Shaykh Ibn Baaz – Page 6 – AbdurRahman.Org

A Brief Summary of the Issue of Raising the hands for the Qunoot in the Witr

by AbdurRahman.orgOctober 8, 2014January 17, 2015

Taken from the ‘Original Sifat as-Salah‘ By Shaykh Muhadith Muhammad Nasir- Deen Al-Albaani
Translated by Abbas Abu Yahya

And ‘the Messenger – sallAllaahu alayhi wa sallam – used to raise his hands.’

_________________________________

A Summary:

Shaykh al-Albaani mentions the Narration of Anas bin Malik when the Qur’aanic recitors were killed:

‘Anas said: I never ever saw the Messenger of Allaah –sallAllaahu alayhi wa sallam-painfully agitated about anything as I saw him agitated over them. Indeed I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– in the early morning prayer raising his hands and he supplicated against those who killed them. [And in another narration: supplicating against them.]

Narrated by Ahmad (3/137)

This Isnaad is authentic.

At-Tabraani narrated in ‘Sagheer’ also from Anas with the wording:

‘Indeed I saw the Messenger of Allaah –sallAllaahu alayhi wa sallam– whenever he would pray the early morning prayer, he would raise his hands supplicating against them.’

This portion was narrated by al-Bayhaqi (2/211) and Nawawi (3/500) said: ‘Its Isnaadis Saheeh or hasan’

There is a recommendation in this hadeeth of raising the hands while supplicating theQunoot.

Farj the freed slave of Abu Yusuf said: ‘I saw my master Abu Yusuf, if he would enter into the Qunoot for the Witr he would raise his hands in the Dua.’ From ‘Sharh al-Hidayah’ (1/306)

Likewise Ahmad holds this opinion and so does Ishaaq.

The raising of the hands is established from the Ameer-ul-Mumineen Umar bin al-Khattab –Radi Allaahu anhu– as is narrated by Bukhari in ‘Rafa’ al-Yadain’ (23), Ibn Nasr (134) and al-Bayhaqi (2/212) on the authority of Abu Uthmaan an-Nahdi:

‘Umar would perform the Qunoot with us in the early morning prayer, and would raise his hands, so much that the side of his body under his arms would be seen.

As for wiping the hands on the face after ending the Dua’ in the prayer, then this is not established with an authentic narration, nor an authentic statement, nor by analogy.

This is a Bida’, as for outside the prayer, then it is not authentic, and everything that is narrated regarding this is weak, some of it is more severe in its weakness than other narrations; I have researched it in ‘Da’eef Abi Dawood’ (262) and ‘al-Hadeeth as-Saheehah’ (597), this is why al-Izz bin Abdus-Salaam said in some of his Fatawa: ‘None does this except an ignorant person.’

So it is foremost that it should not be done, and restricting to what the Salaf –Radi Allaahu anhum– did, of raising the hands in the Dua’ without wiping the face in the prayer. And success lies with Allaah.’

[Taken from ‘the Original Sifat as-Salah’ vol 3 p.957-959]

Shaykh al-Albaani also said:

‘Raising of the hands in the Qunoot for a problem afflicting the Muslims is established from the Messenger of Allaah –sallAllaahu alayhi wa sallam– when he made Dua’against the Mushrikeen, those who killed seventy of the recitors of the Qur’aan.

This was narrated by Imam Ahmad (3/137) and by Tabraani in ‘as-Sagheer’ (p.111) from the hadeeth of Anas with an authentic chain, and it is also established from Umar and others in the Qunoot of al-Witr.’

[Taken from ‘Irwaa al-Ghaleel’ (2/181)]

41- The Ruling of Raising the Hands in the Dua’ of al-Witr
By Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz

Question:

What is the ruling of raising the hands in al-Witr?

Answer:

Raising the hands in the Qunoot of al-Witr is legislated; because the Qunoot is from the same type as the Qunoot when new hardships occur for the Muslims, and this is indeed established by the Prophet –sallAllaahu alayhi wa sallam, that he –sallAllaahu alayhi wa sallam– raised his hands when he made Dua’ in the Qunoot when new hardships occur for the Muslims.

This was collected by al-Bayhaqi –Raheem’ullaah- with a authentic chain.

[Taken from ‘Majmoo Fatawa wa Maqalaat Mutafariqa’ vol.30 p.51 ]

Some Athaar of the Companions regarding raising the hands in al-Qunoot
Collected by Zakareeyah bin Ghulam Qadir

a) From Abu Uthmaan who said: ‘Umar used to read the Qunoot with us after Rukoo’and he would raise his hands so much so that the side of his body would be seen, and his voice could be heard from the back of the Masjid.’

[Collected by Ibn Abee Shaybah (3/316), Bayhaqi (2/212) & Ibn al-Mundhir (5/213)]

b) From Ibn Abbas that he prayed the Qunoot with the people at Fajr in Basrah, and he raised his hands so much so that the side of his body was raised up.’

[Saheeh – Collected by Ibn Abee Shaybah (2/316)]

c) From Ibn Mas’ood that he used to raise his hands in the Witr then after that he would lower them.’

[Hasan – Collected by Abdur Razzaq (4/325)]

The Ruling of Committing Suicide & not having Patience upon Trials – Ibn Baaz

by AbdurRahman.orgOctober 7, 2014September 11, 2017

From Shaykh, Allaama, Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
Translated by Abbas Abu Yahya

Question:

‘If a person commits suicide due to the circumstances of life and what he experiences of hardships of living and spending upon his family, would this mean that, that person will stay in Hell-fire?’

The Shaykh -Rahimullaah- answered:

‘All praise be to Allaah, Sallat and Sallam be upon the Messenger of Allaah.

To proceed:

Suicide is a great evil, and it is a sin from the major sins. It is not permissible for a Muslim to commit Suicide.

Allaah –Azza wa Jal- said:

<< And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful. >> 4:29

The Prophet -sallAllaahu alayhi wa sallam – said in an authentic hadeeth:

‘Whoever commits suicide using something then he will be punished using that thing on the Day of Judgement.’

What is obligatory upon a believer is that he forces himself to have patience and resilience if a catastrophe befalls him and he endures difficulties in his Dunyaamatters. He should not be hasty in committing suicide, rather he should be warned against that, and fear Allaah, and he should be patient and utilize the means to keep away from committing suicide, and whoever fears Allaah then Allaah will make a way out for him.

If a person commits suicide then he risks the Anger of Allaah and His punishment, and that person is under the Will of Allaah, this is because committing suicide is less thanShirk.

Allaah –Subhanahu – said:

<< Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. >> 4:48

Therefore, whatever is less than Shirk then it is under the Will of Allaah, and committing suicide is less then Shirk, likewise is Zina (adultery & fornication), stealing and drinking alcohol. All of these things are sins that are less than Shirk, and those who carry them out are under the Will of Allaah. If a person dies while committing that sin then it is up to Allaah – Subhanahu – if He wants to forgive him due to righteous actions and the Islaam which is with him, or if Allaah wants, He will punish him in the Hell-Fire according to the amount of sins that he had committed.

Then after he is purified and cleared he will be taken out of the Fire, and according to the Ahl-ul-Sunnah wal-Jammah he will not stay in the Hell-Fire for eternity. A sinner will not stay in the Fire for eternity, nor will a murderer, nor any other sinner, however if Allaah wants He will give him His punishment. Allaah punishes whomsoever He wills in the Hell-Fire according to the amount of that person’s sins, then Allaah takes him out of the Fire to a river, which is called, the river of life, and he is planted there just like a seed is planted and grows on the sides of the banks of a torrential river. When that person’s growth has been completed, then Allaah enters him into Paradise due to his Islaam and his Eemaan upon which he dies. Only the disbeliever will stay in the Fire for eternity, only the disbelieving Mushrikoon (polytheists) those who disbelieve in Allaah and His Messenger, or those that belie Allaah’s Messengers, or that reject what Allaah’s Messengers brought, or other things similar to these of disbelief.

As for the sinner, then according to Ahl-ul-Sunnah wal-Jammah he will not stay in the Hell-Fire for eternity, and this is in contrast to the position of the Khawarij and the Mu’atazilah.

Indeed groups from the Khawarij and Mu’atazilah – and they are two misguided groups – say that a sinner will stay in the Hell-Fire forever, if he enters it! And this is a grave mistake.

As for the Ahl-ul-Sunnah wal-Jammah, and they are the Companions of the Prophet -sallAllaahu alayhi wa sallam– and those who followed them in goodness, they say that the sinner does not stay in the Hell-Fire for eternity as a long as he does not make something prohibited as permissible. However, if he dies knowing that it is a sin, but the Shaytaan prompted him to commit the sin, then he does not stay in the Hell-Fire for eternity, in fact he is under the Will of Allaah, if Allaah wants He will pardon him and enter him into Paradise due to his Islaam and Eemaan and if Allaah wants, He will punish him in the Hell-Fire according to the amount of sin, then after he has been purified and cleared Allaah will take him out of the Hell-Fire to Paradise.

There are many reoccurring Ahadeeth from the Messenger –sallAllaahu alayhi wa sallam– about this point, namely that some people will enter the Fire due to their sins then Allaah will take them out of the Fire due to the intercession of the intercessors, or with Allaah’s mercy without anyone’s intercession, and all of this is established from the Messenger of Allaah –sallAllaahu alayhi wa sallam.’

[Taken from: sahab.net/home/?p=98%5D

What is the Ruling of Reciting the Qur’aan for the Deceased in his House? – Shaykh bin Baaz

by AbdurRahman.orgOctober 6, 2014October 13, 2014

Taken From the Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
Translated by Abbas Abu Yahya

The Question:

Is reading the Qur’aan for the deceased- by placing copies of the Qur’aan in the home or house of the deceased – where some Muslim neighbours and friends come and each one of them reads a part for example, then they go off to their work and they are not paid for reciting …… And after they finish reciting they supplicate for the deceased and gift him the reward for reciting the Qur’aan … Does this recitation and supplication reach the deceased and is he rewarded or not? I hope for a benefit and I am grateful to you….. Taking into account that I heard some of the scholars saying that it is absolutely prohibited, some saying it is disliked and some saying it is permissible.

The Answer:

This action and the like of it has no foundation and it is not recorded on the authority of the Prophet – sallAllaahu alayhi wa sallam – nor on the authority of his Companions -radiAllaah anhum – that they used to read for the deceased.

Rather the Prophet – sallAllaahu alayhi wa sallam – said: ‘Whoever does an action which we have not commanded then it is rejected.’

Narrated by Muslim in his authentic book and Bukhari mentioned it without a complete chain but he was decisive about its authenticity.

Also, in the two Saheehs of Bukhari and Muslim on the authority of ‘Aeysha -radiAllaah anha – on the authority of the Prophet – sallAllaahu alayhi wa sallam – who said: ‘Whoever innovates in this matter of ours, that which is not from it, it will be rejected.’

In the Saheeh of Muslim on the authority of Jaabir -radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam – used to say in his Khutbah on Fridays: Amma ba’d:

Indeed the best speech is the Speech of Allaah, the best guidance is the guidance of Muhammad – sallAllaahu alayhi wa sallam– and the worst of the affairs are the innovated ones. Every innovation is a Bida’ and everyBida’ is misguidance.’

Nisa’ee mentioned an extra wording with an authentic chain: ‘and every misguidance is in the Hellfire.’

As for charity for the deceased and supplicating for them, then that benefits and reaches them and the Muslims are in consensus aboutthat.

And with Allaah is the capability and Allaah’s aid is sought.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 339

The Question:

We wish from the eminent Shaykh that he clarifies for the Muslims the ruling of reciting the Qur’aan over the dead, is it permissible or not? And what is the ruling of the Ahadeeth that mention this?

The Answer:

Reading over the dead has no foundation which can be relied upon nor is there any legislation for this. Indeed what has beensanctioned is reading the Qur’aan amongst the living so they can benefit and reflect upon the Book of Allaah and understand it. As for reciting over the deceased at his grave or after his death – before his burial – or reading for him in any place so that the reward can be gifted to him, then we do not know of a foundation for it.

Some scholars have authored works and written many books, of them there are those who have allowed and encouraged reciting the whole of the Qur’aan upon the deceased and they regarded it from the same category of giving charity with wealth. There are those from the people of knowledge who say that these matters are dependent upon evidence; which means that they are from aspects of worship so it is not permissible to perform them except with what the Sharia’ affirms.

The Prophet – sallAllaahu alayhi wa sallam – said: ‘Whoever does an action which we have not commanded then it is rejected.’

There is no evidence for this issue – as far as we know – which indicates the permissibility of reciting for the dead.

There is no evidence regarding this issue from what we know which indicates the legality of reading over the dead, so it is necessary to remain upon the original foundation which is that worship is dependent upon evidence.

So reciting for the dead should not be done, in contrast to giving charity on their behalf, supplicating for them, Hajj, Umrah and paying off debts, then these matters benefit them.

There are texts which mention this and it is established from the Prophet – sallAllaahu alayhi wa sallam – that he said: ‘When the son of Aadam dies his actions are severed except for three: recurring charity,knowledge which he can benefit from or a righteous child who supplicates for him.’

And Allaah –Subhanahu – said:

<< And those who came after them [i.e. after his Companions] say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’ >>

[Hashr:10]

So, Allaah has praised those who came later because they supplicated for those who preceded them. This indicates theallowance of supplicating for the deceased of the Muslims and that itdoes benefit them. Likewise, charity benefits them due to theaforementioned hadeeth.

It is possible to give charity to the poor and needy people with the money used to hire someone to recite over the dead with the intention that it is for the deceased and that the deceased benefits with this money and saves himself from the vulgarity of Bida’.

It is established in the Saheeh that a man said: ‘O Messenger of Allaah my mother has passed away and did not leave a bequest and I think that if she had spoken she would have given charity. Will she receive a reward if I gave charity on her behalf?’

The Prophet – sallAllaahu alayhi wa sallam – said: ‘Yes.’

So the Messenger – sallAllaahu alayhi wa sallam – clarified that charity on behalf of the deceased benefits him and likewise Hajj and Umrah on his behalf.

There are ahadeeth which mention this, likewise paying off debt benefits him. As for a reward for the deceased for reciting Qur’aan or gifting it to the dead, praying or optional fasting on his behalf then all of this has no basis and what is correct is that it is not fromthe Sharia’.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 340- 341

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.

The foundation of marriage is polygyny (Having more than one wife) – Shaykh ibn Baaz

by AbdurRahman.orgOctober 6, 2014February 7, 2015

Taken From The Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baaz
Translated by Abbas Abu Yahya

Question : Is the foundation of marriage polygyny or is it having one wife?

The answer: The foundation in the Sharia is polygyny for he who has the capability to do so, and will not oppress them.

This is due to the many benefits of polygyny, protecting ones private parts, protection for the one who marries women and is good to them. The increase of offspring by which the Ummah is increased thereby an increase of those who worship Allaah alone.

The evidence which shows this is the saying of Allaah Ta ala:

<<Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice.>>[Soorah an-Nisa:3]

Also, because the Messenger – sallAllaahu alayhi wa sallam – married more than one wife and Allaah Subhanahu said:

<<Verily in the Messenger of Allaah you have a beautiful example>>

[Soorah Ahzab:21]

The Messenger– sallAllaahu alayhi wa sallam – mentioned when some of the companions said: As For me then I will not eat meat, another one said: As for me then I will pray and I will not sleep. Another one said as for me then I will fast and not open my fast. Another one said: as for me then I will not marry women.

So when this news reached the Prophet – sallAllaahu alayhi wa sallam – he addressed the people and praised and glorified Allaah then he said: “Indeed such and such news has reached me. However I fast and open my fast, pray and sleep. I eat meat and marry women. So whoever turns away from my Sunnah is not from me.’

This is a great statement from the Prophet – sallAllaahu alayhi wa sallam –which includes having one wife and polygyny.

Allaah is The One who gives the capability.

[al-Balaag magazine no.1015, 19 Rabi al-Awal 1410 A.H.]

Polygyny (Having more than one wife) is the Sunnah – Shaykh Bin Baaz

by AbdurRahman.orgOctober 6, 2014February 7, 2015

Taken From The Fatawaa of our Shaykh, Allaama Mufti of the Kingdom of Saudi Arabia
Abdul Azeez bin Abdullaah Bin Baaz
Translated by Abbas Abu Yahya

Question: is having more than one wife something permissible in Islaam or is it the Sunnah?

