Q 2: What do you think of a group of people who searches for the defects of the Sahabah (Companions of the Prophet), disparages them, and accuses them of debauchery, niggardliness and cowardliness? They even claim that the Sahabah differed in their `Aqidah (creed). Please advise about the `Aqidah of Ahl-ul-Sunnah wal-Jama`ah (those adhering to the Sunnah and the Muslim main body) concerning the Sahabah and defending them against slander. How should Muslims behave towards this group of people? May Allah guide them to the truth.
A:
The Prophet (peace be upon him) stated, Do not abuse my Companions, for by Him in Whose Hands my life is, if anyone of you spends gold equal to Uhud (in Allah’s Cause) it would not be equal to a Mud (a dry measure of half bushel, 543 grams) or even a half Mud spent by one of them.
Allah (may He be Exalted) states regarding the Muhajirun (Emigrants from Makkah to Madinah) and the Ansar (Helpers, inhabitants of Madinah who supported the Prophet),Surah Al-Hashr, 59: 10 And those who came after them 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.”
It is impermissible to dispraise any of the Sahabah. We love them, ask Allah to be pleased with them, and seek Allah’s forgiveness for them. Whoever abuses them or dispraises them, is nothing but a misguided Mubtadi` (one who introduces innovations in religion).
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 Al Al-Shaykh , Salih Al-Fawzan , Bakr ibn `Abdullah Abu Zayd http://www.alifta.com
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The meaning of Al-Siyasah Al-Shar`iyyah (Source : alifta.com)
Q 5: What is meant by Al-Siyasah Al-Shar`iyyah (Shari`ah-based policy)?
A: Al-Siyasah Al-Shar`iyyah is that policy which is based on the Qur’an and Sunnah by the ruler applying justice and the ruled giving their loyalty and obedience. It is explained by the Saying of Allah (Exalted be He): Verily, Allâh commands that you should render back the trusts to those to whom they are due; and that when you judge between men, you judge with justice until His Saying: O you who believe! Obey Allâh and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
Ruling on separating policy from religion (Source : alifta.com)
Q 9: what is your view on those who say that there are no politics in Islam and no Islam in politics?
A: The Shari`ah (Islamic law) has prescribed the correct policies between Muslim countries and other countries in times of peace and war. It has also prescribed the correct and successful policies that Muslim rulers must adopt when dealing with or governing Muslims all over the Islamic Ummah (nation) with respect to their spiritual and worldly life.
As for evil politics that are based on corruption, delusion, lies, violating covenants, deceit and breaking promises, this was not prescribed by Shari`ah, and whoever looks into the texts of The Book, the Prophetic Sunnah and the biography of the Prophet (peace be upon him) will find that they are abundant in truthful and just policies observed with allies and enemies.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’
The following is taken from the Fatwa of Shaikh Ibn Baz (source: alifta.com)
The perfection which Allah (Exalted be He) granted the Islamic Shari`ah of Muhammad (peace be upon him) is clear in its commands, prohibitions, and other rulings, which meet both the needs of souls and the demands of societies, despite the new variables and inventions that have come to light.
Those who observe world religions that contradict Islam would find that their doctrines do not suit the requirements and aspects of this life and do not satisfy souls, so the adherents of these religions feel a desire to keep religion separate from politics. They say things like “Render unto Caesar the things which are Caesar’s; and unto God the things that are God’s.”
In Islam, it is very different; for souls, when stricken by crises and problems, find in Islam and its legislation a way out and peace of mind. The more the souls keep away from the religion of Islam, the weaker Iman (Faith/belief) grows, the more they are disturbed by anxiety, and the more the society’s problems increase.
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Q: Sister Aum Al-Bara’ from Abha, asks: What is the ruling on asking a person to supplicate Allah for them? One may ask another person to supplicate Allah for their sake during their travel or may ask them not to forget them during their supplications. Is it a kind of supplication to anyone other than Allah? Guide us to the right behavior in this regard. May Allah reward you with best.
A: It is permissible to ask a fellow Muslim brother or sister to supplicate Allah for one’s sake. It is not a kind of abhorred Tawassul (seeking to draw close to Allah through lawful means). Once, the Prophet (peace be upon him) said to his Companions: “A Yemeni person called Uuays Al-Qarni will come to you. He was dutiful to his mother. Whoever meets him from among you should ask him to ask Allah’s forgiveness for his sake.” It was reported also that he (peace be upon him) said to `Umar when he set on a journey to perform `Umrah (lesser pilgrimage): “Do not forget us in your supplication!”
There is no blame if one asks their brother to supplicate to Allah for their sake during their travel or to invoke Allah to grant them a righteous offspring or a wife. There is also no blame if one’s sister or mother asks them to supplicate Allah for her sake. It is permissible for a Muslim to ask his brother or sister to supplicate Allah for his sake.
Source : alifta.net : Browse by Volume Number > Volume 2 > Chapter on Tawassul
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Reciting Surah Al-Ikhlas, Al-Mu`awwidhatayn, and Al-Fatihah as a cure for illness
Fatwa no. 446 :
Q: Is it lawful or not to recite Surah Al-Ikhlas, Al- Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) and Al-Fatihah for the purpose of seeking healing? Did the Messenger (peace be upon him) or the Salaf (righteous predecessors) do so? Please, enlighten us.
A: Reciting Surah Al-Ikhlas, Mu‘awwidhatayn, Al-Fatihah and other Surahs is regarded as a permissible Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) which the Messenger of Allah (peace be upon him) legislated by performing it himself and approving it for his Sahabah (Companions).
