The Aqeedah and Manhaj of AhlusSunnah wal Jamah

AbdurRahman.Org

Islamic Knowledge – Islam, Sunnah, Salafiyyah

Tag: Permanent Committee

A Muslim is prohibited to congratulate the disbelievers, Christians, Jews or whomever, on their distinctive occasions

AbdurRahman.org's avatar by

Fatwa no. 21079

Q: On 12/8/1420 A.H. notices were placed on the roads of Riyadh conveying congratulations from the Banque Saudi Fransi on the New Year.

Employees of the Banque Saudi Fransi wish the Saudi people a merry year. Respected shaykh, it undoubtedly hurts every Muslim to find things like this common in the land of Tawhid (belief in the Oneness of Allah/monotheism) and Al-Haramayn Al-Sharifayn (the Two Sacred Mosques, the Sacred Mosque in Makkah and the Prophet’s Mosque in Madinah).

I hope that Your Honor will clarify the ruling of Islam on this matter.

A:

A Muslim is prohibited to congratulate the disbelievers, Christians, Jews or whomever, on their distinctive occasions. This involves a sort of agreeing with them on their falsehood and being loyal to them.

Similarly, a Muslim is prohibited to congratulate his Muslim brother on the feasts and celebrations of the disbelievers. By doing so, a Muslim imitates them.

Muslims must resent disbelievers, dissociate themselves from them and hate their disbelief and disobedience to Allah, as Allah (Exalted be He) states,

 It was authentically reported that the Prophet (peace be upon him) stated,

 Anyone who imitates a people becomes one of them.

the Shaykh of Islam Ibn Taymiyyah commented on this Hadith saying,

“This Hadith at least implies that it is prohibited for a Muslim to imitate the disbelievers though it apparently signifies the disbelief of the imitator.

Allah (Exalted be He) states,

…and if any amongst you takes them as Auliyâ’, then surely he is one of them.

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)

He (Glorified be He) states,

 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).

Thus, Muslims are not permitted to express joy or congratulate disbelievers on their festive occasions, whether by word of mouth, posters, newspapers, magazines, cards or the like. The legal authorities must remove these notices.

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

The Permanent Committee for Scholarly Research and Ifta’

Member Member Member Chairman
Bakr Abu Zayd Salih Al-Fawzan `Abdullah ibn Ghudayyan `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh

Fatwas of the Permanent Committee>Group 2>Volume 1: `Aqidah>Acts commensurate with Kufr>Congratulating Kafirs in their feasts

Women Lightening their EyeBrows – The Permanent Committee

AbdurRahman.org's avatar by

Fatwa no. 21778

Q: The habit of lightening eyebrows has recently spread among women; they lighten the hairs below and above the eyebrow, so that it resembles Nams (removing hair from the face/eyebrows). This habit is an imitation of Western countries. The lightening substance is also medically harmful. What is the ruling of Shari`ah (Islamic law) on this deed? Please advise. May Allah reward you! It is worth mentioning that most women request a written Fatwa (legal opinion issued by a qualified Muslim scholar), and refuse to abide by verbal ones. May Allah make us benefit from it and preserve the religion of this Ummah (nation based on one creed). Indeed, He is the One able to do so.

Ans:

It is not permissible to lighten above and below the eyebrows in the way that was mentioned, as it entails changing Allah’s creation and resembles Nams which is prohibited, being in the same sense. It is even more prohibited if it entails imitation of non-Muslims, or if it is harmful to the body or hair. This is because Allah (Exalted be He) says: …and do not throw yourselves into destruction The Prophet (peace be upon him) also said: “There should be neither harming nor reciprocating harm.”

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

The Permanent Committee for Scholarly Research and Ifta’
Member : Salih Al-Fawzan – Member: `Abdullah ibn Ghudayyan  – Chairman : `Abdul-`Aziz Al Al-Shaykh

Receiving Monthly Pension after Retirement from Public Sector

AbdurRahman.org's avatar by

Q 3: What is the islamic ruling on someone who works in the public sector, although we all know that most of the money of the government is the produce of usurious dealings and alcohol selling. Is it lawful to have a government job? Civil workers seek to benefit their family from the pension they receive after he dies as no pension is provided for freelance working. We live in a country where there is no Bayt-ul-Mal (Muslim treasury).

A: There is nothing wrong in working in a non-Muslim country as long as the kind of work done does not involve disobeying or helping to disobey Allah. There is nothing wrong with you receiving your salary from the mixed treasury of the state. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee>Group 1>Volume 14: Transactions 2>Chapter on lease contracts>A Muslim serving a Kafir
(Part No. 14; Page No. 479)
The third question of Fatwa no. 5488

—

Regarding the asl of pention

Q 1: I was enrolled in the Egyptian Armed Forces as a volunteer from September 1967 A.D. till January of 1981 A.D., and served in the Army for approximately thirteen years. They used to deduct part of my monthly salary to cover insurance and pensions. This was obligatory. After Allah guided me to understand Islam, I resigned, and thanks to Allah, my resignation was accepted. However, they started paying me 56.54 pounds as a monthly pension. A brother told me that the money of this pension is Riba (usury) and that I must refuse it. Is this correct? What is the correct ruling concerning this pension?