The Answer: Having more than one wife is the Sunnah if you have ability to do so due to the saying of Allaah The most high:

<<Then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to prevent you from doing injustice. >>[Soorah an-Nisa:3]

And also due to the action of the Prophet – sallAllaahu alayhi wa sallam – he had altogether nine women and Allaah made it a means for theUmmah to have benefited from them.

This is from the distinguished characteristics of the Messenger –sallAllaahu alayhi wa sallam, as for other than him then it is not allowed to combine more than four.

As for having more than one wife then there are great benefits for men, women and all the Muslim Ummah. Indeed what is achieved/beneficial for everyone, by having more than one wife is lowering ones gaze, protection for the private parts, increase in offspring, that a man can look after the benefits of a large number of women and can defend them from causes of evil and deviances.

As for the one who is incapable of doing this and fears that he will not be just between them, then he should suffice with one due to the saying of Allaah Subhana:

<<But if you fear that you shall not be able to deal justly (with them), then only one>> [Soorah an-Nisa:3]

May Allaah give all the Muslims that which there is benefit for them and success for them in this world and the Hereafter.

[al-Balaag magazine no.1028]

The Upbringing of Three Daughters – Shaykh bin Baz

by AbdurRahman.orgOctober 5, 2014October 13, 2014

Taken From the Fatawaa of our Shaykh, Allaama, Mufti of the Kingdom of Saudi ArabiaAbdul Azeez bin Abdullaah Bin Baz
Translated by Abbas Abu Yahya

The Question:

The Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Whoever had three daughters and was patient with them, gave them drink and clothed them then they will be a screen for him from the Fire.’

Will this screen from the Fire be just for their father alone or does the mother have a share in this? I have -all praise be to Allaah – three daughters.

The Answer:

The hadeeth is general for the father and the mother due to the Messenger’s saying: ‘Whoever has two daughters and is good to them then they will be a covering for him from the Fire.’

Likewise if he had sisters, aunts or similar to them and he is good to them then indeed we hope for Paradise for him due to that.

So when he is good to them he is deserving of a great reward, it will screen him from the Fire and it will come between him and the Fire due to his good deed.

This is specific to the Muslims. If a Muslim performs these good actions desiring the Face of Allaah, then he has attained a means for his salvation from the Fire.

Being saved from the Fire and entering into Paradise has many routes, so it is necessary for a believer to increase in them. Islaam itself is a single foundation and it is the fundamental reason for entering Paradise and being rescued from the Fire.

There are deeds which, if a Muslim performs them, he enters Paradise due to them and is saved from the Fire, such as the one who has been given daughters or sisters and is good to them, then they will be a screen for him from the Fire. Similarly, whoever had three of his offspring, who had not reached the age of accountability, die then they will be a screen for him from the Fire.

The Companions asked: ‘O Messenger of Allaah what about two daughters?’

He answered: ‘Even two,’ and they did not ask him about one daughter.

It is authentically reported on the authority of the Messenger –sallAllaahu alayhi wa sallam – that he said: Allaah – Azza wa Jal- said, ‘For My believing slave who, if I take his close friend from the people of theDuniya and then he performs righteous actions, there is no reward except Paradise.’

So Allaah –Subhanahu wa Ta’ala- explained that for His believing slave whose close friend He takes- i.e. His beloved – from the people of the Duniya, who is then patient and performs good deeds,He has no reward other than Paradise.

So even if one of our offspring enters this hadeeth and Allaah takes possession of him and takes him to Himself, then if that person’s father, mother or both of them are patient and they perform good deeds then they will have Paradise, and that is great excellence from Allaah.

Similarly, a husband, wife, the rest of the relatives and friends, if they are patient and perform good deeds then they enter this hadeeth provided that they are safe from that which could, perhaps, cause them to die on any of the major sins. We ask Allaah for safety.

Majmoo’ Fatawa – Ibn Baaz vol. 4 p. 375-376

Rulings Regarding Holding the Mus-haf during the Taraweeh Prayer

by AbdurRahman.orgOctober 5, 2014October 13, 2014

The Fatawa from the Three Imaams of our Time Al-Albaani, Ibn Baz & Ibn Uthaymeen
Collected by Luqmaan bin Abee al-Qaasim Abu Abdullah al-Aajuree
Sahab.net
Translated by Abbas Abu Yahya

1- Shaykh, Allaama, Muhadith of the Islaamic Lands Muhammad Nasir Deen al-Albaani – May Allaah have mercy upon him.

Questioner: Is it permissible for the person following the Imaam in prayer- especially in the Taraweeh prayer – to stand behind, holds the Mushaf and follows the Imaam by looking at it?

The Shaykh: No, no, no, this is not from the Sunnah.

Questioner: If he did this is his prayer accepted?

The Shaykh: His prayer is accepted.

Questioner: But we say it is against the Sunnah?

The Shaykh: Yes.

Taken from Silsilah Huda wa Noor tape no. 679

2- The Noble Shaykh, Allaama, Abdul Azeez Bin Baz – May Allaah have mercy upon him.

Question: What is the ruling regarding the one who holds and carries the Mushaf in the Taraweeh prayer?

Answer: I do not know an origin for this action; but what is apparent is that he should have humility and be at ease and not hold a Mushaf. Rather he should put his right hand on his left hand like in the Sunnah, placing his right hand on his left hand, the wrist and forearm and place them on his chest. This is the stronger opinion and better, while holding the Mushaf busies him from following this Sunnah.

Also, reviewing the Mushaf and the Ayaat may busy his heart and his eyesight from listening to the Imaam. So, what I see is leaving off this action is the Sunnah, and he should listen and remain quiet and he should not use aMushaf. If he has knowledge then he can prompt the Imaam if he forgets or someone else can prompt him.

The let’s assume that the Imaam makes a mistake, and no one prompts him. This mistake has no harm in other than the recitation of al-Fatiha. This harm is specific to al-Fatiha, because al-Fatiha is a Rukn (pillar) which is most necessary. As for him leaving to recite some Ayaat in other than al-Fatiha, then this does not harm him, if there is no-one who is praying behind him to make him aware of the mistake.

If someone holds a Mushaf behind the Imaam due to necessity, then perhaps there is no problem with that. As for everyone to hold a Mushaf, then this is against the Sunnah.

Question: Some of those who pray behind the Imaam, follow the Imaam using a Mushaf while he is reciting. Is there a problem in doing that?

Answer: What is apparent to me is that this should not be done. It is more befitting to concentrate in the prayer and have khushoo, and place the hands on the chest reflecting upon what the Imaam is reciting. This is due to the saying of Allah Azza wa Jal:

{{ When the Qur’aan is being recited, then listen to it and remain silent, perhaps you will have mercy sent upon you }}

also the saying of Allah Subhaanu:

{{ Indeed the believers are successful. Those who offer their Salat (prayers) with all solemnity and full submissiveness. }}

Furthermore, due to the saying of the Prophet –sallAllaahu alayhi wa sallam:

“Most certainly the Imaam has been made to be followed; so if he makes the Takbeer then you make the Takbeer, and if he recites then remain quiet.”

Taken from the booklet: ‘Ajwaab as-Saheeh min Ahkaam Salaat al-layal wa Taraweeh’

3- Shaykh Allaama Muhammed bin Salih al-Uthaymeen – May Allaah have mercy upon him.

Question: What is the ruling of holding the Mushaf by those who are praying the Taraweeh prayer in Ramadaan with the proof that they are following the Imaam?

Answer: Holding the Mushaf for this aim is opposing the Sunnah and that is from different angles:

The person looses out on placing the right hand on the left while he is standing in prayer.
It leads to many movements for which there in no necessity from opening the Mushaf, closing it and placing it under the armpit, in a pocket, etc.
In reality it busies a person praying with his movements.
The praying person looses out by not looking at the place of Sajdah; majority of the scholar hold the opinion that looking at the place of Sajdah is the Sunnah and is better.
The person holding the Mushaf could perhaps forget that he is in the prayer if his heart is not attentive. Contrary to this if he has khushoo in his prayer, placing his right hand on his left, with his head bowing down towards the place of his sajdah, then this would make him closer to being aware that he is praying and that he is behind the Imaam.

Question: Noble Shaykh was asked: What is the ruling of following the Imaam using a Mushaf in the prayer?

Answer: The Noble Shaykh answered by saying: Following the Imaam by using a Mushaf means that the praying person holds and reads a Mushaf to follow the Imaam’s recitation. If there is need for this, whereby the Imaam has a weak memory, and it is said to one of the people praying: ‘Take a hold of the Mushaf and prompt me if I a mistake.’ Then there is no problem in doing this since there is a need for it.

As for it being in any other way; then I do not see it permissible for a person to follow the Imaam by reading theMushaf; since he looses out on what is required and falls in to that which is disliked. He looses out by not looking at the place of sajood, and also by placing the hands on the chest which is from the Sunnah. He falls into that which is disliked as a result of the movement of holding the Mushaf, opening it, closing it, and placing it down, There is no need for all these movements.

The people of knowledge have said that it is Makrooh (disliked) to move in the prayer if there is not a need for it, because it negates the perfection of khusoo in the prayer, some of the scholars even said: that the movements of the eyes nullifies the prayer, because the eyes will follow the recitation from the beginning of the line to the end of the line, then from beginning of the second line to the end of the line, etc. Along with all this, there are many letters and many words, as such there would be a lot of movements for the eyes, and this nullifies the prayer.

So, my advice for my brothers is that they leave this matter and they return themselves to having khusoo without looking at Mushaf.”

Taken from : ‘Majmoo’ Fatawaa ash-Shaykh’ ques. 819

The Correct Belief and what Opposes It – Imaam ibn Baaz

by AbdurRahman.orgOctober 1, 2014September 20, 2018

AUTHOR: Imaam ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz
TRANSLATED: Al-Ibaanah Book Publishing
PRODUCED BY: Al-Ibaanah.com

About the Book:

This is a translation of a short yet highly beneficial treatise from Imam Ibn Baaz called Al Aqeedat-us-Saheehah wa maa Yudaaduhaa (The Correct Belief and what Opposes It). The Arabic source for this translation can be found on Imaam Ibn Baaz’s web site at http://www.binbaz.org.sa.

In this treatise, Imaam Ibn Baaz. may Allaah have mercy on him, outlines the Creed of Ahlus-Sunnah with regard to Eemaan (Faith), Tawheed, Worship, and Allaah’s Names and Attributes in a concise and informative manner. He divides his discussion into six sections basing iron the six pillars of Eemaan (Faith), which are: Belief in Allaah, His Angels, His Books, His Messengers, the Last Day, and Divine Pre-Decree.

At the end of the treatise, the Imaam presents ten of the most significant things that nullify and invalidate a person’s Islaam, basing that on the famous treatise of Imaam Muhammad bin ‘Abdul-Wahhaab known as The Nullifiers of Islaam.”

This treatise is an excellent resource for new and beginning Muslims to learn about the fundamentals of their Religion in a brief and simple manner. It is for this reason that we chose this essay, hoping that it may be of benefit to those whom it reaches.

[Download the PDF eBook]

The Full content of the Book below :

INTRODUCTION

In the Name of Allaah, the Most Merciful, the Bestower of Mercy. All praise is for Allaah alone, and may the peace and blessings be upon the one after whom there is no messenger, as well as his family and Companions.

To Proceed:

Since having the correct belief is the foundation and basis of the Religion of Islaam, I felt that it should be the topic of this lecture.

It is well known from the religious texts of the Qur’aan and the Sunnah that a person’s statements and actions are only considered valid and acceptable (by Allaah) if they are produced as a result of having the correct belief. So if one’s beliefs are not correct, he invalidates whatever statements and actions branch out from it, as Allaah says:

“And whoever rejects Faith (Eemaan), then he has nullified his good deeds, and in the Hereafter, he will be from among the losers.” [Surah Al-Maa’idah: 5]

And Allaah says:

“And it has been revealed to you (O Muhammad) and to those before you that: If you mix partners in worship with Allaah, your good deeds will surely be cancelled out, and you will indeed be from the losers.” [Surah Az-Zumar: 65]

The verses (from the Qur’aan) bearing this same meaning are many. The clear Book of Allaah and the Sunnah of His trustworthy messenger, may the best of his Lord’s peace and blessings be on him, indicate that the Correct Belief can be summed up in:

Faith in Allaah, His Angels, His (revealed) Books, His Messengers, the Last Day, and the Divine Pre-Decree, the good and the bad of it. So these six things form the foundations of the Correct Belief, with which Allaah sent down His mighty Book, and with which Allaah sent His messenger, Muhammad, peace and blessings be on him.

Everything that one is obligated to have faith in from the matters of the Unseen, as well as everything that Allaah and His Messenger have informed of branch out from these six foundations. The proofs for these six foundations in the Qur’aan and the Sunnah are many.

Among them is the saying of Allaah:

“Righteousness (Birr) is not that you turn your faces towards the east and the west (in prayer), but rather righteousness is (for) the one who believes in Allaah, the Last Day, the Angels, the Books and the Prophets.” [Surah Al-Baqarah: 177]

And the saying of Allaah:

“The Messenger believes in what has been sent down to him from his Lord, and so do the believers – all of them believe in Allaah, His Angels. His Books and His Messengers. (And they say): We make no distinctions between any of His Messengers.” [Surah AlBaqarah: 285]

And His saying:

“O you who believe! Believe in Allaah and His Messenger and the Book that was revealed to His Prophet and the Scripture that was revealed in the past (before him). And whoever disbelieves in Allaah, His Angels, His Books, His Messengers and the Last Day has gone far astray.” [Surah An-Nisaa: 136]

And His saying:

“Don’t you know that Allaah knows all that is in the heaven and on the earth? Verily, it is all (written) in the Book (Preserved Tablet). Verily, that is easy for Allaah.” [Surah AlHajj: 70]

As for the authentic ahaadeeth that indicate these foundations, then they are many. Amongst them is the famous authentic hadeeth reported by Muslim in his Saheeh in which ‘Umar bin AlKhattaab (radyAllaahu ‘anhu) narrated that (the angel) Jibreel asked the Prophet about Eemaan (Faith). So he (sallAllaahu ‘alayhi wa sallam) replied to him: “Eemaan (Faith) is to believe in Allaah, His Angels, His Books, His Messengers, the Last Day, and to believe in Divine pre-Decree, the good of it and the bad of it.” This hadeeth was transmitted by AlBukhaaree and Muslim from Abu Hurairah (radyAllaahu ‘anhu).

These are the six foundations from which everything a Muslim is obligated to believe in originates, whether it be with respect to Allaah, the Day of Judgement, and anything else from the Unseen (Ghaib).

FIRST: FAITH IN ALLAAH

Faith in Allaah entails: Believing that He is the only true God that has the right to be worshipped apart from everyone else, due to His being the Creator of the servants (i.e. humans/jinn), the One who is kind to them, the Grantor of their sustenance, the All-Knower of their inner and outer actions, the One who is All-Able to reward those who obey Him and punish those who disobey Him. Allaah created these two species (the Jinn and mankind) for the purpose of this worship, as He says:

“And I did not create the Jinn and mankind except to worship Me. I do not seek any provision from them nor that they should feed Me. Verily, Allaah is the All-Provider, Owner of Power, Most Strong.” [Surah Adh-Dhaariyaat: 56]

And He said:

“O you who believe! Worship your Lord who created you and those before you in order that you may gain Taqwaa (fear and dutifulness to Allaah). He is the One who made the earth a resting place for you and the sky as a canopy, and sent down water (i.e. rain) from the sky and brought forth therewith fruits as a provision for you. So do not set up rivals with Allaah while you know (that only He is to be worshipped).” [Surah Al-Baqarah: 22]

Allaah sent Messengers and revealed Scriptures to clarify this truth and call to it and to warn from what opposes it, as He says:

“And we have indeed sent to every nation a Messenger (saying): Worship Allaah alone and avoid the false deities.” [Surah An-Nahl: 36]

And He says:

“And We did not send any messenger before you except that We revealed to Him: No one has the right to be worshipped but I, so worship Me.” [Surah Al-Anbiyaa: 25]

And He says:

“(This is) a Book, the Verses whereof are perfected and then explained in detail from One (Allaah) who is All-Wise and Well-Acquainted (with all things): (Saying) worship none but Allaah. Verily, I (Muhammad) am unto you from Him a warner and a bringer of glad tidings.” [Surah Hood: 1-2]

The reality (meaning) of this worship is to: Single Allaah out in everything that the servants worship Him with, such as supplication, fear, hope, prayer, fasting, sacrificing, making oaths and all the other types of worship with full submission, whilst fearing (His Punishment) and hoping (for His reward), having complete love for Him, and humbling oneself to His Grandness.