Al-Bukhari and Muslim narrated in their two Sahih (authentic) Books of Hadith on the authority of Ma‘mar from Al-Zuhry from ‘Urwah that ‘Aisha (may Allah be pleased with her) said:
In his last illness, the Prophet (peace be upon him) used to blow breath (into his cupped hands) and recite Al-Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) and then wipe over his body. But when his illness aggravated, I used to recite them over him and pass his own hand over his body for its blessing.
Ma‘mar asked Al-Zuhry “How did he use to blow breath?” He said,
“He used blow into his hands and then pass them over his face.”
Al-Bukhari narrated on the authority of Abu Sa‘id Al-Khudry (may Allah be pleased with him):
Some of the Sahabah of the Prophet (peace be upon him) came across one of the Arab tribes, but they refused to extend to them hospitality. Then the leader of that tribe was stung, so they asked (the Sahabah), “Do you have any remedy or someone who can recite supplications over the sick as a cure?” They said, “You refused to offer us hospitality, so we will not do anything until you give us something in return.” And they agreed on a flock of sheep, so one of them (the Sahabah) started reciting Umm Al-Qur’an (Surah Al-Fatihah); gathering his saliva and spitting on it (the snake-bite), and the man got cured. Then they brought the sheep, but they (the Sahabah) said, “We will not take them until we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that it (Surah Al-Fatihah) is a Ruqyah? Take them (the sheep) and assign a share for me.”
The first Hadith indicates that the Prophet (peace be upon him) did recite Al-Mu‘awwidhatayn over himself during his illness, while the second shows his approval of his Sahabah’s recitation of Al-Fatihah as Ruqyah.
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
Abdullah ibn Sulayman Ibn Mani` `Abdullah ibn `Abdul-Rahman Al-Ghudayyan `Abdul-Razzaq `Afify
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Q 1: If a neighbor is a Kafir (non-Muslim), but he never disturbs me with regard to ‘Ibadah (worship); is it permissible to give him from the Ud-hiyah (sacrificial animal offered by non-pilgrims) and from the ‘Aqiqah (sacrifice for a newborn)? Respected Shaykh, we hope you will clarify this issue for us.
A: It is permissible to give a Kafir from the meat of an Ud-hiyah or ‘Aqiqah, as a way of showing kindness to the neighbor and fulfilling our Islamic duty as neighbors.
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 Deputy Chairman Chairman
Abdullah ibn Ghudayyan Abdul-Razzaq Afify Abdul-`Aziz ibn Abdullah ibn Baz
Internet Source : Fatwas > Dhul-Hijjah Fatwas > Giving a part of Ud-hiyah to non-Muslim neighbors
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Q: I hear some people reciting Takbir (saying: “Allahu Akbar [Allah is the Greatest]”) after each Salah (Prayer) during the Days of Tashriq (11th, 12th and 13th of Dhul-Hijjah) until the ‘Asr (Afternoon) Prayer of the third day. Is this correct or not?
A: It is prescribed to recite an unrestricted [in terms of time. Ed] or a restricted Takbir during ‘Eid-ul-Adha (the Festival of the Sacrifice).
The unrestricted Takbir can be recited at any time from the beginning of Dhul-Hijjah until the last Day of Tashriq.
The restricted Takbir should be recited after the Obligatory Daily Prayers starting from the Fajr (Dawn) Prayer of the Day of ‘Arafah until the ‘Asr Prayer on the last Day of Tashriq.
The evidence for the permissibility of doing this is the Ijma‘ (consensus of scholars) and the practice of the Sahabah (Companions of the Prophet, may Allah be pleased with them).
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 Committee Deputy Chairman Chairman
`Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz
Source : Fatwas > Dhul-Hijjah Fatwas > Time-unrestricted Takbir from the beginning of Dhul-Hijjah
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Q 1: What is the ruling on taking photographs for the whole family and others for the sake of remembrance and amusement only?
A: Photographing living beings is prohibited and one of the major sins whether a photographer considers it to be their job or not and whether it is a drawing, photograph or sculpture. Keeping these photographs, pictures or sculptures for remembrance or any other purpose will not change its ruling as there are many Hadiths reported in this regard. These Hadiths are general for all kinds of Taswir (drawing, photographing and sculpturing). Nothing is exempted from this ruling except what is necessarily required.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Fatwa no. ( 4636 ): Q: I want to describe to you something that people have adopted as a recent custom. Since around 1390 A.H. approximately, people have become accustomed to arranging wedding ceremonies, during which they take the bride and the bridegroom home in a procession and then take many photos of them and their families. These photos are then distributed among the relativesand friends as gifts. Weddings are now seen as incomplete without this custom, except by less than one percent of the population, although it is refuted by sound reason. What is the religious opinion on this? Please advise us – and may Allah enlighten you – through broadcasts, in newspapers, or “Da`wah (calling to Islam) Magazine.” However, if you answer me through the magazine, please cite irrefutable evidence, whether of its prohibition or permissibility. May Allah protect you.
A: What you mentioned regarding taking photos of the bride, the bridegroom, and their families during wedding ceremonies is Haram (prohibited) and is one of the bad wedding customs. This is so, because taking pictures of beings with a soul is absolutely Haram and a major sin. The basic ruling concerning making pictures of beings with souls, such as human beings and animals, is that it is Haram, whether the pictures are three-dimensional; drawings on paper, material, walls, or anywhere else; or photographs, as based on a Sahih (authentic) Hadith related from the Messenger of Allah (peace be upon him). He prohibited it, cursed those who do so and then threatened them with a painful torment. As pictures can be a means to Shirk (associating others in worship with Allah), he did this to safeguard people from standing before them, submitting to them, trying to draw near to them, and extolling them in a manner that befits only Allah (Exalted be He). It was also prevented as it amounts to imitating Allah’s Creation; and due to the Fitnah (temptation) that some pictures, such as those of actresses, semi-naked women, beauty queens, and the like contain.