A: If the reality is as you mentioned, it is permissible for you to take the retirement pension as it is a reward for the period you served in the government.

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

The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee>Group 1>Volume 23: Oaths>Vows>Imamate>Rulership and Al-Siyasah Al-Shar`iyyah>Retirement pension
The first question of Fatwa no. 7121

Why is the 10th of Muharram called the Day of ‘Ashura’? – Permanent Committee

AbdurRahman.org's avatar by

The first question of Fatwa no. 6951

Q 1: Why is the 10th of Muharram called the Day of ‘Ashura’?

A: Because it is the tenth day [‘Ashura’ means tenth in Arabic. ed.], just as the ninth day is called Tasu‘a’.

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

Permanent Committee for Scholarly Research and Ifta’
Member     Chairman
`Abdullah ibn Qa`ud     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source: alifta.net

Men Teaching Women without there being a Screen between them – The Permanent Committee

AbdurRahman.org's avatar by

Alifta.net – Fatwa no. 17929

All praise be to Allah Alone, and peace and blessings be upon the final Prophet.

The Permanent Committee for Scholarly Research and Ifta‘ has read the letter which was sent to his Eminence, the Grand Mufty, from the questioners, Chairman and Members of Association of Islamic law at the Faculty of Shari`ah and Islamic Studies at the university of Kuwait. This letter was transferred to the Committee by the Secretariat-General of the Council of Senior Scholars under the number 1202 in 11/03/1416 A. H. The questioners asked the following question:

Is it permissible that a male teacher teaches female students without there being a screen between them so that they see each other? It may be important to mention that mostly the teacher does not see their faces as they wear the face veil.

Is it permissible that a female student attends the office of her male teacher and the latter talks with her without there being a screen between them but mostly without seeing her face? Is it permissible that such a student takes a seat inside the office of a male teacher speaking with him about the field of study and so on, while no Mahram (spouse or permanently unmarriageable relative) accompanies her or she is accompanied by one of her female schoolmates and the teacher explains the lesson to them or answers their questions which are related to lectures and so on? It may be worthy to mention that the foregoing can be done by phone and that some of the teachers are still in their youth or have just started their old age while the female students are mostly in the beginning of their youth.

After the Committee had studied the question it answered as follows:

First, intermixing of men and women in schools or any other places is considered a great Munkar (that which is unacceptable or disapproved of by Shari`ah and Muslims of sound intellect) and a great evil with regard to the affairs of both Din (religion) and the world. Thus, it is not permissible for women to study or work in a place which intermixes men and women. Similarly, their guardians should not allow them to do so.

Second, it is neither permissible for men to teach unveiled women nor to teach women wearing Shar`y (Islamically acceptable) veil in privacy. By the way, all of the body of a woman is `Awrah (parts of the body that must be covered) as far as a non-Mahram (not a spouse or an unmarriageable relative) is concerned. As for covering the head and showing the face, this is not full Hijab (veil).

Third, it is permissible for a man to teach women from behind a screen in female schools where there is no intermixing of male and female students or male and female teachers.

If female students need to ask their male teacher about something, this should be done through closed communication networks, which are renowned and available, or via phones, however, such students should be careful not to soften their speech.

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

The Permanent Committee for Scholarly Research and Ifta’
Member – Member – Member – Chairman
Bakr Abu Zayd – `Abdul-`Aziz Al Al-Shaykh – Salih Al-Fawzan – `Abdul-`Aziz ibn `Abdullah ibn Baz

Fatwas of the Permanent Committee>Group 1>Volume 12: Jihad and Hisbah>Jihad and Hisbah>Knowledge>Men teaching women without a barrier

What is required of a new Muslim between the period he embraces and openly announces his religion – The Permanent Committee

AbdurRahman.org's avatar by

Question:

Between the period he embraces Islaam and [openly] announces his [embracing of] Islaam, is the new Muslim required to perform the obligatory acts as required of [all] Muslims?

Response:

All Praise be to Allaah alone, and may the prayers and salutations be upon His Messenger and his companions; To proceed:

When a person embraces Islaam, then [as a Muslim] – according to his ability – he is [now] required to gradually learn that which is required of him – as legislated. He is [then] required to act accordingly, and that is from the date he embraced Islaam.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu ‘alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research & Verdicts
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-‘Ilmiyyah wal-Iftaa – Fatwa No.6348
Fataawa ad-Da’wah wal-Jamaa’aat al-Islaamiyyah – Page 85

Sisters Kissing Cheeks when Meeting ?

AbdurRahman.org's avatar by
بسم الله الرحمن الرحيم
Assalaamu ‘alaykum wa rahmatullaahi wa barakaatuh
I felt that this email was necessary as kissing on the cheeks is being practised throughout the sisterhood in West London, it is almost as if it is obligatory.
Know that the Prophet صلى الله عليه و سلم forbade us from kissing when we meet our brothers/sisters:
Anas ibn Maalik (may Allaah be pleased with him) said:
A man said: “O Messenger of Allaah, when one of us meets his brother or his friend, should he bow to him?” He said: “No.” He said: “Should he embrace him and kiss him?” He said: “No.” He said: “Should he take his hand and shake hands with him?” He said: Yes. 
[This hadeeth was classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi]
The permanent Committee was asked about the subject:

Q. There is the phenomenon of young men kissing one another on the cheeks every time they meet, every day. This phenomenon has also spread among old men, in the mosques and in the classrooms. Is this contrary to the Sunnah or is there nothing wrong with it? Is it a bid’ah or a sin or is it permissible?

