consists of fifteen phrases:

ٱللهُ أَكْبَر ٱللهُ أَكْبَر
Allah-u-Akbar, Allah-u-Akbar,
Allah-u-Akbar, Allah-u-Akbar

(Allah is the Greatest. Allah is the Greatest.
Allah is the Greatest. Allah is the Greatest);

أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱلله, أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱلله
Ashhadu An La Ilaha Illa Allah,
Ashhadu An La Ilaha Illa Allah

(I bear witness that there is no god but Allah.
I bear witness that there is no god but Allah);

أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱلله, أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ ٱلله
Ashhadu Anna Muhammad-an Rasul-ul-llah,
Ashhadu Anna Muhammad-an Rasul-ul-llah

(I bear witness that Muhammad is the Messenger of Allah.
I bear witness that Muhammad is the Messenger of Allah);

حَيَّ عَلَى ٱلصَّلَوَة, حَيَّ عَلَى ٱلصَّلَوَة
Hayy `Ala as-Salah, Hayy `Ala as-Salah

(Come to Prayer. Come to Prayer);

حَيَّ عَلَى ٱلْفَلَاح, حَيَّ عَلَى ٱلْفَلَاح
Hayy `Ala al-Falah, Hayy `Ala al-Falah

(Come to success. Come to success);

ٱللهُ أَكْبَر, ٱللهُ أَكْبَر
Allah-u-Akbar, Allah-u-Akbar

(Allah is the Greatest. Allah is the Greatest);

لَا إِلٰهَ إِلَّا ٱلله
La ilaha illa Allah

(There is none worthy of worship but Allah).

This is the Adhan that Bilal used to announce in the presence of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) till he died.

But in Fajr (Dawn) Prayer, he added:

ٱلصَّلَوةُ خَيْرٌ مِن النَّوم
As-Salatu Khayr-un Mina an-Nawm
(Salah is better than sleeping),

twice after his saying: Hayy `Ala al-Falah (Come to success), and before saying: Allah-u-Akbar (Allah is the Greatest).

As for what some people used to add as:

حَيَّ عَلَى خَيْرٌ الْعَمَل
Hayy `Ala Khayr al-`Amal
(Come to best of deed),

or

أَشْهَدُ أَنَّ عَلِيًّا وَلِي ٱلله
Ashhadu Anna `Aly-an Waliy-ul-llah
(I bear witness that `Aly is the Waliy of Allah),

is an evil deed and Bid`ah (innovation in religion) introduced by Shi`ah (Shi’ites).

It is not permissible, neither, to offer peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) audibly directly after the Adhan. This is a Bid`ah.

It is commendable for a Muslim, after announcing the Adhan, to ask Allah to bestow peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Then say:

اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ، وَالصَّلَاةِ الْقَائِمَةِ، آتِ مُحَمَّداً الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَاماً مَحْمُوداً الَّذِي وَعَدْتَهُ

“O Allah! Lord of this perfect call (perfect by not ascribing partners to You) and of the prayer which is going to be established, give Muhammad the right of intercession and illustriousness, and raise him to the best and the highest place in Paradise which You promised. Surely, You do not renege Your promise.”

Doing so is commendable for every Muslim whether male or female after the Adhan.

It is commendable also for the Mu’adhin (caller to Prayer), as any other person, to offer peace and blessings upon the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) after announcing Adhan. He should also recite: “O Allah! Lord of this perfect call and of the regular prayer which is going to be established, give Muhammad the right of intercession and illustriousness, and raise him to the best and the highest place in Paradise that You promised.” But he should not say these words in a loud voice like the Adhan. This is because the Adhan ends with saying: La ilaha illa Allah (There is no god but Allah).

It is permissible for the Mu’adhin to raise his voice in order to let others to hear and follow him. It was authentically reported that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:

“When you hear the Mu’adhin, repeat what he says, then invoke blessings on me, for everyone who invokes blessings on me will receive them tenfold from Allah; then beg from Allah Al-Wasilah for me, which is a rank in Paradise fitting for only one of Allah’s servants, and I hope that I will be that one. If anyone who asks that I be given the Al-Wasilah, he will be assured of my intercession.”  [#01]

This is was stated by the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). (Related by Muslim in his Sahih book of Hadith on the authority of `Abdullah ibn `Amr ibn Al-`As (رضي الله عنه)).

This is a Sunnah for both Mu’adhin and listener, whether male or female, everywhere after announcing the Adhan. All are to say:

O Allah, bestow peace and blessings upon Muhammad!” or

O Allah, bestow peace and blessings upon our Prophet Muhammad and upon his family and Companions!”

in a tone that differs from the Adhan’s and in a lower voice.

One should say: “O Allah! Lord of this perfect call and of the Prayer which is going to be established, grant Muhammad Al-Wasilah and illustriousness, and raise him to the best and the highest place (in Paradise) that You promised.”

It was recorded in Al-Bukhari’s Sahih book of Hadith on the authority of Jabir ibn Abdullah Al-Ansary that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:

“Whoever says upon hearing the Adhan: ‘O Allah, Lord of this perfect call and of the established Prayer (Salah), grant Muhammad the Al-Wasilah and superiority, and raise him up to the praiseworthy position which You have promised’, it becomes incumbent upon me to intercede for him on the Day of Resurrection.”  [#02]

This was the Hadith reported from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). Al-Bayhaqy reported this addition:  “You do not break Your promise.”  with a Hasan chain of narrators. This is what is legally permitted.

As for increasing the Adhan by saying: “Come to the best deed”, “I bear witness that `Aly is the Waliy of Allah” or any other phrases is an evil deed and Bid`ah (innovation in Islam) that has no basis in Islam as mentioned earlier.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stated:  “Whoever performs any act for which there is no sanction from our behalf, it is to be rejected.” [#03] (Related by Muslim in his Sahih book of Hadith on the authority of `Aishah (may Allah be pleased with her)).

It was reported also by Muslim in his Sahih on the authority of Jabir (رضي الله عنه) that the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)  used to say during the Friday sermon: “The best speech is embodied in the Book of Allah, and the best of guidance is the guidance given by Muhammad. And the most evil affairs are their innovations and every innovation is misguidance.” [#04]  There are many Hadiths in this regard. Allah is the One Who grants success.

Footnotes:

[#01] Muslim, Sahih, Book on Salah, no. 384; Al-Tirmidhy, Sunan, Book on merits and virtues, no. 3614; Al-Nasa’y, Sunan, Book on Adhan, no. 678; Abu Dawud, Sunan, Book on Salah, no. 523; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 2, p. 168

[#02] Bukhari, Sahih, Book on Adhan, no. 614; Al-Tirmidhy, Sunan, Book on Salah, no. 211; Al-Nasa’y, Sunan, Book on Adhan, no. 680; Abu Dawud, Sunan, Book on Salah, no. 529; Ibn Majah, Sunan, Book on Adhan and its Sunnah, no. 722; and Ahmad ibn Hanbal, Musnad, vol. 3, p. 354.