Among the Hadith that show that taking pictures is prohibited and indicate that it is a major sin is the Hadith reported on the authority of Ibn `Umar (may Allah be pleased with them both), who said that the Messenger of Allah (peace be upon him) said,Those who make these pictures will be punished on the Day of Resurrection and it will be said to them, ‘Give life to what you created.’ Recorded by Al-Bukhary and Muslim. There is also the Hadith narrated by `Abdullah ibn Mas`ud (may Allah be pleased with him) who said that he heard the Messenger of Allah (peace be upon him) say, The people who will receive the severest punishment on the Day of Resurrection will be those who made pictures. Recorded by Al-Bukhary and Muslim. There is also the Hadith reported by Abu Hurayrah (may Allah be pleased with him) who said that he heard the Messenger of Allah (peace be upon him) saying, Allah (may He be Exalted) said: “Who is worse than someone who tries to create a creation like Mine? Let them create an atom, a grain of wheat, or a grain of barley.” Reported by Al-Bukhary and Muslim. And the Hadith reported by `A’ishah (may Allah be pleased with her) who said, The Messenger of Allah (peace be upon him) came to me after a journey, and I had screened my alcove with a curtain on which there were pictures. When the Messenger of Allah (peace be upon him) saw it, the color of his face changed (due to anger) and he said, ‘O `A’ishah! The people who will receive the severest punishment on the Day of Resurrection will be those who imitate Allah’s Creation.’ So we tore it up and we made a cushion or two cushions from it. Recorded by Al-Bukhary and Muslim. (The alcove that was screened by the curtain was an arched opening in the wall.) There is also a Hadith narrated by Ibn `Abbas (may Allah be pleased with them both) who said that he heard the Messenger of Allah (peace be upon him) saying, Anyone who makes pictures in this world will be assigned to breathe a soul into them on the Day of Resurrection, but will not be able to breathe. Recorded by Al-Bukhary and Muslim. There is yet another Hadith reported by him that the Messenger of Allah (peace be upon him) said, Every image-maker will be in the Fire. Every picture that they made will be given a soul and will torment them in Hell.
Ibn `Abbas (may Allah be pleased with them both) added, If you must do it, make pictures of trees and that which has no soul. Recorded by Al-Bukhary and Muslim. And there is another Hadith reported by Abu Juhayfah who said about the Prophet (peace be upon him) that He cursed those who accept Riba (usury), those who give it, and he cursed the image-makers. Recorded by Imam Al-Bukhary in his Sahih [Book of Authentic Hadith]).
The general meaning of these Hadith is that making pictures of anything that has a soul is absolutely prohibited. However, it is permissible to make pictures of objects without a soul, such as trees, the sea, mountains, and the like, as mentioned by Ibn `Abbas (may Allah be pleased with them both), and it is not known that any of the Sahabah (Companions) refuted what he said. This is understood from the following phrase that was mentioned in the Hadith of the threat to Give life to what you created. And also these words in the Hadith: Will be assigned to breathe a soul into them on the Day of Resurrection, but will not be able to breathe.
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’
Source : alifta.com – Browse by volume number > The first group > Volume 1 (`Aqidah 1) > Creeds > Taswir >
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What is the ruling on gesturing Salam (Islamic greeting of peace) by waving?
A: Salam should be pronounced and not gestured, for this is the greeting of the Jews. The Prophet (peace be upon him) forbade it, unless the one being greeted is far away or deaf; hence, one should wave along with offering Salam.
May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions!
Q 5: Allah has facilitated means of transportation for us, including cars. I frequently meet people while driving and offer the Salam (Islamic greeting of peace), but some are not aware that I greet them except when I waive with my hand while uttering the Salam. Am I to blame if I raise my hand, given that I know this is forbidden?
A: There is no harm in waving during offering the Salam in this case. It was narrated that the Prophet (peace be upon him) greeted a group of women and waved with his hand. He (peace be upon him) meant, and Allah knows best, to make them understand that he was greeting them. However, it is not permissible to substitute Salam by waving.May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions!
Q 3: Is it permissible for children to bow when greeting or meeting their elders to show respect or honor them?
A: Scholars are unanimous that it is impermissible to bow to any creature. Bowing should only be to Allah to express His glorification. Prophet (peace be upon him) is reported to have prohibited bowing to other than Allah. In the Hadith reported on the authority of Anas (may Allah be pleased with him), a man asked him: O Messenger of Allah, should a person bow when he meets his Muslim brother or friend? He said: No. (Related by Al-Tirmidhi and Ibn Majah.
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’
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Q: If a person sneezes while offering salah (Prayer), should they say “Alhamdu lillah [All praise is due to Allah]”? Also, if a person yawns while offering Salah, do they have to say Isti`adhah (saying: “A`udhu-Billahi mina Al-Shaytan -ir-Rajim [I seek refuge with Allah from the accursed Satan]”)?
A: If a person offering Salah sneezes, they should say, “Alhamdu lillah” in a low voice; because there are authentically reported Hadith from the Prophet (peace be upon him) that indicate the permissibility of saying so.
As for Isti`adhah after yawning, there is no origin for it in the Shari`ah (Islamic law). However, the person who yawns should hold themselves from yawning as much as they can, but there is no problem if they say Isti`adhah while yawning in or outside Salah.