A. What is prescribed when meeting is to say salaam and shake hands, If the meeting is after a journey then it is prescribed to embrace as well, because it is narrated that Anas (may Allaah be pleased with him) said: When the companions of the Prophet (peace and blessings of Allaah be upon him) met, they would shake hands, and if they had come from a journey they would embrace. As for kissing the cheeks, we do not know of any Sunnah to indicate that. End quote.

Fataawa al-Lajnah al-Daa’imah, 24/128

Also, Shaykh al-Albani addressed this issue, after mentioning the hadeeth above:

“In fact the hadeeth clearly states that kissing when meeting is not prescribed in Islam. That does not include kissing one’s children or wife, as is obvious.

With regard to the ahaadeeth which state that the Prophet (peace and blessings of Allaah be upon him) kissed some of his companions on various occasions – such as when he kissed and embraced Zayd ibn Haarithah when he came to Madeenah, and when he embraced Abu’l-Haytham ibn al-Tayhaan, etc – the following points may be noted in response to that:

1 – These are unsound ahaadeeth which cannot be taken as evidence.

2 – Even if any of them were saheeh, it is not permissible to use them against this saheeh hadeeth, because it is an action on the part of the Prophet (peace and blessings of Allaah be upon him) which may be interpreted as applying to a specific case or there may be some specific reason for that which makes this hadeeth unfit to be used as evidence, unlike this hadeeth, which is a verbal hadeeth that is addressed in general terms to the ummah as a whole, so it is string evidence which cannot be rejected. It is established in the field of usool that words take precedence over deeds in the event of a conflict, and the hadeeth which indicates a prohibition takes precedence over another which indicates permissibility. This hadeeth is verbal and indicates a prohibition, so it takes precedence over the other ahaadeeth mentioned even if they are saheeh.

Similarly, with regard to hugging and embracing, we say that it is not prescribed because the hadeeth forbids it, but Anas (may Allaah be pleased with him) said: When the companions of the Prophet (peace and blessings of Allaah be upon him) met, they would shake hands, and if they had come from a journey they would embrace Narrated by al-Tabaraani in al-Awsat, and its men are the men of saheeh, as stated by al-Mundhiri (3/270), and al-Bayhaqi, 8/36

Al-Bayhaqi (7/100) narrated with a saheeh isnaad from al-Sha’bi that when the companions of Muhammad (peace and blessings of Allaah be upon him) met, they would shake hands, and when they came from a journey they would embrace one another.

Al-Bukhaari narrated in al-Adab al-Mufrad (970), and Ahmad narrated (3/495) that Jaabir ibn ‘Abd-Allaah said: I heard I heard that a man knew a hadeeth and had heard it from the Messenger of Allaah (peace and blessings of Allaah be upon him). I bought a camel, loaded my luggage onto it, and traveled for a month until I came to Syria, where I found ‘Abd-Allaah ibn Unays. I said to the doorkeeper: Tell him: Jaabir is at the door. He said: Ibn ‘Abd-Allaah? I said: Yes. He came out tripping on his garment and he embraced me and I embraced him… Its isnaad is hasan as stated by al-Haafiz, 1/195. al-Bukhaari narrated it among the mu’aalaq reports.

So it may be said that embracing in the case of a journey is exempted from the prohibition, because the Sahaabah did that.”

[Silsilat al-Ahaadeeth al-Saheehah (1/74, hadeeth no. 160)]

Post Courtesy : Posted by a sister @  http://groups.yahoo.com/group/West_London_Dawah/message/6320

A detailed statement on the issue of women wearing contact lenses – Shaykh Saalih al-Fawzaan

AbdurRahman.org's avatar by

Shaykh Saalih al-Fawzaan
Translated by Umm Abdulazeez
Source: http://www.alfawzan.af.org.sa/node/4418


Wearing coloured contact lenses

Question:

What is the ruling regarding wearing coloured contact lenses with the justification (for doing so) being for beautification and following the latest trend (fashion), keeping in mind that their price is no less than 700 (Saudi) Riyals (approximately £120)?

Response:

There is no harm in wearing contact lenses due to necessity; As for other than that, then it is better to leave doing so especially if they are expensive, since this equates to being excessive in (spending one’s wealth) which is prohibited, in addition to that which exists therein of deceit and covering up the reality because they make the eyes appear in other than their natural state without there being a (Islaamically justifiable) need for that.

Shaykh Ibn Fowzaan
al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan – Volume 3, Page 317, Fatwa No.468

—

The Permanent Committee for Scholarly Research and Ifta’

Q: Some methods of adornment are available in our markets, such as artificial nails, false eyelashes, and colored contact lenses to change the eye color. There are many inquiries about such cosmetics, due to their being widespread among women. Please, Your Eminence, we would like you to guide us to the right thing. May Allah safeguard you with His Guidance!