A large part of the noble Qur’aan was revealed concerning this great principle (i.e. worship), such as Allaah’s statement:

“So worship Allaah, making the worship sincerely for Him alone. Verily, to Allaah belongs the pure (sincere) religion (i.e. worship).” [Surah Az-Zumar: 2-3]

And His statement:

“And your Lord has decreed that you worship none but Him.” [Surah Al-Israa: 23]

And His statement:

“So call upon Allaah, making your worship purely for Him alone, even though the disbelievers may hate it.” (Surah Ghaafir: 14]

And in the two Saheeh collections, Mu’aadh reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The right Allaah has over His servants is that they worship Him alone and not ascribe any partners to Him.”

Having Faith in Allaah also entails believing in everything that He has ordered and made obligatory upon His servants, such as the five outer pillars of Islaam, which are:

1. Testifying that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah
2. Establishing the Prayer
3. Giving the Zakaat
4. Fasting in Ramadaan, and
5. Making the pilgrimage (Hajj) to the Sacred House of Allaah, for those who are able to perform it.

This goes as well for the other obligations that have come with the pure legislation.

The most important and greatest of these (five) pillars is: Testifying that there is no deity that has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah.

Testifying that there is no deity that has the right to be worshipped except Allaah requires that worship be performed purely for Allaah alone, and negates it from everyone else besides Him.

This is what is intended by the statement Laa Ilaaha IllaaAllaah, for it’s meaning is: There is no deity that has the right to be worshipped except Allaah. So everything that is worshipped besides Allaah, such as a human being or an angel or a Jinn or anything else, then they are worshipped wrongfully. The One who is worshipped truthfully is Allaah alone, as He says:

“That is because Allaah, He is the Truth (only true God), and what they invoke on besides Him is falsehood.” [Surah Al-Hajj: 62]

We have explained previously that Allaah created the two species (Jinn and mankind) for the purpose of this great principle, and that He commanded them with it, sent His messengers because of it and revealed His Books for it. So think about this and reflect on it much so that it could become clear to you what a majority of the Muslims have fallen into from manifest ignorance of this fundamental principle such that they worship others along with Allaah and direct His sole rights to other than Him, may Allaah aid us!

Faith in Allaah also entails: Believing that Allaah created all that exists and manages and administers all of their affairs, through His Knowledge and Ability, as He wills. And it entails believing that He is the Owner of this world and the Hereafter, and the Lord of all of the worlds, there being no Creator besides Him or Lord like Him. He sent Messengers and revealed Scriptures to rectify the servants and to call them to that which contains their salvation and success in the current life as well as the Hereafter. And it entails believing that He has no partner in all of that, as He says:

“Allaah is the Creator of everything, and He is the Guardian of all affairs.” [Surah AzZumar: 62]

And He says:

“Indeed your Lord is Allaah, Who created the heavens and the earth in six days, then rose over the Throne (in a manner that befits His Majesty). He covers the night with the day, seeking it rapidly, and (He created) the sun, the moon, and the stars, (all) are subjected to His Command. Surely, to Him belongs the Creation and the Command. Blessed be Allaah, Lord of all that exists.” [Surah Al-A’raaf: 54]

Faith in Allaah also entails: Believing in Allaah’s Perfect Names and Attributes, which have been mentioned in His mighty Book and authentically reported on His trustworthy Messenger, without distorting their meanings (tahreef), denying them (ta’teel), describing their manner (takyeef) or making similarities to them (tamtheel). Rather, they must be left in the manner they were reported without describing how they are, whilst believing in the great meanings they carry, which are descriptions of Allaah. It is obligatory to describe Him with them (i.e. these Names and Attributes) in a manner that befits Him without allowing for His creation to resemble Him in any of His Attributes, as Allaah says:

“There is nothing like Him in comparison and He is the All-Hearer, the All-Seer.” [Surah Ash-Shooraa: 11]

And He says:

“So do not put forth similarities to Allaah. Verily, Allaah knows and you know not.” [Surah An-Nahl: 74]

This is the Creed and Belief of Ahlus-Sunnah wal-Jamaa’ah, from the Companions of Allaah’s Messenger and those who succeeded them upon goodness. And this is what Imaam AbulHasan Al-Ash’aree, may Allaah have mercy on him, reported in his book “Al-Maqaalaat ‘an As’haab-il-Hadeeth wa Ahlis-Sunnah”, as did other scholars.

Al-Awzaa’ee, may Allaah have mercy on him, said: “Az-Zuhree and Mak’hool were asked about the verses regarding Allaah’s Attributes, so they replied: ‘Leave them as they have been reported.’”

Al-Waleed bin Muslim, may Allaah have mercy on him, said: “Maalik, Al-Awzaa’ee, Al-Layth bin Sa’ad, and Sufyaan Ath-Thawree were asked about the texts that were reported concerning Allaah’s Attributes, so they all said: ‘Leave them as they have been reported without describing how (they are).’”

Al-Awzaa’ee, may Allaah have mercy on him, said: “We used to say, while the Taabi’oon (Successors of the Companions) were present and abundant, that Allaah is above His Throne and that we believe in what has been stated in the Sunnah regarding His Attributes.”

When Rabee’ah bin ‘Abdir-Rahmaan, the teacher of Maalik, was asked about Allaah’s rising over His Throne, he replied: “The Rising is not (something) unknown and how it is done is incomprehensible. From Allaah is the Message and upon the Messenger is to openly convey it, and upon us is to believe in it.”

And when Imaam Maalik was asked about it, he said: “The Rising is well known, how it is done is unknown, believing in it is an obligation and asking concerning it is an innovation.” Then he said to the questioner: “I do not consider you to be anything but an evil man.” And he put someone in charge of him and he was cast out, Something with the same meaning was also reported on the Mother of the Believers, Umm Salamah (radyAllaahu ‘anhaa).

Imaam Abu ‘Abdir-Rahmaan ‘Abdullaah bin Al-Mubaarak, may Allaah have mercy on him, said: “We know our Lord as being above His heavens and over His Throne, apart from His creation.”

The statements of the Imaams regarding this subject are many and cannot all be quoted in this small treatise. Whoever wants to come across many of these narrations should refer to what the scholars of the Sunnah wrote regarding this topic, such as the book “As-Sunnah” of Imaam ‘Abdullaah, son of Imaam Ahmad, the book “At-Tawheed” of the noble Imaam, Muhammad bin Khuzaimah, the book “As-Sunnah” of Abul-Qaasim Al-Laalikaa’ee At-Tabaree, the book “AsSunnah” of Abu Bakr Ibn Abee ‘Aasim, as well as the response that Shaikh-ul-Islaam Ibn Taimiyyah wrote to the people of Hamaa (i.e. ‘Aqeedah Hamawiyyah), which is a tremendous response containing many benefits. In this treatise, he, may Allaah have mercy on him, explains the Creed of Ahlus-Sunnah and quotes many of their statements, as well as religious and intellectual evidences for the authenticity of what Ahlus-Sunnah believes and the falseness of what their opponents believe.

The same goes for his distinguished treatise “At-Tadmuriyyah”, for in it he goes into depth clarifying the Creed of Ahlus-Sunnah based on their textual and logical proofs, and refuting the opponents with arguments that manifest the truth and invalidate the falsehood for anyone amongst the people of knowledge who examines it with a pure intention and a genuine desire for learning the truth.

Anyone that opposes Ahlus-Sunnah in what they believe regarding the subject of Allaah’s Names and Attributes no doubt will fall into opposing the textual and logical evidences while having clear contradictions in everything that he affirms and negates.

But as for Ahlus-Sunnah wal-Jamaa’ah, then they affirm for Allaah what He has affirmed for Himself (from Names and Attributes) in His noble Book or what His Messenger Muhammad has affirmed for Him in his authentic Sunnah without tamtheel (i.e. resembling them to someone else’s names and attributes). And they negate and remove Him from resembling His creation in any way, in such a manner that is free from ta’teel (i.e. denying the Names and Attributes). So they have been saved from contradictions, while acting upon all of the proofs.

This is the way of Allaah with regard to he who accepts the truth that the Messengers were sent with, expends all of his efforts in that, and sincerely asks Allaah to grant him the truth and make the correct view apparent to him, as He says:

“Nay, We fling the truth against falsehood, so it destroys it, and behold, it is vanished.” [Surah Al-Anbiyaa: 18]

And He says:

“And no example or similitude do they bring to you (in order to find fault in you or the Qur’aan), except that We reveal to you the truth (against that similitude) and the best explanation (thereof).” [Surah Al-Furqaan: 33]

In his famous Tafseer, while speaking about the statement of Allaah: “Indeed your Lord is Allaah, who created the heavens and the earth in six days, then rose over the Throne” [Surah Al-A’raaf: 54], Al-Haafidh Ibn Katheer, may Allaah have mercy on him, stated some excellent words on this subject, which we would like to quote here due to their great benefit:

He, may Allaah have mercy on him, said:

“People have many views with regard to this subject and this is not the place to go into that. But rather, with regard to this topic, (I say that) we traverse the way of the pious predecessors: Maalik, Al-Awzaa’ee, Ath-Thawree, Al-Layth bin Sa’ad, Ash-Shaafi’ee, Ahmad, Ishaaq bin Raahawayh, and other Muslim Imaams from the past and present…” – which is to leave them as they have been reported without describing their manner (takyeef), making resemblances to them (tashbeeh), and denying them completely (ta’teel).

And the thoughts that present themselves to the minds of those who give Allaah’s Attributes similitudes is negated from Allaah, for indeed nothing can resemble Allaah from His creation. There is nothing like Him in comparison and He is the All-Hearer, the All-Seer. Rather, the matter is as the Imaams have stated, amongst whom was Na’eem bin Hamaad Al-Khuzaa’ee, the teacher of Al-Bukhaaree, who said:

“Whoever likens Allaah to His creation has committed disbelief. And whoever denies what Allaah has described Himself with has committed disbelief. There is no tashbeeh (likening to the creation’s attributes) in what Allaah and His Messenger have described Him with. So whoever affirms for Allaah what has been stated in the clear verses and authentic reports, in the manner that befits Allaah’s majesty, while negating all deficiencies from Him, has embarked on the path of guidance.”

SECOND: FAITH IN THE ANGELS

This entails believing in them generally and specifically. Therefore, the Muslim must believe that Allaah has angels, which He created to obey Him. And He described them as being honorable servants who do not precede Him in speech and act on His Command.

“He knows what is before them and what is after them, and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.” [Surah Al-Anbiyaa: 28]

They are of many types, amongst them are those who are entrusted to hold the Throne, and amongst them are those who guard Paradise and Hell. And amongst them are those who are entrusted to record the deeds of people.

Specifically, we must believe in those angels that Allaah and His Messenger have mentioned by name, such as Jibreel, Mikaa’eel, Maalik, the gatekeeper of Hell, and Israafeel, the angel in charge of blowing the Trumpet. He (Israafeel) has been mentioned in several authentic ahaadeeth. It is authentically reported in the Saheeh that ‘Aa’ishah (radyAllaahu ‘anhaa) narrated that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The angels were created from light, and the Jinn were created from a smokeless flame of fire. And Aadam was created from what has already been described to you.” [1] Reported by Muslim in his Saheeh.

THIRD: FAITH IN THE REVEALED BOOKS

We must believe generally that Allaah revealed books to His prophets and messengers in order to explain His right and to call to it, as Allaah states:

“Indeed, We have sent Our messengers with clear proofs, and revealed with them the Book and the Balance in order that mankind may establish justice.” [Surah Al-Hadeed: 25]

And He says:

“Mankind was once one nation (upon polytheism) so Allaah sent prophets bearing good news and warning, and with them He sent down the Book in truth to judge between people in matters wherein they differed.” [Surah Al-Baqarah: 213]

And we must believe, in specific and detailed terms, those books that Allaah has mentioned by name, such as the Torah (Tawraat), the Gospel (Injeel), the Psalms (Zaboor) and the Qur’aan. The noble Qur’aan is the best amongst them and the final revelation. And it is that which supercedes all of them and confirms them. And it is the Book that all of the (Muslim) nation is obligated to follow and to judge by, along with what is authentically reported in the Sunnah from Allaah’s Messenger. This is since Allaah sent His Messenger, Muhammad, as a messenger to everyone from the two species (i.e. Jinn and mankind), and He revealed this Book to him so that he could judge them by it. He also made it a cure for the hearts, a source of explanation for everything, and a guide and a mercy to the believers. This is as Allaah states:

“And this (Qur’aan) is a blessed Book, which We have revealed, so follow it and be dutiful (to Allaah) so that you can receive (His) mercy.” [Surah Al-An’aam: 155]

And He says:

“And We revealed to you (O Muhammad) the Book (i.e. the Qur’aan) as an explanation for everything, a guide and a mercy and glad tidings for the Muslims.” [Surah An-Nahl: 89]

And He says:

“Say (Muhammad): O mankind! Verily, I am the Messenger of Allaah sent to all of you (by) the One to whom belongs the dominion of the heavens and the earth. No one has the right to be worshipped except Him. It is He who gives life and causes death. So believe in Allaah and His Messenger, the unlettered prophet (i.e. cannot read or write), who believes in Allaah and His revelations, and follow him so that you may be guided.” [Surah Al-A’raaf: 158]

The verses bearing this meaning are many.

FOURTH: FAITH IN THE MESSENGERS

One must believe in the messengers both in general and in detail. This means, he must believe that Allaah sent to His servants messengers from among them, bringing glad tidings (of Paradise) and warning (of the Hellfire) and calling them to the truth. So whoever answered their call, achieved success and whoever opposed them, failed and will regret.

The last and most virtuous of them is our prophet, Muhammad the son of ‘Abdullaah (sallAllaahu ‘alayhi wa sallam), as Allaah says:

“And We have indeed sent a messenger to every nation, (saying to them): ‘Worship Allaah and stay away from the false deities.’” [Surah An-Nahl: 36]

And Allaah says:

“Messengers as bearers of good news and warners – In order that mankind should have no excuse (i.e. proof) against Allaah after the (coming of) Messengers.” [Surah AnNisaa: 165]

And Allaah says:

“Muhammad is not the father of any of your men, but rather he is the Messenger of Allaah and the Seal (last) of the Prophets.” [Surah Al-Ahzaab: 40]

All the prophets whom Allaah named or for whom it is authentically reported that Allaah’s Messenger mentioned by name, we must believe in him according to the detailed and specific manner, such as Nooh (Noah), Hood, Saalih, Ibraaheem (Abraham) and so on, may Allaah bestow the best and purest of His peace and blessings on them and on our Prophet.

FIFTH: FAITH IN THE LAST DAY

As for having faith in the Last Day, then it entails believing in everything that Allaah and His Messenger have informed of concerning what will occur after death, such as the trial of the grave, and the punishment or pleasure that will occur in it. It also includes what will happen on the Day of Judgement such as grief and severities, the placing of the Bridge and the Balance, the accounting (of deeds) and their recompense, and the distribution of the records of deeds to the people. There will be those who will receive their book of deeds on their right hands and those who will receive their book of deeds on their left hands or from behind their backs.

It also entails believing in the Fountain, which will be given to our Prophet Muhammad (sallAllaahu ‘alayhi wa sallam), and believing in Paradise and Hell, and (believing) that the believers will see their Lord and that He will talk to them, as well as whatever else has been mentioned in the noble Qur’aan and the authentic Sunnah of Allaah’s Messenger.

So one is obligated to believe and have faith in all of this, in the manner in which Allaah and His Messenger have explained to us.