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All praise be to Allah and may blessings and peace be upon the Messenger , his family and companions. To commence : The Permanent Committee for Islaamic Research and deliverance of legal rulings has looked into the question posed by the Executive secretary of the Punjabi assembly for the welfare of children to his Eminence, the President of the administration of the Islamic research, deliverance of rulings, propagation and guidance committee. The question was then referred to the General secretariat for the board of Great scholars numbered :2/86 dates 15/1/1392 Hijriy.
The questioner seeks information pertaining to the rules and principles concerning the rights of an adopted child regarding inheritance.
Answer :
1. Adoption was known in the days of ignorance before the message of our Prophet Muhammad sallallahu alayhe was salaam. The adopted son would be ascribed to his foster father, inherit from him, allowed to be in seclusion with his wife and daughters and his foster fathers wife would be forbidden to him in marriage. On the whole the status of an adopted son was that of a begotten one in all affairs. The Prophet sallallahu alayhe was salaam adopted Zayd Ibn Haarith Ibn Sharaaheel al-Kilaby before the message of Islaam, and he used to be called Zayd Ibn Muhammad. This form of pre-Islaamic adoption continued until the third or fifth year after the migration to Madeenah(Hijraah).
2. Then Allah ordered to ascribe adopted children to their fathers from those whose loins they originated, if they are known. If their original fathers are unknown they are considered brothers in the religion and as freed slaves to those who adopted them. He, glory be to Him forbade that a child should be ascribed to it’s foster in descent and forbade the child from attributing itself to other than it’s real father, except by a slip of the tongue in error , for there is no blame in that. He, glory be to Him, verified that this ruling is pure justice due to it entailing truth in speech, preservation of lineage, honour, and the reservation of financial rights to those who are more deserving.
The Most High said :
“….nor has He made your adopted sons your real sons. That is but your saying with your mouths. But Allâh says the truth, and He guides to the (Right) Way.Call them (adopted sons) by (the names of) their fathers, that is more just with Allâh. But if you know not their father’s (names, call them) your brothers in faith and Mawâlîkum (your freed slaves). And there is no sin on you if you make a mistake therein, except in regard to what your hearts deliberately intend. And Allâh is Ever Oft¬Forgiving, Most Merciful.” (Al-Ahzab 33:4,5)
Furthermore the Prophet sallallahu alayhe was salaam said :
” Whoever attributes himself to other than his father or ascribes to other than his manumator(the person who frees a slave), then the continuous curse of Allah is upon him”. [Narrated by Abu Daawood.]
3. At His termination of adoption, glory be to Him, ( that is the false acclaiming of son-ship), He terminated those rules that were linked with it in the pre-Islaamic period that had continued into the early stage of Islaam.
a) He terminated inheritance between the adopted and the foster guardian by means of this false son-ship. He made it that each one should be charitable to the other in their lifetimes, and that a deserved share be bequeathed to the other from the deceased that does not exceed a third of his wealth. The Sharee’ah has clarified the laws of inheritance and the deserving heirs in detail without a mention of the adopted or his guardian amongst them. He, the most High, has also mentioned in general those who are to inherit of distant relatives out of kindeness to kin. The Most High said :
“…..And blood relations among each other have closer personal ties in the Decree of Allâh (regarding inheritance) than (the brotherhood of) the believers and the Muhajirûn (emigrants from Makkah, etc.), except that you do kindness to those brothers (when the Prophet Sallallahu alayhe was salaam joined them in brotherhood ties)….”(Al-Ahzab 33:6)
b) Allah has permitted the adopted son to marry the wife of his guardian after his term with her ends and this was forbidden in the pre-Islaamic period. He started with His Messenger in this to be the stronger in its legislation and tougher in terminating the custom of the people of the pre-Islaamic period in forbiddeing this. The Most High said :
“…..So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allâh’s Command must be fulfilled. (Al-Ahzab 33:37)
So the Prophet sallallahu alayhe was salaam married Zaynab Bint Jahsh by the command of Allah after Zayd Ibn Haarithah had divorced her.
4. From the preceding , it is clear that the termination of adoption is not the termination of human emotions and Islamic rights such as brotherhood, love, keeping ties, and good treatment, and all that it linked with prestigious morals. It is recommended to do good deeds, as follows:
a) A person is allowed to call he who is younger than him with the words ” O my son…” in treating him with kindeness , gentleness and making him feel loved, so that he may become friendly and listen to his advise or carry out his need. likewise, it is allowed for a person to call who is older than him with the words “…O my father..” out of respect for him and seeking his compassion in order to recieve his kindness , advise and help. Good manners can spread in the society and relationships between its members can strengthen due to this and all can feel a general feeling of brotherhood in faith.
b) The Sharee’ah has encouraged cooperation in doing good and increasing the fear of Allah . It has been recommended for people from all walks of life to love and treat eachother well. The Most High said : “……Help you one another in Al¬Birr and At¬Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. ….. (Al-Ma’idah 5:2)
Also the Prophet sallallahu alayhe was salaam said : ” The similitude of the believers is their love, compassion and kindness between one another is like that of a body, if a limb complains , the rest of the body collapses with fever and restlessness.” [Narrated by Ahmad and Muslim].
He sallallahu alayhe was salaam furthermore said : ” The believers amongst themselves are like a structure, parts of it srengthen others” [Narrated by Bukhari, Muslim, Tirmidthee and Nasaaee.]