A: It is impermissible to wear artificial nails, false eyelashes, and colored contact lenses, because they are harmful to the body, and they also entail deception and changing the creation of Allah (Exalted be He). May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Member     Member     Member     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz ibn `Abdullah Al Al-Shaykh
http://alifta.net

Women cutting the hair and parting the hair on the side – Shaykh Ibn Baz & Permanent Council

AbdurRahman.org's avatar by

Women cutting the hair: the prohibition and the exemption

Question:

What is the ruling regarding women cutting their hair? Some women beautify themselves in this way even if they are single. Where is the limit? What is the ruling on side parting?

Shaykh Ibn Bâz:

It is not allowed for the women to cut the hair. Their hair is their beauty. When they cut it, they subject the hair to disfigurement and an uneven hair.

If the hair were to be really long, it is then allowed to cut the ends. It has been confirmed that the prophet’s (sallâ Allâhu ‘alayhi wa sallam) wives did it after his death. If the hair gets really long, she then may do so since she experiences difficulties with the washing and combing.

As for side parting, it is not allowed. It is an imitation of women that are Mumîlât Mâmilât.

Scholar: Imâm ´Abdul-´Azîz bin ´Abdillâh bin Bâz
Source: binbaz.org.sa/mat/4290
aFatwa.com

~~~~~

The Permanent Committee for Scholarly Research and Ifta’

Question 3:

What is the ruling on a woman parting her hair on the side, making only one braid, or wearing it in a bun, with the intention of making herself beautiful for her husband or to look good because it suits her?

Answer:

With regard to parting the hair on the side, this involves imitating the Kafir (disbelieving) women, and it is proven that the Messenger of Allah (peace be upon him) said it is Haram (prohibited) to imitate the Kafirs.

With regard to gathering the hair and letting it hang down on the back, either braided or not, there is nothing wrong with that so long as it is covered.

However, making it into a bun (on top of the head) is not permitted, because that is an imitation of Kafir women and it is Haram to imitate them. The Prophet (peace be upon him) warned against that when he said: “There are two types amongst the denizens of the Fire whom I have not seen yet: Men having whips like the tails of cows with which they flog people, and women who would be naked in spite of their being dressed, who seduce others (to wrong paths) and are being seduced; their heads will appear like the humps of the Bactrian camels inclined to one side. These (women) would not enter Jannah (Paradise) nor perceive its odor, even though its odor can be perceived at such and such (very remote) distance.” (Related by Ahmad and Muslim)

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

Member     Deputy Chairman     Chairman
`Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

alifta.net

Permissibility of a new revert to enter the Sacred Precincts even if they have not changed their names – Permanent Committee

AbdurRahman.org's avatar by

Permanent Committee for Scholarly Research and Ifta’ has read what was sent by to the General Chairman by the undersecretary of the foreign ministry for political affairs. This letter was refereed to the Committee by the administration of scholarly research and Ifta’. This letter is No. 23l that was sent in 1408 A.H. The Undersecretary sent this message:”I have received a request from the embassy of the Custodian of the two Sacred Mosques in Bonn.

It inquires if it is obligatory upon he who embraces Islam to change his name in order to be admitted access to the sacred area in order to perform Hajj or not? Can he who does not change his name be admitted entrance to these places? I would like to receive an answer in order to send it to the embassy there.”

After reviewing the question, the Committee responded that if he confirms that he is a Muslim, he is legally permitted to enter to the sacred precincts regardless of his name.

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

The Permanent Committee for Scholarly Research and Ifta’
Member Deputy Chairman Chairman
Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : http://alifta.net

Why is our religion called “Islaam” ? – Permanent Committee

AbdurRahman.org's avatar by

Question:  Why is our religion called “Islaam”

Answer:

Because one who enters it submits (Aslama) himself to Allaah, and he surrenders to (Istislam), and abides by, all of the judgements that come from Allaah and from His Messenger Salallaahu alayhi wasallam. Allaah Almighty said:

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ

And who turns away from the religion of Ibraheem except him who fools himself? [Baqarah 2:130]

He also said:

إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ

When His Lord said to him, “Submit (i.e. be a Muslim)!” He said, “I have submitted myself (as a Muslim) to the Lord of all that exists.” [Baqarah 2:131]

And

مَنْ أَسْلَمَ وَجْهَهُ لِلّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ

But whoever submits his face (himself) to Allaah and he is a good-doer then his reward is with his Lord [Baqarah 2:112]

Permanent Committee for Research and Verdicts
Fatawa Islamiyah, vol.8, P.355 DARUSSALAM

Repeating one of the Names of Allah specific number of times – Permanent Committee

AbdurRahman.org's avatar by

Allah’s Name Al-Latif being repeated 129 times