[#03] Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256

[#04] Muslim, Sahih, Book on Friday, no. 867; Al-Nasa’y, Sunan, Book on the two `Eid Prayers, no. 1578; Ibn Majah, Sunan, Introduction, no. 45; Ahmad ibn Hanbal, Musnad, vol. 3, p. 311; and Al-Darimy, Sunan, Introduction, no. 206

Source: [alifta.net] Fatwas of Ibn Baaz > Volume 10 > Book of Salah > Chapter on Adhan and Iqamah > The correct way of announcing Adhan

PS: Edited, slightly updated and formatted by AbdurRahman.Org

Related Linkhttps://abdurrahman.org/salah/adhan-call-to-prayer

Scholars Biographies: Imam Ibn Baz

1330H-1420H: Imaam ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz

Author : BinBaz.Org.sa
Source: BinBaz.Org.Sa [Abridged and with Additions]
Produced By: Al-Ibaanah.com

His Name and Lineage:

He was the noble and exemplary scholar, ‘Abdul-‘Azeez bin ‘Abdillaah bin ‘Abdir-Rahmaan bin Muhammad bin ‘Abdillaah Aali Baaz, may Allaah have mercy on him. Baaz was a family that had deep roots in knowledge. business, and agriculture. They were known for their virtues and character. Shaikh Sulaymaan bin Hamdaan, may Allaah have mercy on him, said in his book on the biographies of the Hanbalee scholars: “Their origin was in Madeenah, then one of their ancestors moved to Dur’eeyah.”

His Birth and Early Youth:

He was born in Riyadh, the capital city of Najd on the 12th of Dhul-Hijjah, 1330H. This is where he spent his childhood, adolescence and early adult years.

Imaam Ibn Baaz was raised in an environment engrossed in knowledge, since Riyadh at that time was filled with scholars and people of guidance. It was also a place of security and peace since King ‘Abdul-‘Azeez had re-conquered it and established justice there based on the laws of Islaam. This was after Riyadh had been a place of endless turmoil and instability.

Imaam Ibn Baaz first started by learning the Qur’aan as was the custom of the Salaf, who would memorize and master the Qur’aan before moving on to other subjects. So he memorized the entire Qur’aan by heart before reaching the age of puberty. He then went on to study at the hands of the scholars in his area.

It is also important to note that his mother, may Allaah have mercy on her, played a large role in his path towards knowledge, since she would be the one who would constantly encourage and incite him towards acquiring knowledge, as he stated towards the end of one of his lectures, “My journey with the writers”, in which he discussed some examples of his life.

Imaam Ibn Baaz had sight for the first part of his life. Then due to Allaah’s infinite wisdom, He willed that the Imaam’s sight weaken due to an eye disease in 1346H, which eventually lead to him completely losing his eyesight in 1350H when he was close to twenty years of age. However, this did not prevent him from his perseverance and diligence in seeking knowledge, which he continued to do and excel in.

Remarkably, losing his eyesight was a means of benefit for Imaam Ibn Baaz, since he was able to achieve several advantages of which we will mention four, as an example and not to limit:

1. Reward from Allaah: Imaam Al-Bukhaaree reported in his Saheeh a hadeeth qudsee, in which Allaah said: “If my servant is tested with losing his two beloved (eyes), I will substitute them with Paradise.”[Saheeh Al-Bukhaaree: no. 5653]

2. Strong Memorization: Imaam Ibn Baaz was the Haafidh (Memorizer) of this era when it came to Knowledge of Hadeeth. If you were to ask him on a hadeeth found in the Six Collections of Hadeeth or other collections such as the Musnad of Imaam Ahmad, you would find him well versed in the hadeeth’s chain of narration, textual wording, the scholars who spoke on it, its narrators and its explanation.

3. Lack of Interest in Worldly Splendors: Imaam Ibn Baaz refrained from chasing after the pleasures of the worldly life, living an abstentious and humble lifestyle.

4. High Determination: Losing sight, only made Imaam Ibn Baaz more determined and perseverant in his quest for seeking and acquiring knowledge, to the point that he became one of the senior scholars, known throughout the world. Allaah indeed replaced the light in his eyes with light in his heart, love for knowledge, and following of the Prophet’s Sunnah.

His Teachers:

After memorizing the Qur’aan, Imaam Ibn Baaz, may Allaah have mercy on him, went on to study the other Islaamic sciences under many of the scholars of Riyadh, the most prominent of whom were:

1. Shaikh Muhammad bin ‘Abdil-Lateef Aali Shaikh, the great-great grandson of Imaam Muhammad bin ‘Abdil-Wahhaab,
2. Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh, the great-great grandson of Imaam Muhammad bin ‘Abdil-Wahhaab and the Chief Judge of Riyadh,
3. Shaikh Sa’ad bin Hamad Al-‘Ateeq, Judge of Riyadh,
4. Shaikh Hamad bin Faaris, Vice-Chancellor of the Treasury of Riyadh,
5. Shaikh Sa’ad Waqqaas Al-Bukhaaree, from the scholars of Makkah whom he learned the science of Tajweed from in 1355H,
6. Shaikh Muhammad bin Ibraaheem Aali Shaikh, former Chief Muftee of the Kingdom of Saudi Arabia. He attended his study circles for about ten years, learning all of the Islamic sciences from him, from 1347H to 1357H, when his teacher nominated him to be a judge. May Allah have mercy on all of them.

His Educational Life:

When Imaam Ibn Baaz was selected for being the Judge of the Kharj district, he accepted it unwillingly since he had no desire or love for position. But it was due to the encouragement of his teacher, Shaikh Muhammad bin Ibraaheem Aali Shaikh, and the order of King ‘Abdul-‘Azeez that he took up the position. So he went to ad-Dalam, the capital city of the Kharj district at that time, and the people greeted him warmly. As soon as he got out of the car that transported him there, he ascended the Central Mosque and prayed two rak’at, in accordance with the Sunnah. Then he rested for a while in the presence of the Ameer of ad-Dalam at that time, Naasir bin Sulaymaan al-Huqbaanee, may Allaah have mercy on him. Thereafter the people gathered around him and so he gave them a profound admonition. From the things he told them was that he had no desire to be the Judge of their district but that he was ordered and so he must obey the leader.

As soon as he commenced working at his position, Allaah brought much good through his hands and he judged the people with justice and kindness. He served in this position for a little over fourteen years. During this time, the Kharj district became a place of good and uprightness. Imaam Ibn Baaz would attribute this success to the good hearts of the people and their high esteem for virtue and justice. Because the courts were in ad-Dalam, he lived there in the Judge’s Residence given to him by Imaam ‘Abdullaah bin Faysal bin Turkee.

Imaam Ibn Baaz was well known throughout the Muslim world for his religious verdicts (fataawaa) and his beneficial books. He would preside over committees for educational seminars in Saudi Arabia, and give various lectures over the telephone to Muslims outside of the Kingdom. He would also answer the questions of the people over the radio and during the blessed times of Hajj and Ramadaan. And his words would appear in Muslim newspapers, magazines, and articles throughout the world.

His Books and Treatises:

Even though the Imaam was pressed for time as a result of his duties and role in giving da’wah and educating, he still made time to write books and treatises that addressed important issues, which the Muslims were in need of knowledge of. Amongst his most famous works were:

1. The Obligation of Following the Sunnah
2. The Ideological Attack
3. The Life and Call of Imaam Muhammad bin ‘Abdil-Wahhaab
4. Three Treatises on the Prayer
5. The Correct Belief and what Opposes It
6. Important Lessons for the Muslim Ummah
7. A Criticism of Arab Nationalism
8. The Dangers of Tabarruj
9. Two Essays on Fasting and Zakaat
10. The Ruling on Pictures
11. The Ruling on Celebrating the Prophet’s Birthday
12. A Warning against Innovations

And there are many more books, which can be read and printed at the Imaam’s official web site binbaz.org.sa. This was in addition to his many fataawaa (religious verdicts) that were collected, compiled and published, which range in numerous volumes.

His Educational and Religious Positions:
1. He served as a Judge in the Kharj District of Saudi Arabia for fourteen years from 1357H to 1371H.

2. He taught at the Educational Institute of Riyadh in 1372H and in the College of Sharee’ah after its inception in 1373H, covering the subjects of Fiqh, Tawheed and Hadeeth. He remained in this teaching position for nine years until 1380H.