This includes the caring of orphans, the poor, those unable to work and those whose fathers are unknown by tending , raising, and treating them well. So that society may not contain those who are wretched and neglected for they could afflict the Ummah due to their bad upbringing or rebel for having felt the harshness of society and its neglect. It is upon the Islamic governments to establish centres for the disabled , orphans, abandoned children, those who have no families and those who fall under the rulings of these categories. If the treasury of the government does not suffice the needs of such people, assistance can be sought from the affluent of the Ummah, the Prophet sallallahu alayhe was salaam said :
” Any believer who dies and bequeaths wealth, let his heirs whoever they may be inherit from him, if he bequeaths a debt or loss , then let his creditors refer to me, for I am his sponsor”. [Narrated by Bukhari]
May Allah bless and send peace upon the Messenger , his family, and companions.
The Pemanent Committee [Fataawa Islaamiyyah 4/497]
Islamic Fatawa Regarding the Muslim Child
pgs 172-175
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The number of Takbirs during Salat-ul-‘Eid is seven in the first Rak‘ah (unit of Prayer), including the opening Takbirat-ul-Ihram (saying: “Allahu Akbar [Allah is the Greatest]” upon starting the Prayer), and five in the second Rak‘ah, not including the Takbir said upon rising from Sujud (prostration) to offer the second Rak‘ah. The positions of saying Takbir: in the first Rak‘ah after Takbirat-ul-Ihram, and in the second: after the Takbir said upon standing up from Sujud for offering the second Rak‘ah.
If ”Eid Al-/ Fitr or Eid Al-Adha fell on Friday, . In this case what should be done? Should we pray Zuhr if we dont offer the Friday prayer, or is there no requirement for it if we do not perform the Friday prayer?
Answer:
Whoever prayed the Eid prayer on Friday, it is permitted for him not to attend the Friday prayer on that day, except for the Imam, for he is obliged to perform it for whoever wishes to attend it -be they from among those who attended the Eid prayer , or those who did not attend it . If no one attends the Friday prayer , he is relieved of its obligation and he should offer the Zhur prayer. In saying this, the scholars cite as evidence the narration of Abu Dawud in his Sunan, on the authority of Iyyas bin Abi Ramlah Ash-Shami, who said : I witnessed Mu’awiyyah bin Abi Sufyan, may Allah be pleased with him , asking Zaid bin Arqam: Did you witness two Eids falling on the same day with the Messenger of Allah sallallahu alayhe was salaam ? He said : Yes . He asked : ” And what did he do ? He replied : ” He offered the Eid prayer , then he gave permission for those who wished, to perform the Friday prayer , saying : Whoever wants to pray, then let him pray . (Abu Dawud no . 1070)
Also cited as evidence is the narration of Abu Dawud in his Sunan, on the authority of Abu Hurairah, may Allah be pleased with him, from the Messenger of Allah sallallahu alayhe was salaam , which states that he said : Two Eids have fallen on this day, so whoever wished, it will suffice him instead of the Friday prayer; and we are offering the Friday prayer.( Abu Dawud no 1074)
This proves that it is allowed on Fridays for those who have attended the Eid prayer not to perform the Friday prayer , but that the Imam is not excused, because he sallallahu alayhe was salaam said : And we are offering the Friday prayer.
Also cited as evidence is the narration of Muslim, on the authority of An-Nu’man bin Bashir, may Allah be pleased with him, that the Prophet sallallahu alayhe was salaam used to recite Surah Al-A’la and Surah Al-Ghashiyah in the Eid prayers and the Friday prayers and he might have prayed both of them one day and recited them in both prayers ( Muslim no 878) So whoever does not attend the Friday prayer from among those who have prayed the Eid prayer, he must pray it as Zhur , in accordance with the evidences which prove that it is obligatory to offer the Zhur prayer for those who do not attend the Friday Prayer .
And may peace and blessings be upon our Prophet, Muhammad and upon his family and Companions.
Permanent Committee for Research and Verdicts – Fataawa Islaamiyah Vol. 2 Pgs 453-454
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This is the Fatwa on educational cartoons. One is by Shaikh Fawzaan and the other by the Lajnah Ad Daaimah.
Shaikh Salih Al Fawzaan was asked:
What is the ruling on nurturing children upon Cartoons of which the goal is to benefit them and teach them good manners?
The Shaikh said:
Allah made pictures Haraam, and it is Haraam to acquire them so how can we nurture our children upon them?? How can we nurture them upon something that is Haraam, upon pictures that are Haraam and drawings that move and speak and are similar to human beings? This is an evil picture and it is unlawful to nurture children upon it.
This is what the Kuffar want. They want us to oppose what the Messenger of Allah صلى الله عليه و سلم prohibited us from. And the Messenger صلى الله عليه و سلم prohibited us from pictures, and using them, and acquiring them. And those who spread it (cartoons) between the youth and the Muslims, claiming that it is from nurturing (the children) then this is immoral nurturing. And the correct nurturing is to teach them what will benefit them in their religion and worldly affairs.
Link: ajurry.com/vb/showthread.php?t=12724
Q: What is the ruling on watching and buying islamic animated-cartoon movies, given that these movies present purposeful and beneficial stories for children which promote good character, dutifulness to parents, honesty, offering Salah (Prayer) regularly and the like. These animated movies are intended as good substitutes for television which has become widespread. However, the problem we face is related to the fact that such movies present hand-drawn pictures of humans and animals. Is it permissible to watch these animated cartoons? Please advise. May Allah reward you with the best!
A: It is not permissible to buy, sell or use cartoon movies, because they include Haram pictures. Raising children should be done in ways that are Islamically acceptable with regard to teaching, disciplining, encouraging them to offer Salah and taking good care of them.