Q: In some of the Masjids (mosques) here in the district of Bashshar, people repeat Al-Latif (i.e. The Kindest), one of Allah’s Most Beautiful Names, every Friday after finishing the study circle before the Adhan (call to Prayer) and the two sermons of Friday Salah. They repeat this Name 129 times. I asked the Imam about this practice and he told me that they do so for Allah to save them from His Wrath. What is your view and explanation of this practice?

A: Recitation of Allah’s Name (Al-Latif) 129 times before the Adhan of Friday Salah has nothing to do with the guidance of the Prophet (peace be upon him) nor his Companions (may Allah be pleased with them) nor the Salaf (righteous predecessors). In fact this is one of the Bid`ah (innovation in religion) introduced to religion. It is authentically reported from the Prophet (peace be upon him) that he said: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected [1]. i.e. Allah will not accept it from the person who does it. With regards to sitting in circles for lessons before the Adhan (call to Prayer) of the Friday Salah and the two sermons, it is forbidden according to the Hadith that is narrated by Al-Nasa’y from `Amr ibn Shu`ayb from his father from his grandfather: That the Prophet (peace be upon him) forbade sitting in study circles in mosques before the Jumu`ah (Friday) Prayer [2]

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

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Member     Member     Chairman
Bakr Abu Zayd     `Abdul-`Aziz Al Al-Shaykh     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

[1] Al-Bukhari, Sahih, Book on reconciliation, no. 2697; Muslim, Sahih, Book on judicial decisions, no. 1718; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4606; Ibn Majah, Sunan, Introduction, no. 14; and Ahmad, Musnad, vol. 6, p. 240.

[2] Al-Nasay, Sunan, Al-Mujtaba, vol. 2, pp. 47-48, no. 714.

Source : alifta.net

Seeing Allah in this world overtly – Permanent Committee

AbdurRahman.org's avatar by

Can humans see Allah in this world?

Q 2: Is it possible to see Allah in this world overtly?

A: This issue is one of the issues that are based upon Tawqif (bound by a religious text and not amenable to personal opinion). No one is allowed to allege it without an authentic proof that can be cited as evidence.

The Qur’an denotes that Musa (Moses) did not see his Lord. When Musa asked his Lord to see Him, He (Exalted be He) answered him saying: “You cannot see Me” (Surah Al-A`raf, 7: 143).

The authentic Sunnah denoted that the Prophet Muhammad (peace be upon him) did not see his Lord with his eyes.

It was reported in the Sahih of Muslim that Masruq said: I was resting (at the house of) ‘Aishah when she said: O Abu `Aishah, there are three things, and he who affirms even one of them has fabricated the greatest lie against Allah. I asked what they were.

She said: He who presumes that Muhammad (peace be upon him) saw his Lord (with his ocular vision) has fabricated the greatest lie against Allah. I was reclining but then sat up and said: O Mother of Believers, wait and do not be hasteful. Has Allah (may He be Exalted) not said: And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] in the clear horizon (towards the east) (Surah Al-Takwir, 81: 23). and And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] at a second descent (i.e. another time) (Surah Al-Najm, 53: 13). She said: I was the first of this Ummah to ask Allah’s Messenger (peace be upon him) about it. And he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer). I saw him descending from the heaven and filling (the space) between the sky and the earth with the greatness of his bodily structure. She asked: Have you not heard Allah saying: No vision can grasp Him, but He grasps all vision. He is Al-Latîf (the Most Subtle and Courteous), Well-Acquainted with all things.(Surah Al-An`am, 6: 103)

She (i.e. ‘Aisha) further asked: Have you not heard that, verily, Allah says: It is not given to any human being that Allâh should speak to him unless (it be) by Revelation, or from behind a veil, or (that) He sends a Messenger until His saying: Verily, He is Most High, Most Wise.(Surah Al-Shura, 42: 51) ...[1]

It was reported in Sahih Muslim on the authority of Abu Dhar that he asked the Prophet (peace be upon him): “Did you see your Lord?” He said: “I saw Light.”[2] In another narration, the Prophet said: “Light, how could I see Him.” [3] It was reported also in Sahih Muslim that the Prophet (peace be upon him) said: “None of you shall see his Lord until he dies.” [4]

Shaykh-ul-Islam Ibn Taymiyyah said: “The Imams of Muslims have agreed that no believer is liable to see Allah with his eyes in this world. They did not disagree except in the case of the Prophet (peace be upon him). However, the majority of scholars agreed that the Prophet (peace be upon him) did not see Him with his eyes in this world. Authentic narrations reported from the Prophet (peace be upon him), the Companions and the Imams of Muslims have confirmed this viewpoint.

It was not authentically reported that Ibn `Abbas, Imam Ahmad and the like said that the Prophet (peace be upon him) saw his Lord with his eyes. What was authentically reported from them was the sight in general or confining the sight to that of the heart. There is nothing in the Hadiths of Mi’raj (Ascension to the heavens) that denotes that he saw Allah with his eyes. The Prophet (peace be upon him) said: “My Lord has come to me in the most-handsome shape I have ever seen.” [5]

This Hadith was reported by Al-Tirmidhy and others. This Hadith was reported when the Prophet (peace be upon him) was in Al-Madinah This Hadith was interpreted that the Prophet (peace be upon him) saw his Lord in a dream.