3. In 1381H, he was appointed Vice-Chancellor of the Islamic University of Madeenah, where he served until 1390H.

4. He was then appointed as the Chancellor of the Islamic University of Madeenah in 1390H, after its former Chancellor, Shaikh Muhammad bin Ibraaheem Aali Shaikh died in Ramadaan of 1389H. He remained in this position until 1395H.

5. In 10/14/1395H, the King ordered that Imaam Ibn Baaz be appointed as Head of the Council for Islamic Research, Verdicts, Da’wah and Guidance. He held this position until 1414H.

6. In 1/20/1414H, the King appointed Imaam Ibn Baaz as the Chief Muftee of the Kingdom of Saudi Arabia. He held this position along with being the Head of the Council of Senior Scholars and the Head of the Committee for Islamic Research and Verdicts.

He also held the following positions:

1. Head of the Permanent Committee for Islamic Research and Verdicts,

2. President and Member of the Founding Committee for the Muslim World League,

3. President of the higher World League Council,

4. President of the World Supreme Council for Mosques,

5. President of the Islamic Fiqh Assembly in Makkah, which is under the Muslim World League,

6. Member of the Higher Council of the Islamic University of Madeenah,

7. Member of the Supreme Committee for Islamic Propagation.

His Students:

Imaam Ibn Baaz, may Allaah have mercy on him, had numerous students that would attend his classes and study circles. The most famous and distinguished among them were:

1. Muhammad bin Saalih Al-‘Uthaimeen, former member of the Council of Senior Scholars, may Allaah have mercy on him,
2. ‘Abdullaah bin Hasan Al-Qu’ood, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
3. ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghudayyaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
4. ‘Abdul-Muhsin Al-‘Abbaad, former Chancellor and Vice-Chancellor of the Islamic University of Madeenah,
5. Saalih bin Fawzaan Al-Fawzaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
6. Rabee’ bin Haadee Al-Madkhalee,
7. ‘Abdul-‘Azeez bin ‘Abdillaah Ar-Raajihee

His Physical Attributes and Appearance:

The Shaikh, may Allaah have mercy on him, was of medium build, and neither tall nor short. He had a round face and was of a golden-brown color. He had a curved nose and a beard that was short on the cheeks but thick below the chin. His beard used to be black, but when too many white hairs started showing, he dyed it with henna. Indeed, his description resembled that of many of the scholars before him.

He had a beautiful appearance. He would always try to wear white garments, and would love wide clothes, and thawbs that would reach the middle of his shin.

His Humility and Piety:

The Imaam knew his own worth and so he would be very humble before Allaah. So he would treat the people in a kind manner, with gentleness and mercy. He would not transgress over anyone or show arrogance to anyone. He would not give a false impression of grandness nor would he get up to the leave when in the company of the poor and needy, or refrain from walking and intermingling with them. He would also never turn away from listening to the advice of those who were below him.

What also showed his humbleness was that he would answer the invitation of his students and close friends to come to their wedding gatherings. He would always arrive early and ask one of the brothers to recite some ayaat from the Qur’aan, which he would then go on to explain to everyone present.

His Death:

Imaam Ibn Baaz passed away on Thursday, the 27th of Muharram, 1420H (5/13/1999), due to heart failure. He was 89 years old at the time. Millions of people throughout the Kingdom of Saudi Arabia gathered to witness his funeral prayer and he was buried in the ‘Adl Cemetery in Makkah. Muslims throughout the world mourned his loss and it was only a few months later that the Muslim world would lose another great scholar, Imaam Al-Albaanee, may Allaah have mercy on them both.

Voluntary Sawm (Fasting) on Saturdays – Imam Ibn Baz

[A question asked by a fellow Muslim, and His Eminence replied on 9/2/1415 A.H., no. Sh/1179]

To His Eminence, Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz, the Grand Mufty (Islamic scholar qualified to issue legal opinions) of Saudi Arabia, may Allah protect him.

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

As you know, this year the 9th of Muharram was on Saturday, and the 10th was on Sunday, according to the Makkan calendar. Acting upon the Hadith that states: If I live until next year, I will perform Sawm (Fasting) on the 9th and 10th (of Muharram) [1] I performed Sawm on Saturday and Sunday. However, one of my Muslim brothers objected to my Sawm on Saturday, and told me that it is forbidden to perform a voluntary Sawm on Saturdays, based on a Hadith, which he said its meaning and not its text. Due to my desire for clarifying this matter, and acting upon the Words of Allah (Exalted be He): So ask the people of the Scripture, if you do not know. [2] I would like Your Eminence to clarify this ambiguity, mentioning the Hadith and the degree of its authenticity, and advise me on this matter. May Allah protect you. [3]

A: Wa `alaykum as-salam warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you too).

The Hadith he mentioned is well-known and included in: “Bulugh Al-Maram”, in the Chapter on Sawm. However, it is a Hadith Da`if (a Hadith that fails to reach the status of Hasan, due to a weakness in the chain of narration or one of the narrators) and Shadh (a Hadith narrated by a trustworthy narrator, not in line with the narration of other trustworthy narrators in terms of wording, chain of narrators, or both), and contradicts the Hadith Sahih (Hadith that have been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish) such as the next one in which the Prophet (peace be upon him) said: Do not perform Sawm on Fridays, unless you perform Sawm on the day before it or the day after it. [4] It is known that the day that follows Friday is Saturday. Also, the Hadith, which is mentioned in the Two Sahih Books of Hadith (i.e. Al-Bukhari and Muslim): The Prophet (peace be upon him) used to perform Sawm on Saturdays and Sundays, saying: “They are feast days for the Mushriks (those who associate others with Allah in His Divinity or worship), and I like to do the opposite of them. [5]

There are many Hadiths that carry the same meaning, and they all show the permissibility of voluntary Sawm on Saturday.

May Allah grant us success. As-salamu `alaykum warahmatullah wabarakatuh.

The Grand Mufty of the Kingdom of Saudi Arabia
and Chairman of the Council of Senior Scholars
and the Departments of Scholarly Research and Ifta’

Footnotes:

[1] Narrated by Muslim, Book on fasting, Chapter on which day the fast is observed in Muharram, no. 1134

[2] Surah Al-Nahl, 16: 43

[3] A question asked by a fellow Muslim, and His Eminence replied on 9/2/1415 A.H., no. Sh/1179.

[4] Al-Bukhari, Sahih, Book on fasting, no. 1985; Al-Tirmidhy, Sunan, Book on fasting, no. 743; Abu Dawud, Sunan, Book on fasting, no. 2420; and Ibn Majah, Sunan, Book on fasting, no. 1723

[5] Ahmad ibn Hanbal, Musnad, vol. 6, p. 324

http://www.alifta.net/fatawa/fatawaDetails.aspx?languagename=en&BookID=14&View=Page&PageNo=1&PageID=2995

The Believer exiting from Eemaan – Aqeedah Tahawiyyah | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 34  : Point [137]

137.And the servant does not exit from Eemaan except by denying that which entered him into it.

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Commentary from Shaykh Ibn Baz : ( from alifta.net)

This restriction should be considered. A disbeliever embraces Islam on the pronunciation of the Two Shahadahs (Testimonies of Faith) if he has not already pronounced them. If he has already pronounced them, he re-embraces Islam by Tawbah (repentance to Allah) for the cause for his disbelief. He may get out of the fold of Islam for many reasons other than ingratitude, as indicated by scholars in the Chapter on the Ruling on the Murtad (Apostate). Such causes include blasphemy against Islam or the Prophet, peace be upon him, or making a mockery of Allah, His Messenger, Book, or anything of His Shar` (Law) for Allah, Exalted be He, says: “Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’ Make no excuse; you have disbelieved after you had believed.

One of the causes for disbelief is idolatry, supplicating to the dead, making Istighathah (beseeching for help) to them and the like, for this contradicts the testimony of “There is none worthy of Worship except Allah,” which indicates that worship is an exclusive right of Allah Alone.

Other causes for disbelief are making Du`a’ (supplication), Istighathah, Ruku` (bowing), Sujud (Prostration), slaughtering, making a vow, and the like to something other than Allah. He who does any of these things to something other than Allah, including idols, angels, Jinn (creatures created from fire), the dead, and other creatures, commits Shirk (associating others with Allah in His Divinity or worship) and does not act upon the testimony of “There is none worthy of Worship except Allah”.

All such acts bring one out of the fold of Islam, according to the Ijma` (consensus of scholars) of the scholars. These are not merely acts of ingratitude. The evidence for this is derived from the Book of Allah and the Sunnah of the Prophet. There are many other acts that cause a Muslim to be declared a disbeliever and they are not then merely acts of ingratitude. Such acts are cited by the scholars in the Chapter on the Ruling on the Murtad. So you can refer to them. May Allah grant us success.

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

The Virtue of Fasting Six Days in Shawwal – Imam Ibn Baaz rahimahullaah [Video|Ar-En Subtitles]

Translated by Owais al Hashimi hafidhahullaah

Talaq which complies with the Sunnah & ruling on uttering the divorce three times in one session or in case of anger – Ibn Baz

Book on Talaq

125- Talaq which complies with the Sunnah and ruling on uttering the divorce three times in one session or in case of anger

From `Abdul-`Aziz ibn `Abdullah ibn Baz to the respected brother; may Allah grant you success! Amen.
As-salamu `alaykum warahmatullah wabarakatuh (May Allah’s Peace, Mercy, and Blessings be upon you.)

Kindly be informed that I have read your letter which contains some questions. They are answered as follows:

Q 1: What is the prescribed way of Talaq (divorce pronounced by a husband) in the light of the Qur’an and the Sunnah?

A: The prescribed way is that the husband declares the divorce one time when his wife is pregnant or in a state of purity and he has not engaged in any sexual relations with her. Allah (Glorified and Exalted be He) says: O Prophet (صلى الله عليه وسلم)! When you divorce women, divorce them at their ‘Iddah (prescribed periods)

It was reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Ibn `Umar (may Allah be pleased with them) that the latter divorced his wife when she was menstruating. `Umar (may Allah be pleased with him) asked the Prophet (peace be upon him) about his son’s action to which he replied: Command him to take her back, and keep her till she is purified, then has another period, then is purified. If he wishes he may keep her and if he wishes he may divorce her before having sexual intercourse, for that is the `Iddah (woman’s prescribed waiting period after divorce or widowhood) which Allah commanded for the divorce of a woman.

Another report narrated by Muslim from the Prophet (peace be upon him) reads: Then he can divorce her when she is pure (not menstruating) or pregnant.

Q 2: Is declaring Talaq three times in the same session regarded as one divorce or three divorces?

A: Three divorces uttered at the same time is only to be counted as one according to the soundest view of scholars. It was authentically reported in Sahih Muslim on the authority of Ibn `Abbas (may Allah be pleased with them) that the (pronouncement) of three divorces during the lifetime of Allah’s Messenger (peace be upon him) and that of Abu Bakr and for two years of the caliphate of `Umar (may Allah be pleased with them) was deemed as one time of divorce. Then, `Umar (may Allah be pleased with him) said, “People hasten in a matter in which they are required to observe respite. So, it is recommended to impose it upon them,” and he imposed it upon them. It is evident that the divorce in this way is counted as a threefold divorce according to Ijtihad (juristic effort to infer expert legal rulings) made by `Umar (may Allah be pleased with him). Yet, it is better to follow the authentic Sunnah than following Ijtihad made by `Umar or others for the benefit of the Muslims. This is supported by the report narrated by Imam Ahmad ibn Hanbal in his Musnad through an authentic Sanad (chain of narrators) from Ibn `Abbas that Abu Rukanah made three pronouncements of divorce and later regretted. So, he went to the Prophet (peace be upon him) who returned his wife to him, and said: It is one divorce.

Q 3: In a state of rage, a husband said to his wife: “I divorce you thrice.” He later regretted and wants to take her back.What is the ruling on this act?

A: According to the most correct opinion of scholars, Talaq is not effected if it is declared – once or thrice – in a fit of anger. They have to prove the claim that the apparent state which caused divorce is true. On the other hand, when anger is so intense that a person is no longer aware of what he is doing or saying, the divorce is not effected according to Ijma` (consensus of scholars). In this case, he is like one who is insane and one who has lost all power of reason due to unintentional drunkenness. Uttering divorce in a state of intentional drunkenness does not become effective due to loss of reason. `Uthman (may Allah be pleased with him) issued a Fatwa that supported this view and it was followed by a group of people of knowledge, because it was based on Shar`y (Islamically lawful) evidence.

We ask Allah to guide all Muslims to understanding the religion and holding fast to it, for He is the One Who is capable to do so. As-salamu `alaykum warahmatullah wabarakatuh

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

Fatwas of Ibn Baz :  > Volume 21 > Book on Talaq > Talaq which complies with the Sunnah and ruling on uttering the divorce three times in one session or in case of anger

http://www.alifta.net/fatawa/fatawaDetails.aspx?languagename=en&View=Page&PageID=4162&PageNo=1&BookID=14

Other related Talaq Fatwa from Shaykh Ibn Baz:
http://www.alifta.net/fatawa/fatawaDetails.aspx?PageNo=2&View=Tree&NodeID=3697&BookID=14&lang=en

Other related Talaq Fatwa from Permannet Commiteee

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Tree&NodeID=5604&PageNo=1&BookID=7

Related Posts:

The Ruling on Participating in Christmas – Shaykh Ibn Baaz [Video|Ar-En Subtitles]

Read the Article at the below Link:
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Wearing a Copper/Brass Bracelet for Curing Rheumatism – Imam Ibn Baz

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

Copper bracelets [1]

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

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

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

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

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

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

According to another narration:

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

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

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

According to another Hadith:

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

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

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

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

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

He (peace be upon him) also said:

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

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

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

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

Footnotes:

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

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

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

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

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

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Ideologies of Disbelief : Marxism, Leninism, Communism, Socialism & Ba’athism – Imam Ibn Baz

From the ideologies of disbelief that contradict the authentic Creed and oppose what the messengers came with is:

What the atheists of this era believe in, such as the followers of Marx, Lenin and others who call to atheism and disbelief, regardless of whether they call that socialism, communism, ba’athism or any other name, for indeed from the base principles of these atheists is the belief that there is no god and that life is only (based on) matter. And from their principles is to reject the Day of Final Return, Paradise, Hellfire, and to disbelieve in all of the religions. Whoever examines their books and studies what beliefs they were upon will come to know that with full certainty. No doubt this belief is in contradiction to all of the heavenly revealed religions and leads its followers to the worst of fates in this world and the Hereafter.

Source: The Correct Belief and what Opposes It – Imaam ibn Baaz [eBook]

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

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

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

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

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

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

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

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

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

May Allah grant us all success!

Footnotes:

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

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

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

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

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Warnings to the Duaat (Callers) to Allah – Shaykh Ibn Baaz – Dr Saleh as Saleh [Audio|En]


[Alternative Download Link]

Posted fromThe Caller to Allaah – Manners and Qualities

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

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

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

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

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

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

Some Actions which Conflict with Aqeedah & Tawheed

Some Actions which Conflict with Aqeedah & Tawheed

1 – Reading Star Signs

Shaykh Salih Alaa ash – Shaykh -hafidhullaah- said :

‘Whoever reads the page which contains star signs and he knows the star sign of when he was born, or he knows that star sign which is significant for him, and he reads the comments mentioned in that star sign then it is as if he has asked a soothsayer/fortune teller. So his prayer would not be accepted for forty days.

If he attests to it and believes in that star sign then he has disbelieved in that which was revealed to Muhammad – sallAllaahu alayhi wa sallam- . . .’ (the Shaykh continues saying: ) ‘and if he brings home newspapers which contain these type of things then it is as if he brought a soothsayer / fortune teller into his house.’

[Tamheed Sharh Kitaab al Tawheed p. 349 ]

2 – Watching Magical Acrobatic Stunts & Circus Antics

Shaykh Salih Al-Fawzaan -hafidhullaah- said :

‘It is not permissible to use magic in the form of acrobatic stunts or circus antics or anything similar to that. Like the one who pulls a car with his hair, or a car is driven over him and does not harm him. . . . . all of this is magical imagery, so it is not allowed to perform it or to be happy with it, nor to attract your friends to do this in front of Muslims. Because it is clear evil, it is obligatory to reject and terminate it and to cleanse the Muslim lands of it . . . if those who go to see magic in the form of acrobatic stunts even though they are not pleased with going to see them, they have carried out something which is prohibited and they are sinful for it.

If they are pleased with this and they know that this is done by magic then they have fallen into disbelief because of it.’

[Daroos fee sharh Nawaqid al Islaam p. 152-156]

3 – Wearing an Engagement Ring

This enters under the saying of the Messenger – sallAllaahu alayhi wa sallam:

‘Indeed incantations, amulets and Tiwalah [1] (a form of magic) are Shirk.’

Collected by Ahmad and Abu Dawood.

Shaykh Muhammad Ibn Uthaymeen -rahimullaah – gave the example that an engagement ring is a Tiwalah and he explained:

‘If the people believe that it can benefit or harm, then with this intention it is from the minor Shirk, and even if this intention is not there – and this is highly unlikely that he does not have this intention – it is resemblance of the Christians since it is taken from them.’

[Al-Qawl al-Mufeed ala Kitaab al Tawheed 1 /228-229]

4 – Wearing Brass Bracelets to Battle Against Rheumatism

Shaykh AbdulAziz Ibn Baz – rahimullaah – said regarding these type of bracelets after having exhausted all the evidences:

‘The opinion which I hold in this issue is leaving these previously mentioned bracelets and not to use them; this is to block the path leading to Shirk, to terminate the aspect of any Fitnah with these bracelets and to incline to them, also that souls become attached to them.

Also, in having the incentive in turning the Muslim with his heart to Allaah -Subhanahu- and to have trust in Him, and reliance on Him sufficing with the means which are in accordance with the Sharia’ and their allowance is well known with committing Shirk.’

[Majmoo’ Fatawa ash-Shaykh Ibn Baaz vol.1 p.207]

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

[1] See for a further explanation:
https://followingthesunnah.wordpress.com/2008/05/18/part-25-ahadeeth-of-tawheed-from-the-aspectsof-shirk/

[PDF Download]

Sourcehttps://followingthesunnah.wordpress.com

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

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

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

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

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

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

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

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

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

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

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

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

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

Allah (Exalted be He) says:

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

Allah (Exalted be He) also says:

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

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

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

He (Glorified be He) also says:

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

And: Allâh has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them (i.e. Islâm). And He will surely give them in exchange a safe security after their fear (provided) they (believers) worship Me and do not associate anything (in worship) with Me. But whoever disbelieves after this, they are the Fâsiqûn (rebellious, disobedient to Allâh).[Surah Al-Nur, 24: 55]

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

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

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

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

Posted from : http://www.alifta.net

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

Important Lessons for the Muslim Ummah – Imam Ibn Baz | Dr Saleh As-Saleh [eBook]

Author: Sheikh Abdul Aziz Bin Abdullah Bin Baz (rahimahullaah)
Translated by: Khalid A. Al-Awadh
Reviewed and Edited By: Dr. Saleh As-Saleh (rahimahullaah)
Published by : Co-Operative office for Call and Guidance, Riyadh

[Download PDF]

Introduction

All Praise is due to Allah, we praise Him, and seek His help and forgiveness. We seek refuge in Allah, the Most High, from the evils of our own selves and from our wicked deeds. Whomsoever has been guided by Allah, none can misguide him, and whomsoever has been misguided by Allah, none can guide him. I bear witness that there is no true god worthy of being worshipped except Allah, alone, without partner or associate. I further bear witness that Muhammad is His true slave and Messenger. May Allah, the Exalted, bestow His peace and blessings on the final Prophet Muhammad, upon his good and pure family, and upon all of his noble companions.

“O you who believe! Fear Allah (by doing all that He ordered and abstaining from all that He has forbidden) as He should be feared, and die not except in the state of Islam (as Muslims with complete submission to Allah).” [Al-Qur’an 3:102]

“O mankind! Be dutiful to your Lord, Who created you from a single person (‘Adam) and from him He created his wife, and from them both He created many men and women; and fear Allah through Whom you demand your mutual (rights) and (do no cut the relations of) the wombs (kinship). Surely, Allah is ever an All Watcher over you.” [Al-Qur’an 4:1]

“O you who believe! Keep your duty to Allah and fear Him, and speak (always) the truth, He will direct you to do righteous good deeds and will forgive you your sins. And whosoever obeys Allah and His Messenger, he has indeed achieved a great success.” [Al-Qur’an 33:70-71]

Know that the most truthful speech is that of Allah’s Book (the Qur’an), and that the best of guidance is that of Muhammad, sallallahu ‘alayhi wa sallam. The worst of evils are innovations (foreign to the true teachings of Islam), and every innovated matter (in religion) is a bid’ah, and every bid’ah is a misguidance, and every mean of misguidance is in the Fire of Hell.

This is an introductory book for every Muslim. It is a summary of basic Islamic beliefs and acts of worship. We ask Allah by His Names and Attributes to accept this work and make it a benefit for those who read it and / or distribute it.

Khalid al-Awadh and Dr. Saleh As-Saleh

24/2/1413

8/12/1993

Contents

  • Introduction
  • The First Lesson – Memorise the Small Chapters of the Qur’an
  • The Second Lesson – The Conditions of the Shahadah
  • The Third Lesson – The Six Fundamentals of Faith
  • The Fourth Lesson – What is Tawhid and Shirk?
  • The Fifth Lesson – The Five Pillars of Islam
  • The Sixth Lesson – The Nine Conditions of Prayer
  • The Seventh Lesson – The Basic Elements of Prayer
  • The Eighth Lesson – The Obligatory Acts of Prayer
  • The Ninth Lesson – The Contents of At-Tashahud
  • The Tenth Lesson – The Sunan Acts of Prayer
  • The Eleventh Lesson – Invalidation of the Prayer
  • The Twelfth Lesson – The Conditions for Ablution
  • The Thirteenth Lesson – The Obligatory Elements of Ablution
  • The Fourteenth Lesson – The Six Nullifying Acts of Ablution
  • The Fifteenth Lesson – Recommend Morals
  • The Sixteenth Lesson – Islamic Decencies
  • The Seventeenth Lesson – Warning Others
  • The Eighteenth Lesson – The Funeral Prayer

The First Lesson – Memorise the Small Chapters of the Qur’an

Memorizing the opening surah (chapter) of the Qur’anal-Fatihah (the Opening) and some short passages and chapters from No. 99 (az-Zalzalah) to 114 (an-Nas). Every Muslim must make an effort to memorize, recite and understand passages and/or chapters from the Noble Qur’an.