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’
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A: The Divine Books revealed before the Qur’an now include many distortions, alterations, and omissions, as Allah says in the Qur’an.
Therefore, it is not permissible for Muslims to read any of these Books, unless they have deep-rooted knowledge of the Din (religion) and want to explain the distortions and inconsistencies in these books.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Q: What is the ruling on a Muslim who reads the Bible or swears by it?
A: It is not permissible for a Muslim to read the Bible as it has almost entirely undergone interpolation. Even the parts of the Bible that have undergone no interpolation are needless as the Qur’an replaces them. This ruling is not applicable to scholars who need to read it in order to refute the claims of the People of the Book.
It is not permissible either to swear by the Bible in its present form as it has undergone partial interpolation and distortion, and thus cannot be the words of Allah (may He be Glorified and Exalted).
Ruling on Reading the Tawrah and the Injil by Shaykh Ibn Baz rahimahullah
Q – Is it permissible for me as a Muslim to leaf through the Injil (Gospel) and read in it, just to have a look, and not for any other purpose? Does believing in the Divine Books mean believing in their being revealed by Allah or believing in their content? Please enlighten me, may Allah enlighten you!
A: Every Muslim should believe that these books: the Tawrah (Torah), the Injil (Gospel), and the Zabur (Psalms), were revealed by Allah, and that Allah revealed them to His Prophets. Included in these Books were: commands, prohibitions, admonitions, warnings, stories of ancient events, information on Paradise and Hell, and other matters. However, Muslims should not use these books as they have been distorted and altered, and they should not own copies of them, or read in them. They pose a danger in that they may lead Muslims to deny a truth or believe in a falsehood, because they have been distorted, altered, and falsified by the Jews, the Christians and others; whereas Allah has made us stand in no need of them, by the great Book He revealed: the Noble Qurýan.
It is reported that the Messenger of Allah (peace be upon him) saw a portion of the Tawrah in the hands of “Umar, so he became angry and said: Are you confused about it, O Ibn Al-Khattab? By the One in Whose Hand is my soul, I brought it to you white and pure. And he added, ”By the One in Whose Hand is my soul, if Musa (Moses) were alive, he could not but follow me. ‘
We just want to advise you, and others, not to take anything from the Tawrah, the Injil, and the Zabur, not to acquire copies of them, and not to read in them.
Rather, if you have any of them, bury or burn it, because the truth that was in them has been given, instead, in the Qurýan; they are now so mixed with changes and distortions, which are all condemned and false. Therefore, the believer must be on his guard against this, and beware of reading these books for they may lead to belief in a falsehood or denial of a truth. To be safe, it is better to just dispose of these books, either by burying or burning them.
Knowledgeable Muslim scholars are permitted to look at these books to refute the allegations of the opponents of Islam from among the Jews and the Christians. This was what the Prophet (peace be upon him) did when the Jews denied that stoning of adulterers was the punishment prescribed in the Tawrah, so he asked for a copy of the Tawrah until they finally acknowledged it.
The reason for this is that the scholars, who are knowledgeable about the Shariýah (Islamic law), may need to read the Tawrah, the Injil, and the Zabur for the sake of Islam, to refute allegations from the opponents of Allah and show the merits of the Qurýan and the truth and guidance it contains. As for ordinary people, they do not need to do this. So, if they have any of these books, they should bury them in a pure place or burn them to avoid misleading anyone through them.
Q: Is it permissible for Muslims to read the Injil (Gospel) to know how far it is distorted?
A: It is not permissible for a believer to read the Tawrah (Torah) and Injil, even though they were distorted and changed and Allah (may He be Glorified) has given Muslims what is best, which is the Noble Qur’an that has been preserved from any change or distortion. Moreover, the Shari`ah (Islamic law) has abrogated all other earlier laws, and it is the perfect, the greatest, and the most useful to the Servants of Allah. Allah (may He be Exalted) states:Surah Al-Ma’idah, 5: 3 This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islým as your religion.
Allah (may He be Glorified) addressed His Prophet (peace be upon him) stating:Surah Al-Jathiyah, 45: 18 Then We have put you (O Muhammad صلى الله عليه و سلم) on a (plain) way of (Our) commandment [like the one which We commanded Our Messengers before you (i.e. legal ways and laws of the Islýmic Monotheism)]. So follow you that (Islýmic Monotheism and its laws), and follow not the desires of those who know not. (Tafsir At-Tabarý). It was authentically reported from the Prophet (peace be upon him) that he saw `Umar ibn Al-Khattab holding some pages of the Tawrah. He, thus, became angry and said: Are you doubtful regarding it (Islam) O Ibn Al-Khattab? By Him in Whose Hand is my life, I have brought it to you plain and pure… By Him in Whose Hand is my life, if Musa (Moses) was alive he would have followed me. (Related by Imam Ahmad in his Musnad (Hadith compilation)).
We, thus, advise you to increase your recitation of the Qur’an, take care of it, and act according to its teachings, for it will definitely suffice you from reading the earlier books revealed by Allah.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
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Q 2: I am a senior student in one of the Egyptian universities. Usually students are overburdened with studies during Ramadan, since the final exams are immediately after that month.
We have lots of studying to do during Ramadan and this deprives us from doing as much good deeds as we can, as we are commanded to. We wish to always recite the Qur’an and finish a Khatmah (one complete reading of the whole Qur’an) during the Tarawih (special supererogatory night Prayer in Ramadan). However, we pray in a nearby Masjid (mosque) where the Imam (the one who leads congregational Prayer) recites short Ayahs (Qur’anic verses) and finishes prayer early. Deep inside, I wish the Imam could complete the recitation of the whole Qur’an during the Tarawih like in other Masjids, yet, again, there is not much time to study. Please answer me and may Allah benefit you! Will I bear a sin for that? Note that I offer the Five Obligatory Daily Prayers at their due times and fast perfectly.