There is also the Hadith of Um Al-Tufayl, the Hadith of Ibn `Abbas and others that contain seeing Allah. These Hadiths were reported from the Prophet (peace be upon him) while he was in Al-Madinah just as they were explained by other Hadiths.

The Mi`raj (Ascension to Heaven) was at Makkah as Allah (Exalted be He) says: “Glorified (and Exalted) be He (Allâh) [above all that (evil) they associate with Him] Who took His slave (Muhammad صلى الله عليه و سلم) for a journey by night from Al-Masjid-al-Harâm (at Makkah) to Al-Masjid-al-Aqsâ (in Jerusalem)”.[Surah Al-Isra’, 17: 1] Allah also said to Musa: “You cannot see Me” [Surah Al-A`raf, 7: 143]. Seeing Allah is greater than revealing a book from the heavens. Allah (Exalted be He) says: “The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Mûsâ (Moses) for even greater than that, when they said: “Show us Allâh in public,””(Surah Al-Nisa’, 4: 153) Whoever alleges that he saw his Lord, it is as if he alleges that he is better than Musa ibn `Imran. This allegation is greater in evil than the allegation of those who falsely allege that Allah has revealed a book from the heaven upon them. The Companions, predecessors and Imams of Muslims believe that Allah will be seen in the Hereafter only and no one will see Him in this world except in a dream. Hearts in this case will find spiritual unveilings and sights that suit their status. Some people may have strong spiritual unveilings to the extent that they think that they saw their Lord with their eyes. But this is not true. Hearts unveilings or spiritual unveilings occur according the degree of the servant’s belief in his Lord. [6]

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

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Deputy Chairman     Chairman
`Abdullah ibn Qa`ud     `Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

[1] Al-Bukhari, Sahih, Book on the Beginning of Creation, no. 3234; Muslim, Sahih, Book on faith, no. 177; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3068; Ahmad, Musnad, vol. 6, p. 50.
[2] Muslim, Sahih, Book on faith, no. 178; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3282; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 5, p. 175.
[3] Muslim, no. 178; and Al-Tirmidhy, no. 3278
[4] Muslim, no. 2931, Abu Dawud, no. 4318; and Al-Tirmidhy, no. 2236.
[5] Imam Ahmad, vol. 1, p. 368, and vol. 5, p. 243; and Al-Tirmidhy, nos. 3232 and 3233.
[6] Fatwas of Ibn Taymiyyah, vol. 2, p. 335

Source: Fatwas of the Permanent Committee
Group 1 > Volume 2: `Aqidah (2) > Seeing Allah in this world > Can humans see Allah in this world? > Seeing Allah in this world overtly

Ruling on the Sufi way of repeating the Names of Allah – Permanent Committee

AbdurRahman.org's avatar by

The Naqshabandiyyah

Q: What is the ruling, in your understanding, on the Sufi Tariqahs (orders) in general, and the Naqshabandi Tariqah in particular?

A: There is a lot of Bid`ah (rejected innovation in religion) practiced among the Sufi Tariqahs, such as holding Dhikr (Remembrance of Allah) circles and gatherings in rows, in which they all repeat the Name of Allah together, saying, “Allah, Allah,” one of His Attributes saying, “Hayy (Ever-Living), Hayy,” or “Qayyum (Self-Subsisting), Qayyum,” referring to Him through the pronoun “Huwa (He), Huwa,” or repeating meaningless sounds, such as “Ah, Ah.”

They also repeat other formulas of Dhikr, in which they beseech help from other than Allah, seek support of the dead, such as Al-Badawy, Al-Shadhily, Al-Jilany, and others.

Their books contain a lot of Bid`ah and scattered evil, especially Al-Naqshabandiyyah.

In their daily Wird (sayings recited with consistency), they repeat the Name of Allah in their hearts, without moving their lips. The Murids (students) evoke their shaykh and his Wird, believing that this will be a means of saving them on the Day of Resurrection. These practices are all abominable acts of Bi`dah; none of these forms of Dhikr were reported from the Prophet (peace be upon him) in what was sent to him in the Qur’an and the Sunnah.

It is, however, authentically narrated that the Prophet (peace be upon him) said, “Anyone who does something that we have not ordered (in worship) it will be rejected.” The Prophet also said, “Anyone who introduces something in this matter of our (the religion) that is not from it, it will be rejected.”

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

Permanent Committee for Scholarly Research and Ifta’
`Abdul-`Aziz ibn `Abdullah ibn Baz,`Abdul-Razzaq `Afify, `Abdullah ibn Ghudayyan, `Abdullah ibn Qa`ud

Writing Basmalah and Allah’s Name on Ornaments and Jewellery – Permanent Committee

AbdurRahman.org's avatar by

Writing Basmalah and Allah’s Name on antiques

Q: What is the legal decision on the decorations and ornaments where the Glorious Name “Allah” and the name of the Prophet “Muhammad” are engraved? I work in business and I have dealings with some Muslim brothers in some countries. They want to know whether the Glorious Name “Allah” should be written on the right side and the name “Muhammad” on the left side or not?

You will find three forms attached to this letter which I want to ask about. Is it permissible to imprint them on the excellent crystal and other ornaments? Please, advise. May Allah reward you.

A: It is not permissible to write “In the name of Allah, Most Gracious, Most Merciful” on ornaments and other decorative items, for the phrase “In the name of Allah, Most Gracious,Most Merciful” is an Ayah. To write it on such things exposes it to humiliation.