SIXTH: FAITH IN THE DIVINE PRE-DECREE

As for having faith in Allaah’s Divine Pre-Decree, then this entails believing in four things: First: That Allaah already knows what has occurred and what will occur. And He knows the conditions of His servants, and He knows their provisions, their life spans, their deeds and other affairs of their lives. Nothing of this remains hidden to Him, as He says:

“Verily Allaah is knowledgeable of everything.” [Surah Al-Mujaadilah: 7]

And He says:

“That you may know that Allaah has power over all things, and that Allaah encompasses everything with His Knowledge.” [Surah At-Talaaq: 12]

Second: That Allaah has recorded everything that He has pre-decreed and ordained to occur, as He says:

“We know that which the earth takes of them (i.e. their dead bodies), and with Us is a Book preserved.” [Surah Qaaf: 4]

And He says:

“And all things We have recorded in a Clear Book.” [Surah YaaSeen: 12]

And He says:

“Know you not that Allaah knows all that is in the heaven and on the earth? Verily, it is all in a Book (Preserved Tablet). Surely that is easy for Allaah.” [Surah Al-Hajj: 70]

Third: Believing that what He wills is put into effect and carried out. So whatever He wills comes to be and whatever He doesn’t will, will not come to pass. Allaah says:

“Verily, Allaah does what He wills.” [Surah Al-Hajj: 18]

And He says:

“Verily His Command is that when He desires something, He says to it: ‘Be’, and it is.” [Surah YaaSeen: 82]

And He says:

“And you cannot will unless it be that Allaah Wills, Lord of all that exists.” [Surah AtTakweer: 29]

Fourth: Believing that He created everything that exists, there being no Creator besides Him and no Lord other than Him, as He says:

“Allaah is the Creator of everything, and He is the Guardian of all affairs.” [Surah AzZumar: 62]

And He says:

“O mankind! Remember Allaah’s Favor upon you! Is there a creator besides Allaah that provides for you from the heaven and the earth? There is no deity that has the right to be worshipped except Him, so how can you turn away (from Him)?” [Surah Faatir: 3]

So having Faith in the Divine Pre-Decree entails believing in these four things, according to Ahlus-Sunnah wal-Jamaa’ah, contrary to those amongst the innovators who reject some of the above.

What also falls under Faith in Allaah is: Believing that Faith (Eemaan) is speech and action, which increases with obedience (i.e. good deeds) and decreases with disobedience (i.e. sins), and that it is not permissible to declare anyone among the Muslims a disbeliever due to any sin, besides Shirk and disbelief, whether it be fornication, stealing, dealing in interest, drinking intoxicants, disobeying the parents or any of the other major sins, so long as one does not deem these sins to be permissible. This is based on Allaah’s statement:

“Verily, Allaah does not forgive that partners be ascribed to Him (Shirk), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

And it is also based on what has been authentically reported in the numerous ahaadeeth from the Prophet that: “Allaah will extract from the Hellfire whoever has in his heart an atom’s weight of Faith.”

Faith in Allaah also entails loving for the sake of Allaah and hating for the sake of Allaah, as well as making allegiance for the sake of Allaah and making enmity for the sake of Allaah. So the believer loves and befriends the believers, and he hates and has enmity towards the disbelievers.

At the head of the believers of this ummah are: the Companions of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam). So Ahlus-Sunnah wal-Jamaa’ah love and befriend them and believe that they are the best of people after the prophets, due to the Prophet’s statement:

“The best of generations is my generation, then those that come after them, then those that come after them.” [Its authenticity is agreed upon]

And they hold that the best among the Companions was Abu Bakr As-Siddeeq, then ‘Umar AlFaarooq, then ‘Uthmaan Dhun-Noorain, then ‘Alee Al-Murtadaa, may Allaah be pleased with all of them. And after them (in excellence) comes the remaining ten Companions who were given the glad tidings of Paradise, then the rest of the Companions, may Allaah be pleased with all of them.

And they refrain from whatever disputes occurred between the Companions, believing that they were Mujtahideen in that regard, therefore whoever amongst them was correct got two rewards whereas whoever was wrong got one reward. And they love the members of the household of Allaah’s Messenger who believed in him, thus showing allegiance to them. And they show allegiance to the wives of Allaah’s Messenger, the Mothers of the Believers, and are pleased with all of them.

And they free themselves from the way of the Rawaafid (Raafidees), who hate and revile the Companions of Allaah’s Messenger and who go to extremes with regard to the members of the Prophet’s Household, raising them above the status Allaah gave them. And likewise they free themselves from the way of the Nawaasib (Naasibees) who disparage the members of the Prophet’s Household with words and actions.

Everything that we mentioned in this brief treatise regarding the Correct Belief, that Allaah sent His Messenger Muhammad with, is the Creed of the Saved Sect, Ahlus-Sunnah walJamaa’ah, which the Prophet spoke about when he said: “There will not cease to be a group from my ummah victorious upon the truth. Those who break away from them will not be able to harm them, until the Order of Allaah comes.”

And he (sallAllaahu ‘alayhi wa sallam) said: “The Jews split into seventy-one sects and the Christians split into seventy-two sects. And this ummah will split into seventy-three sects – all of them will be in the Hellfire except one.” So the Companions said: “Which one is it O Messenger of Allaah?” He (sallAllaahu ‘alayhi wa sallam) said: “Those who are upon the likes of that which I and my Companions are upon.” This refers to the Creed that one is obligated to abide by, remain steadfast upon, and be cautious of what opposes it.

As for those who deviate from this Creed and those who follow its opposite, then they are of several types: Amongst them are those who worship idols, statues, angels, awliyaa (pious worshippers), Jinn, trees, stones, etc. These people have not answered the call of the messengers. On the contrary they have opposed and rejected them, as Quraish and other Arab tribes did with our prophet Muhammad. They would ask their deities to grant their needs, cure their ill and defeat their enemies, and they would offer sacrifices and make vows to them.

So when Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) forbade them from this and ordered them to sincerely worship Allaah alone, they found this strange and rejected it, saying: “Has he made (all) the gods into one God? This is truly a strange thing!” [Surah Saad: 5]

So he did not stop from calling them to Allaah and warning them from Shirk, and from explaining to them the reality of what he was calling to, to the point that Allaah guided those among them whom He guided. Afterward, scores of people entered into the Religion of Allaah and so the religion of Allaah become triumphant over all the other religions after an extensive call and long Jihaad from Allaah’s Messenger, his Companions and those who followed them in goodness. Then the conditions changed and ignorance prevailed over a majority of the creation to the point that a large portion of them turned back to the Religion of the Days of Ignorance, by going to extremes with regard to the prophets and pious worshippers, by supplicating to them, seeking assistance from them and performing other forms of Shirk. And they didn’t know the meaning of Laa Ilaaha IlaaAllaah, the way the disbelieving Arabs (during the time of the Prophet) used to understand it, and we seek Allaah’s aid!

This Shirk has not stopped spreading amongst the people even to this time of ours due to the overwhelming magnitude of ignorance and the long distance of time that has passed since prophethood.

The argument that these contemporary people use as proof is the same argument that those in the past used, which is their saying:

“These (idols) are our intercessors before Allaah” [Surah Yoonus: 18] and

“We only worship them so that they can bring us closer to Allaah.” [Surah Az-Zumar: 3]

Allaah has invalidated this argument and clarified that whoever worships other than Him, whoever it may be, has ascribed partners to Him and disbelieved, as Allaah says:

“And they worship besides Allaah (false deities) that can neither harm them nor benefit them, and they say: ‘These (idols) are our intercessors before Allaah.’” [Surah Yoonus: 18]

So Allaah refuted them saying:

“Say: ‘Are you informing Allaah of something He doesn’t know in the heavens and the earth? Far removed and High above is He from the partners they ascribe to Him!’” [Surah Yoonus: 18]

So Allaah explains in these verses that worshipping others besides Him, such as prophets, pious worshippers or anyone else, is considered major Shirk, even if those who commit it may call it by another name. Allaah says:

“Those who take others as supporters besides Allaah say: ‘We only worship them so that they can bring us closer to Allaah.’” [Surah Az-Zumar: 3]

So Allaah refuted them by saying:

“Verily Allaah will judge between them concerning that which they differed on. Verily, Allaah does not guide he who is a liar, a disbeliever.” [Surah Az-Zumar: 3]

So He clarified by this that their worship of others besides Him, be it through supplication, fear, hope and so on is in fact disbelieving in Him. And He denied their statement that their gods would bring them closer to Him.

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.

And from the beliefs that are in opposition to the truth is that which some of the Baatinees and Sufis believe in that some of those whom they call awliyaa (saints) share with Allaah in His administration, and that they manage the affairs of the world. They call them Aqtaab, Awtaad, Aghwaath and other names that they have devised for their (false) gods. This is from the vilest forms of Shirk committed with regard to Allaah’s Lordship, and it is worse than the Shirk (polytheism) that was performed during the Days of Ignorance of the Arabs. This is since the disbelievers among the (first) Arabs did not commit Shirk with regard to Allaah’s Lordship, but rather they would only ascribe partners to Allaah in His worship. And their Shirk would occur during times of ease only. But as for times of distress and dire need, they would worship

Allaah sincerely, as Allaah says:

“And when they embark on a ship, they invoke Allaah, making their Faith pure for Him alone. But when He brings them safely to land, behold, they give a share of their worship to others.” [Surah Al-‘Ankaboot: 65]

As for Allaah’s Lordship, they used to acknowledge that it belonged solely to Allaah alone, as He says:

“And if you were to ask them who created them, they would surely say ‘Allaah.’” [Surah Az-Zukhruf: 87]

And Allaah says:

“Say: ‘Who provides for you from the heaven and from the earth?’ Or ‘Who has power over hearing and sight?’ And ‘Who brings out the living from the dead and the dead from the living?’ And ‘Who administers all of the affairs?’ They would surely say: ‘Allaah.’ Say: ‘Will you not then fear and be dutiful to Him?’” [Surah Yoonus: 31] The verses bearing this same meaning are many.

As for the contemporary polytheists, they have surpassed the first polytheists in two things:

First: Some of them ascribe partners to Allaah in His Lordship

Second: They commit Shirk (polytheism) in times of comfort and in times of distress, as can be understood by the one who mixes with them, examines their conditions and looks at what they do at the gravesites of Al-Husayn, Al-Badawee and others in Egypt, and at the gravesite of Al-‘Eidroos in ‘Aden, Al-Haadee in Yemen, Ibn ‘Arabee in Syria, Shaikh ‘Abdul-Qaadir AlJilaanee in Iraq, and all the other gravesites that the common folk have gone to extremes about and to which they have transferred many of Allaah’s sole rights. How few are those who forbid them from this and explain to them the reality of Tawheed, which Allaah sent our prophet Muhammad and the messengers before him with. So verily to Allaah we belong and verily to Him we will return!

We ask Allaah to return them to what is correct and to place many callers of guidance amongst them and that He grant the Muslim leaders and scholars the ability to wage war against this Shirk (polytheism), verily He is the All-Hearer, the All-Encompassing. And from the beliefs that oppose the Correct Creed with regard to Allaah’s Names and Attributes are the beliefs of the innovators from the Jahmiyyah and the Mu’atazliah, as well as those who follow their way, which is that of negating Allaah’s Attributes, denying His Attributes of perfection, and describing Him with attributes of non-existence and inanimateness. Far removed is Allaah from their views!

What falls under this category are those who negate some of Allaah’s Attributes while affirming others, such as the Ash’arees, for indeed those Attributes that they do affirm necessitates the same thing that they are fleeing from with regard to the Attributes that they negate and whose evidences they misinterpret. So because of this, they have opposed the textual and logical proofs and fallen into clear contradiction. But as for Ahlus-Sunnah wal-Jamaa’ah, they affirm all the Names and Attributes that Allaah has affirmed for Himself or that His Messenger Muhammad has affirmed for Him, in a perfect manner. And they make Him free from resembling His creation in any way, without resorting to complete denial (of His Attributes). So they act upon all of the textual evidences, not distorting them or rejecting them. Thus they saved themselves from the contradictions that others fell into, as we have explained previously. This is the path of salvation and prosperity in this world and in the Hereafter. And it is the Straight Path, which the predecessors and Imaams of this ummah treaded upon. And (know) that the last part of this (Muslim) nation will not be rectified except with that which rectified its first part, and that is: Following the Qur’aan and the Sunnah and abandoning what opposes them.

THE NULLIFIERS OF ISLAAM

Know O Muslim brother that Allaah has obligated all of His servants to enter the fold of Islaam, to hold tightly onto it and to beware of those things that oppose it. And He sent His Prophet, Muhammad (sallAllaahu ‘alayhi wa sallam), to call the people to that, informing us that whoever follows him is guided, whereas whoever turns away from him is astray. In many ayaat (verses) of the Qur’aan, He has warned us about the things that cause one to apostate as well as all the rest of the types of Shirk (polytheism) and Kufr (disbelief).

The scholars, may Allaah have mercy on them, have mentioned in their chapters on the “Ruling of the Apostate”, that a Muslim may apostate from his Religion through various types of Nullifiers (of Faith), which cause his life and wealth to become permissible (for taking) and which causes him to leave from the fold of Islaam.

And from the most dangerous amongst them and those that occur most often are ten nullifiers [2] that we will mention to you in the following lines, in a summarized manner, so that you may beware of them and warn others about them, hoping that Allaah will protect and safeguard us from them. We will also mention a few short clarifications after them.

First: Shirk (associating partners) in the worship of Allaah.

Allaah says:

“Verily, Allaah does not forgive that partners be associated with Him in worship (Shirk), but He forgives what is less than that to whom He wills.” [Surah An-Nisaa: 116]

And He says:

“Verily, the one who mixes partners in worship with Allaah (Shirk), then Paradise has been made forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any helpers (in Hell).” [Surah Al-Maa’idah: 72]

What falls into this is supplicating and invoking the deceased, seeking assistance from them, as well as making oaths to them and offering sacrificial animals to them.

Second: Whoever places intermediaries between himself and Allaah, asking them to intercede on his behalf, and relying on them, has committed disbelief according to the unanimous agreement of the scholars.

Third: Whoever does not hold the polytheists to be disbelievers, or has doubts about their disbelief or considers their ways and beliefs to be correct, has committed disbelief.

Fourth: Whoever believes that some guidance other than that of the Prophet’s (sallAllaahu ‘alayhi wa sallam) is more complete than his guidance and that someone else’s judgement is better than his judgement, such as those who prefer the judgement of the Tawaagheet (pl. of Taaghoot; false deities/religions) over his judgement, then he is a disbeliever.

Fifth: Whoever hates something that the Messenger came with, even though he may act on it, has disbelieved, based on Allaah’s saying:

“That is because they disliked what Allaah sent down, so He nullified their (good) deeds.” [Surah Muhammad: 9]

Sixth: Whoever mocks or ridicules any part of the Messenger’s Religion or its rewards or punishments has committed an act of disbelief. The proof for this is Allaah’s statement: “Say: ‘Was it Allaah and His verses and His Messenger that you were mocking? Make no excuses, you have disbelieved after having had faith.” [Surah At-Tawbah: 65-66]

Seventh: Sorcery, which includes magic spells that causes a person to hate (sarf)[3] or love (‘atf)[4] someone/something. So whoever performs it or is pleased with it being done, has committed disbelief. The proof for this is Allaah’s statement:

“And neither of these two (angels) would teach anyone until they had first said to them: ‘We are only a trial (for the people), so do not commit disbelief.’” [Surah Al-Baqarah: 102]

Eighth: Supporting and assisting the polytheists against the Muslims. The proof for this is Allaah’s statement:

“And whoever amongst you takes them (i.e. the disbelievers) as allies and protectors then he is indeed from among them. Verily, Allaah does not guide a wrong-doing [5] people.” [Surah Al-Maa’idah: 51]

Ninth: Whoever believes that it is permitted for some people to be free of (implementing) the Sharee’ah (revealed laws) of Muhammad (i.e. Islaam), then he is a disbeliever, according to Allaah’s statement:

“And whoever seeks a Religion other than Islaam, it will never be accepted from him and in the Hereafter, he will be from among the losers.” [Surah Aali ‘Imraan: 85]

Tenth: Turning away from Allaah’s Religion, not learning it or implementing it (is an act of disbelief). The proof for this is Allaah’s saying:

“And who does more wrong6 than he who is reminded7 of the ayaat (signs/verses) of his Lord, then turns away [8] from them. Verily, We shall extract retribution [9] from the criminals.” [Surah As-Sajdah: 22]

There is no difference, with regard to (committing any of) these nullifiers, between the one who jokes, the one who is serious or the one who does so out of fear. However, the one who commits them due to being coerced (is excused). All of these (ten) matters are from the gravest in danger and from those that most often occur. So the Muslim must beware of them and fear from these acts befalling him.

What falls into the Fourth Nullifier are those who believe that the man-made laws and constitutions that the people have legislated are better than the Sharee’ah (laws) of Islaam. Or those who believe that it is not correct to implement the Laws of Islaam in the twentieth century.

Or that this is a cause for the backwardness of the Muslims.

Or that it is limited to only playing a part in the relationship between the servant and his Lord and that it should not interfere in the other affairs of life.

What also falls under this fourth category are those who hold that carrying out Allaah laws, such as cutting off the hand of a thief or stoning a guilty adulterer is not befitting for this modern era.