A: Tarawih Prayer is a stressed Sunnah (supererogatory act of worship following the example of the Prophet) and it is necessary to feel calm and tranquil while performing its recitation, standing, bowing, prostration and the rest of its Rukn (integral parts). It is not Wajib (obligatory) to complete one reading of the whole Qur’an during Tarawih.
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’
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Q 1: What is the ruling on a 15-year-old youth who breaks his Sawm (Fast) during Ramadan, under the excuse that he is very tired and cannot complete his Sawm on that day? If he is required to make up for that day, can he make up for it after yet another Ramadan passes?
A: It is prohibited for a Mukallaf (person meeting the conditions to be held legally accountable for their actions) – someone who is a sane, adult, healthy, resident (non-traveling) Muslim – to break their Sawm during the daytime in Ramadan.
If they experience hardship and are forced by to break their Sawm, exactly as someone who is forced by necessity to eat dead meat, they may only eat as much as is needed to remove the hardship.
Then they have to abstain from all that breaks Sawm (Fast) for the rest of the day, and make up for that day after Ramadan. If they delay making up for it until the following Ramadan with no legitimate excuse, then they have to make up for that day and also feed a needy person for every day not fasted.
Anyone who has fully attained fifteen years of age is an adult person. The same is true for a boy who discharges Maniy (sperm) out of desire in wet dreams or the like or has coarse hair around his pubic region. A girl has an additional fourth sign of puberty, which is menstruation.
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’
Chairman – Iman Abdul-`Aziz ibn `Abdullah ibn Baz
Fatwas > Ramadan Fatwas > Fifteen-year-old youth breaks Sawm during the daytime in Ramadan
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Q 2: I have taken contraceptive pills in Ramadan. Should I make up for the days during which I did not have my period through the contraceptive effect of the pills and so I observed Sawm (Fasting) and offered Salah (Prayer) on them with the people? Is there any sin on me for taking these pills?
A: It is permissible for a woman to take a medicine to delay her menstrual period, so that she can perform Hajj or ‘Umrah (lesser pilgrimage), or observe Sawm in Ramadan, provided that it will result in no harmful effect on her.
You do not have to make up for these days in which menstrual bleeding was stopped by the effect of the pills and you observed Sawm with the people.
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’
Chairman – Shaykh Abdul-Aziz ibn Abdullah ibn Baz
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Q 1: Should the intention to fast Ramadan be formed at night or during the day? If someone is informed at forenoon that today is Ramadan, should one make up for it or not?
A: It is obligatory to form the intention to fast in the month of Ramadan at night, before Fajr (Dawn).
Starting the Sawm in the daytime does not suffice without prior intention.
So, if someone knows at forenoon that today is a day of Ramadan and then makes the intention to fast, it becomes obligatory on them to abstain from all that nullifies the Sawm until sunset. But they have to make up for that day, due to the Hadith related from Ibn ‘Umar, on the authority of Hafsah, (may Allah be pleased with them) that the Prophet (peace be upon him) said:
Anyone who has not formed the intention to fast before Fajr no Sawm counts for them.
(Related by Imam Ahmad, the Compilers of the Sunan [Imams Abu Dawud, Al-Tirmidhy, Al-Nasa’y and Ibn Majah], Ibn Khuzaymah, and Ibn Hibban, who classified it as Sahih [a Hadith that has been transmitted by people known for their uprightness and exactitude; free from eccentricity and blemish]and Marfu‘ [a Hadith narrated from the Prophet with a connected or disconnected chain of narration]) This ruling applies to the obligatory Sawm.
As for the supererogatory Sawm, it is permissible to form the intention to fast at daytime, if the person has not eaten, drunk, or had conjugal intercourse since Fajr.
This is because it is authentically reported from the Prophet (peace be upon him), on the authority of ‘Aishah (may Allah be pleased with her), that
He (peace be upon him) came to her one day at forenoon and said: ‘Do you have anything (any food)?’ She said, ‘No.’ He (peace be upon him) said, ‘Then I am fasting.’
(Related by Muslim in his Sahih [Book of Authentic Hadith])
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 Chairman – Shaykh Abdul-`Aziz ibn `Abdullah ibn Baz
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Source : alifta.com – Issued by the Permanent Committee
Q: Some private companies and businesses offer medical insurance to their employees and their families. To provide this service, they make an agreement with some private hospitals. This agreement is as follows:
1- The company pays the hospital a fixed monthly amount of 100 Riyals for each employee, regardless of the number of times they visit the hospital to have treatment.
2- The hospital is responsible to treat the employees, giving them the necessary medications and performing surgery for them when necessary. It is important to mention that the hospital spends more than 100 Riyals some months on treating an employee, especially when the person has an operation.
At other times, an employee may not visit the hospital at all and thus, does not benefit from the 100 Riyals or he may benefit only from a small amount. The question now is: First, is this type of medical insurance permissible or does it involve uncertainty and deception?
Second, does this kind of insurance fall under the permissible Ji’alah (payment for a permanent job, not a fief) as some researchers have said (i.e., Majallat Al-Buhuth Al-Fiqhiyyah Al-Mu`asirah, “Contemporary Jurisprudence Research Journal”, issue no. 31)? Third, what are the characteristics of a lawful cooperative medical insurance?
A: The transaction mentioned in the question falls under the category of prohibited commercial insurance, which involves uncertainty, deception and devouring people’s money falsely. The permissible cooperative medical insurance is to establish a charity fund that is paid to help the needy and sick people without the donor expecting any financial benefit from it. Giving the money to the fund should only aim at helping the needy, and hoping for the Reward of Allah (Exalted be He). 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’ [Issued by the Permanent Committee, Fatwa no. 19399]
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Q: What is your reply to philosophers who give reason preference over religious texts?
Ans:
The function of reason with regard to the Noble Qur’an and the Prophetic Sunnah is to understand and accept them. Reason has no role in religion except for this.
There are a lot of religious texts that make it obligatory for Muslims to follow the Noble Qur’an and the Prophetic Sunnah. Also, such texts warn Muslims against offering any opinions or suggestions that may oppose what is mentioned in the Qur’an and the Prophetic Sunnah.
Allah (may He be Exalted) says,(Surah Al-Hujurat, 49: 1) O you who believe! Make not (a decision) in advance before Allýh and His Messenger (peace be upon him), and fear Allýh. Verily, Allýh is All-Hearing, All-Knowing.
He (may He be Praised) says,(Surah Al-A`raf, 7: 3) Follow what has been sent down to you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Auliyý (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!
Also, Allah (may He be Glorified and Exalted) says,(Surah Al-`Imran, 3: 31) Say (O Muhammad peace be upon him to mankind): “If you (really) love Allaah then follow me (i.e. accept Islaamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins.”
He (may He be Glorified and Exalted) says,(Surah Al-An`am, 6: 153) And verily, this (i.e. Allaah’s Commandments) is My Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqýn (the pious).
Allah (may He be Glorified and Exalted) also says,(Surah Al-Nisa’, 4: 59) And if you differ in anything amongst yourselves, refer it to Allaah and His Messenger (peace be upon him) if you believe in Allýh and in the Last Day. That is better and more suitable for final determination.
He (may He be Exalted) says,(Surah Al-Baqarah, 2: 170) When it is said to them: “Follow what Allaah has sent down.” They say: “Nay! We shall follow what we found our fathers following.” (Would they do that!) even though their fathers did not understand anything nor were they guided?
There are other Qur’anic Ayahs that order Muslims to follow the revelation sent down from Allah (may He be Exalted) and warn against following one’s personal desires and all that is dictated by reason deviating from the right path.
Thus, it is not permissible for a person to be fooled by his reason whatever comprehensive understanding and thought he might have; that he takes his reason as a fundamental and the transmitted texts of the Qur’an and the Sunnah as a branch, accepting what is in agreement with reason and rejecting or distorting all that is in disagreement with it. This implies an accusation of the Divine Shari`ah (Law). Also, it undermines the fundamentals and pillars of the Shari`ah, as there are different reasons, natures, and thoughts, and people hardly agree on anything with the exception of necessities and the things that are perceptible through the senses. If the reality is as mentioned, which of all these reasons can be adopted as a fundamental to which people refer when differing on a case and to understand the transmitted texts of the Shari`ah?
What a wise opinion was said by Shaykh-ul-Islam, Ibn Taymiyyah (may Allah be Merciful with him),
“People should know that nothing related to direct reason or the authentic transmitted texts makes it obligatory to oppose the method of the Salaf (righteous predecessors). Those who oppose the Qur’an and the Prophetic Sunnah and the Salaf of this Ummah (nation based on one creed) are in a confused state in which they can not differentiate between right and wrong. Anyone who denies Ru’yah (seeing Allah), claims that reason regards such an act as impossible. Thus, he needs to have another Ta’wil (allegorical interpretation) for the word “Ru’yah”. Also, those who regard it as impossible for Allah (may He be Exalted) to have Knowledge and Might and to have uncreated speech, say that reason regards such matters as impossible, so they resort to Ta’wil. Moreover, those who deny the resurrection of bodies and real eating and drinking in Paradise claim that reason regards such matters as impossible, so they resort to Ta’wil. Also, those who claim that Allah (may He be Exalted) is not seated on the Throne, claim that reason regards it as impossible, thus, they resort to Ta’wil.
The evidence on the corruption of opinions offered by those people is that none of them has a fixed rule regarding what is considered impossible by reason. Some of them claim that reason regards as permissible or obligatory what is regarded as impossible by others. So, which of these can be adopted in terms of considering the Qur’an and the Prophetic Sunnah? As said by Imam Malik Ibn Anas (may Allah be pleased with him), “How foolish we are to abandon what is revealed to Muhammad (may peace be upon him) through Jibril (Gabriel) (peace be upon him) when a person excels others in argument comes to us!”
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
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Q: How did the Prophet (peace be upon him) deal with the teenage phase of Muslim youth, in order to help them go through this stage?
A: The Prophet (peace be upon him) paid great attention to Muslim youth, and gave them and their parents special guidance and directives.
He gave the parents these instructions:
Command your children to pray when they become seven years old, and beat them for (neglecting) it when they become ten years old; and arrange their beds (to sleep) separately. Reported by Ahmad and Abu Dawud.
He (peace be upon him) addressed the youth by saying: ‘O young people! Whoever among you is able to marry, should marry, for marriage helps him lower his gaze and keep his virtuousness, and whoever is not able to marry, is recommended to observe Sawm (fast), for Sawm diminishes his sexual desire. (Agreed upon by Imams Al-Bukhari and Muslim)
May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions!
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Recorded by Al-Bukhary and Muslim. There is also the Hadith narrated by `Abdullah ibn Mas`ud (may Allah be pleased with him) who said that he heard the Messenger of Allah (peace be upon him) say,
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