Also, it is not permissible to write the Glorious Name “Allah” on such things, because this may expose it to humiliation.

Likewise, the name of the Prophet (peace be upon him) should not be imprinted on these things to protect it from degradation and prevent the overestimation prohibited by the Prophet (peace be upon him).

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

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net

Writing Allah’s Name on the car – Permanent Committee

AbdurRahman.org's avatar by

Q: Some calligraphers write the Exalted Name over the back of the cars which are subjected to be covered in dirt. Please, give us a Fatwa on that so that we may know the truth.

A: It is not permissible for calligraphers, painters or others to write the Exalted Name of Allah or one of His beautiful Names and Attributes on the back of the car or whatsoever.

Similarly, the owner of the car is not permitted to do that under any pretext, such as decoration, seeking blessing, using it as a means of reminding and admonition or for any other purposes the common and ignorant people think of.

This is an act of Bid`ah (innovation in religion) that has no origin in the Qur’an or Sunnah, and Allah does not make it an act of worship. Moreover, writing Qur’an in that way entails insult to the Names and Attributes of Allah and not keeping them above inappropriate handling. Perhaps, this leads the person to Shirk (associating others with Allah in His Divinity or worship) when he uses it as an amulet that brings about good and wards off evil merely by writing it.

Allah does not teach us his Names and Attributes to be written on sets, notices or cars. Had this been permissible, Allah’s Messenger (peace be upon him) would have guided us to it.

Rather, Allah (Glorified and Exalted be He) revealed His Names and Attributes to inform His slaves of Him so that they affirm them as He revealed in the Qur’an or to His Messenger (peace be upon him) and believe in all perfection and majesty they convey. Muslims should also give Allah His due praise and supplicate to Him in easy and hard times by virtue of His Names and Attributes.

Every Muslim must believe in these Names, realize them in their creed and work and keep them in letter and spirit. A Muslim should attribute them to Allah properly without Tahrif (distortion of the meaning), Ta`til (denial of Allah’s Attributes), Tamthil (likening Allah’s Attributes to those of His Creation), Takyif (questioning Allah’s Attributes) or Tashbih (comparison), and guard their sanctity against abuse and inappropriate things. Allah (Exalted be He) says, And (all) the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do. (Surah Al-A’raf 7:180)

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

Permanent Committee for Scholarly Research and Ifta’
Member     Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdullah ibn Ghudayyan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-`Aziz ibn `Abdullah ibn Baz

http://alifta.net

Placing a piece of cloth and people gathering around it while repeating the Name of Allah – Permanent Committee

AbdurRahman.org's avatar by

Q 3: In some Masjids (mosques) here, people gather and continue repeating Allah’s Name around a piece of white cloth. What is the importance of the white cloth in Islam?

A: placing a piece of cloth in the Masjid and gathering around it to repeat the Name of Allah is a misleading act of Bid`ah (innovation in religion) undertaken by some Sufis who deviate from the course of the Messenger (peace be upon him). Therefore, it is not permissible to do or attend. This should also be prohibited and disavowed. Masjids should be protected from such acts of Bid`ah.

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

Permanent Committee for Scholarly Research and Ifta’
Member     Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : http://www.alifta.net

Waiting or joining Salah for someone entering the Masjid when the people are reciting Tashahhud – alifta

AbdurRahman.org's avatar by

When a person enters the Masjid (mosque) and finds people reciting Tashahhud, should he wait until they finish or should he join them in congregational Salah?

Fatwa no. 4397
Q: Once I went to the Masjid (mosque) to offer `Asr (Afternoon) Prayer, and I found that they had finished three Rak`ahs (units of Prayer) and were in the Sujud (prostration) position of the fourth Rak`ah. In this case, should I join them or wait until they finish Salah?

A: In this case, you should join them then complete Salah from the point where you joined them and make up for what you missed.

If you find that they have risen from the Ruku` (bowing) position of the last Rak`ah, then join them and make up for the parts you missed after the Imam recites Taslim (salutation of peace ending the Prayer).

This is due to what is related by Abu Dawud (may Allah be merciful with him) on the authority of Abu Hurayrah (may Allah be pleased with him) that Allah’s Messenger (peace be upon him) said, <<When you come to prayer while we are prostrating ourselves, prostrate yourself and do not count it as one Rak`ah. Whoever catches a Rak`ah of the Prayer, in fact catches the Prayer>>[1].

Also because of the general meaning of what has been narrated by Al-Bukhari and Muslim (may Allah be merciful to them) on the authority of Abu Hurayrah (may Allah be pleased with them) that the Prophet (peace be upon him) said, <<When the words of Iqamah are pronounced, do not come to (prayer) running, but go with tranquility, and pray what you are in time for, and complete what you have missed…>>[2]