The Second Lesson – The Conditions of the Shahadah

Knowing the meaning and the conditions of the declaration of ash-shahadatan that, “There is no true God except Allah, and that Muhammad, sallallahu ‘alayhi wa sallam, is the Messenger of Allah”. The phrase that “there is no true God” negates anything or anyone that is being worshipped other than Allah, and the phrase, “except Allah”, confirms that all forms of worship, submission and adoration must be for Allah Alone, without setting up rivals with Him. The conditions needed to fulfill the meaning of ash-shahadatan are:

  1. Knowledge about what it means;
  2. Certainty about its meaning which dispels doubts and suspicions;
  3. Sincerity that purifies its declarer from any form of shirk (association);
  4. Honesty which negates hypocrisy;
  5. Love and attachment to the declaration of ash-shahadatan, which leads to the dispel of uneasiness, dislike, or hate to what it implies;
  6. Adherance – conducting what Allah has decreed regarding His worship;
  7. Accepting to obey Allah by this declaration; and
  8. Dissociating from anything or anyone being worshipped other than Allah.

The Third Lesson – The Six Fundamentals of Faith

The six fundamental articles of faith are:

  1. Believing in Allah (His Oneness);
  2. His Angels;
  3. All of His Messengers;
  4. All of His Scriptures (in their original and unaltered forms);
  5. In the Last Day (of Judgment); and
  6. Fate and Divine Decree (whether good or bad), which Allah Has measured and ordained according to His previous Knowledge and as deemed suitable by His Wisdom.

The Fourth Lesson – What is Tawhid and Shirk?

Tawhid (Faith in the Unity of Allah) is divided into three articles:

  1. Believing in the Oneness of Allah in the sense of His being the only Creator, Preserver, Nourisher, etc. This belief is called tawhid ar-rububiyah;
  2. Acknowledging that Allah Alone is the One and Only true God who deserves to be worshipped and thus abstaining from worshipping any other being or thing. This belief is called tawhid al-uluhiyah; and
  3. Having faith and belief in the Oneness of Allah’s Names and Attributes. This belief is called tawhid al-asma was-sifat.

As for shirk (associating anything or anyone in worship with Allah), it is divided into three types:

  1. Major shirk (ash-shirk al-akbar) which Allah does not forgive. Allah says regarding shirk:“But if they had joined in worship others with Allah, all that they used to do would have been of no benefit to them.” [Al-Qur’an 6: 88]“It is not for the mushrikin (polytheists) to maintain the Mosques of Allah (i.e. to pray and worship Allah therein, to looking after their cleanness and their building, etc.), while they witness against their ownselves of disbelief. The works of such bear no fruit, and in fire shall they dwell.” [Al-Qur’an 9:17]The one who associate others with Allah and dies on this shirk will not be forgiven andJannah (Paradise) is forbidden to him, as Allah, Most Mighty and Honored, says:“Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives anything else, to whom He pleases; and whoever sets up partners with Allah in worship, he has indeed invented a tremendous sin.” [Al-Qur’an4:48]“Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden the Jannah for him.” [Al-Qur’an 5:72]Asking the dead or idols for help, slaughtering for them and making vows for them are examples of this shirk.
  2. Minor shirk (ash-shirk al-asgar) which is stated in the Qur’an or in the Prophet’s tradition but is not the same as major shirk. Riya (showing off) and swearing by other than Allah are examples of this kind of shirk. Prophet Muhammad, sallallahu ‘alayhi wa sallam, said:“Of which I fear for you the most is minor shirk.” When he was asked what was it, he said, “Riya.”He, sallallahu ‘alayhi wa sallam, also said, “He who swears by anything other than Allah commits minor shirk.”The Prophet, sallallahu ‘alayhi wa sallam, also warned, “Do not say, ‘Had Allah and such and such (person) willed’, but say, ‘Had Allah then such and such (person) willed.’ “. This kind of shirk does not necessarily lead to disbelief from Islam or an eternal stay in Hell. It negates, however, the completeness of faith.
  3. Hidden shirk. Prophet Muhammad, sallallahu ‘alayhi wa sallam, explained, “Shall I not tell you of which I fear for you more than I fear of the Antichrist?” They said, “Yes, O Messenger of Allah”, and he said, “Hidden shirk, where one beautifies his way of praying only because another one is looking at him.”

Alternatively, shirk could be divided into two kinds – major and minor. In this case, the hiddenshirk encompasses both the major and minor kinds depending upon the act committed. It is major if it is the same as the shirk of the hypocrites who hide their false beliefs while showing off Islam out of fear. It is minor if it is the same as riya.

The Fifth Lesson – The Five Pillars of Islam

The five pillars of Islam are ash-shahadatan (bearing witness that there is none worthy of being worshipped except Allah and that Muhammad, sallallahu ‘alayhi wa sallam, is His Messenger), establishing prayers, paying the alms (zakah), fasting the month of Ramadhan, and performing pilgrimage (Hajj) if one can afford it.

The Sixth Lesson – The Nine Conditions of Prayer

The nine conditions of prayers are Islam, sanity, maturity, performing the ablution (wudu), cleanliness from impurities (on the body, clothes, and place of prayer), dressing properly, having the intention of prayers, facing the right direction of qiblah (direction of the Ka’bah at Makkah), and the praying at the proper time.

The Seventh Lesson – The Basic Elements of Prayer

The fourteen basic elements (arkan) of prayers are standing (if one is able), saying allahu akbar(Allah is the Greatest), reading the opening surah of the Qur’an (al-Fatihah), lowering the head and back down at the right angle (ruku’), resuming the initial standing position, prostrating with the toes of both feet, both knees, both hands and the forehead touching the ground (sujud), rising in a sitting position, a short rest in a sitting posture between the two prostrations, tranquility in all actions, performing the basic elements of prayer in order, the last tashahud (the second part), sitting for the last tashahud, exalting the Prophet Muhammad, sallallahu ‘alayhi wa sallam, and turning the face to the right side and to the left one saying as-salamu ‘alaykum wa rahmatullah (peace and mercy of Allah be upon you) one time on each side.

(Note: Salah is invalid if any of the above is missing.)

The Eighth Lesson – The Obligatory Acts of Prayer

The eight obligatory acts of the prayer are all the occasions of saying allahu akbar other thantakbirat al-ihram (which is basic); saying samiallahuliman hamidah (Allah accepts any who are thankful to Him) by the Imam as well as the one who is praying alone, and saying rabbana wa laka al-hamd (Our Lord, praise be to You) for both the Imam and the individual; saying subhana rabbi al-athim (Glory to my Lord, the Most Great) in ruku; saying subhana rabbi al-a’la (Glory to my Lord, the Most High) in sujud; saying rabighfirli (Oh my Lord, grant forgiveness to me) between the two prostrations; the first part (at-tashahud al-awwal); and sitting for it.

(Note: if any of the above is missing, the Muslim needs to make sujud al-sahw).

The Ninth Lesson – The Contents of At-Tashahud

Knowing the contents of at-tashahud:

First Part: “At-tahiyyato lillahi was-salawatu wat-tayyibat. As-salamu alayka ayyuha an-nabi warahmatullahi wa barakatuh, as-salamu alayna wa ala ibadillahi as-salihin, ashadu an la ilaha illallah, wa ashadu anna muhammadan abduhu wa rasuluh.”

“Greetings, prayers ant the good things of life belong to Allah . Peace be upon you, O Prophet, and the Mercy of Allah and His blessings. Peace be upon us all and on the righteous servants of Allah. I bear witness that there is no true God worthy of worship but Allah alone, and I bear witness that Muhammad is His true slave and Messenger.”

Second Part: “Allahumma salli ala muhammad wa ala ali muhammad kama sallayta ala ibrahima wa ala ali ibrahim. Wa barik ala muhammad wa ala ali muhammad, kama barakta ala ibrahima wa ala ali ibrahim, innaka hamidon majid.”

“Oh Allah! Exalt Muhammad and the family of Muhammad, as you did exalt Ibrahim (Abraham) and the family of Abraham. And bless Muhammad and the family of Muhammad, as you did bless Abraham and the people of Abraham, verily You are the Most Praised, The Most Glorious.”

Following the reciting of the tashahud, the slave asks Allah’s protection from the torment of Hell, the torment of the grave, the trials in life-time and after death, and from the impostor Anti-Christ. After that he may supplicate and ask Allah whatever he wishes, especially the type of invocation said by the Prophet, sallallahu ‘alayhi wa sallam:

“O Allah help me to perform remembrance of You and to give all due thanks to You and allow me to worship you in the good way (i.e. as ordained by Allah and His Messenger). O Allah I have inflicted a great deal of wrong upon myself and there is none other than You who can offer forgiveness. Grant me forgiveness from You and grant me your Mercy. You are the All-Merciful, The Oft Forgiving.”

The Tenth Lesson – The Sunan Acts of Prayer

The sunnan (supererogatory) acts of the prayer:

  • The opening call of the prayer;
  • Placing the right hand over the left one with both over the chest while in the standing position;
  • Raising the hands up to the level of the shoulders or near the ears with the fingers being close together (not separated) when saying “allahu akbar” at the beginning of the prayer, when performing the ruku, when resuming the standing position after ruku, and when standing to begin the third unit of the prayer;
  • Saying “subhana rabbi al-adhim” and “subhana rabbi al- a’la” more than once in ruku andsujud, respectively;
  • Saying “rabighfer li warhamni wahdini warzuqni wa’afni, wajburni” (Allah, my Lord, grant me forgiveness, have mercy on me, guide me, provide me with your blessings and console me) more than once between the two prostrations;
  • Bowing down, making the head and back on one level. This is the position of ruku;
  • While prostrating, the arms should not be brought close to the sides nor the abdomen to the thighs or the thighs to the legs;
  • Raising the arms in sujud;
  • Praying for the Prophet and the family of Muhammad, Ibrahim and the family of Ibrahim (as in tashahud);
  • Performing the early morning prayer and the first two units of the sunset and the evening prayer with an audible voice;
  • Sitting between prostrations on the outer side of the left foot (i.e. laying it flat) keeping the right foot erected with the internal parts of the toes touching the ground. The same position is to be taken while sitting in the first part of tashahud;
  • Taking the position of tawartruk during the recitation of the full tashahud – the person sits on his left foot laid down with his right foot erected;
  • Making du’a (to invoke Allah) following the recitation of the last tashahud;
  • Whispering the recitation in the dhuhr (noon), ‘asr (late afternoon), the third raka’h ofmaghrib (sunset) prayer, and the last two raka’at of the isha’ (evening) prayer; and
  • Reciting another passage from the Holy Qur’an after the opening surah of al-Fatihah.

The Eleventh Lesson – Invalidation of the Prayer

Any prayer is invalid and nullified if any of the following acts are committed – Intentional talking, laughing, eating, drinking, uncovering the parts of the body of which are not allowed to be uncovered during prayer, excessive alteration in the direction towards the qiblah, excessive moving outside the regular acts and movements of prayer, without a proper reason and nullifying the ablution.

The Twelfth Lesson – The Conditions for Ablution

The ten conditions for performing ablution are:

  1. Islam;
  2. Sanity;
  3. Maturity;
  4. Intention;
  5. … its continuity (i.e. the person should not intend to discontinue his ablution before its completion);
  6. If one performs istinja’ (cleaning the areas of natural discharges with water) or with stones, tissues, leaves etc. (istijmar) before ablution;
  7. Water must be pure and mubah (i.e. it is not stolen or taken by force);
  8. The removal of all things that prevent water from reaching the parts of ablution such as mud;
  9. Those who continually lose their ablution (for example due to release of gas, urine, or any reason that nullifies ablution), must make prior to prayers; and
  10. Causes that requires ablution (e.g. urine, eating camel meat, sleep, etc.)

The Thirteenth Lesson – The Obligatory Elements of Ablution

The obligatory elements of ablution are:

  • Washing the face, including rinsing out the mouth with water and cleansing the nostrils of the nose;
  • Washing the two hands up to and including the elbows;
  • Wiping the whole head including the two ears;
  • Washing the two feet including the heels; and
  • Doing the ablution in the prescribed sequence, without delays.

The Fourteenth Lesson – The Six Nullifying Acts of Ablution

The six nullifying acts of the ablution are:

  1. Natural excretion, such as urine, feaces, gas, etc.;
  2. Any unclean substance excessively discharged from the body;
  3. Losing one’s reason due to sleep, loss of consciousness or otherwise;
  4. Eating camel meat (because the Prophet, sallallahu ‘alayhi wa sallam, ordered so);
  5. Rejection of Islam; and
  6. Touching the sexual organs with hand (without any barrier: clothes and so on).

Notice: Washing the dead does not nullify the ablution except for that the washer’s hand touches (without any barrier) the sexual organs. Kissing women with or without desire does not nullify ablution because the Prophet, sallallahu ‘alayhi wa sallam, once kissed one of his wives and prayed without performing ablution. This holds as long as there is no associated sexual excretions (e.g. semen). As for the saying of Allah, Most Glorified:

” … or you have been in contact with women (by sexual relations) … “ [Al-Qur’an 4: 43]

The contact with women is the involvement in a full sexual relation as related by Ibn Abbas (companion) and others, and it is the correct opinion.

The Fifteenth Lesson – Recommend Morals

The recommended morals for every Muslim are truthfulness, honesty, abstinence, modesty, courage, generosity, loyalty, refraining from everything that Allah had made unlawful, being a good neighbor, helping the needy, and other morals stated either in the Holy Qur’an or in the Prophet’s, sallallahu ‘alayhi wa sallam, tradition.

The Sixteenth Lesson – Islamic Decencies

Islamic decencies – greeting, cheerfulness, eating and drinking with the right hand, adhering to the Islamic conduct in entering and leaving homes and mosques and while traveling, dealing kindly with parents, relatives, neighbors, the old man and the young; congratulating, lamenting, and other Islamic ethics.

The Seventeenth Lesson – Warning Others

Warning against shirk (association) and against other wrongdoing such as witchcraft, murdering, taking the money of the orphan, dealing with interest (riba), escaping on the day ofJihad (war), speaking evil of faithful women, disobeying parents, breaking up with one’s relatives, false witnessing, harming neighbors, committing outrage upon others, and other warnings as declared by Allah and His messenger, sallallahu ‘alayhi wa sallam.

The Eighteenth Lesson – The Funeral Prayer

Washing the dead body and performing the funeral prayer:

a) Washing the dead:

When a Muslim is confirmed dead his eyes must be closed and his jaws brought together.

When washing the dead body, the whole body beginning with the exposed parts of ablution must be washed. The abdomen is gently squeezed and followed by washing of the anus and the sexual organs using a wet piece of cloth. Normal ablution will then be performed. The body is washed starting with the head and beard using water mixed with the leaves ofsidr (lote tree, if available). The right side must be washed before the left side and the body must be washed three times. Each time the abdomen is squeezed as above. The mustache and the nails are clipped, and when the body is clean, it is wrapped in three white cotton sheets covering all parts of the body and perfumed with incense. If the body is still unclean, ablution must be extended to 5-7 times after which the body is dried with a clean cloth. Men’s hair should not be combed while that of a woman is to be braided into three chains and left hanging down behind her (as done to the Prophet’s daughter).

It is preferred to shroud men with three white sheets without a gown or amamah (head cover); children in one up to three sheets and women in five sheets, these sheets are:

Dir’: a loose outer garment with sleeves slit in front.

Khimar: covering head and face.

Izar: a sheet wrapped around the waist, and

Two overall wrapping sheets.

Young girls can be wrapped with a gown and two sheets.

The one who has the most right to wash the dead body of a man is his chosen guardian (if any) then his father, his grandfather, then the closest of his relatives. The woman is best washed by her chosen female then the mother, the grandmother, then the closest one of her female relatives. The husband can wash the body of his wife and vice versa because Abu Bakr, may Allah be pleased with him, was washed by his wife; and Ali ibn Abi Talib, may Allah be pleased with him, washed his wife, Fatimah, the daughter of the Prophet, may Allah be pleased with her.

b) The funeral prayer (salat ul-janazah):

Saying takbir (allahu akbar) four times. Reciting al-Fatihah after the first takbir. Following the second takbir, one prays for the Prophet, sallallahu ‘alayhi wa sallam, as he does intashahud. Then after saying allahu akbar for the third time, one recites what is usually said in other prayers like asking Allah to forgive all Muslims or any supplications he knows, preferably this:

“Allahumma ighfir li hayyina wa mayyitina, wa shahidina wa ghaibina wa sagheerina wa kabeerina wa thakarina wa unthana. Allahumma man ahyaytahu minna fa ahyihi ala al Islam, wa man tawaffaytah u minna fa tawaffahu ala al-iman. Allahmma la tahrimna ajrah, wa la taftinna badah.”

“O Allah, grant forgiveness to our living and to our dead, and to those who are present and to those who are absent, and to our young and our old folk, and to our males and our females. O Allah, whomsoever you grant to live, from among us, help him to live in Islam and whomsoever of us you cause to die, help him to die in faith. O Allah, do not deprive us of the reward for patience on his (her, their) loss and do not make us subject to trial after him.”

Or one could say:

“Allahumma ighfir lah u warhamhu wa’afihi wa’fu anhu, wa’akrim nuzulahu wa wassi’ madkhalahu, wa’ghsilhu bil mae wathalgi walbarad, wanaqihi mina al-thunoubi walkhataya kama unaqa athawbo alabiado mina addanas, wa abdilhu daran khairan min darihi, wa ahlan khairan min ahlihi, wa adkhilhu al-jannah, wa aidhu min adhabi al qabr, wa adhabi an-nar; wafsah lahu fi qabrihi, wanawir lahu fehi. Allahumma la tahrimna ajrahu, wa la tudhlilna ba’dahu.”

“O Allah forgive him (her, them) and have your Mercy upon him; protect him and pardon him, receive him with honor and make his grave spacious; wash him with water, snow and hail, and clean him from sins and wrong-doings as is cleaned a white garment from impurity; requite him with an abode more excellent than his, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire; widen his space in his grave and bring him light therein. O Allah don’t deprive us from his reward and don’t let us go astray after him.”

Then after saying allahu akbar for the fourth time one turns his head to the right (makingtaslim) and thus ending the funeral prayer.

It is best to raise one’s hand while saying allahu akbar. In the case when the dead is a child or an infant, the following du’a is made:

“Allahumma ejalhu dhiktan liwalidayehi, washafeean mujaban. Allahuma thaqil bihi mawazeenahuma wa a’dhun bihi ujorahuma wa alhiqhu bi salih al-mu’minin, waj’alhu fi kafalati ibrahim alayhi as-salam, waqihi bi rahmatika adhaba al-jahim.”

“O Allah make him a preceding reward and a reserve treasure (on the Day of Judgment) for his parents; a one whose intercession would be granted. O Allah make of him an excess in the measures and in the rewards (granted by Allah) to his parents. Let him join the company of the righteous believers and make him under the care of Abraham (may the peace of Allah be upon him), and protect him, by Your Mercy, from the torment of the blazing Fire.”

The tradition is for the Imam to stand right next to the head of the body if it is a man, and to the middle of the body if it is a woman. If the dead were many, men, women, male and female children in one funeral, the following positions are to be taken:

The men right in front of the Imam. The women further towards the qiblah. The male children are between the men and women and more towards the men while the female children follow women further down in the direction of qiblah (all of the dead bodies are to be laid parallel to those praying). The bodies are to be arranged such that the head of the male child lies next to that of a man while the middle of a woman lies next to the head of a man. The head of the female child lies next to the head of a woman.

The followers of Imam are to stand behind him just as in other prayers. It is acceptable for one to stand to the right of the Imam if he finds no place behind him.

All praise is due to Allah and His blessings and peace be upon His Prophet, his family and his companions.

(s) A lesson given by Shaykh Abdul-‘Aziz ibn ‘Abdullah ibn Baz
(t) Khalid A. al-Awadh
(e) Dr. Saleh as-Saleh

This is an unauthorized modification of the English translation of the booklet. For any comments or suggestions, please write to:

Islamic Da’wah and Guidance Center
Dammam, Postal Code 31311
Saudi Arabia
Tel: 827-4800, 826-3535
Fax: 827-2772

Audio Explanations of this Excellent Book:

Meaning and Explanation of At-Tashahud in Salaah – Ibn Baz | Dr Saleh as Saleh [Audio|En]

28- Important Lessons – Ch 09 – Salaah – At-Tashahud – Its Meaning

SourceImportant Lessons for the Ummah – Ibn Baaz

Tashahud-1

Tashahud-2

[1] Al-Furqan 25:1

(Images Source:  from the Book “Explanation of Important Lessons for every Muslim – Ibn Baz, darussalam publications, pg 252-253, You are encouraged to buy this excellent Book)

Invalidators of Salaah (Actions that Nullify one’s Prayer) : Ibn Baaz – Dr. Saleh as Saleh [Audio Benefit|En]

Lesson Eleven
Actions That Nullify One’s Prayer

There are eight actions that nullify one’s prayer:

  1. Speaking, but only when: (1) one is conscious that he is in Prayer, (2) one has knowledge of what he is doing, and (3) one does it on purpose. But when one speaks forgetfully or from ignorance, then his prayer is not nullified.
  2. Laughing.
  3. Eating.
  4. Drinking.
  5. Part of one’s ‘Awrah being exposed.
  6. A significant turning from the direction of the Qiblah
  7. Much and continuous frivolous movement or fiddling around.
  8. Exiting from the state of purity.

(Source:  from the Book “Explanation of Important Lessons for every Muslim – Ibn Baz, darussalam publications, pg 273)

Important Lessons – Ch 11 – Salaah – Invalidators of Salaah

SourceImportant Lessons for the Ummah – Ibn Baaz

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

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

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

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

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

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

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

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

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

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

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

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

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

Reference: AbdurRahman.Org

The Menstruating Woman or the One in Her Post-Partum Period Touching the mus-haf – Shaykh Bin Baaz

Translated by Abu Abdullah Naasir Hussain حفظه الله
Source: http://www.binbaz.org.sa/node/16921

Video Courtesy: Bilal Nahim

Question:

Is a woman that is menstruating or in her post-partum period allowed to touch the mus-haf or read from it? Also, is the menstruating woman allowed to enter the masjid in order to gain religious knowledge?

Shaykh Abdulazeez bin Abdullah bin Baaz:

The menstruating woman is not allowed to sit in the masjid nor touch the mus-haf until she has become purified. However, if a need for her to touch it arose, such as in order to revise a verse (of the Qur’an) or something like that, there is no problem to do so by wearing gloves or by using some other barrier.

As for touching it without some sort of barrier, then no, she should not do that. This is because her impurity is major, like the one who is impure due to sexual relations (junub). The one who is ‘junub’ does not read or touch the mus-haf. As for the menstruating woman, she may recite [the Qur’an] during the whole period. So can the one in her post-partum period, according to the correct Opinion. She can read from her memory without touching the mus-haf unless she has to in order to revise a verse in which case it is alright if she touches it using a barrier.