What also falls under this category are those who believe that it is permissible to rule by other than the Laws of Allaah (Sharee’ah) in matters of interactions, penal laws and so on, even if he doesn’t believe that it is better than ruling by the Sharee’ah. This is since by doing this, he will be making lawful that which Allaah has made forbidden, according to the unanimous consensus (Ijmaa’).

Anyone that makes lawful that which Allaah has prohibited from the matters that one is required to know by necessity, such as fornication, alcohol, interest and ruling by other than Allaah’s Laws, then he is a disbeliever according to the Ijmaa’ (unanimous consensus) of the Muslims.

We seek refuge in Allaah from those things that bring about His Anger and painful Punishment. May the peace and blessings be on the best of His creatures, Muhammad (sallAllaahu ‘alayhi wa sallam).

Footnotes:

[1] Translator’s Note: This means: What has been described to us already in the Qur’aan, as Allaah says: “He created man (Aadam) from sounding clay like the clay of pottery.” [Surah Ar-Rahmaan (55): 14]

[2] As mentioned by the Shaikh and Imaam, Muhammad bin ‘Abdil-Wahhaab, and other scholars, may Allaah have mercy on all of them.

[3] Sarf: A Magic act done in order to turn a person away from what he desires, such as turning a man away from loving his wife to loving another.

[4] ‘Atf: A Magic act done in order to turn a person towards something that he does not desire, using satanic methods (to achieve it).

[5] Dhaalimoon (wrong-doing people) here means the disbelievers.:

[6] Meaning: “There is no one that does more wrong…”

[7] Tadh-keer (Reminder) means: “Admonishing and drawing one’s attention to something that must be called to mind.”

[8] I’raad (turning away) means: “Refraining from and turning one’s back on.”

[9] Intiqaam (revenge/seeking retribution) means: “Responding with severity against something that had been done prior.”

Brief Advice to Students of Knowledge – Imaam ibn Baaz

by AbdurRahman.orgSeptember 30, 2014March 18, 2015

All praise be to Allaah and may the peace and blessings be on His Messenger, our Prophet Muhammad, his family and companions.

There is no doubt that seeking knowledge is from the most virtuous acts of worship. And it is from the causes that bring about the success of Paradise and honor for those who act on it. From the most important of matters, is that one have sincerity in his search for knowledge, and this is by making his studying for the sake of Allaah and not for any other objective. This is because this is the way for one to derive benefit from it and a means for successfully attaining the highest of positions in this world and the next.

It is reported in the Hadeeth that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever learns some knowledge, by which Allaah’s Face is sought, but he doesn’t learn it except to achieve some worldly goal by it, he will not smell the fragrance of Paradise on the Day of Judgement.” – Reported by Abu Dawood with a hasan (sound) chain of narration.

At-Timidhee reported a hadeeth with a chain in which there is some weakness, that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Whoever seeks knowledge to compete with the scholars or to debate with the ignorant ones or so that the people’s faces can turn towards him, then Allaah will enter him into the Hellfire.”

So I advise every student of knowledge and every Muslim to have sincerity with Allaah in all of their actions, acting on the words of Allaah:

“So whoever hopes for meeting his Lord, then let him do righteous deeds and not mix anyone (or thing) with the worship of His Lord.” [Surah Al-Kahf: 110]

In Saheeh Muslim, the Prophet is reported to have said: “Allaah said: ‘I am the most free of all those who are mixed in worship with Me from shirk. Whoever does a deed in which he mixes someone else along with Me (in the worship), I abandon him and his shirk.'”

Likewise, I advise the student of knowledge and every Muslim to fear Allaah and to acknowledge that Allaah is watching Him in every matter, acting on Allaah’s statement:

“Verily those who fear their Lord with the unseen (i.e. they do not see Him), they will have forgiveness and a great reward.” [Surah Al-Mulk: 12]

And His saying: “And whoever fears the position of His Lord will have two Gardens.” [Surah Ar-Rahmaan: 46]

Some of the Salaf said: “The pinnacle of knowledge is fear of Allaah.” And ‘Abdullaah Ibn Mas’ood (radyAllaahu ‘anhu) said: “It is sufficient as knowledge that one fear Allaah. And it is sufficient as ignorance that one is deceived about this.” And some of the Salaf said: “Whoever is the most knowledgeable about Allaah, he is the most fearing of Him.” What indicates the correctness of this understanding is the saying of the Prophet (sallAllaahu ‘alayhi wa sallam): “As for me, by Allaah, I am the most fearing of Allaah amongst you and the most dutiful (having Taqwaa) to Him amongst you.” – Reported by Al-Bukhaaree and Muslim.

So every time the servant’s knowledge of Allaah becomes strengthened, this is a means for the perfection of his Taqwaa and Ikhlaas, and his stopping at the limits (set by Allaah), and his refraining from sinful acts. This is why Allaah said: “Verily, only those who fear Allaah from His servants are the knowledgeable ones (i.e. the scholars).” [Surah Al-Faatir: 28]

So the ones who are knowledgeable of Allaah and His Religion, they are the ones who fear Him the most and who are the most dutiful to him from amongst the people. At the head of them are the messengers and prophets, ‘alayhim as-Salaam, and then those that follow them in goodness.

This is why the Prophet (sallAllaahu ‘alayhi wa sallam) informed us that from the signs of success is that the servant of Allaah acquires fiqh (or understanding) of the Religion, as He said: “Whoever Allaah wants good for, He gives him understanding of the Religion.” – Reported by Al-Bukhaaree and Muslim from the hadeeth of Mu’awiyah (radyAllaahu ‘anhu). This is for no other reason except due to the fact that understanding of the Religion will prompt the servant to establish Allaah’s Commandments, to fear Him and to carry out His obligations and to stay away from those things that draw His displeasure. And it will call him towards good manners and righteous actions and in being sincere to Allaah and His servants.

So I ask Allaah that He grant us and all the students of knowledge, as well as all the Muslims, understanding of His Religion and perseverance upon it. And I ask that He grant us refuge from the evils of our souls and the evils of our actions. Indeed He is in charge of that and able to carry it out.

Published: July 16, 2005 | Modified: July 16, 2005

The Nullifiers of Islaam – Imaam ‘Abdul-‘Azeez bin Baaz

by AbdurRahman.orgSeptember 29, 2014May 28, 2019

AUTHOR:Imaam ‘Abdul-‘Azeez bin Baaz
SOURCE: Nawaaqid-ul-Islaam
PRODUCED BY: Al-Ibaanah.com

Know O Muslim brother that Allaah has obligated all of His servants to enter the fold of Islaam, to hold tightly onto it and to beware of those things that oppose it. And He sent His Prophet, Muhammad (sallAllaahu ‘alayhi wa sallam), to call the people to that, informing us that whoever follows him is guided, whereas whoever turns away from him is astray. In many ayaat (verses) of the Qur’aan, He has warned us about the things that cause one to apostate as well as all the rest of the types of Shirk (polytheism) and Kufr (disbelief).

The scholars, may Allaah have mercy on them, have mentioned in their chapters on the “Ruling of the Apostate”, that a Muslim may apostate from his Religion through various types of Nullifiers (of Faith), which cause his life and wealth to become permissible (for taking) and which causes him to leave from the fold of Islaam.

And from the most dangerous amongst them and those that occur most often are ten nullifiers [1] that we will mention to you in the following lines, in a summarized manner, so that you may beware of them and warn others about them, hoping that Allaah will protect and safeguard us from them. We will also mention a few short clarifications after them.

First: Shirk (associating partners) in the worship of Allaah.

Allaah says:

“Verily, Allaah does not forgive that partners be associated with Him in worship (Shirk), but He forgives what is less than that to whom He wills.”

[Surah An-Nisaa: 116]

And He says:

“Verily, the one who mixes partners in worship with Allaah (Shirk), then Paradise has been made forbidden for him and his final abode will be the Hellfire. And the wrongdoers will not have any helpers (in Hell).”

[Surah Al-Maa’idah: 72]

What falls into this is supplicating and invoking the deceased, seeking assistance from them, as well as making oaths to them and offering sacrificial animals to them.

Second: Whoever places intermediaries between himself and Allaah, asking them to intercede on his behalf, and relying on them, has committed disbelief according to the unanimous agreement of the scholars.

Third: Whoever does not hold the polytheists to be disbelievers, or has doubts about their disbelief or considers their ways and beliefs to be correct, has committed disbelief.

Fourth: Whoever believes that some guidance other than that of the Prophet’s (sallAllaahu ‘alayhi wa sallam) is more complete than his guidance and that someone else’s judgement is better than his judgement, such as those who prefer the judgement of the Tawaagheet (pl. of Taaghoot; false deities/religions) over his judgement, then he is a disbeliever.

Fifth: Whoever hates something that the Messenger came with, even though he may act on it, has disbelieved, based on Allaah’s saying:

“That is because they disliked what Allaah sent down, so He nullified their (good) deeds.”

[Surah Muhammad: 9]

Sixth: Whoever mocks or ridicules any part of the Messenger’s Religion or its rewards or punishments has committed an act of disbelief. The proof for this is Allaah’s statement:

“Say: ‘Was it Allaah and His verses and His Messenger that you were mocking? Make no excuses, you have disbelieved after having had faith.”

[Surah At-Tawbah: 65-66]

Seventh: Sorcery, which includes magic spells that causes a person to hate (sarf) [2] or love (‘atf) [3] someone/something. So whoever performs it or is pleased with it being done, has committed disbelief. The proof for this is Allaah’s statement:

“And neither of these two (angels) would teach anyone until they had first said to them: ‘We are only a trial (for the people), so do not commit disbelief.’”

[Surah Al-Baqarah: 102]

Eighth: Supporting and assisting the polytheists against the Muslims. The proof for this is Allaah’s statement:

“And whoever amongst you takes them (i.e. the disbelievers) as allies and protectors then he is indeed from among them. Verily, Allaah does not guide a wrong-doing [4] people.”

[Surah Al-Maa’idah: 51]

Ninth: Whoever believes that it is permitted for some people to be free of (implementing) the Sharee’ah (revealed laws) of Muhammad (i.e. Islaam), then he is a disbeliever, according to Allaah’s statement:

“And whoever seeks a Religion other than Islaam, it will never be accepted from him and in the Hereafter, he will be from among the losers.”

[Surah Aali ‘Imraan: 85]

Tenth: Turning away from Allaah’s Religion, not learning it or implementing it (is an act of disbelief). The proof for this is Allaah’s saying:

“And who does more wrong [5] than he who is reminded [6] of the ayaat (signs/verses) of his Lord, then turns away [7] from them. Verily, We shall extract retribution [8] from the criminals.”

[Surah As-Sajdah: 22]

There is no difference, with regard to (committing any of) these nullifiers, between the one who jokes, the one who is serious or the one who does so out of fear. However, the one who commits them due to being coerced (is excused). All of these (ten) matters are from the gravest in danger and from those that most often occur. So the Muslim must beware of them and fear from these acts befalling him.

What falls into the Fourth Nullifier are those who believe that the man-made laws and constitutions that the people have legislated are better than the Sharee’ah (laws) of Islaam.

Or those who believe that it is not correct to implement the Laws of Islaam in the twentieth century.

Or that this is a cause for the backwardness of the Muslims.

Or that it is limited to only playing a part in the relationship between the servant and his Lord and that it should not interfere in the other affairs of life.

What also falls under this fourth category are those who hold that carrying out Allaah laws, such as cutting off the hand of a thief or stoning a guilty adulterer is not befitting for this modern era.

What also falls under this category are those who believe that it is permissible to rule by other than the Laws of Allaah (Sharee’ah) in matters of interactions, penal laws and so on, even if he doesn’t believe that it is better than ruling by the Sharee’ah. This is since by doing this, he will be making lawful that which Allaah has made forbidden, according to the unanimous consensus (Ijmaa’).

Anyone that makes lawful that which Allaah has prohibited from the matters that one is required to know by necessity, such as fornication, alcohol, interest and ruling by other than Allaah’s Laws, then he is a disbeliever according to the Ijmaa’ (unanimous consensus) of the Muslims.

We seek refuge in Allaah from those things that bring about His Anger and painful Punishment. May the peace and blessings be on the best of His creatures, Muhammad (sallAllaahu ‘alayhi wa sallam).

FOOTNOTES:

[1] As mentioned by the Shaikh and Imaam, Muhammad bin ‘Abdil-Wahhaab, and other scholars, may Allaah have mercy on all of them.
[2] Sarf: A Magic act done in order to turn a person away from what he desires, such as turning a man away from loving his wife to loving another.
[3] ‘Atf: A Magic act done in order to turn a person towards something that he does not desire, using satanic methods (to achieve it).
[4] Dhaalimoon (wrong-doing people) here means the disbelievers.:
[5] Meaning: “There is no one that does more wrong…”
[6] Tadh-keer (Reminder) means: “Admonishing and drawing one’s attention to something that must be called to mind.”
[7] I’raad (turning away) means: “Refraining from and turning one’s back on.”
[8] Intiqaam (revenge/seeking retribution) means: “Responding with severity against something that had been done prior.”

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The Ruling on Shaking Hands between Men and Women – Ibn Baz

by AbdurRahman.orgSeptember 29, 2014May 25, 2015

The Ruling on Shaking Hands between Men and Women
AUTHOR: Imaam ‘Abdul-‘Azeez Ibn Baaz
SOURCE: Magazine of the “Islamic University” [Issue 2, 1390H]
PRODUCED BY: Al-Ibaanah.com

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The Ruling on Shaking Hands between Men and Women – Ibn Baz [PDF]

Question: “It has become very common amongst us in these days, when a man goes away on a journey and then returns, a group of women from his “group” come to him and greet him and kiss him and so on, during the days of ‘Eid, such as ‘Eid-ul-Fitr and ‘Eid-ul-Adhaa. Is this permissible?”

Answer: It is well known from evidences in the Qur’aan and the Sunnah,[1] that a woman must not shake hands with or kiss a male that is not a mahram to her, whether it is an occasion of celebration or when arriving from a journey or for any other reason. This is because the woman is ‘awrah (i.e. she must be covered) and a fitnah (i.e. a source of temptation). So she must not touch a man that is not considered a mahram [2] to her, regardless if it is her cousin or someone distant from her. And she must not kiss him or he kiss her.

We do not know of there being any difference of opinion amongst the scholars regarding the prohibition and rejection of this matter. This is because it is from the things that cause fitnah (trials and tests) and it is from the means that lead to what Allah has forbidden from the lewd and shameless acts and the customs that oppose the Divine Legislation. It is not permissible for the Muslims to remain upon these customs and to stay attached to them. Rather they must abandon them and fight against them. And they should give thanks to Allaah for having blessed them with knowledge of His Laws and for enabling him to abandon what angers Him.

Allaah sent the Messengers – at the head of whom was our prophet Muhammad – to call the people to single Allaah out in worship and to obey His commandments, and to abandon what He forbade and to fight against the evil practices (of old).

So it is obligatory to abandon such a practice (of shaking hands). And it is sufficient to give the greetings with speech, without touching or kissing. And there is much sufficiency in what Allaah has legislated and permitted for us over what He forbade and disallowed. Also, the greeting must be done while the woman is wearing the Hijaab, especially with the young females, because uncovering the face is not allowed. This is due to it being from the greatest part of a woman’s beauty that Allaah has forbidden her to expose, where He says: “And let them not expose their beauty, except to their husbands or their fathers or their husbands’ fathers…” [Surah An-Noor: 31]

And Allaah says in Surah Al-Ahzaab:
“And if you ask them concerning a matter, then ask them from behind a veil (Hijaab). That is purer for your hearts and for their hearts.” [Surah Ahzaab: 53]

And He says: “Say to your wives and your daughters and the believing women to let them draw (from) their jilbaabs, (placing it down) all over themselves. That is better that they be known (as free women), and so that they won’t be molested. And Allaah is All-Forgiving, the Bestower of Mercy.” [Surah Al-Ahzaab: 59]

And He says: “And the Qawaa’id (old women past age of child-bearing), who do not expect wedlock, there is no sin on them if they discard (i.e. take off) their (outer) garments, without doing so in a manner so as to show off their adornment immorally (tabbaruj). But if they refrain from doing that, this is better for them. And Allaah is the All-Hearer, All-Knower.” [Surah An-Noor: 60]

The “Qawaa’id” here refers to old barren women. Allaah explains that there is no sin on them if they decide to remove their outer garments from off their faces and such, so long as they do not do it in a manner in which they would be exposing their beauty wrongly. But continuing to wear the veil is better for them, due to what it offers from distancing her away from fitnah.

And if they are going to expose their beauty wrongly, then they must not take off their outer garment, but instead continue to veil, even if they are old barren women.

So from all of this, we come to know that the young women are obligated to wear the Hijaab, by way of the veil, in all situations, whether they would be exposing themselves improperly or not. This is because the fitnah that can be caused by them and the danger of their unveiling is greater.

And since Allaah has forbidden the women from unveiling, then forbiddance of touching and kissing (male strangers) takes greater precedence. So it is an obligation to abandon all of this and warn against it, and to advise one another to abandon it. May Allaah direct all of us to what pleases Him and protect us from the things that bring about His Anger. Verily, He is the Most Magnanimous, Most Generous.

FOOTNOTES:

[1] Translator’s Note: From the several ahaadeeth clearly prohibiting shaking hands between men and women not related to each other (i.e. not mahaarim) are: The Prophet (saws) said: “That a man get struck with an iron needle in his head is better for him than that he touches a woman that is not permissible for him (to touch).” [Reported by At-Tabaraanee, Al-Bayhaqee and others and Imaam Al-Albaanee authenticated it in Silsilat As-Saheehah (1/447-448)] And the Prophet (saws) said: “Indeed, I do not touch the hands of women.” [At-Tabaraanee in Al-Mu’jam-ul-Kabeer(24/342) and authenticated in Saheeh Al-Jaami’ (no. 8054)] And ‘Aa’ishah (raa) said about the Prophet: “I swear by Allaah! The hand of a woman never touched the hand of Allaah’s Messenger – rather he would take the oath of allegiance from the women verbally.” [Saheeh Muslim (3/1489)]

[2] Translator’s Note: A mahram is a man a woman is permitted to uncover in front of, such as her husband, brother, father and all those other males mentioned in Surah An-Noor (24: 31).

Ruling on the so-called science of summoning spirits – Shaykh Ibn Baaz

by AbdurRahman.orgAugust 28, 2014November 7, 2017

A speech by His Eminence published in the local and Islamic newspapers in 1395 A.H

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

The so-called science of summoning spirits is widespread among many people including writers and others. They claim that they summon the souls of the dead through a method invented by those who practice such jugglery. They further claim that they ask such souls about the dead, whether they are in bliss or torture, as well as other such affairs as they may think the dead know about.

I have investigated the issue thoroughly to find that it is a false science and a satanic jugglery that aims at corrupting beliefs and morals, confusing Muslims, and claiming to know the Ghayb (the Unseen) in many respects.

Therefore, I considered it proper to write a brief note to clarify the truth, advise the Ummah, and ward off confusion. Undoubtedly, this issue, as any other issue, should be referred to the Qur’an and the Sunnah so that we might verify what they or one of them verify and reject what they or one of them rejects. In this regard, Allah (Glorified and Exalted be He) says: O you who believe! Obey Allâh and obey the Messenger (Muhammad صلى الله عليه وسلم), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (صلى الله عليه وسلم), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.

With regards to soul-related issues, they have to do with matters relating to the Ghayb, the truth about which is exclusively known by Allah (Glorified and Exalted be He). It is impermissible to discuss them unless substantiated by a Shar`y (Islamic legal) evidence. Allah (Exalted be He) says: “(He Alone is) the All-Knower of the Ghaib (Unseen), and He reveals to none His Ghaib (Unseen).” Except to a Messenger (from mankind) whom He has chosen (He informs him of unseen as much as He likes), and then He makes a band of watching guards (angels) to march before him and behind him. Allah (Glorified be He) also says in Surah Al-Naml: Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh”

Scholars differed regarding what is intended by the Ruh (the Spirit) in the Ayah (Qur’anic verse) in Surah Al-Isra’ that reads: And they ask you (O Muhammad صلى الله عليه و سلم) concerning the Rûh (the spirit); Say: “The Rûh (the spirit) is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.” Some scholars view that it refers to the soul that is in the bodies. Accordingly, the Ayah indicates that the soul is a divine secret unknown to humankind and no one can know about it except what Allah tells. Thus, it is something that is known exclusively to Allah who concealed it from creatures. The Qur’an and authentically reported Hadiths indicate that the souls of the dead survive after the death of bodies. The following Ayah indicates the same fact: It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. It is also authentically reported that on the Day of Badr, the Prophet (peace be upon him) ordered that the corpses of twenty-four leaders of Quraysh should be thrown into one of the dirty dry wells of Badr. (It is a habit of the Prophet, peace be upon him, that whenever he conquered some people, he used to stay at the battlefield for three nights). So, on the third day of the Battle of Badr, he ordered that his she-camel be saddled, then he set out, and his Companions followed him saying among themselves, ‘Definitely, he (peace be upon him) is proceeding for some great purpose.’ When he (peace be upon him) halted at the edge of the well, he addressed the corpses of the Quraishi infidels by their names and their fathers’ names, ‘O so-and-so, son of so-and-so, and O so-and-so, son of so-and-so!Would it have pleased you if you had obeyed Allah and His Messenger? We have found true what your Lord promised us. Have you too found true what your Lord promised you?’ `Umar said, ‘O Messenger of Allah! You are speaking to bodies that have no souls!’ The Messenger of Allah (peace be upon him) said, ‘By Him in Whose Hand is the soul of Muhammad, you do not hear what I say better than they do, but they cannot answer.’ The Prophet (peace be upon him) is authentically reported to have said: The deceased person hears the footsteps of those who escort him to his final destination after they leave him.

The great scholar Ibn Al-Qayyim (may Allah be merciful to him) said: “The Salaf (righteous predecessors) are unanimously in agreement with that, and they believed, according to many transmitted reports, that a dead person recognizes the visit of a living person and becomes cheerful about it.”

Furthermore, Ibn Al-Qayyim recorded that Ibn `Abbas (may Allah be pleased with him and his father) gave an interpretation of the Ayah that reads: It is Allâh Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed.

He said: “I was told that the souls of both the living and the dead meet while sleeping and ask each other questions. However, Allah maintains the souls of the dead and sends the souls of the living back to their bodies.”

Ibn Al-Qayyim (may Allah be merciful to him) commented, saying: “The meeting between the souls of the living and the dead is proven by the fact that a living person might see in his dream a dead person and ask him about things not known by the former for which the latter gives an answer that might correspond with the real fact.”

This is the view held by the Salaf that the souls of the dead survive until a time known only to Allah. However, it is not authentically reported that they communicate with the living people at any time other than that of sleeping.

Claims of jugglers that they have the ability to summon the soul of any dead person they like, talk to, and ask it questions are all false. Actually, such are false claims that have no textual or rational grounds. Rather, Allah Alone is the One Who knows about and disposes of souls. He Alone is the One capable of returning them to bodies whenever He so wills. In fact, He Alone is the One who disposes of His Kingdom and no one can interfere with His Plan. However, those who claim otherwise are those who claim to know things they are totally ignorant about and deliberately lie to people regarding the news they report about souls,which they spread either in order to earn money, to prove themselves able to do things they actually cannot do or to confuse people and thus corrupt their religion and `Aqidah (creed).

In addition, souls summoned by such jugglers are souls of devils they make use of after worshipping and obeying the commands of such devils. The latter do what the former asks and thus deceive people and impersonate the claimed dead people.

Allah (Exalted be He) says in this regard: And so We have appointed for every Prophet enemies – Shayâtîn (devils) among mankind and jinn, inspiring one another with adorned speech as a delusion (or by way of deception). If your Lord had so willed, they would not have done it; so leave them alone with their fabrications. (Tafsîr Qurtubi) (And this is in order) that the hearts of those who disbelieve in the Hereafter may incline to such (deceit), and that they may remain pleased with it, and that they may commit what they are committing (all kinds of sins and evil deeds).

He (Exalted be He) also says: And on the Day when He will gather them (all) together (and say): “O you assembly of jinn! Many did you mislead of men,” and their Auliyâ’ (friends and helpers) amongst men will say: “Our Lord! We benefited one from the other, but now we have reached our appointed term which You did appoint for us.” He will say: “The Fire be your dwelling-place, you will dwell therein forever, except as Allâh may will. Certainly your Lord is All-Wise, All-Knowing.”

Scholars of Tafsir (exegesis of the meanings of the Qur’an) say that Jinn benefit from humans in the sense that the latter worship them through sacrificing, vowing for and supplicating to them. On the other hand, humans benefit from Jinn in the sense that the latter fulfill the requests which the former ask of them. In return, they tell them about things that only the Jinn may get to know from remote places, or about things they overhear, or merely about lies, which happens in most cases. Supposing that such people do not offer acts of worship for the souls they summon, even then such a practice may not be considered permissible. This is because merely asking devils, soothsayers, jugglers, and diviners is impermissible. Believing what they say is more unlawful and sinful and even falls under disbelief. In this regard, the Prophet (peace be upon him) said: Anyone who visits a diviner and asks him about anything, his Salahs (Prayers) extending to forty nights will not be accepted. It is also reported in Musnad Ahmad and the Sunan (Hadith compilations classified by jurisprudential themes) that the Prophet (peace be upon him) said: Anyone who resorts to a diviner and believes in what he says has disbelieved in what was revealed to Muhammad (peace be upon him).

********

So many Hadiths and traditions were related in this regard. Undoubtedly, the so-called summoned souls are included under those things prohibited by the Prophet (peace be upon him), as they are of the same kind of souls of devils used by diviners and jugglers and thus have the same ruling. They may not be summoned or believed. In fact, such are all prohibited, abhorred, and false practices based on the above-quoted Hadiths and traditions to this effect. This is also because the statements they report from such souls are included under knowledge of the Ghayb. Allah (Glorified be He) says: Say: “None in the heavens and the earth knows the Ghaib (Unseen) except Allâh”

Such souls might also belong to the devils who used to accompany the dead people, while they were alive, whose souls are summoned. Thus, they may tell some events that had passed to the dead person while alive. Therefore, they may neither be summoned, asked, nor believed as substantiated by the above-quoted evidence. Actually, those people summon no more than devils and Jinn and make use of them in return for acts of worship, which should not be offered to anyone except Allah. Thus, such people commit major Shirk (associating others with Allah in His Divinity or worship that takes the Muslim out of Islam). We seek refuge with Allah.

The Permanent Committee for Scholarly Research and Ifta’ in the Saudi House of Fatwa issued a Fatwa on Hypnotism included under summoning spirits, which states:

“Hypnotism is a kind of fortune-telling or magic whereby the hypnotist uses the Jinn to overpower the subject and then speak through his tongue and give him strength to do things by means of controlling his faculties. This is true if the Jinni is sincere to the hypnotist and obeys him in return for the things by means of which the hypnotist draws close to him. So, the Jinni makes the subject obey the commands of the hypnotist and helps him do things he is asked by the hypnotist to do. Thus, it is impermissible to use hypnotism in finding out stolen objects or lost thingsor in treating diseases or doing anything. Rather, it is an act of Shirk, for the reasons stated above and because it implies relying on other than Allah in things beyond ordinary means which Allah has made accessible for His creatures and permitted them to use.”

End of quote.

Among scholars who disclosed the truth about such false claims is Dr. Muhammad Muhammad Husayn in his book “Modern Spirituality, Truth and Objectives.” He was one of those deceived by such jugglery for a while but Allah guided him to truth to uncover the falsehood of such claims after he had gone deeply into them and found them no more than superstitions and jugglery. He stated that those who practice summoning spirits make use of a variety of methods. Beginners use a small cup to receive them therein. Others make use of the basket method on whose edge a pen is fastened to write answers to the questions of questioners. However, others depend on an intermediary such as in the case of Hypnotism.

He added that he has doubts about those who claim to summon spirits and that they are supported by certain sponsors in view of the huge propaganda made for them. Therefore, many newspapers and magazines that have never been active in any spiritual or hereafter-related fields hurried to be updated with them and publish their claims. Such magazines have never called to religion or belief in Allah. He also added that they concern themselves with reviving the Pharaonic and other pre-Islamic ideologies. Moreover, he added that those who promote these ideas are people who lost a dear person, and thus try to console themselves through fancies. In this regard, the most famous person who promoted such an idea is Mr. Oliver Lodge who lost his son in World War I. The same applies to the founder of Spiritualism movement in Egypt Ahmad FahmyAbul-Khayr whose long awaited son died in 1937.

Dr. Muhammad Muhammad Husayn stated that he practiced such a false practice starting with the method of cup and table, which he found them unpersuasive. He ended up using the method of an intermediary and tried to watch the so-called embodiment of souls or hear their direct voice that they deem the evidence of the truthfulness of their claims. Neither he nor others were successful because this cannot be materialized in the actual fact. Rather, they are no more than exact deceptions based on secret skillful tricks that aim at destroying religions.

Universal destructive Zionism is not far away this. When the man came to realize the truth about such false ideas and to lose confidence in them, he forsook them and decided to make clear the truth to people. He began to say that those deviated people work hard to extract deep-rooted faith and `Aqidah out of people’s hearts and plunge them into a confusing mix of doubts and illusions. Those who claim to summon spirits describe the Messengers of Allah (peace be upon them) as no more than spiritual intermediaries as claimed by their leader Arthur Findlay in his book “On the Edge of the Ether.” Speaking about prophets, the author describes them as high class intermediaries, and their miracles as no more than spiritual phenomena as those that happen in the room where spirits are summoned.

Dr. Husayn further said: “If they fail to summon a spirit, they will say that the intermediary is unsuccessful or tired, that attendants are incompatible or that among attendants are dubious or challenging people.”

Among their false claims is their claim that Jibril (Gabriel, peace be upon him) attends and blesses their sessions (may Allah damn them). This was a brief outline of the ideas of Dr. Muhammad Muhammad Husayn on the subject.

According to what we mentioned above as well as the opinion of the Committee and Dr. Muhammad Muhammad Husayn on Hypnotism, it becomes clear how false are the claims of those who allege that they talk to souls, including summoning the souls of the dead and asking them what they would like to know. It also becomes clear that all these are satanic acts and jugglery falling under acts warned against by the Prophet (peace be upon him), such as consulting diviners, soothsayers, augurs and the like. It is thus obligatory on officials in Muslim states to ban and eliminate such falsehood and prescribe deterrent penalties against those indulgent in them. It is also obligatory on editors-in-chief of Muslim newspapers not to publish such falsehood which might defame their newspapers. Rather, they have to criticize and refute it and warn people against the traps, deceptions and illusions of devils from among both human and Jinn. Indeed, Allah says the truth and guides to the straight path. We ask Him to reform the states of Muslims, grant them clear understanding of the religion, and protect them against the deception of criminals and the illusions of the friends of devils. Indeed, He is the Patron, Capable of all things. May peace and blessings be upon our Prophet Muhammad.

Posted from : http://www.alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&View=Page&PageID=209&PageNo=1&BookID=14

Ruling on Itikaf in a Masjid other than the Three Holy Masjids – Ibn Baz Fatwas

by AbdurRahman.orgJuly 16, 2014February 16, 2015

Fatwas of Ibn Baz

Q. What is the degree of authenticity of the Hadith: There should be no I`tikaf (seclusion for worship in a Masjid) except in the Three Masjids (mosques) If it is authentic, does it actually mean that there should be no I`tikaf except in the Three Masjids (i.e., the Sacred, Prophet’s, and Al-Aqsa)?

A. It is valid to observe I`tikaf in any Masjid other than the three Masjids, on condition that congregational Salah (Prayer) is established therein. For, if this condition is not fulfilled, it becomes invalid to observe I`tikaf there.

However, this does not apply if a person vows to observe I`tikaf in any of the three Masjids, for they are then obliged to fulfill their vow. May Allah guide us all to do what pleases Him.

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

Chairman of the Departments of Scholarly Research,
Ifta’, Daw`ah, and Guidance

Posted from http://alifta.org

Making peace treaties with the Jews or other Kuffaar(disbelievers) does not necessitate supporting and befriending them – Ibn Baz

by AbdurRahman.orgJuly 16, 2014March 29, 2015

Q 1: Some people understood from your answer to the first question in the interview about concluding treaties with the Jews that signing a peace treaty or truce with the Jews who captured the lands and committed transgressions is unconditionally permissible. They also understood that they have to support and befriend the Jews. Making peace with them requires the Muslims not to stir hatred and disavowal of the Jews in the educational curriculum or mass media in the Muslim countries. The world is now witnessing a phase of international reconciliation and peaceful coexistence. It is not allowed to arouse feelings of religious hatred among people. Would you please explain this issue.

A 1: Making peace with the Jews or other disbelievers does not necessitate support and friendship. It ensures that both sides enjoy safety and peace and may engage in other dealings such as sale, purchase, and exchange of ambassadors. These actions do not require the Muslims to support or befriend the disbelievers.

The Prophet (peace be upon him) concluded peace treaties with the people of Makkah. This act did not force the Muslims to befriend or support the pagans, but the feelings of hatred remain until the Opening of Makkah and people entered into the religion of Allah (Exalted be He) in multitudes.

Similarly, he (peace be upon him) made peace with the Jews of Al-Madinah for an unlimited period when he emigrated to Al-Madinah. He (peace be upon him) used to buy things from them, talk to them and call them to Islam but it was not necessary to befriend or support them. Furthermore, the Prophet (peace be upon him) died while his armor was in pawn with a Jew in return for food.

When Banu Al-Nadir, a Jewish tribe, committed high treason, they were expelled from Al-Madinah. When Qurayzhah breached the covenant and joined a besieging army of the enemy that came from Makkah to fight the Prophet (peace be upon him) on the Day of Ahzab, the Prophet (peace be upon him) fought them killing their leaders and taking their women and offspring captives. When Sa`d Ibn Mu`adh (may Allah be pleased with him) judged them, he judged that the men must be killed and the women and children taken captives. So, the Prophet (peace be upon him) said that he judged according to the judgment of Allah (Exalted be He) from above the seven heavens.

The Muslims among the Sahabh and their followers often declared a truce with the Christians and other non-Muslims without having to support or befriend them.

Allah (Glorified be He) says, Verily, you will find the strongest among men in enmity to the believers (Muslims) the Jews and those who are Al-Mushrikûn. [Sooratul-Maa‘idah 5:82]

Allah (Glorified be He) also says: Indeed there has been an excellent example for you in Ibrâhîm (Abraham) and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allâh: we have rejected you, and there has started between us and you hostility and hatred for ever until you believe in Allâh Alone” [Sooratul-Mumtahinah 60:4]

He (Glorified be He) also says, O you who believe! Take not the Jews and the Christians as Auliyâ’ (friends, protectors, helpers), they are but Auliyâ’ of each other. And if any amongst you takes them (as Auliyâ’), then surely he is one of them. Verily, Allâh guides not those people who are the Zâlimûn (polytheists and wrong-doers and unjust).[Sooratul-Maa‘idah 5:51]

Allah (Glorified be He) also says: You (O Muhammad صلى الله عليه وسلم) will not find any people who believe in Allâh and the Last Day, making friendship with those who oppose Allâh and His Messenger (Muhammad صلى الله عليه وسلم), even though they were their fathers or their sons or their brothers or their kindred (people).[Sooratul-Mujaadilah 58:22]

There are many Ayahs that convey the same meaning.

Here is another situation showing that making peace with the Jews or other disbelievers, when necessary, does not necessitate supporting and befriending them. When the Prophet (peace be upon him) conquered Khaybar, he made peace with the Jews and agreed that they take care of the palms and fields and the harvest was to be halved between them and the Muslims. This agreement was unlimited and they stayed in Khaybar under this agreement as the Prophet (peace be upon him) said, We will let you stay on this (condition), as long as we will.[1] According to another narration, “We will let you stay, as long as Allah will let you stay.” [2] They stayed there until `Umar (may Allah be pleased with him) evacuated them. It is narrated that when `Abdullah ibn Rawahah (may Allah be pleased with him) estimated the value due on the fruits of the palm trees one year, they alleged that the value was unjust. He (may Allah be pleased with them) told them, “By Allah! My hatred for you and my love for the Muslims will never make me treat you unjustly. If you will, accept my bulk assessment of the outcome that I made for you; otherwise we accept it all.”

Hence, these situations indicate that making peace treaties and truce with the enemies of Allah does not require us to support or befriend them, as some of those who are not aware of the rulings of the purified Shari`ah believe.

It should be clear that making peace treaties with the Jews or other disbelievers does not require us to change the educational curriculum or other dealings based on support and befriending. May Allah grant us success.

Footnotes:

[1] Narrated by Al-Bukhari, Book on sharecropping, Chapter on when the Owner of the land says, “I will let you remain as long as Allah lets you remain”…, no. 2338; and Muslim, Book on sharecropping, Chapter on sharecropping in return for part of the fruits and plants, no. 1551.

[2] Narrated by Al-Bukhari, Book on conditions, Chapter on when a precondition is made in the sharecropping: “If I wish, I can expel you.”, no. 2730.’

Source: alifta.com – Fatwas of Ibn Baz rahimahullaah

Can a person be excused for their ignorance regarding the fundamentals of Tawhid – Ibn Baaz fatwas

by AbdurRahman.orgJune 16, 2014February 24, 2015

No excuses are accepted regarding the Fundamentals of Tawhid

Q: Can a person be excused for their ignorance regarding the fundamentals of Tawhid (belief in the Oneness of Allah) which represent the core of Din (religion)? What is the ruling on judging specific people as being Kafirs (disbelievers) for indulging in practices of Shirk (associating others with Allah in His Divinity or worship) out of their ignorance?

A: No person can be excused for their ignorance regarding issues of Tawhid so long as they live amongst Muslims. However, whoever lives far away from Muslim areas and is ignorant of Islam, they will be judged by Allah (Glorified be He). They will be dealt with in the same way as Ahl-ul-Fatrah (people having no access to Divine Messages) on the Day of Resurrection i.e. they will be tested there and judged accordingly.

On the other hand, whoever lives amongst Muslims and hears the Word of Allah and His Messenger without adhering to them but instead worships the graves and seeks their help or insults Din, such people are Kafirs (disbelievers). Muslim authorities have to ask such people to repent and if they do not, they have to be killed for their Kufr (disbelief).

The same applies to whoever mocks the Din, considers Halal (lawful) things that Allah declares as being Haram (prohibited) such as Zina (sexual intercourse outside marriage), Khamr (intoxicant), applying positive law, judging by laws other than what Allah has revealed, or claiming that such laws are better than the laws which are set by Allah. Declaring any of the foregoing as Halal is tantamount to committing Riddah (apostasy), we seek refuge with Allah from this. It is thus Wajib (obligatory) on every Islamic government to apply Shari`ah (Islamic law), to advise whoever indulges in any of the practices which revoke their Islam to make Tawbah (repentance to Allah), and to kill them if they refuse to give up their Kufr.

Proof for this is the Hadith in which the Prophet (peace be upon him) said: Whoever (a Muslim) discards their Din, kill them. (Related by Al-Bukhari in his Sahih (authentic) Book of Hadiths). Moreover, it is reported in the Two Sahih Books of Hadith (i.e. Al-Bukhari and Muslim) on the authority of Mu`adh ibn Jabal (may Allah be pleased with him) that he ordered some rulers to kill the apostates if they do not make Tawbah. Mu`adh said: ‘This is the judgment of Allah and His Messenger’.

However, such a judgment has to be applied by the Muslim ruler and through the Shar`y (Islamic legal) courts. This is to ensure that the ruling of Allah is implemented on the basis of true knowledge and insight of Muslim authorities. May Allah set right the affairs of us all. Verily, Allah is the All Hearer, the Most Near.

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* Fasting on Mondays and Thursdays after the 15th of Sha‘ban

by AbdurRahman.orgJune 16, 2014October 14, 2014

Q 4: Is it permissible to observe Sawm (Fasting) on Mondays and Thursdays of Rajab and Sha‘ban? Is it permissible to observe Sawm after the fifteenth of Sha‘ban?

A: Observing Sawm on Mondays and Thursdays is not only restricted to Rajab or Sha‘ban, rather it is a Mandub (commendable) act during all the months of the year. It is also permissible for whoever is in the habit of fasting them all year to observe fasting them after the fifteenth of Sha‘ban, even if one of these days coincides with the Day of Doubt (so called because there is doubt concerning it – is it the last day of Sha‘ban or the first day of Ramadan), for the Prophet (peace be upon him) said: Do not observe fast for a day or two days ahead of Ramadan, except a person who is in the habit of observing a particular Sawm; they may fast on that day. (Agreed upon its authenticity by Al-Bukhari and Muslim)

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

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Enjoin right even if those advised become angry – Ibn Baaz fatwas

by AbdurRahman.orgJune 11, 2014June 4, 2015

Q: There are some Muslim sisters from Al-Mujamma`ah in the Kingdom of Saudi Arabia who say in their question: When we try to stop the spread of Namimah (tale-bearing) and Ghibah (backbiting) among people, those whom we advise may insult and become mad at us. Are we sinful for making them angry, especially if they are parents? Should we prevent them or forget about matters that are not related to us? Please, advise!

A: Enjoining right and forbidding wrong are of the most important acts of worship, as Allah (Glorified be He) says:

The believers, men and women, are Auliyâ’ (helpers, supporters, friends, protectors) of one another; they enjoin (on the people) Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and all that Islâm has forbidden) (Surah At-Tawbah, 9: 71)

So, Allah (Glorified be He) explains in this Ayah that enjoining right and forbidding wrong are of the qualities of the believing men and women where Allah (Glorified and Exalted be He) says:

You [true believers in Islâmic Monotheism, and real followers of Prophet Muhammad صلى الله عليه وسلم) and his Sunnah] are the best of peoples ever raised up for mankind; you enjoin Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained) and forbid Al-Munkar (polytheism, disbelief and all that Islâm has forbidden), and you believe in Allâh. (Surah Al-`Imran, 3: 110)

The Prophet (peace be upon him) said:

Whoever, among you, sees something abominable should rectify it with his hand; and if he has not strength enough to do it, then he should do it with his tongue; and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of Faith. Related by Muslim in his Sahih (book of authentic Hadiths).

There are many Ayahs and Hadiths on the obligation of enjoining right and forbidding wrong that rebuke those who neglect this duty. It is obligatory upon you and upon every believing man and woman to enjoin right and forbid wrong, even if those whom you invite become angry or insult you. Indeed, observing patience is obligatory as the Prophets (peace be upon them) and their followers did.

Allah (Glorified and Exalted be He) addressed His Prophet (peace be upon him) saying: Therefore be patient (O Muhammad صلى الله عليه وسلم) as did the Messengers of strong will .Surah Al-Ahqaf, 46: 35

Allah (Glorified and Exalted be He) says: …and be patient. Surely, Allâh is with those who are As-Sâbirûn (the patient). Surah Al-Anfal, 8: 46

Allah (Glorified be He) says about Luqman Al-Hakim (Luqman the wise) that he said to his son: “O my son! Aqim-As-Salât (perform As-Salât), enjoin (on people) Al-Ma‘rûf – (Islâmic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allâh, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befalls you.Verily, these are some of the important commandments (ordered by Allâh with no exemption). (Surah Luqman, 31: 17)

No doubt, reforming the society and preserving its integrity are achieved by following the instructions of Allah and then by enjoining right and forbidding wrong.

The neglect of enjoining right and forbidding wrong is one of the greatest reasons for corrupting the society, tearing it apart, and exposing it to general punishment. It is authentically reported from the Messenger of Allah (peace be upon him) that he said: If acts of disobedience are done among people and they do not change them, Allah will soon punish them all. (Al-Tirmidhy, Sunan, Book on trials, no. 2168; and Ibn Majah, Sunan, Book on trials, no. 4005.’)

Allah (Glorified and Exalted be He) warned His servants against following the example of the Children of Israel in His saying: Those among the Children of Israel who disbelieved were cursed by the tongue of Dâwûd (David) and ‘Isâ (Jesus), son of Maryam (Mary). That was because they disobeyed (Allâh and the Messengers) and were ever transgressing beyond bounds. They used not to forbid one another from Al-Munkar (wrong, evil-doing, sins, polytheism, disbelief) which they committed. Vile indeed was what they used to do. (Surah Al-Ma’idah, 5: 78-79)

We ask Allah to guide all Muslims, rulers and subjects, to do this duty in the best form, to reform their conditions, and protect all people from the causes of His wrath. He is the All-Hearer, the All-Respondent.

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Pursuing the Monuments of Prophets : People try to get closer to Allah through means that drive them further from Allah – Ibn Baaz Fatwas

by AbdurRahman.orgJune 8, 2014January 10, 2015

It was authentically reported from Amir Al-Mu’minin (Commander of the Believers) `Umar ibn Al-Khattab (may Allah be pleased with him) that he condemned pursuing the monuments of prophets and ordered that the tree under which the Bay`ah of Al-Hudaybiyah took place be cut, when he learned that some people began going there. This was meant to protect Tawhid (belief in the Oneness of Allah) and eliminate the means leading to Shirk, Bid`ah and superstitions related to Jahiliyyah (pre-Islamic time of ignorance).

Below is some of what was mentioned by some scholars in this regard, so that you will be well informed about this matter.

Imam Abu Bakr Muhammad ibn Al-Walid Al-Tartushy said in his book ‘Al-Hawadith wal-Bida`’, a chapter entitled ‘A Chapter on Forms of Bid`ah’, p. 135, “Al-Ma`rur ibn Suwayd said, ‘When we went to perform Hajj with `Umar ibn Al-Khattab (may Allah be pleased with him), we saw a Masjid (mosque) on the way, so people began offering Salah (Prayer) in it.’ `Umar said, “O, people! Those who were before you perished because of honoring such sites, until they took them as places of worship. If one arrives there at the time of Salah, one should offer Salah there; otherwise they should leave.'”

On p. 141, he said on the authority of Muhammad ibn Waddah that `Umar ibn Al-Khattab ordered that the tree under which the Prophet (peace be upon him) was given the Bay`ah be cut, because people began to visit it and `Umar feared that they might be misled.

Ibn Waddahsaid: “Malik and other scholars of Al-Madinah hated going to the Masjids and Islamic monuments in Al-Madinah except Quba’ and Uhud. Sufyan entered Al-Aqsa Mosque and offered Salah there, but he did not inquire about those monuments or offer Salah there; and others who imitated him did the same.”

Ibn Waddah then said: “How many matters are now considered acceptable by many people that were once considered Munkar. People try to get closer to Allah through means that drive them further from Allah.”

Shaykh-ul-Islam Ibn Taymiyyah (may Allah be merciful to him) said in his book ‘Majmu` Al-Fatawa‘, Vol. 26, P. 133:

“As for climbing Mount Al-Rahmah (at `Arafah) it is neither an act of Sunnah (supererogatory act of worship following the example of the Prophet) nor Mustahab (desirable).

Nor is it Mustahab to enter the dome above it, called the Dome of Adam, to offer Salah there, or circumambulate it, as this is one of the major sins.

It is neither Mustahab to enter the Masjids at the place of Jamarat (stone pillars at which pebbles are thrown during Hajj) or offer Salah there. Circumambulation around them, the Stone, the room of the Prophet (peace be upon him) or anything other than the Ka`bah is a grave Bid`ah.”

He also said on p. 144 of the same section,

“As for visiting the Masjids that were built in Makkah other than Al-Masjid Al-Haram (the Sacred Mosque in Makkah), such as the one by the foot of Al-Safa, the one by the foot of Abu Qubays,and such Masjids that were built at the sites of the Prophet (peace be upon him) and his Sahabah, such as Masjid Al-Mawlid (the Prophet’s birthday) and others, it is neither a Sunnah to visit these places, nor was it preferable by any of the Imams.

It is only permissible to visit Al-Masjid Al-Haram in particular, and the sacred ritual places, such as `Arafah, Muzdalifah, Mina, Al-Safa and Al-Marwah. However, visiting the mountains and areas around Makkah other than `Arafah, Muzdalifah and Mina, such as Hira’ Mountain, the mountain at Mina where it is claimed that there was the sacrifice dome and such places. It is not a Sunnah related to the Messenger of Allah (peace be upon him), but rather a Bid`ah.

The same applies to the Masjids built at the sites said to be monuments. The Prophet (peace be upon him) did not permit visiting any of these.”

In vol. 27, p. 134, of the same book, he also said:

“Some people might ask whether it is permissible to glorify a place where there is worn-out things and saffron as the Prophet (peace be upon him) was seen there. Glorification of such places and turning them into Masjids is an imitation of the People of the Book whom we are prohibited to imitate.

It was authentically reported that `Umar ibn Al-Khattab (may Allah be pleased with him) was traveling when he saw a group of people hurrying to a place. He asked, ‘What is this?’ People replied, ‘It is a place where the Prophet (peace be upon him) offered Salah.’ He said, ‘Do you want to turn the sites of your prophet into Masjids? If the time of Salah comes while a person is there, they can offer Salah there; otherwise they should leave.’ `Umar said this in the presence of a number of Sahabah (may Allah be pleased with them). It is known that the Prophet (peace be upon him) used to offer Salah in many places while traveling, and the people would see him in their sleep in different places. However, the Salaf did not turn any of these into Masjids or tourist sites. If this door is opened, many of the Muslim lands will be turned into Masjids and tourist sites, as people still dream that the Prophet (peace be upon him) visits them at home. Establishing such tourist sites is a loathed Bid`ah. Allah has not ordered that the places of prophets be turned into a Musalla (a place for Prayer) except Maqam Ibrahim (the Station of Ibrahim) in His statement: And take you (people) the Maqâm (place) of Ibrâhîm (Abraham) [or the stone on which Ibrâhîm (Abraham) عليه السلام stood while he was building the Ka‘bah] as a place of prayer (for some of your prayers, e.g. Two Rak‘at after the Tawâf of the Ka‘bahat Makkah)

He has neither ordered that a stone be touched and kissed except Al-Hajar Al-Aswad (the Black Stone in a corner of the Ka`bah), or Salah be directed to a building other than Al-Bayt-ul-Haram (the Sacred House, another name for the Ka`bah). According to the Ijma` (consensus) of the Muslims, it is impermissible to make analogies in this matter. It is tantamount to asking the people to perform Hajj to a place other than Al-Bayt-ul-`Atiq or observe Sawm (fasting) in a month other than Ramadan, and so on.”

He then said:

“The rest of the issues have been definitely answered. If a person offers Salah or recites Du`a’ (supplication) intentionally at the place of a prophet’s footprints or site; the grave of a Sahaby (Companion of the Prophet), a sheikh, or one of Ahl-ul-Bayt (members of the Prophet’s extended Muslim family), a tower or a cave, this is a rejected Bid`ah in Islam, as neither the Messenger of Allah (peace be upon him) nor the early generation of Muslims or those who followed them in righteousness did so. Not one of the Muslim Imams preferred it; rather, it is a means leading to Shirk.” There is elaboration on this elsewhere.

He then said on p. 500 in the same section,

“After Islam, none of the Sahabah used to go to Hira’ Cave on purpose. It is impermissible for us to seek the caves of mountains or sit in seclusion there…As for sitting in seclusion in caves and traveling for a mountain to seek blessings, such as Al-Tur Mountain, Mount Hira’, Mount Thawr and others, it is impermissible for us. The Prophet (peace be upon him) stated: Do not set out on a journey except to three Masjids: Al-Masjid Al-Haram, this mosque of mine (the Prophet’s Mosque), and Al-Aqsa Mosque (in Jerusalem).

End of quote.

Ibn Al-Qayyim (may Allah be merciful to him) wrote on p. 204 of his book Ighathat Al-Lahfan min Masa’id Al-Shaytan, after warning against visiting graves to seek blessings in them and recite Du`a’ there:

“The Sahabah disapproved of things much more trivial than this. Many people narrated from Al-Ma’rur ibn Suwayd that he offered Fajr (Dawn) Prayer with `Umar ibn Al-Khattab (may Allah be pleased with him) on the way to Makkah, and then people began spreading everywhere. He asked, ‘Where are these people going?’ It was said, ‘O Amir Al-Mu’minin, they go to offer Salah in a Masjid where the Prophet (peace be upon him) offered Salah.’ He said, ‘Those who were before you perished because of this; they used to follow the traces of their prophets and turn them into places of `Ibadah. If the time of Salah comes while you are in such places, offer Salah there; otherwise you should leave, and do not go there intentionally.’ `Umar (may Allah be pleased with him) also uprooted the tree under which the Sahabah made the Bay`ah to the Messenger of Allah (peace be upon him).”

End of quote.

Scholars stated much about this issue. We hope that what we have already mentioned is enough and convincing for those who seek the truth. Having known the previously mentioned pieces of evidence from Shari`ah and the opinions of scholars on this issue, you would know that the call of the writer for glorifying Islamic monuments, such as Thawr Cave, the place where Al-Rudwan Bay`ah took place and others; reconstructing what was demolished of them; paving roads leading to them; making elevators or cable cars for high places such as the two mentioned caves; turning them into tourist sites; erecting signs to them; and appointing tourist guides for the visitors is all contrary to Islamic Shari`ah, which provides for achieving and boosting interests, and preventing and curbing evil, as well as blocking the means leading to Shirk and Bid`ah. You would also know that we should prevent Bid`ah and the means leading to Shirk, even if those who call for them have good intentions, as they lead to great evil, change the rites of Islam, and create new places and forms of `Ibadah that were not prescribed by Allah or His Messenger (peace be upon him). Allah (Glorified and Exalted be He) states: This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion.

Anything that was not prescribed in the era of the Prophet (peace be upon him) and his Sahabah (may Allah be pleased with them) cannot be made permissible later. If this door is opened, Islam will be misrepresented and innovated ideas will enter it. Muslims will thus become like the Jews and the Christians in their manipulating their faiths and changing them according to their whims and desires. That is why Imam Malik ibn Anas, the Imam of Madinah (may Allah be merciful to him), made a great statement that all the scholars agreed upon, saying: “The last generations of this Ummah (nation) will not succeeded except when they resort to what made the former followers succeed.” He meant that what brought success to the first generation was adherence to the Qur’an and the Sunnah of the Messenger of Allah (peace be upon him), following their rules and avoiding what contradicts them. The last generations of this Ummah will not succeed unless they resort to what made the former generations succeed. He (may Allah be merciful to him) has spoken the truth. When people corrupted their faith, created Bid`ah and founded new ways, they divided into different sects, became confused with every sect rejoicing in what they had. Their enemies attacked them, taking advantage of discrepancy among them, weakness of faith, difference in intentions, and fanaticism of every sect to their misleading ways and Bid`ah, until the conditions of the Muslims have reached the current weakness and many nations have attacked them. All Muslims should return to their correct faith adhering to its just rules, learning from the original sources of the Qur’an and the authentic Sunnah, and advising each other accordingly. We must cooperate to achieve this in all fields, whether legislative, economic, political, social or others; and avoid anything that contradicts it or leads to ambiguity. In this manner Muslims will restore their lost dignity and their previous glory, and Allah will make them triumph over their enemies and rule the world

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When does the last third of the night begin and end? – Shaykh Ibn Baaz

by AbdurRahman.orgJune 3, 2014January 23, 2015

Outset and end of the last third of night [1]

Q: It is reported in the Hadith that Allah descends every night to the lowest heaven in the last third of the night [2]. When does the last third of the night begin and end?

A: There are Mutawatir Hadiths (a Hadith reported by a significant number of narrators throughout the chain of narration, whose agreement upon a lie is impossible) from the Messenger of Allah (peace be upon him) that prove that Allah descends. The Prophet (peace be upon him) stated, Our Lord descends to the lowest heaven every night when the last third of the night begins when He says, ‘Who calls Me to answer him? Who asks Me to give him? Who asks Me for forgiveness to forgive him? [3]

Ahl-ul-Sunnah wal-Jama`ah (adherents to the Sunnah and the Muslim mainstream) unanimously agreed that Allah descends in a manner that befits Him and that He is not like His creation at all in any of His Attributes, as He states, Say (O Muhammad صلى الله عليه وسلم): “He is Allâh, (the) One. “Allâh-us-Samad (السيد الذي يصمد إليه في الحاجات) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. “He begets not, nor was He begotten. “And there is none co-equal or comparable unto Him.” Surah Al-Ikhlas, 112

He (Glorified and Exalted be He) also says, There is nothing like Him; and He is the All-Hearer, the All-Seer.

According to Ahl-ul-Sunnah wal-Jama`ah, we must accept the Ayahs and Hadiths that speak of the Attributes of Allah as they are without Tahrif (distortion of the meaning), Ta`til (denial of Allah’s Attributes), Takyif (descriptive designation of Allah’s Attributes), or Tamthil (likening Allah’s Attributes to those of His Creation). At the same time, we must believe in them and believe that what is mentioned in these texts is true without likening Allah to His creation or discussing the nature of His Attributes. Rather, their view concerning His Attributes is like their view concerning His Dhat (Essence). Ahl-ul-Sunnah wal-Jama`ah affirm the Essence of Allah without Takyif, or Tamthil, and thus, we must also affirm His Attributes without Takyif or Tamthil.

The descent of Allah occurs in every country in a manner that befits Allah, because the descent of Allah is not like the descent of any of His creation. He is described as descending in the last part of the night in all parts of the world in a manner that befits His Majesty, Exalted be He.No one can know how He descends just as no one can know how His Essence is, except Him.

He states, There is nothing like Him; and He is the All-Hearer, the All-Seer.Surah Al-Shura, 42: 11. Allah (Glorified and Exalted be He) also says: So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not.Surah Al-Nahl, 16: 74

The time of the first and last third of the night differs according to the season; if the night is nine hours long, then the time of descent begins at the onset of the seventh hour and continues until dawn. If the night is twelve hours long, then the last third begins at the beginning of the ninth hour until the break of dawn and so on, depending on how long or short the night is in each place. May Allah grant us success.

Footnotes:

[1] This was published in Al-Da`wah magazine, issue no. 1138, on 2/9/1408 A.H.

[2] Al-Bukhari, Sahih, Book on supplications, no. 6321; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 758; Al-Tirmidhy, Sunan, Book on Salah, no. 446; Abu Dawud, Sunan, Book on Salah, no. 1315; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1366; Ahmad ibn Hanbal, Musnad, vol. 2, p. 433; Malik, Al-Muwatta*, Book on call to Prayer, no. 496; and Al-Darimy, Sunan, Book on Salah, no. 1484.’

[3] Al-Bukhari, Sahih, Book on Friday, no. 1145; Muslim, Sahih, Book on travelers* Salah and Salah shortening, no. 758; Al-Tirmidhy, Sunan, Book on supplications, no. 3498; Abu Dawud, Sunan, Book on Salah, no. 1315; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 1366; Ahmad ibn Hanbal, Musnad, vol. 2, p. 265; Malik, Al-Muwatta*, Book on call to Prayer, no. 496; and Al-Darimy, Sunan, Book on Salah, no. 1479.

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—

The first question of Fatwa no. 19886

Q 1: is the hour that precedes the Fajr (Dawn) Prayer considered as part of the last third of the night?

A: The hour that precedes the second Fajr (true dawn), which consists of 60 minutes, is part of the last third of the night and is considered to be the last hour of the last third of the night. This is because the night begins from the sunset and lasts until the emergence of the second Fajr. It is authentically reported that Allah (Glorified and Exalted be He) descends to the worldly heaven in the last third of the night. It was related by Al-Bukhari in his “Sahih (Book of Authentic Hadith)”, vol. 2, p. 47, on the authority of Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said, “Our Lord, Blessed and Exalted is He, descends every night to the heaven of the world, when only the last third of the night remains and says, “Who will supplicate Me that I may respond to him; who will ask Me that I may give him; who will beg My forgiveness that I may forgive him?” Every Muslim and Muslimah is free to benefit from the blessed times and the times when supplications are answered, to supply themselves with good righteous deeds and supplicate for whatever they like from the matters of the Din (religion) or the Duniya (this world).

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

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Summer Vacations to Europe, America & other non-Muslim countries and its Dangers – Ibn Baaz

by AbdurRahman.orgJune 3, 2014January 14, 2015

Warning against traveling to non-Muslim countries and outlining its dangerson `Aqidah and manners [1]

Praise be to Allah, Alone. May peace and blessings be upon whom no Prophet shall come after, our Prophet Muhammad and upon his family, Companions, and followers till the Day of Judgment.

Allah (Exalted be He) has blessed the Muslim nation with many favors, distinguished it with unique characteristics, and made it the best of peoples ever raised up for mankind when it enjoins what is good and forbids what is evil and believes in Allah (Exalted be He). Indeed, the best thing Allah (Exalted be He) bestowed upon it is the Religion of Islam. Allah (Exalted be He) chose Islam as the Shari`ah (revealed teachings and laws) and way of life for His Slaves and completed His Favor upon His Slaves and perfected the religion by Islam.

He (Exalted be He) says, This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion. Surah Al-Ma’idah, 5: 3

However, the enemies of Islam feel envy towards Muslims owing to this great favor and are filled with spite and rage as well as enmity and hatred toward Muslims and Islam. They wish to deprive Muslims of this favor as Allah (Exalted be He) says describing what occurs in their psyches: They wish that you reject Faith, as they have rejected Faith, and thus that you all become equal (like one another). Surah Al-Nisa’, 4: 89

Allah (Exalted be He) also says: O you who believe! Take not as (your) Bitânah (advisors, consultants, protectors, helpers, friends) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayât (proofs, evidence, verses) if you understand. Surah Al-`Imran, 3: 118

Allah (Exalted be He) also says: Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve. Surah Al-Mumtahanah, 60: 2

Allah (Glorified and Exalted be He) also says: And they will never cease fighting you until they turn you back from your religion (Islâmic Monotheism) if they can. Surah Al-Baqarah, 2: 217

There are many Ayahs (Qur’anic verses) that speak about the enmity of disbelievers towards Muslims.

However, what I want to refer to here is that the disbelievers exert effort and search every way in order to realize their purposes to damage Muslims. They use numerous ways and many concealed and apparent means in order to reach their evil purposes. Among their ways is what some travel institutions do from time to time such as distributing publications which promote people in this country to spend summer holidays in Europe and America on the pretext of learning English and they offer inclusive programs for the entire time for the one who travels with them.

The following things are always included in their programs:

1- Choosing a non-Muslim family with which a student will live in spite of the great risks included in this.

2- Attending music parties and shows performed in the city where the student lives.

3- Going to dance and entertainment clubs.

4- Disco dancing with non-Muslim girls and participating in dance competitions.

5- It is mentioned about the entertainment centers in one of the non-Muslim countries that they include the following things: nightclubs, discos, jazz and rock parties, modern music, theaters, cinemas and bars.

However, these publications aim at many dangerous purposes, such as:

1- Working towards deviating the Muslim youth and leading them astray.

2- Spoiling manners and tempting people to commit adultery by making it obtainable.

3- Filling Muslims with doubts concerning their doctrine.

4- Developing in the Muslims who go there a sense of admiration and amazement with the culture of non-Muslim countries.

5- Promoting Muslim to adopt many of their bad traditions and customs.

6- Urging heedlessness towards religion and its morals and teachings.

7- Utilizing Muslims who go there so that they call others to travel to non-Muslim countries after returning from these journeys and being filled with the thoughts, customs and traditions of the disbelievers.

There are many other dangerous purposes and objectives that the enemies of Islam strive to achieve like gaining as much power as they could and using various apparent and concealed ways that serve their aims. These evil-minded people may work under Arabic names and national institutions; conspiring against Muslims, keeping suspicions away from them, and concealing their wicked aims from Islamic countries.

Therefore, I am here to warn my Muslim brothers who are living in this country in particular and in all Muslim countries against being deceived and influenced by these publications and not to respond to them. These publications are nothing but some evil-oriented plans by the enemies of Islam that aim at taking Muslims out of their religion, arousing doubts in them over their doctrine and sowing the seeds of discord among Muslims. Allah (Exalted be He) says about them in His Book, Never will the Jews nor the Christians be pleased with you (O Muhammad صلى الله عليه وسلم) till you follow their religion. Surah Al-Baqarah, 2: 120

Moreover, I direct my advice to the guardians of students in particular to take care of their children and not to respond to their requests concerning traveling to non-Muslim countries owing to the expected harms and corruption in religion and manners. Praise be to Allah, we, in our countries, have education in various kinds of sciences which suffice from traveling to foreign countries. There are many places of entertainment in our country that are useful substitutes for theirs. In this way, we can protect our young people from the previously mentioned dangers, troubles, harmful results, and difficulties which are encountered in foreign countries.

I invoke Allah (Exalted be He) to protect our country and all Muslim countries and our children and Muslims’ children from every evil and harm and to save them from the conspiracies and mischief of our enemies. I supplicate Him to turn their evil plots on them and to guide our rulers and all Muslim rulers to abolish these harmful publications and dangerous reports and to guide them to all that benefits the people and the countries for He is the One Who is Capable of doing so.

May Allah’s Peace and blessings be upon His slave and Messenger, our Prophet Muhammad, his family, Companions, and followers till the Day of Judgment.

[1] Islamic Research Journal, ed. no. 16, pp. 7-10. It was issued in one of the publications of the Presidency of the Departments of Scholarly Research, Ifta’, Daw`ah, and Guidance in 1404 A.H.

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