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

Permanent Committee for Scholarly Research and Ifta’
Member     Member     Deputy Chairman     Chairman
`Abdullah ibn Qa`ud     `Abdullah ibn Ghudayyan     `Abdul-Razzaq `Afify     `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

[1] Abu Dawud, vol. 1, p. 206, Book on Salah
[2] Imam Ahmad, vol. 2, p. 237; Al-Bukhari, vol. 1, p. 55, Book on Adhan; Muslim, vol. 2, p. 422; Abu Dawud, vol. 1, p. 135, Book on Salah; Al-Tirmidhy, vol. 2, p. 149, Book on Salah; Al-Nasa*y, vol. 2, p. 114, Book on Imamate; and Ibn Majah, vol. 1, p. 255, Book on Masjids.

Source: http://alifta.net

Allah is NOT in the midst of, or surrounded by the heavens BUT He is above the heavens

AbdurRahman.org's avatar by

Q 2: What is the evidence that Allah is in the heavens?

A: The `Aqidah (creed) of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) is that Allah is in the heavens, above all of His Creation, and that He has risen above the Throne, as He (Glorified be He) states:

<<Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, Who is over the heaven (Allâh), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning>> (Surah Al-Mulk 67:16-17)

and He (Exalted be He) states:

<<To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allâh unless and until they are followed by good deeds)>> (Surah Fatir 35:10)

and states:

<<He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him>> (Surah Al-Sajdah 32:5)

and in Surah Ta-Hah:

<<The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty)>> (Surah Taha 25:10)

and (Glorified be He):

<<Indeed, your Lord is Allâh, Who created the heavens and the earth in Six Days, and then He rose over (Istawâ) the Throne (really in a manner that suits His Majesty)>> (Surah Al-Ara’f 7:54)

in seven places in the Qur’an.

Furthermore, it was authentically reported in the Hadith regarding the Kharijites that the prophet (peace be upon him) states:

“Don’t you trust me though I am the trustworthy man of the One in the Heavens, and I receive the news of Heaven (i.e. Divine Inspiration) both in the morning and in the evening?”

and

when the Prophet (peace be upon him) asked a slave girl, “Where is Allah?” She replied, “In the heaven.” He (peace be upon him) then asked her, “Who am I?” She said, “You are the Messenger of Allah.” He (peace be upon him) said (to her master), “Release her, for she is a believer.” [Related by Muslim]

The Prophet (peace be upon him) also stated:

The Compassionate One has mercy on those who are merciful. If you show mercy to those who are on the earth, He Who is in the heaven will show mercy to you. [Related by Ahmad, Abu Dawud and Al-Tirmidhi who classified it as a Hasan Sahih Hadith, and Al-Hakim who classified it as Sahih and Al-Dhahabi agreed with him].

And there are many other Hadith to this effect.

Sheikh-ul-Islam Ibn Taymiyyah said that this does not mean in any way that Allah is in the midst of, or surrounded by the heavens, as none of the Salaf (righteous predecessors) of this Ummah (community) or its Imams ever stated that; rather they agreed that allah is established on His Throne above the heavens and is distinguished from His creation with no similarity whatsoever between Him and His creation in terms of His Attributes, Names, or Power.

Then he quoted the saying of Al-Imam Malik that Allah is above the heavens and His knowledge encompasses everywhere and every thing, until he (Malik) said whoever believes that Allah is in the mist of, or surrounded by the heavens and that He needs His Throne or any of His creation, or that His rising above the Throne is similar to that of any of His servants sitting on a chair, then he is astray, Mubtadi` (one who introduces innovations in religion) and Islamically ignorant.

Likewise, whoever believes that Allah is not above the heavens and rising above His Throne and Muhammad was not carried to heaven or the Qur’an was revealed to him, is Mu`atil (denying Allah’s attributes), astray and Mubtadi`.  [Quoted from the collection of Fatwa by Ibn Taymiyyah.]

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

Permanent Committee for Scholarly Research and Ifta’

Member     Member     Deputy Chairman     Chairman
Bakr Abu Zayd     Salih Al-Fawzan     `Abdul-`Aziz Al Al-Shaykh     `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : alifta.net

Al-Rashid is not one of the Names of Allah (Exalted be He) – Permanent Committee

AbdurRahman.org's avatar by

Q 1: Is it correct that “Al-Rashid (The Righteous Teacher)” is one of the Names of Allah (Glorified be He)? What is the ruling on having the name of “`Abdul-Rashid (Servant of Al-Rashid)”? Is it obligatory upon anyone who has this name to change it?

Ans:

Al-Rashid is not one of the Names of Allah (Exalted be He) because it is not stated in the Qur’an and Sunnah. Accordingly, it is impermissible to say,  “Abdul-Rashid”. It is obligatory upon anyone who has this name to change it.

Permanent Committee for Scholarly Research and Ifta’
Member Member Member Deputy Chairman Chairman
Bakr Abu Zayd, Salih Al-Fawzan ,`Abdullah ibn Ghudayyan, `Abdul-`Aziz Al Al-Shaykh, `Abdul-`Aziz ibn `Abdullah ibn Baz

Source : alifta.net

Fatwas of Permanent Committee>Group 2>Volume 10: Hajj and `Umrah>Ud-hiyah, `Aqiqah and naming the newborn>Naming newborn babies and shaving their heads>Is it correct that ‘Al-Rashid’ is one of the Names of Allah?

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah